Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	according_a	account_n	act_n	44	3	5.0996	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22641	St. Augustine, Of the citie of God vvith the learned comments of Io. Lod. Viues. Englished by I.H.; De civitate Dei. English	Augustine, Saint, Bishop of Hippo.; Healey, John, d. 1610.; Vives, Juan Luis, 1492-1540.	1610 (1610)	STC 916; ESTC S106897	1,266,989	952

oppressed and such like as these Oh who can stand to collect or recount them These now albeit they kept this seemingly absurd order continually that in 〈◊〉 whole life wherein as the Prophet saith in the Psalme Man is like to 〈◊〉 and his daies like a shadow that vanisheth the wicked alone should pos●… those temporall goods and the good onelie suffer euills yet might this 〈◊〉 referred to GODS iust iudgements yea euen to his mercies that such 〈◊〉 ●…ught not for eternall felicitie might either for their malice bee iustly 〈◊〉 by this transitory happinesse or by GODS mercie bee a comfort vnto the good and that they beeing not to loose the blisse eternall might for 〈◊〉 while bee excercised by crosses temporall either for the correction of 〈◊〉 or a augmentation of their vertues 〈◊〉 now seeing that not onely the good are afflicted and the badde ex●… which seemes iniustice but the good also often enioy good and the 〈◊〉 euill this prooues GODS iudgements more inscrutable and his 〈◊〉 more vnsearcheable Although then wee see no cause why GOD ●…ld doe thus or thus hee in whome is all wisdome and iustice and no ●…nesse nor rashnesse nor iniustice yet heere wee learne that wee may 〈◊〉 esteeme much of those goods or misfortunes which wee see the badde share with the righteous But to seeke the good peculiar to the one and to a●… the euill reserued for the other And when we come to that great iudgement properly called the day of doome 〈◊〉 〈◊〉 consummation of time there we shall not onely see all things apparant but ●…ledge all the iudgements of GOD from the first to the last to bee firme●…●…ded vpon iustice And there wee shall learne and know this also why 〈◊〉 iudgements are generally incomprehensible vnto vs and how iust his ●…nts are in that point also although already indeede it is manifest vnto ●…full that wee are iustly as yet ignorant in them all or at least in the 〈◊〉 them L. VIVES 〈◊〉 augmentation That vertue might haue meanes to exercise her powers for shee 〈◊〉 ●…ction and leauing that shee languisheth nay euen perisheth as fire doth which 〈◊〉 ●…ell to worke vpon dieth But practise her vpon obiects of aduerse fortune and she 〈◊〉 out her owne perfection Salomons disputation in Ecclesiastes concerning those goods which both the iust and the vniust doe share in CHAP. 3. 〈◊〉 the wisest King that euer reigned ouer Israel beginneth his booke cal●… a Ecclesiastes which the Iewes themselues hold for Canonicall in this 〈◊〉 b Vanity of Vanities all is vanity What remaineth vnto man of all ●…uells which hee suffereth vnder the Sunne Vnto which hee annex●… tormentes and tribulations of this declining worlde and the short ●…ift courses of time wherein nothing is firme nothing constant 〈◊〉 vanitie of althings vnder the Sunne hee bewayleth this also 〈◊〉 that seeing c There is more profitte in wisdome then in follie 〈◊〉 light is more excellent then darkenesse and seeing the wise-mans eyes are in his head when the foole wallketh in darkenesse yet that one condition one estate should befall them both as touching this vaine and transitory life meaning hereby that they were both a like exposed to those euills that good men and bad do some-times both a like endure Hee saith further that the good shall suffer as the bad do and the bad shall enioy goods as the good do in these words There is a vanity which is done vpon the earth that there bee righteous men to whome it commeth according to the worke of the wicked and there bee wicked men to whome it commeth according to the worke of the iust I thought also that this is vanity In discouery of this vanity the wise man wrote al this whole worke for no other cause but that wee might discerne that life which is not vanity vnder the sunne but truth vnder him that made the sunne But as d touching this worldly vanity is it not Gods iust iudgement that man being made like it should vanish also like it yet in these his daies of vanity there is much betweene the obeying and the opposing of truth and betweene partaking and neglecting of Godlinesse and goodnesse but this is not in respect of attayning or auoyding any terrestriall goods or euills but of the great