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	servant_n	subjection_n	1,346	5	10.6185	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21119	Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons	Edgeworth, Roger, d. 1560.	1557 (1557)	STC 7482; ESTC S111773	357,864	678

because Christ in his parable saith that the shepherd cast the sheepe vpon hys shoulders gaudens being glad and mery but seyng all this concerneth his paineful passion on the crosse in which he suffred paines vntollerable how can it be that he with ioye and gladnes cast his straied shepe vpon his shoulders ▪ it was to his payne and not to his pleasure as it semeth In verye dede although he bore our sinnes that is to say the paines for our sinnes to his paines ache and smarting yet knowing what shoulde come of it he was gladde to take the paine and to saue hys shepe For in this you must vnderstande that the reasonable soule of Christe comprehending both wytte and wyll eleuate to the contemplation and fruition of almighty God is called the superioure hyghest parte of the soule The same soule applyed to inferiour and lower thinges is called the lower porcion or lower part of the soul As when the witte or will is applyed or inclined to the fiue wittes or to theyr sensuall appetites or to other lower worldly busines paines or pleasures all beit when the witte or will is exercysed aboute anye suche lower matters in an order to Gods pleasure they belong to the higher porcion and may be called the higher porcion of the soule largely or comonly speaking of the higher porcion To our purpose although the lower part of y e soule of Christ had sorowe paine wyth the sensible powers of the bodye that smarted and aked right sore with the flesh which was most tender in Christ because he was of most pure tender complexion In the higher part of his soule both wayes had euer ioy and gladnes As for the first way in the contēplacion and fruition of the godhead there is no doubt for it gaue Christes soule beatitude euen such ioy and gladnes as he hathe in heauen now After the second maner also whē Christe consydered hys paynefull passion as the meane appointed by the father to redeme mans soule to bring home the sheepe that was lost strayed away by sinne he toke the paines with a good will and very gladly We haue a like example of Saint Paule which by the higher part of his soule and by his deliberate and well aduised will desired to be dissolued and to be with Christ all beit the wyll vnite in amitie and loue to the sensuall appetite desyred to abyde styll in the fleshe and to lyue In lyke maner were the blessed Martyrs whyche in theyr bodyes suffered vnmeasurable tormentes and greuous paynes yet remembring Gods pleasure the rewardes that they should haue for the same they toke thē gladly with good chere And so it standeth together that Christ bearing y e paine for our sins vpō his backe on the crosse yet bore thē gaudens with ioy and gladnes in the higher porcion of his soul knowing that by his paines and bi his death mā shoulde be restored to fauoure agayne that afore was attainted out of Gods fauour And that where we were afore like straied shepe out of the blessed flocke of Gods faithfull people nowe we be conuerted and turned agayn to the pastor and bishop of our soules as S. Peter said to thē that he wrote vnto To the pastor the shepherde the feder of our soules our sauiour Christ whom afterward in his epistle .v. chap. He calleth the prynce of pastors maister of the craft the chief shepherd of the shepherds the chiefe feeder of the feeders the chiefe bishop of the bishops the chiefe curate of all curates and not onely of the flocke Him al pastors and curates aswel spiritual as temporal must folow Here I should speake more largelye of pastors and bishops but I shall deferre it vnto the .v. chapter of this epistle where God helping that matter shalbe more largely entreated Now I shal exhort you as well maisters as seruantes men and womē to consider that we haue a shepherd and an ouerseer in heauen our sauiour Christ therfore you maisters order your seruāts as you would Christ should order you with mercy and fauour And you seruantes so order your selfe to youre maysters as thoughe you serued Christ with simplicitie of harte without doublenes serue not onely to the eye whyle your maysters loketh vpō you playing the wantons while they be absent for if you doe so you are double harted which is cōtrary to