Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	day_n	lord_n	3,160	5	4.2209	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

shew of puritie but a vertue and therefore to be countenanced and defended from the prodigious spirits of the world and if I said barking Dogges I sayd but as Dauid did which hunts outward holinesse into Obadiahs caue that it dare not shew it selfe for feare it should be brought vpon a stage or put in verse or to some other vse to make themselues merrie withall Shall this be suffered then religion will be banished ere long and I cannot blame it if it walke in obscuritie already and dare not bee seene But is there neuer an Obadiah in the land nor Hester in the Court nor an Ahimelech at Nob to fauour their profession and protect their persons Non est meae humilitatis diotare vobis yet say as God said to the Iewes Though Israel play the harlot let not Iudah sinne Though the Temporall Magistrate sit still and say nothing yet let not Ecclesiasticall gouernours keepe silence You are the brestplate of defence the helmet of 〈◊〉 and the sword of protection as Tunc iustitia dieitur gladius ex vtraque parte acutus quia hominis defendit corpus ab exterioribus iniuriis animam a spiritu alibus molestiis For the sword of gouernment hath two edges Disciplina ad duo diuiditur ad correctionem et instructionem primum timore sccunaum amore perficitur and happy is that Church where they both doe cut You are the North winde to kill all the vermin and the South to ripen good fruit I meane your authoritie to punish the wicked and cherish the good But I forget my selfe your Lordship is wise as an Angel of God knowing best what to doe Yet giue meleaue not to teach but to pray for you considering your holy profession high place and the weighty causes you are to mannage the manifold euils you may preuent and the great good you may procure And this is all the good I am able to doe desiring the Lord to prosper your godly proceeding to Gods glory and the good of the Church To the same purpose the Lord fill your soule with grace your heart with courage your life with health and your time with length of dayes that after a militarie life ended in grace you may come to liue a 〈◊〉 life in glory Your Lordships to command in all duetie WILLIAM IACKSON To the Worshipfull Companie of Clothworkers William Iackson wisheth grace in this world and glory in the world to come Right Worshipfull IT is no small fauour of God to bee made an instrument of others good which is either by our owne free donations or by disposing of others gifts In the one is manifested our charitie in giuing of our owne and in the other our faithfulnesse in truely performing the will of the dead And to vse the Apostles words What haue we that wee haue not receiued not simply for our owne vse but for the good of others also Therefore that wee may not be found vncharitable we must giue of our owne nor vnfaithfull we must be true in bestowing of others gifts and then we shall bee twice blessed with Iacob and haue a double portion with Beniamin But to bring this home to the doores of your consciences Yea Worshipfull company of Cloth-workers for whome I in particular am bound to pray not so much for your owne donation vnto mee as your faithfull paying of that which others haue giuen for the maintenance of religion Of whom I may say as Dauid did of Ierusalem Many excellent things are spoken of thee thou Citie of God so many excellent things are done by you Yea worthy and worship full Clothworkers with Dorcas you make coates to clothe the naked with the Shunammite you prepare houses for the harbourlesse to dwell in with Obadiah you relieue the Prophets and much more of this nature which to set downe in order would both spend much paper and also a wearinesse to my hand it is sufficient God knowes them and will one day reward the same I speake not this to make you proud but as my duetie to you and to encourage others to the same And so I will conclude with the saying of the Apostle yee haue and doe well yet I beseach you to increase more and more whereby your name may bee more spread on earth and your glory greater enlarged in heauen Your Pensioner WILLIAM IACKSON TO THE READER CHristian reader I am now to salute thy vnderstanding with a few lines of exhortation be thou as willing to embrace them as they are ready to profit thee if vnderstāding be thy tutour and conscience thy lesson And here I desire but two things of thee first to reade with diligence then to marke with iudgement for thou canst haue no sicknes but here is physicke no sore but here is a plaister for it It is like Iacobs ladder one end standing on the earth the other reaching vp to heauen It begins at faith and repentance leading thee along in the path of obedience and so at the length brings thee to glory I would not that any should obiect against the author and so vse the child the worse for the fathers sakc but rather consider that the child may be good though the father be euill I will make no apologie in the behalfe of it for it is able to speake in the defence of it selfe And now I must make an apologie for my selfe why I haue sent this booke forth into the world one cause is in regard I was wronged by euill tongues after I had preached the same wherefore I now send it foorth to make answere for mee A second cause why I send it foorth is this because the matter therein being of great vse and a Sermon is but nine dayes wonder would not haue the funerall so soone therefore I thought good to intreate that fauour of the higher powers to put it in print And now let me intreate thy affections to embrace it and thy diligence to practise it Thus I leaue these fewe lines to thy selfe to be obeyed and thy selfe to the Lord to be glorified Thine if thou be the Lords William Iackson A Table of the parts handled in this Booke In the plow-time are handled 1 the subiect 2 property of the worke 3 propriety of the persōs 1 In the subiect 1 Why man is called earth 5. 6. 7 2 The heart to be looked too and why 8 to 11 3 Wicked sinne of meditation and why 14 to 18 4 The seuerall fallow grounds 19 to 56 2 In the property of the worke 1 The heart is cut by the law 60 to 63 2 The inward thoughts discouered 57 to 60 3 Sinne dies in vs 63 to 73 3 In the proprety 1 Man is to helpe forward his saluation why 73 to 78 2 The magistrates dutie from 78 to 83 In the seed-time are 1 property of the worke Sowe 2 matter to work on Righteousnes 3 the persons You. 1 In the matter 1 The word of righteousnes must rule vs why 84 to

