Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	father_n	mother_n	5,111	5	7.8086	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50050	Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1650 (1650)	Wing L986; ESTC R20337	837,685	476

themselves Vers. 35. Behold your house is left unto you desolate First the Temple which is elsewhere called the house of the Lord because the Jewes made it of a house of prayer a den of theeves He calls it no more the house of the Lord but their house Desolate Spoyled of all its grace yet the word house may be taken more generally for the houses of all those of Jerusalem yea even of the Jewes in that whole Countrey as it is Psal. 69.26 Yet Christ prophesieth here of the destruction of all Judaea which came by the Romanes under Vespasian and Titus CHAP. XIIII Verse 2. ANd behold there was a certaine man before him which had the dropsie It is probable that the man which had the dropsie was brought thither purposely to tempt Christ for he could not come to the table by chance nor without the will and permission of the Master Vers. 4. And they held their peace As also at other times those that were asked were wont to be silent for if they had said it had been lawfull they had opposed their own observations but if they had said it had not been lawfull they feared the reprehension of Christ therefore they were silent And let him goe He did not detaine him with him for ostentation sake nor kept him with him for his service but let him him goe to his owne Vers. 5. Which of you shall have an asse or an Oxe fallen into a pit and will not straightway pull him out on the Sabbath day Christ very fitly compares the man sick of the dropsie with one fallen into a pit in which he had been drowned in the waters unlesse he had been drawn out so a man that hath the dropsie will be choaked at length with the water between the skin unlesse he be freed from the disease Vers. 7. And he put forth a parable to those which were bidden when he marked how they chose out the chiefe roomes As in his first entrance he cured the dropsie tumour of the man sick so now he intends to cure the spirituall tumour and pride of the Pharisees Vers. 16. A certaine man God our heavenly Father as Matth. 22.2 Supper The felicity of eternall life to which the elect are called by the ministery of the word Great Whether you respect the provider of this Supper God or the multitude of those which were called or the plenty of the dishes Bad many The Jewes especially the chief of them Vers. 18. With one consent Although they allege severall reasons yet they all agree in that that they pretend their owne businesses that they may not come to the Supper Vers. 21. Goe out quickly into the streets and lanes of the City and bring in hither the poore and the maimed and the halt and the blinde The remote Gentiles and barbarous people dwelling even at the end of the world But these lie in the wayes and behind the hedges because they wanted both divine and humane Lawes by which a City may be established Vers. 23. The Lord said unto the servant It may be understood of the Christian Magistrate for that is the Magistrates duty in respect of the outward profession of religion or Ministers by the promises and threats to be instant with them till they overcome them Vers. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also cannot be my Disciple That is rather than not love Christ if the case so stand that they must be hated or Christ not loved they must be hated much more farme and Oxen or so entirely to love Christ above all as our love of Parents in comparison thereof is an hatred His owne life That is in comparison of me and my gospel Vers. 33. Whosoever he be of you that forsaketh not all that he hath The universality 1. Of the Subject 2. The object 3. Peremptorinesse of the sentence Cannot be Forsake all 1. In Judgement and inward esteeme 2. In affection 3. In resolution 4. In reference to an actuall practise and must actually forsake them when it commeth to this point that either he must lose them or renounce Christ. Vers. 34. If the salt have l●st his savour If it be infatuated or growne foolish a word that suites well with Zach. 11.15 if it have lost his savour If a Christian have either corrupted or cast away the word of life and the sincere doctrine of the gospel Vers. 35. Men cast it out There is not a more miserable Creature than an Apostate Christian. He that hath eares to heare He that hath eares by which he may attend to what is said and understand it Let him hear that is let him attend ponder and practise it CHAP. XV. Verse 1. SInners That is those which were noted for some publick offence as fornicators To heare him That is that they might receive from him wholsome instruction Consolation and peace in their Consciences Vers. 2. Murmur●d First taking ill among themselves that fact of Christ then making a