simplicitie and plainnes serue as though you serued God and not mā and so being in bonde seruice you shal make your hartes free and at libertie and shall tourne bondage into libertie of hart and shal serue god and seruinge hym you raygne you bee lyke kynges ruling and cōmaunding and kepinge vnder your affections and wayward appetites of the body and so you maye come to suche fortune that you may be maisters ouer them that be free men yea and maye peraduenture be maisters ouer your maisters children Seruo sensato liberi seruiēt Eccle. x. And we haue hearde sometimes of seruauntes which in processe of time haue bought theyr maisters childrens inheritaunce or theyr goodes but these be no dastardes but wytty seruantes that come to such exaltacion And so you see that God euer requiteth rewardeth the true seruant eyther bodely and temporally is in this example rehersed or gostlye giuing him quietnes of minde by which he shall serue his maister truely and so doing he serueth Christe and shall come to hym for so is hys wyll that who soeuer serueth hym should finally be there as he is And that we all may so serue him in our calling in the seruice that god hath appointed vs to that we mai at the last com to him he graūt vs for his infinite mercye that for vs died Amen ¶ The .xi. treatise or sermon The third chapiter SImiliter et mulieres subdite sint viris suis vt si qui non credunt verbo per mulierum conuersationem sine verbo lucrifiant c. Here in the fyrste parte of this thirde chapiter the blessed Apostle ascendeth from the informacion that he gaue to them that be in seruile state of whiche I entreated in my laste sermon vnto them that be ioyned together in the yoke of mariage First speaking to the wiues and ordering them toward theyr husbandes also in theyr exteriour behauiour And consequently he teacheth the husbands theyr duties toward theyr wiues S. Peter saith Similiter et mulieres c. likewise womē must be subiect to theyr owne husbandes Likewise saith s. Peter as I haue spoken of the subiectiō of the seruantes to their maisters so I must aduertise counsel the wiues to obedience subiectiō according to their calling that thei do reuerence vnto theyr husbandes wyth feare as Saint Paule saith Ephe. v. Vxor autem rimet virum suum Let the wife feare her husbande wyth such louing fear as I haue spoken of afore more for loue fearing to displease him then for strokes or punishment And in the same

the flesh but these men these priests be the aucthors and doers of that byrth which we haue of God and of that blessed regeneration and trew liberty by which we be made the children of God by adoption and speciall grace The Iewes priestes of Moyses law had power not to pourge clense the bodie from leprie of them that were infecte with the same disease but rather to discerne iudge whether men were purged or not purged from that disease and yet was their priesthod in hie estimacion and ambitiously desired as appered bi Chore Dathan and Abyron which for their obstinate and greedie desyre sanke into Hell the earth opened and swalowed them vp with all theyr confederacie Then cōsider how the priesthod of the new Testament is amplified made of more sanctimonie by reason of the most holie misteries and sacramentes with whiche it is exercised then euer was the priesthod of Moyses law For Christes priestes doth not only declare and iudge whether men be purged fro the lepres of the soule or not but rather doeth purge them in deede by the power that Christ hath geuen to them Therfore after Chrisostom looke howe great difference there is betwixt vehement loue and desire of a thing and the contempt or despising of a thing so greatly thei that despiseth the holy priesthod of Christes ministers be more detestable to be reproued then euer were Chore and Dathan and their confederacy which with so ardent and feruente desyre aspired to the priesthod of Moyses time The one sanke downe into the gapinge earth which swalowed thē downe into Hell then let not the other thinke to escape without more shame and vengeaūce Moreouer yet further to compare the priestes to our naturall parentes Almighty God hath geuē to priestes more power vpon vs then to our naturall parentes For our parentes begetteth vs into this present temporall lyfe but the priestes getteth vs into euerlasting life Our carnall parentes can nother saue vs from temporall sickenes nor frō temporal death but the priestes not only when they