Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	master_n	parent_n	superior_n	1,280	5	11.2870	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

in their affliction and to keep himself unspotted from the world Divine Worship The Serpents Grammar first taught Deum pluraliter declinare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eritis si●ut Dii Ye shall be as Gods And here is the first broaching of plurality of Gods which since this time hath multiplied to an innumerable rabble of false gods Of Divine powers adored by the heathens Hesiod reckons up thirty thousand that were in his time What an Army may we think there were of them in after ages It is said that in China are no fewer than an hundred thousand Idols See Mr. Fullers Pantheon But all religious service done to any but God is manifestly condemned as impious Be the gods of the Heathens good fellows the true God is a jealous God and will not share his glory with another Read 1 Cor. 8.5 6. Worship is either 1. Civil Or 2. Divine The former may be given to men and it is twofold 1. A civil worship of duty from inferiours to their Superiors as from children to their Parents from servants to their Masters from subjects to their Magistrates 2. A civil worship of curtesie which is from equals when one equal will bow to another or when a Superior bows down to his inferiour But the latter is Gods peculiar For nothing but God or that which we make a God is or can be worshipped Either he is a God whom we worship or as much as in us lies we make him one Whatever creature shares in this honour this honour ipso facto sets it up above and makes it more than a creature The very Heathens thought every thing below a God below worship Indeed Papists have worship for creatures and they have distinction for it but no Scripture for it They tell us of their Latria worship onely proper to God and Dulia which is for Saints and Huperdulia which is for the Virgin Mary and for the signe of the Crosse Thus they make vain distinctions which God and the Scripture make not They that invent a worship must invent a doctrine to maintain it by And indeed vain distinctions are good enough to maintain vain superstitions This divine worship of God is twofold 1. Internal and 2. External The former is to love God fear God and trust upon him These are acts of inward worship The latter is nothing else but the serving of the Lord according to his own institution D●o serviendum ell non ex arbitrio sed ex imperio Tert. in those several wayes wherein God will be honoured and served by humble adoration supplication c. God requireth both and there is a necessity of joyning both together but internal worship is the chief External worship honours God most but internal worship pleases God most The external worship may be compleat in it self but is never pleasing to God without the internal Internal is compleat in it self and pleasing unto God without the external But in both we must be zealous The Lacedemonians though sore assailed by the Pe●sians would not resist till their sacrifices to their gods were fully ended God is a Spirit John 4.24 and they that worship him must worship him in Spirit and in truth To these we oppose the profane person he hath no gods at all in matters of Religion his heart is a piece of dead flesh without feeling of love of fear of care or of paines from the deep strokes of a revenging conscience custom of sin hath wrought his senselesness which hath been so long entertained that it pleads habitation we are born sinful but have made our selves profane at the first he sinned and cares not now he sins and knows not appetite is his Lord and reason his servant when ought succeedeth to him he sacrificeth to his nets and thank either his fortune or his wit and will rather make a false god than acknowledge the true His conscience would fain speak with him but he will not hear it and when it cries aloud in his ear for audience he drowns it with good fellowship He never names God but in his oaths never thinks of him but in extremity The inevitable necessity of Gods decree makes him desperately carelesse so with good food he poysons himself his usuallest Theme is the boast of his young sins which he can still joy in though he cannot commit He cannot think of death without terrour which he fears worse than Hell because this he is sure of the other he but doubts of He comes to the Church as to the Theatre but not so willingly for company custome recreation perhaps for sleep He is hated of God as much as he hateth goodnesse and differs little from a Devil but that he hath a body The Law is made for the unholy and profane 1 Tim. 1.9 Look diligently lest there be any profane person as Esau Heb. 12.16 Servant of men There is a service due from man to man but comparatively to our service of God we must not be the servants of men We ought to serve men heartily but we must serve none but God with all our hearts He is a servant of men in the Apostles sense 1 Cor. 7.23 that subjects himself to their lusts either for hope or fear labouring to please men though it be with sinning against and provoking God That Rule holds good in Rhetorick but not in Divinity Cicero Non ad veritatem solùm sed etiam ad opinionem corum qui andiunt accommodanda est oratio This was a Principle held very fast by the Heathens Magis ob temperandum est Diis apud quos diutius manendum erit quàm hominibus Witnesse Antigoua in Sophacles quibuscum admodum brevi tempore vivendum est Better obey God with whom we must ever live than men with whom we have but a while to continue Men-pleasers that curry favour with all they lose a friend of God neither do they long hold in with those whom for present they do so much please Whether it be right in the sight of God Acts 4.19 to hearken unto men more than unto God judge ye Servant of sin Every man till regenerate is a servant to sin and overcome by it Quot vitis tot domi●i till the grace of regeneration do renue him and set him at liberty All unregenerate men have put their neck into sins yoke and are unwilling to have it taken off again Sin may have a twofold prevalency or dominion over a man 1. Either with a full and plenary consent 2. Or else unwillingly with reluctancy and contradiction As Josephus saith of Herod that he raigned over the Jews for many year by meer force they opposing and resisting of him but afterwards they willingly consented to him By this distinction Divines use to resolve that case of conscience whether a godly man may be said to be under a reigning sinne for as we understand the word reigning as aforesaid so it is true or false c.