noise among the people and saying to them this man receiveth sinners The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to have a singular emphasis as if they should say that magnificent Doctor to great a man who professeth a certaine singular holinesse that he would be publikely taken for the Messiah yet this man doth not shun the company of evill men but admits infamous sinners to familiar conference also to his table that he seemes to embrace them as his houshold servants Christ to defend his fact the better against the Pharisees calumniation propounds three parables taken from divers matters but tending to one scope viz. that men should not wonder much lesse murmur if he converse with sinners Vers. 4. What man of you having an hundred sheep if he lose one of them doth not leave the ninety and nine in the wildernesse and goe after that which is lost untill he finde it The first parable which Christ also brought Matth. 18.12 seemes to propound to us the mysterie of our redemption how Christ the good and faithfull Shepherd sought mankind in the wildernesse of this world and finding it put it on his shoulders and brought it to the sheepfold of his Church Vers. 7. Likewise joy shall be in heaven over one sinner that repenteth That is the holy Angels and blessed Trinity do rejoyce by generall consent of all antiquity Ninety nine just persons which need no repentance That is Pharisees who seeme to themselves to be just and therefore not to need repentance Vers. 8. What woman Eve 1 Tim. 2.14 Doth not light a candle Drusius thinkes our Saviour in this speech hath respect to a Proverbe used by his own nation scrutari lucernis to search with candles that is diligently and carefully to seeke for some thing as Zeph. 1.12 Light is the doctrine of the Gospell besomes

office to be so 4 By truth here is meant all necessary to salvation not all profitable truth absolutely and simply All. Vers. 16. Great is the mystery of godlinesse The Gospell is so called because as it is a doctrine made for the honour dignity and promotion of godlinesse so it is a doctrine which consists of such truths and connexions of things that are farre remote from the common thought reasons and understandings of men CHAP. IV. Vers. 1. EXpressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè Beza apertè significat Grotius in so many words In the latter times viz. Under Antichrist The Scripture speakes of the latter times the times of Antichrists rise and discovery when the Apostasie shall overspread all the Christian Churches 2 Thess. 2.8 10. and the last times 2 Tim. 3.1 the times of Antichrists destruction Rev. 106. Some shall depart from the faith That is from the doctrine of faith which in generall is the holy Scripture in speciall the Gospell called therefore the word of faith Rom. 10.8 and the law of faith Rom. 3.27 Vers. 2. Having their consciences seared with is hot Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to seare with an hot Iron or cut off with searing as Chirurgeons doe rotten Members Now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and brawny conscience which hath no feeling in it in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing it must signifie those who have no conscience left there is not much difference but I follow the first a hard and unfeeling conscience vide Estitum Vers. 3. Forbidding to marry and commanding to abstaine from meats which God hath created to be received with thanksgiving It was the very purpose and intent of else Creatour of all things when he made the food wherewith we sustaine our selves that the use of it should be joyned with giving of thanks whereof we have example in Christ and Paul Who forbid marriage and meats but the Papists They forbid marriage to some men at all times and certain meats to all men at some times and that for religions sake esteeming of marriage in their Clergy worse then adultery or Sodomy and eating of flesh in Lent or other forbidden times as a mortall sinne Downam of Antichrist l 1. c. 4. Which believe and know the truth As if those that wanted faith and saving knowlede did but usurpe the bread they eat Vers. 4. And nothing to be refused viz. Out of religious respect of conscience to Gods word Vers. 5. For it is sanctified by the Word and prayer Sanctified that is made holy and lawfull for us to use By the Word Certifying us of Gods will that we may use them And prayer Whereby we crave his particular good liking for our use of the creatures with praising him Vers. 8. Having promise of the life that now is That is of earthly blessings and riches Eternall blessings onely are promised absolutely and temporall with restraint viz. if they serve for Gods glory and the good of his children Vers. 10. Who is the Saviour of all men specially of those that believe It is meant of Gods generall providence or if of his speciall mercies that they are