regenerate vs by water and with the holy spirite or when by their holy doctrine they recouer vs from vice to vertu but also when we be bodyly sicke also sicke in our soule they cure and heale vs obtayning by the succour and help of their prayers bothe health of body and soule witnesseth S. Iames Iaco. vlt. Infirmatur inter vos aliquis accersat presbiteros ecclesie orent super eū vngētes eū oleo in nomine dn̄i oratio fidei saluabit infirmū et alleuiabit eū dominus et si in peccatis sic remittentur ei Whē any mā amōge you is sicke let him sende for the priests of the church let them pray ouer him anoynt him with oyle in y e name of our Lord the praiers of faythfull persōs shal saue y e sick our lord shal set him vp agayn And if he be in sinnes they shalbe forgiuē him Natural parēts cannot help theyr children if they offende against princes or kinges in anye poynt of treason or greuous offence where priestes many times obteineth grace mercy and fauour for theyr spirituall children not of mortall princes but of almighty God whē he is offended with them Well thys excellencie of priesthod cōsidered which I haue now at large declared euer presupposing their excellency power and auctority to be principallye vpon the soule of man in such things and doinges as be toward God to whom be all honour glory for euer Amen ¶ The .xix. treatise or sermon WOrshipful frendes I truste you remember that in my laste sermon that I made in this place I entred on the fift chapter of Saynt Peters first epistle In which I declared vnto you how Saynte Peter like as he had giuen good and godly lessons to all kynde maners of men and women maryed and single masters and seruauntes bondmen and freemen so because the ministers of the church shuld not lak learning he instructeth prelates and priests and informeth thē of theyr dutie alluring al priestes to giue credence to his doctrine by that he professeth him selfe to be a priest and one of such experience of the affayres of our Sauiour Christe that had sene as well the glory of Christes glorified body at his transfiguration as also the vexacion that he suffred in the whole processe of his painful passion and that he was partaker of the same And then consequentlye I descended to speake of the order of priesthode and of the dignity of the same which I declared at large bi the scriptures and by the auncient writers holye fathers And I had litle thanks for my labour specially of them that beinge priestes be ashamed of that name and of likelyhood would faine de discharged of theyr order if they could tell howe most agreued they were with me because I said nothing in the defence of theyr shameful and incestious bawdry which they would couer wyth the name of matrimony so by them sclaundring that holy sacrament Then I declared many properties of a good priest which to exchew prolixitie I will now not rehearse againe for I trust you haue not al forgotten them These properties of a good priest or prelate thus declared let vs see what Saint Peter now here in the letter willeth them to do Pascite qui in vobis est gregem dei Feede the flocke of God that is vnder your hand Because that now lateli this matter of the diuersitie of shepeheards and pastours was very well and aboundantly handled and declared I wil passe ouer it presupposing these good properties afore rehersed of him that shal be a good shepheard or pastour We must take heede to our charge Act. xx Atten dite vobis vniuerso gregi in quo vos spūs s●tūs posuit episcopos regere ecclesiā dei quā acquisiuit sanguine suo Take hede to your selfe sayth S. Paule to the priestes prelates of Ephesus and to all the whole flocke in whiche the holy goost hath set you bysshops Lo here he calleth them byshops they were not then all in such preminence or so set in aucthoritie or superioritie aboue others as bishops were then sone after and be now but he meaneth priestes afore he called them maiores natu ecclesie the elders of the church or congregation Now he calleth the same byshops these S. Paule biddeth take hede to their flocke Saynt Peter byddeth them feede their flocke as Christe had commaunded Peter to feede his lammes and to feede his sheepe his people whiche should be lyke lāmes full of simplicitie tractablenes and gētlenes which Christ willeth all them that wilbe saued by him to vse So Saynt Peter descendeth as by an ordinate Iherarchie and giueth like charge to such as he had constitute and ordeyned to be curates after him willing them to feede the flocke prouidentes non coacte prouiding for thē without coaction They must wyth discrete solicitude and studie prouide such