the people of God Adam took his wife the first day of their creation but knew her not till after the fall Lots daughters were espoused yet had not known man And Mary was betrothed unto Joseph and yet a pure Virgin And amongst the Heathens they had their espousals The custome was for the spouse to be brought to her husband Virginem magis laudando quàm v●uperando consundas Ter. her head being covered in token of her shamefastnesse and chastity Thus Rebekah Gen. 24.65 Herein saith one upon that place that of the Poet held not Fastus inest pulchris sequiturque superbia formans Contracts amongst the Romans were called sponsalia à spondendo because in them each did promise other to live as man and wife Godw. Antiq. The manner of contracting was commonly thus They did for the greater security write down the form of the contract upon tables of record as appeareth by Juvenal Si tibi legitimis pactam junctumque tabellis Satyr 16. Non es amaturus Conscience is to be made of contracts Nuptias facit consensus non concubitus saith the lawyer And in Scripture the bethrothed virgin is called a wife and the violation of it punished as adultery Deut. 22.23 24. The Lord is witnesse between such Mal. ● 14 and it is the Oath of God therefore let such take heed how they deal treacherously Servant Servus est nomen officii Esse dominos servos introductum est in orbe propter peccatum Dixit Deus dominamini piscibus maris volatilibus coeli bestiis terrae non verò dixit dominamini hominibies Gen. 9.25 Si enim non esset peccatum non esset servus nec subditus Nec Scriptura meminit de servis nec dominis usque ad tempus Noe cùm injecit maledictionem Chamo Maledictus Cham servus servorum erit fratribus suis Hinc maximus peccator Papa cujus titulus est Servus servorum In which title not without the providence of God he will needs be Cham's successor Sin brought in servility Peccatum ubi intravit libertatem perdidit cor●upit potestatem naturae datam Chrys Hom. 29. in Gen. and the subjection of man to man In the state of innocency there was a dominion granted to man over the beasts but there was no dominion granted to him over man In the state of integrity relations should have continued but subjection should not have been found only that natural subjection of children unto parents but as for civil subjection there had been no such thing in the world Before man forsook the service of God he needed none to serve him Service comes in by sin and the increase of it by the increase of sin As we see when Cham was so vile as to forget the duty of a son he is set below or in the worst condition of a servant A servant is one that is not at his own dispose but at the call and beck of another So the Centurion describes a servant Mat. 8.9 Servants are not sui juris in their own power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but at the word of another Therefore Aristotle calls servants living tools or instruments to be used and imployed at the discretion of their masters Bernard observes that Inferiors duties are first described in Scripture because 1. They are less willing to subject themselves 2. They should be readier to perform duty than to expect it 3. Hereby they shall win upon their Superiors who will lie the heavier upon them if there be strife who shall begin Servants must be subject to their Masters three ways To their 1. Commandments 2. Rebukes 3. Restraints It was a bad saying of him in Plautus Ego non servio libenter herus meus me non habet libenter tamen utitur me ut lippis oculis Apelles painted a Servant with Hinds feet to run on his Masters errands with Asses ears and with his mouth made fast with two locks to signifie that he should be swift to hear slow to speak But too many servants are contrary having heavy ears lazy hands and long tongues The Apostle giving rules among other relations to servants charges them Tit. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be obedient to their own masters and to please them well in all things not answering again But is it a fault for a servant asked a question to make an answer No it were a fault not to answer Silence is sometime a sign of consent but such silence is rather a signe of contempt Not to answer when called is incivility in most and it is undutifulness in some If a servant answer not when he is called he forgets what his calling is The Apostle forbids servants some kind of answering There is a twofold answering 1. By way of submission or an answer of obedience When masters give lawful commands servants must give answer by submiting And indeed Coming and Going and Doing are the best language of servants 'T is most comely when they speak with their feet and make answer with their hands 2. By way of contradiction or an answer of reluctance When a servant being reproved for a fault his spirit doth rise and return against his master Or if he be directed to do any warrantable work he contradicts or murmures at the orders he hath received chatting or thwarting in stead of addressing himself to the fulfilling of them This is the answering again reproved as a fault in servants which is rather gainsaying than answering Servants obey in all things your masters according to the flesh not with eye-service Colos 3.22 as men-pleasers but in singleness of heart fearing God Steward A man may play the bad Steward three wayes viz. By 1. Getting wrongfully 2. Keeping basely 3. Spending unlawfully Stips pauperum thesaurus divitum Non enim tuum fortun● quod fecit tuum was the saying of the good Emperor Tiberius Constantius The rich mans treasure is the poor mans stock He that is faithful in that which is least is faithful also in much Luke 16.10 And he that is unjust in the least is unjust also in much Friend A true Friend admits no change except he whom he loveth change from himself Extremity doth but fasten him D. H. whiles he like a well-wrought Vault is the stronger by how much the more weight he bears When necessity calls him he can be a servant to his equal with the same will wherewith he can command his inferior And though he rise to honor yet he forgets not his familiarity And when his friend is dead he accounts himself but half alive He hates to enjoy that that would do his friend more good His bosom is his friends closer where he may safely lay up his complaints doubts fears He is so sensible of anothers miseries that when his friend is stricken he cries out as one affected with a real feeling of pain He steals the performance of a good office unseen Dimidium animae