offered to all Vers. 12. Let no man despise thy youth Though young yet so carry thy selfe in thy ministery that they may reverence and feare thee for thy gravity therein In word That from his mouth they might be instructed in the wholsome word of truth And in conversation That in his life they might see that integrity which becommeth Saints It is all one saith Calvin as if he had said Dictis factis adeoque tota vita Vers. 13. Till I come give attendance to reading to exhortation to doctrine As if he should say that thou mayst be able to exhort and teach study hard Marke the order he preposeth reading for the Scripture is the fountaine of all wisdome whence Pastors ought to fetch what they utter to their flock Vers. 14. Neglect not the gift that is in thee which was given thee by Prophesie As if he should say suffer it not by idlenesse to decay but stir it up nourish and increase it Vers. 15. Give thy selfe wholy to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them which phrase implies much intention and Industry in our studies Sic Horatius totus in illis That thy profiting may appeare to all As if he should say strive so to teach as it may appeare thy gifts increase daily Vers. 16. Take heed unto thy selfe and unto thy doctrine Luke 14.7 Take heed unto thy selfe how thou sinnest and to thy doctrine what thou teachest See Acts 20.28 CHAP. V. Vers. 1. REbuke not an Elden Doe not handle him roughly and as it were strike him as the Greek word signifies Vers. 3. Honour widdows that are widdows indeed He alludes say Calvin Estius à Lapidè to the Greek name for a widdow which comes of a Verbe that signifies to be destitute and deprived Those widdows which were destitute of humane help and comfor the would have sustained at the publique charge of the Church which is termed honour because they terrified thereby the vertues of those so sustained Vers. 4. Any widdow Any mother or father Have children That is those which come immediately from their own bodies Nephews Grandchildren or great-grandchildren Shew piety To perform duty to parents is pious And to requite That is doe one good turn for another For it is good That is morally a commendable vertue And acceptable before God pleaseth God wonderfully Vers 6. But she that liveth in pleasure That makes it her element all her businesse is to take delight so Iames 5. Is dead while she liveth That is unprofitable a life led in pleasures is a death The Ancients call idlenesse a buriall of a living man Vers. 8. He hath denied the faith He takes not faith in a full latitude in that particular he shews himselfe to be no believer And is worse then an Infidell He that is worse then an Infidell is neere to the divell there is no worse thing then an Infidell But the Apostles meaning is he commits a sinne greater in some respect then they doe which remain in infidelity He is worse then an Infidell in this point because he by the very light of nature knows this to be a duty Hac parte fidelis si curam suorum non habeat infideli deterior est absolute deteriorem esse non est necesse Estius Gerhard Vers. 9. The wife of one man A woman which hath not had two husbands at once having so been wife of one husband as that she hath not upon his repudiation married to another Dr. Halls Paraphrase Vers. 10. If she have brought

matter not prophane 2. They must proceed from Gods Spirit as the Author of them 3. Must be framed with honest and gracious words beseeming the Spirit 4. To a spirituall end 1. Gods glory 2. Our own and others edification to the Lord that is before the Lord. Vers. 21. Submitting your selves one to another in the feare of God This is a generall to the particulars that follow First an exhortation Secondly a direction Vers. 22. Wives submit your selves unto your own husbands The duties of husband and wife are laid down first 1. Because God made them first 2. They are the chiefest in the family The Apostle begins with wives as he doth in the Colossians and in Peter because she is the inferiour and it is the Apostles order to beginne alwayes with the duties of the inferiour and this order is observed in the fifth Commandement 1. Because the inferiour is the lother to subject himselfe to his place 2. Because it will fare worse with inferiours if there be strife who shall begin Submit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voyce may be translated either passively be ye subject or actively submit your selves Unto your owne husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1. That wives ought to have but one husband 1 Cor. 7.2 2. That this subjection is to be performed to him alone forbidding all submission to adulterers commanding chaste and faithfull obedience unto him As unto the Lord That is to Christ Jesus for this word is by a kind of excellency appropriated unto him and it is so expounded 6. Ch. 5. v. Vers. 23. For the husband is the head