against the same for their owne confusion I haue read of the Thracian flint that burnes with water but is quenched with oyle A true embleme of these wicked persons that are the worse by Gods blessings Tullies historie is made good in this of a countrey that the more it rained the more dust did arise And contrariwise want of raine caused durt and myre How comes it to passe that the good blessings of God should exasperate such persons to euill shal their greatnesse draw them from the seruice of God which ought to bee a spurre to pricke them forward For the bountifulnesse of God stould leade vs to repentance And were you greater then the greatest among men yet there is one greater then you For God is melek nodang gnal-cal Elohim A great King aboue all Gods The highest round of our greatnesse comes farre short of the lowest steppe of Gods meannesse And so long as there is a super our the inferiour is to obey the same as Augustine nots cum enim se volunt as relicto superiore ad inferiora conuertit officitur mala For when the will turnes it selfe from the superiour to the inferiour it is euil Therefore let the words of exhortation be imbraced and tender downe your greatnesse at the footestoole of Gods Maiestie the originall of all greatnesse and this shall make you greater For the congruitie of manners not the pedegree of anncestors hath the prerogatiue of noble birth He that is not borne of God had been better hee had neuer been borne Therefore maintaine the Gospel by your greatnesse and he shall maintaine your honours by his power Againe the inferiour sort are not without their Apologies The superiour hath not drunke the water of Nilus alone these must needes haue a lappe For though they breake not their heads against the vpper sieling of greatnesse yet they stumble at the threshold of basenesse Either they thinke it a duetie not imposed on them or that it will not be accepted But to take away these obiections the Lord commanded when the Tabernacle was to be built the people to bring from gold to goats haire to shew that the chiefest obedience must be offered and that the poorest is not reiected God regards not man for his greatnesse nor reiects any for his meannesse Greatnesse raiseth not to heauen not pouertie casteth downe to hell Inferiority must not hinder vs from Gods seruice and obedience but rather a spurre to pricke vs forward seeing godlinesse hath the promise of this life and that to come Therefore let vs doe as loel saith to walke in obedience for who knowes whether God will leaue a blessing for vs or no God hath saide they that honour me I will honour them and a poore man that feareth the Prou. 19 Lord is better then a rich man which peruerteth his waies And thus much shall serue for the seede time The third part of the precept the haruest time WE are come at the length by Gods assistance and your patience to the haruest the last part of the percept Great paines is taken in the seruice of God yet in the ende comes a haruest and pays for all first niru then zergnu and now kitsru plowe sowe and now reape Thus is that true of Salomon Cast thy bread vpon the waters and after many dayes thou shalt finde it It was the counsell of Socrates Sowe good workes and thou shalt reape the flowers of ioy and and gladnesse qualis vita finis it a such a life such an ende Obserue in generall that obedience neuer goes vnrewarded Christ proclaimes it They that followe me in the regeneration shall follow me in the glorification And Salomon a type of Christ saide long before the sower of righteousnesse shall bee truely rewarded The trueth whereof wee may see performed in the godly before vs. Abraham beleeued God and was iustified Henoch walked with God and was taken vp into heauen What should I speake of Noah of Moses of Dauid of Iob of Peter and all the godly which first sowed the seede of obedience and now inioy their haruest for godlinesse hath the promise of this life and that to come Yet let vs take heede wee fall not into a popish conceite that we are rewarded for our workes no This is not in our well done deedes but in thy goodnesse O God that we escape damnation saith Chrysostome Not of workes can we obtaine saluation but of Gods election and grace yet still it is true obedience is euer rewarded And there are two reasons hereof The first Proptcr veritatem Dei for the trueth of God which is most sure and firme and stands like mount Sion that cannot bee remooued which proceedeth from the eternitie and immutabilitie of his will with whom there is no change nor shadowe of changing He that commanded trueth in others will surely keepe it himselfe or else hee should not bee omnipotent but impotent Therefore the Apostle doth thus stile him God that cannot lye And as the author to the he brewes saith non enim in iustus est Deus for God is not vnrighteousnesse that he should forget your worke in the Lord. 2 The second reason is propter iustitiam Dei for the righteousnesse of God for to punish those that sinne and not to reward the righteous might seeme vnrighteous But verily there is a reward for the righteous for as those that doe euill shall haue tribulation and anguish c. So they that doe well shall haue peace glory and immortalitie Otherwise hee should seeme to be more iust to the wicked then mercifull to the righteous I conclude that they which serue the Lord in the day time of their life shall bee rewarded in the euen-tide of their deathes We which are the sweete singers of Israel and haue sung out the songs of saluation shall reape a haruest according to our place and worke for if we conuert many we shall shine as the Starres Glorious shall their reward be in heauen whose titles are so great on earth as luminae stellae angellae and the like Surely there is a double document in the same namely that the greatnesse of the titles doe put vs in minde of the worke therefore not to suffer our hearts to be adulterated with popular applause but to hunt soules into heauen and not our selues into fame And as it puts vs in mind of the worke so of the greatnes of the reward which will be glorious Marke well the comparisons that we are compared vnto to the Sunne Starres Salt and Angels Obserue it well though these are the glory of the world yet haue they beene shaken The Angels fell the Starres shorte the Salt corrupted and the light obscured A good caueat for vs to be the more vigilant that our reward may be the greater Peter was three times willed to feede the flocke that is as Barnard obserues with