future iudgment which shall distribute goods to the good and euils to the euil to remaine with them for euer Finally the said wise King concludeth his booke thus feare God and keepe his commandements for this is the whole duty of man for GOD will bring euery worke vnto iudgment e of euery dispisedman be it good or be it euill how can wee haue an instruction more briefe more true or more wholesome feare God saith he and keepe his commandements for this is the whole duty of man for he that doth this is full man and he that doth it not is in accompt nothing because he is not reformed according to the Image of truth but sticketh still in the shape of vanity for God will bring euery worke that is euery act of man in this life vnto iudgement be it good or euill yea the workes of euery dispised man of euery contemptible person that seemeth not t●… be noted at all God seeth him and despiseth him not neither ouer-passeth him in his iudgement L. VIVES ECclesiastes a Or the Preacher Many of the Hebrewes say that Salomon wrot this in the time of his repentance for the wicked course that he had runne Others say that he fore-saw the diuision of his kingdome vnder his sonne Rehoboam and therefore wrote it in contempt of the worlds vnstable vanity b Uanity of So the seauenty read it but other read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smoke of fumes Hierome c There is more Wisdome and folly are as much opposed as light and darkenesse d Touching this But that GOD instructeth our vnderstanding in this vanity it would vanish away and come to nought conceyuing falshood for truth and lying all consumed with putrifiing sinne at length like a fume it would exhale a way vnto che second death e Of euery despised man Our translations read it with euery secret thing Hierome hath it Pro omni errato The authors resolution in this discourse of the iudgement to produce the testimonies of the New-Testament first and then of the old CHAP. 4. THe testimonies of holy Scriptures by which I meane to proue this last iudgement of God must bee first of all taken out of the New-Testament and then out of the Old For though the later bee the more ancient yet the former are more worthie as beeing the true contents of the later The former then shall proceed first and they shal be backt by the later These that is the old ones the law and the prophets afford vs the former the new ones the Gospells and the writings of the Apostles Now the Apostle saith By the law commeth the knowledge of sinne But now

these things testifie the Deity ●…ing to passe at the houre when this religion was taught that commaundeth ●…tion of one God the onely louing and beloued God blessing all limi●…●…hese sacrifices in a certaine time and then changing them into better by 〈◊〉 Priest and testifiing hereby that hee desireth not these but their signifi●… not to haue any honour from them neither but that we by the fire of 〈◊〉 might be inflamed to adore him and adhere vnto him which is al for our 〈◊〉 good and addeth nothing to his Against such as deny to beleeue the scriptures concerning those miracles shewne to Gods people CHAP. 18. VVil any one say there was no such miracles all is lyes Hee that sayth so and takes a way the authority of scripture herein may as well say that the Gods respect not men For they had no meane but miracles to attayne their worship wherein their Pagan stories shew how far they had power to proue them-selues alwayes rather wonderfull then vsefull But in this our worke whereof this is the tenth book we deale not against Atheists nor such as exclude the gods from dealing in mans affaires but with such as preferre their gods before our God the founder of this glorious Citty knowing that he is the Creator inuisible im●…table of this visible and changeable world and the giuer of beatitude from none of his creatures but from him-selfe intyrely For his true Prophet sayth It is good for me to adhere vnto the Lord. The Phylosophers contend about the finall good a to which all the paines man takes hath relation But hee sayd not it is good for mee to bee wealthy honourable or inuested a King Or as some of the Phylosophers shamed not to say It is good for mee to haue fulnesse of bodily pleasure Or as the better sort sayd It is good for mee to haue vertue of minde But hee sayd It is good for me to adhere vnto God This had hee taught him vnto whom onely both the Angels and the b testimony of the law doe reach all sacrifice to bee due So that the Prophet became a sacrifice vnto him beeing inflamed with his intellectuall fire