malicious Iewes Erratis nesciētes scripturas neque virtutē dei You er you go out of the way for ignorance of the scriptures because you know not the vertue power of god S. Paule calleth our sauiour Christ the vertue and power and the wisdome of God Christū dei virtutē et dei sapientiā i. Cor i. Thē cōsidering that Christ is the vertue power of god who so euer knoweth not the scriptures knoweth not y e power vertue of God it foloweth that he that knoweth not y e scriptures knoweth not Christ the more knowledge that you haue of the scriptures the better you know Christe the lesse knowledge that you haue of the Scriptures the lesse you know Christ to be ignorant or not to know the scriptures is to be ignorant not to know Christ. An other occasion I haue to labour in the scriptures to expound them to you which is cōmen to me with master Deane of this churche and to all my brothers Canōs here Not speakynge of my Lorde oure byshoppe whyche I doubte not but he full well consydereth hys dutye to GOD and to hys flocke The occasion is this although I be neither parson nor vicare nor curate of this good and worshipfull flocke yet there is an other yoke layd as well vpon my necke as vpō other of my brothers here by which I feare least there wyll come wo to vs afore God except we preach the scriptures vnto you performing the thing that we haue taken vpon vs byndyng our selues to the statutes that the Kynges moste gratious Maiestye hath deuised for the ordering of all vs the ministers of this his church in which it is prouided that maister Deane and euerye Canon shall preache or cause to be preached certayne Sermons yearely at this church Therefore I wyl forget my owne imbecilitie weakenes and vnhablenes and according to the porciō and measure of that talent and litle knowledge that God hath giuen me I wyll auenture vpon the exposition and declaration of this first epistle of the blessed Apostle S. Peter after my best power helping and settynge fourth the veritie repelling and reprouing falsity Trusting to Gods helpe which neuer fayleth thē that trust vpon him that my sayd labour shall be as wel profetable to me as fruteful to them that shall heare me The matter is harde as all scripture is but it is full of good learning and of fatherly counsell very mete for a Christen soule to learne and to folowe therefore my labour shall not lacke hoping and trustyng in Christes helpe and in hys holye spirite whych I shall muche the rather obtayne if you wil vouchsafe to buttresse me helpe me and comfort me with your praiers Petrus Apostolus Iesu Christi electis aduenis dispersionis Ponti Galatiae Cappadociae Asiae Bithiniae ▪ secundum prescientiam Deipatris c. Petre Apostle of Iesu Christe vnto the straungers dispersed in Pontus Galatia Cappadocia Asia and Bithinia electe accordinge to the foresyghte of God the father to haue your spirit sanctified to haue obedience and to haue the bloude of Christe sprinkeled vpon you Grace and peace to you be multiplied This is the salutation that this blessed Apostle Saynt Peter begynneth his letter with all As the maner is when one frende wryteth to an other fyrst he beginneth with recommendatiōs that be salutations consequentlye procedeth to his purpose Accordinge to the same maner I wyll fyrste declare these recommendations vnto you whiche done when I shall come to his processe I shall tell you his principal purpose in his epistle and prosecute the same perticuletlye and in percels as it lyeth in the letter Fyrst we must considre who wrote this letter Seconde to whome he wrote it Thyrde frome whence he wrote it Fourth for what purpose and intente he wrote it For the fyrst it appereth that Saint Peter Christes Apostle writte it whiche was fyrst called Simon Christ turned his name and where afore he was called Simon Christ called him Peter Ioh. i. Blessed S. Andrew one of S. Iohn Baptists disciples after he had diuers times heard his maister geue excellent testimonye and commendations of Christ and on a time S. Iohn and two of his disciples of which S. Andrew was one stode together and sawe Christe go by and then sayd S. Iohn Lo the lambe of God the sayde disciples made no more tarienge but lefte theyr olde maister supposinge he was content they should do so and folowed Christe and taried