of the wife For shewes this verse is a reason of the duty and a husband must have a provident care to save his wife as Christ his Church This is metaphorically spoken in allusion to a generall body that is the husband by reason of his place is more eminent he is to protect defend and govern his wife The Members are subject to the head without reasoning Even as Christ is the head of the Church And he is the Saviour of the body He meanes it exclusively of none but those who appertaine to the body and are Members thereof A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecians say this Greeke word cannot be fully expressed in Latine signifying as much as a most absolute deliverer from all dangerer and evill whatsoever Matth. 1.21 Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Here is another reason and another rule as the Church is the manner in every thing shewes the extent The wife should subject her selfe to her husband as the Church to Christ such a subjection as the Church performeth to Christ ought the wife to performer to her husband cheerefull ready constant subjection Jn every thing Lawfull and honest Verse 25. And gave himselfe for it Greek gave himself willingly he was a price and satisfaction the end of Christs giving up and himselfe was our justification and sanctification Vers. 27. That he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing Ob. 64. Esay 6. Sol. These places are both true the Prophet speakes of the Church Militant the Apostle of the Church Triumphant The word present is taken from the custome of solemnizing a marriage first the spouse was woed and then set before her husband that he might take her to wife to be with him Gen. 2.22 Esth. 2.13 Vers. 29. But nourisheth and cherisheth it These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish and cherish comprize under them a carefull providing of all things needfull for a mans body to nourish is properly to feed to cherish is to keepe warme the former is done by food the lattet by apparell 1 Tim. 6.8 Vers. 31. Shall be joyned unto his wife He shall be glewed to her as two bords are joyned together with glew They two shall be one flesh Our English cannot well expresse the Greeke in good sense word for word which is thus they two shall be into or in one flesh they which were two before marriage by the bond of marriage are brought into one flesh to bee even as one flesh Vers. 32. This is a great mystery The Papists make marriage a Sacrament The vulgar Latine translation first led them into this errour for it translateth the word mystery here a Sacrament But 1. A translation is no sufficient ground to prove a doctrine 2. The word Sacrament hath as large an extent as a mystery Vers 33. And the wife see that shee reverence her husband As if he had said of all things let her most carefully labour not to faile in this point of duty the wife that is every wife see that is carefully looke to it and not make shifts or excuses feare or reverence not as men doe a Lyon or Bear run from them but fear to offend him let her not dare to displease him Reverence him an affection compounded of love fear and desire love to his person fear of offending him and desire to please content and satisfie him CHAP. VI. Vers. 1. CHildren obey your Parents in the Lord Inferiours duties are usually laid down first because 1. They are unwilling 2. May win superiours your restrained onely to their own Parents Parents In the plurall number meaning both sexes the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children is in the newter gender including male and female sonne and daughter under obedience all duties are comprehended In the Lord A phrase used also 1 Cor. 7.39 and it may be taken 1. As a note of direction in obedience of God 2. As a note of limitation that it extend not to any thing against the will of God For this is right 1. According to Law 2. By way of recompence Vers. 2. Honour All inferiours are comprised under one kinde and all their duty under this one terme Honour 1. Inward estimation 2. Outward submission 3. Maintenance Parents bear Gods Image and the Mother is subject to contempt The first Commandement with promise First is used in Scripture where there is no second 1 Matth. 25. The first Commandement of those which concerne our duty to men with a speciall promise annexed to it Vers. 3. That it may be well with thee and thou maist live long on the earth It is fit and just that he which honours those from whom he hath received his life should have his temporall life prolonged V. 4. Bring them up in the nurture and admonition of the Lord This phrase to translate it word for word nourish them in discipline or instruction implyeth as much as if he had said nourish and nurture them or feed and instruct them Vers. 5. Your Masters according to the flesh Or outward man not the Spirit Secondly to be obeyed accordingly in civill