and holding a fruition of his ineffable goodnesse in a holy desire to bee vnited to him Now if these men of many goddes in the discourse of their miracles giue credence to their historyes and magicall Or to speake to please them Theurgicall bookes why should not the scripture bee beleeued in these other who are as farre beyond the rest as hee is aboue the others to whom onely these our bookes teach all religious honour to bee peculiar L. VIVES TO a which al Tully stoically diuided mans offices or duties into two parts absolute referred to the absolute vertues wisdome c. and so to good ends and this the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines rectum a thing well done conteyning all vertuous acts the other is referred to the rules of commō life and hath alwaies a probable reason why it hath this effect rather then that This is called medium a meane or community possible to be drawne to a wise or to a foolish euent Such actions concerne common weales honours ritches c. b Testimony of Miracles saith one copy and another otherwise all comes to one purpose The reason of that visible sacrifice that the true religion commands vs to offer vnto one God CHAP. 19. But as for those that thinke visible sacrifices pertaine to others and inuisible to him as onely inuisible as greater to the greater and better to the better 〈◊〉 the duties of a pure heart and an holy will verely these men conceiue not that the other are Symbols of these as the sound of words are significations of things VVherefore as in our prayses and prayers to him wee speake vocall wordes but offer the contents of our hearts euen so we in our sacrifice know that wee must offer thus visibly to none but him to whome our hearts must be an inuisible sacrifice For then the Angels and predominate powers doe a reioyce with vs and further vs with all their power and ability But if wee offer vnto them they are not willing to take it and when they are personally sent downe to men they expresly forbidde it And this the b Scriptures testifie Some held that the Angels were eyther to haue adoration or that which wee owe only to God sacrifice but they were forbidden and taught that al was only Gods lawfully giuen him And those Angels the Saints did follow c Paul Barnabas beeing in Lycaonia the people for a miraculous cure held them goddes and would haue sacrificed vnto them but they humbly and godlyly denyed it and preached that God vnto them in whome they beleeued But the wicked spirits do affect it onely because they know it to be gods onely due For as Porp●…yry and others thinke it is the diuine honours not the smels of the offerings that they delight in For those smels they haue plenty and may procure them-selues more if they list So then these arrogant spirits affect not the smoake ascending from a body but the honours giuen them from the soule which they may deceiue and domineere ouer stopping mans way to God and keeping him from becomming Gods sacrifice by offering vnto other then God L. VIVES Reioyce a with The Angels reioyce at mans righteousnes 〈◊〉 15. c Scriptures Ioh●… would haue worshipped the Angel that was sent him but he sorbad him willing him rather to worshippe God whome he as his fellow seruant serued Apoc. 19. c Paul Being in Lyaconia a part of Asia preaching Gods word and curing a lame man by Gods power the people said they were gods calling Barnabas Ioue Paul that preached Mer●…ury the pretended God of speach So they prepared them sacrifices but the Apostles were angry and ●…orbad it fearing to take to them-selues the due of God Of the onely and true sacrifice which the Mediator be tweene God and man became CHAP. 20. VVHerefore the true Mediator being in the forme of a seruant made Mediator betweene God and man the man Christ Iesus taking sacrifices with his father as God yet in in the seruile forme choose rather to bee one then to take any least some hereby should gather that one might sacrifice vnto creatures By this is hee the Priest off●…ring and offerer The true Sacrament whereof is the Churches daily sacrifice which being the body of him the head a learneth to offer it selfe by him The ancient sacrifices of the Saints were all diuers types of this also this beeing figured in many and diuers as one thing is told in many words that it might be commended b without tediousnesse And to this great and true facrifice all false ones gaue place L. VIVES LEarneth a to Or saith she offereth by him so the Coleyne Bruges copies haue it but the other is good also b Without tediousnesse For variety easeth that