with him where he abode al that day vndoubted with most heauenly lessons and godly learning although the scriptures expresse not what they were In this appeareth the excellent prerogatiue of this blessed Apostle S. Andrew in as much as he was the fyrst taken to acquaintaunce with Christe of all the disciples and also his aboundaunt charitie in as muche as he dyd not kepe to him selfe the treasure that he hadde founde but would not rest tyll he had made his brother Peter partaker of the same As sone as he found his brother then called Simon he said to him we haue foūd Messias whiche is as much to say in English as anointed We cal him Christ after the greke word for Messias in the Hebrew ▪ Christus in the greke vnctus in the latin anointed in the englysh is all one Saynt Andrewe as I sayde broughte him to Christe whiche looked vpon hym and sayde Tu es Simon filius Iona tu vocaberis Cephas Thou arte Symon the sonne of Iona thou shalte be called Cephas in the Hebrewe whiche is as muche to saye in the Greke and in the latyn as Petra Hieronimus super epistolam ad Galath capit ii Non quo aliud significet Petrus aliud Cephas sed quod quam nos Latinae Grecae Petram nominemus hanc Hebraei syri propter lingue inter se viciniam Cepham nuncupent And by this nowe by the waye is confounded the ignoraunce and erroure of certayne summalistes takynge for one of theyr strongest reasons for the supremitie of the pope of Rome this text spoken to Peter Tu es Simon tu vocaberis Cephas whiche they interpretate caput a heade as thoughe Christe sayde thou shalte be called the head concludynge of that hym to be the heade of the Apostles and consequently his successors the popes of Rome to be heade of all the churche of all countreys whiche thoughe it be very true yet this texte proueth not so muche for in the texte it is sayde expresselye Cephas quod interpretatur Petrus Cephas by interpretation is as muche to saye as a stone or of stone yf it be an adiectiue Here such summalistes would plainlye destroye the texte of S. Iohns Gospell to make for theyr purpose which nede not for ther be as well holye Scriptures as aunciente wryters whiche proueth abundauntly the sayd primacye of the pope Therefore lette vs take the texte as it is meaned for the chaungynge of Simons name into Peter whiche soundeth

set in office ouer vs and to do vnto them oure due seruice and bounden duety frely Non solum propter iram sed propter conscientiam Rom. xiii That is to saye not for feare of strokes not for feare of prisonment nor for feare of death but freelye franckely with hearte and all and with a good wyll as fre men and not as bondemen but for discharge of your owne conscience as Goddes seruauntes consideringe it is Goddes pleasure you shoulde do so and not as the seruauntes of the fleshe or the worlde coueringe vices vnder the cloke of libertie It foloweth Omnes honorate As the Apostle Rom. xii sayth Honore inuicem preuenientes Euery mā thinking another better then him selfe for that vertue or good qualitie may be in an other that is not in the and by that thou maye take him for thy better and honoure him All this S. Peter speaketh to auaunce humilitie and to put it in euery mannes bosome as farre forth as he maye Fraternitatem diligite S. Paul sayth of the fame Ro. xii Charitatē fraternitatis inuicem diligentes Thoughe charitie extendeth to all men yet principally to christen people whiche be all our brothers in Christ regenerate and gotten agayne to Christ by the Sacrament of Baptisme as we be Deum timete scilicet Timore filiali as the chylde should feare his father and next after him Regem honorificate whiche is highest to be honoured of all powers temporall for euer the feare of God muste go afore so that doynge our duetie to oure kinge or to anye other potentate or aucthoritie we forget not the feare of God neither do any thinge contrarye to Goddes pleasure And then we must not onelye honour but honorifie him that is we muste do the best we can to make others to do him honor and theyr duetie to him And it is highlye to be noted howe intyerly to mennes hartes almighty God striketh the honour of a kynge and the reputation that he should be had in of al his subiectes sayinge by the mouth of the wyse man Eccles ▪ x. In cogitatione tua regine detrahas in secreto cubiculi tui ne maledixeris diuiti quia aues celi portabunt vocem tuam qui habet pennas annunciabit sententiam Where we be playnely monished and