Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	pray_v	prayer_n	word_n	4,036	5	4.6953	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85780	Ortholatreia: or, A brief discourse concerning bodily worship: proving it to be Gods due; to be given unto him with acceptation on his part, and not to be denyed him without sin, on ours. A thing worthy to be taken into consideration in these dayes, wherein prophaness and irreverence toward the sacred Majesty of God hath so much corrupted our religious assemblies, that men are regardless of their being before God, or of Gods being amongst them in his own house. / By S.G. late preacher of the Word of God in the Cathedrall Church of Peterburgh.	Gunton, Simon, 1609-1676.	1650 (1650)	Wing G2247; Thomason E592_8; ESTC R206877	34,540	64

infinitely exceedeth all Humane excellence Quid facere Ausoniâ geniti debetis in urbe Cum tangant diros talia facta Getas If such religious actions such devout adorations be found amongst Heathenish Turks What ought to be done amongst us Christians who say We are the onely Church of God Is it sufficient think we to say The Heart is most proper for God therefore the Body may be exempted Look then again into the Civil worship and see how the Heart and the Body are both required even unto it If a Son should honour his Father a Servant his Master an Inferiour his Superiour * in Body onely and not in Heart Is he not an Hypocrite Or if he should say Sir I honour and reverence you in my Heart and so shew him no Outward reverence nor respect Would it be well taken Offer it now unto thy governour will he be pleased with thee Why then should Man have more then God or Why should the Civil Bands be longer then the Religious binding us in more Obligations towards Men then we are bound in towards God If Men have both Heart and Body their way Why should not God have Both his way For mine own part I shall say with S. Ambrose Si amico suo aliquis si parenti aut proximo deferendum existimat rectè ego deferendum Deo cum praeferendum omnibus judicavi Though I confess the words be there spoken indefinitely yet I may without prejudice either to them or their author apply them to Bodily worship in particular it being as true of this as of any other service and explain them thus If any man think any Outward worship is to be exhibited to his Friend Father or Neighbour I account it to be exhibited unto God and Him to be preferred before All Whoever shall deny God this Service of bodily worship be they Fathers Masters Kings or Great men I wonder with what face they can expect it from their Children Servants and Vaslals And should I go about on the one side to absolve Inferiours from any dutiful obeysance toward their Superiours be they Masters Fathers Lords or Kings and on the other side charge Superiours not to expect nor accept such observance from their Inferiours What a bold absurd transgressor against the general way of Courtship Civility and Good Manners should I be accounted Yet notwithstanding in so doing I should do no more then what is right and just upon this consequence so highly rational that if Religious Corporal worship may not be given to God no Civil worship may be given to Men but if That be then much more ought This to be abolished which nevertheless will not serve our turn nor be any pleasing satisfaction to God who ought to have his due whatever Men have This distinction of Corporal adoration into Religious and Civil with their several proprieties the one belonging to God the other to Man was handsomely canvased betwixt two Heathen Philosophers Anaxarchus and Callisthenes upon occasion of Alexander the Great how far he was to be honoured Anaxarchus who seemed to comply with Alexander in the vain opinion of his deity spake as if Alexander was to be honoured after the manner of the gods with divine honour But Callisthenes soberly replied Equidem Anaxarche Alexandrum nullo plane honore qui quidem homimbus conveniat indignum esse censco 3 Caterùm statuts sunt inter homines divini humani honoris discrimina c. Truely Anaxarchus I do not think Alexander unworthy of any honour that is fit to be given unto men but there are amongst men determined differences betwixt divine and humane honour And so shewing how the gods are differenced from men in many particulars amongst which this of Adoration is one Callisthenes concludes Non est igitar consentaneum hac omuis inter se confundere neque hominem nimiis honoribus supra humanum modum extollere deos adstatum abillorum dignitate alienum redigere at nimirum eodem quo homines cultu colantur Therefore it is not fit to confound these things Not with too great honours to exalt men above the degree of men nor to straiten the gods to a state unbeseeming their dignity that they should be worshipped with the same worship that men are See here the devotion of an Heathen to uphold the reputation of his gods He would not have men exalted to an equal worship with the gods nor the gods debased to an equal worship with men no not with Alexander as great a King as he was Surely then he abhorred to think that the gods should be made lower then men in having no worship no adoration at all exhibited unto them which in a Civil way men have Tell me Christian Did an Heathen who saw less of the true God then thou see more in Religion then thou But as the Levite would rather pass on to Glbeah that was of the children of Israel then turn aside to Jebus the city of a stranger so had I rather to confirm Gods propriety in Religious Corporal adoration by the Civil consult with a learned Christian then an Heathen Let me therefore sharpen the point of this Argument if it be not sharp enough already with the testimony of a late learned Divine who was Professor of the Hebrew Tongue in the University of Salmure He discoursing largely of the External practices of several Nations in the duty of Prayer upon occasion of the Apostles words 1 Cor. 11.4 concludes Religious demeanour towards God to be conformable to the Civil practices of Nations towards Men The Turks saith he pray with their heads covered because they uncover not their heads to one another no not to their great men and Monarchs onely they bow their bodies c. But coming to speak of us European Christians he saith thus Occidentales panè omnes Europai Christiani Deum aperto capite genu flexe orant eíque supplicant quiatum humilitatem reverentiam nostram erga Deum oportet nos testari Itaque id cogestu habitu fieri debet decet quo in Civili consuetudine solemus cultum reverentiam nostram erga superiores testari quodsanè jam inter Europaos fieri solet capitis apertione genuflexione Almost all the Western European Christians pray unto God with an uncovered head and a bended knee because so it behoves us to testifie our humility and reverence towards God Therefore is it necessary and comely to be done with the same gesture and habit with which in the Civil custom we are wont to testifie our reverence towards superiours which amongst us Europeans is wont to be done by uncovering the head and bowing the knee Thus he Now although we and the Turks differ in that point of Civil worship which concerns the head they uncovering not the head which we do yet we agree in that which concerns the knee other reverent gestures of the body