warned that nother in angre nor in sporte or lightnes we thinke any yl agaynst our kinge or against a great man for that a man rolleth in his minde it wyll burst forth one waye or another and many times when we thinke leaste vpon it and feare least it wyll come forth yea though we speake agaynst them in our bedde or in oure bedde chaumber the byrdes of the ayre the vtterers of counsell whether they be good aungels or bad wil vtter thy counsel to thy condemnation no man can tell howe but euen as thoughe the birdes of the ayre or the mouse pepinge in the hole in the walles of thy chambre vttered the and they that haue wynges wyll vtter the sentence a swyft iudge wyll sone geue sentence of thy condemnation Here the wyse mā playnely biddeth men beware that they dishonor not their kinge neither in dede in worde nor in thoughte Serui subditi estote in omni timore dominis non tantum bonis modestis sed etiam discholis After that the blessed Apostle heretofore hath instruct and taught generally and comonly al them that he wrote to and al others by them nowe he descendeth to the specialties geuinge certaine speciall lessons to speciall estates of men and women fyrst beginninge with them that be in seruile state as bondmen prentises and all other seruauntes men and women All suche S. Peter exhorteth to be obediente and subiecte to theyr lordes and maisters aswel to theyr lordes and maisters that be good vertuous and honest and measurable in all theyr doinges keping the meane in their actes and in correction according to the iudgement of right reason this is called modestie as to them that be discholi saith oure texte truandes michers that will not kepe the schole of Christes fayth and of his doctrine to them that were infideles and generally swaruing and going out of the schole and right learnynge of honesty and of measure in their liuinge and in theyr punishinge Some readeth it prauis crabbed croked and cumberous Some readeth it difficilioribus to hard sore and cruell So that this is the Apostles minde that what condition so euer your maisters be of you muste do youre duety and true seruice vnto them Seruitude cōmeth either of iniquitie or of aduersitie Of iniquitie came the bondage that Cham was cursed withal because he mocked his father lying bare he had his fathers curse Maledictus Chanaan puer seruus seruorum erit fratribus suis. He cursed Cham in his chylde and issue with perpetuall bondage And after this maner that is by iniquitie hath manye men geuen them selfe to perpetual bondage to saue theyr neckes Aduersitie made the people of Israell bonde vnto the Egiptians and after this maner they that be taken prisoners in battel be sometimes deputed to perpetual seruitude This is spoken of bondage or villanage in which state who so euer be set must be subiect obedient to his lorde And not onlye they but also al others as well prentises as couenant seruauntes what state soeuer their maisters be of that with al feare S. Paule sayth Eph. vi Cū timore et tremore with feare of mind lyke as you were your masters child reuerently fearing to offēd or displease their father so must you haue a louinge feare least you do the thynge that shoulde displease your maister Such feare had good Ioseph whē his maisters tempted him to be naught with her he alledged his maysters goodnes toward him the benefits that he had done vnto hym beyng but his seruaunt and very bondeman sayinge Genes xxxix my mayster hath committed and deliuered to me all that he hath in his house so that he knoweth not what he hath in his house no more but the meat that he ea●eth and the drinke that he drinketh when it is set afore him there is nothing but it is vnder my hande and at my pleasure except onelye you that are his wyfe Then how may I do this faulte and synne agaynst my lord Fye for shame hold me excused I will not do it If his maister had ben his father he coulde not haue expressed more louinge feare toward him by this geuing example to al seruaūtes to loue theyr maisters and to feare them and not onelye with feare of mynde but also that the feare that is in theyr hearte shulde extende into the body whiche S. Paule calleth tremor to make the seruauntes to quake for feare Albeit this quaking feare accordeth properly to the bondman that doth al thing for feare of strokes And S. Peter speaketh generally of al maner of fear saying in omni timore so that the seruaunt should cheifely feare his maister louinglye as the