Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	evil_a	good_a	sin_n	3,208	5	4.9732	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17282	The practice of meditating with profit The misteries of our Lord, the Blessed Vergin & saints. Gathered out of diuers good authors, and published by the very Reuerend Master Iohn Alberto Buronzo, chanon of the cathedral church of Verselles. Reuiued and augmented by the same author, & translated into English by a Father of the Societie of Iesus.	Berzetti, Nicolas.; Talbot, Thomas, 1572-1652.	1613 (1613)	STC 4125; ESTC S104826	77,217	308

the coutrary yf in tangled in earthly matters or busied about other things yf moued by a good or by a bad spirit 6. The phantasy whether prompt to apprehend retayne or slow yf wandring or recollected yf imployed in vanityes and fictions or in solide profitable matters 7. The concupiscible power whether vehement or remisse yf busied in good objects or bad yf subject to reason or rebellious against yt 8. The irascible part wheter ardent or moderat yf guided by reason or by yt self yf imployed in roting out euill or in following the same 9. Inclinations whether directed to good or ill to vertue or vice to mirth or sadnes to proper interest or performance of duty to vnite yt self with God and to please him or to remayn fastned to erathly things labouring to procure them 10. The passions or affections eytheyr of loue or hatred of desyre or auersiō of ioy or greefe hope or dispayre of audacity or feare or els of anger yf well vsed or ill yf subdued or no yf strong remisse or temperate 11. The intentions yf derect●ed to a good end or to an euill yf proper or suggested by some other yf effectuall or weake 12. The externall sense of seeing hearing smelling tasting touching yf duly temperat or no yf well or ill kept yf ruled by reason or by the sensuall appetite 13. The moueable power yf slow in operation or quick yf dextrous and actiue or not yf obedient to the will or repugnant 14. The complexion yf cholerick or flegmatick sanguine or melancholick yf strong weak or of a mild temperature yf naturall or accidentall 15. The health yf good ill or betweene both yf well or ill vsed yf ordinary or extraordinary yf receiued by diuine or humane meanes 16. The forces yf very strong weake or in the meane yf well or ill vsed yf proportionat to the age to the stature to the complexion or disproportionat yf ordinary or extraordinary 17. The countenāce yf fayre foule or tollerable yf occasion of ill or no yf naturall or counterfait yf couformable to the feature or no. 18. The sexe yf a man or woman 19. The age yf a boy youth or man growne yf an old mā or of decrepit and decayed age 20. The name yf imposed by God or giuen by chaunce yf significant or no yf corespondent to the actions or different from them yf choise and rare or triniall and common 21. The condition yf of a noble person or vnnoble yf of a great family or ordinary or base yf had by inheritance or gayned by some noble act 22. The dignity yf of an Emperour King or Prince of Centurion or decurion yf obtayned by just meanes or vniust yf answerable to the actions or not 23. The estate yf secular or consecrated to God yf of maryed or vnmaryed yf of a Virgin or widow yf willingly take or by suggestiō or violence yf loued and esteemed of or hated or loth some 24. The sect yf a christian Iew or Gentill c. yf chosen by election or had by inheritāce yf retayned with zeale or with litle esteeme 25. The art yf of a husbandman of a sheapard merchant or souldiar c. yf painfull wearisome or easy or delectable yf honourable or infamous yf profitable or with losse yf necessary or superfluous 26. The merits yf many or few yf ordinary or choise yf known or no yf of reward or punishment yf of praise or dispraise yf equall to the reward greater or lesse 27. The obligations whether volutary or forced yf many or few yf proceeding from gratitude or liberality yf litle or great yf such as may easely be fulfilled or not 28. The gifts talents whether of nature or of grace yf gayned or infused yf many or few yf selected or ordinary yf well vsed or ill yf imployed or retayned idlely 29. The vertues yf theologicall or cardinall yf infufed or gayned yf well roted solid or superficiall and vnstable yf externall or internall yf intense or remisse 33. The fame yf good or euill farr spread or known but in few places yf stable or variable yf the same withall or diuerse yf answerable to the facts or greater or lesser yf gayned by vertuous and honorabl actions or with fictions or deceits yf vsed well or ill 31. The wealth whether greator litle yf sufficient answerable to the degree of the person or not yf had by inheritance or gayned and whether by lawfull or vnlawfull meanes yf well or il imployed 32. Of friends adherents yf many or few yf of noble persons rich good learned or theyr cōtraryes c. yf ancient or newly contracted tyed with a streight band of good will or no yf occasion of good or euill 33. The habite yf grosse or delicate yf conuenient to the person or no yf according to the vse of the country or different from yt yf ordinary or extraordinary yf woaren for necessity decency or for pomp and vanity yf of this or that coulour 34. The scituation yf lying or sitting standing kneling or prostate yf comely or vndecēt yf commodious or discommodious yf determinate or changeable c. 35. The dominion yf of master father or husband c. yf lawfully obtayned or not yf well or ill vsed ys much or litle c. Conditions of wordes ABOVT the words may be considered first the authour yf God or Angel or mā or woman or child c. yf good or euill yf he speake by himself or by the mouth of an other yf sincerely or with dissimulation 2. Of what sort they be whether nowne or verb or other yf of one self number or moode or of an other yf Hebrew Latyne or Greeke c. yf proper or appellatiue yf primitiue or deriuatiue 3. The signification whether proper or metaphoricall yf simple and ordinary or misterious and extraordinary yf of one only thing or many 4. The connexion whether naturall and prudent or casuall and forced yf continued or interrupted 5. The efficacy whether impetratiue and likely to obtayn or no yf much or litle yf penetrating the hart or no. 6. The quality whether cleare or obscure yf true or false exquisite or friuolous 7. The mistery whether of things past present or to come yf of much or litle esteeme yf easy to penetrat or hard 8. The manner where with they are spoken whether in choler or mildly yf with high voice or low yf in hast or slowly yf arrogantly or humbly yf in good earnest or in iest yf with compassion or in derisiō yf obstinatly or modestly yf simply or deceitfully yf with an oath or without yt c. 9. The end whether good or il yf of one or many yf manifest or couert yf profitable or no. 10. The tyme whether fit or no yf long or short 11. The place whether convenient or no yf publick or secret yf sought out of purpose or found by chaunce 12. The number whether sufficient or no yf superfluous or necessary 13. The

to the world by mortification and pennāce Thirdly to continue the comparison of a true allegory vnderstanding in that manner all the martyrs which Christ foresaw and by those words foretould who by offering themselues to torments and death should for theyr owne part and to theyr owne behoefe yeald plentifull merit to others worthy examples of inuincible courage and fruites of exceeding charity towards almighty God Fourhtly Anagogically all the happy soules that in this world haue beene beaten by tribulation sent from God like corne to be afterward translated to that celestiall habitation with multiplyed gayne of eternall glory Now yf he will propose for the subiect of his meditation that parable spoken by Christ Simile est regunm caelorum homine negotiatori quaerenti bonas margaritas inuenta aute vna pretiosa murgarita abilt vendidit omnia quae habuit emit eam The King-dome of heauē ys like to a merchant seeking good pearles and hauing found one pretious pearl he vvent and sold all that he had and bought yt he shall vnderstand in the literall and historicall sense the vvords as they sound for that vvhich happeneth vnto Ievvellers vvho vvith all diligence seeke after pearles for that they knovv theyr value hauing found one to theyr mynds they sell all that they haue to buy yt In tropologicall sēse for that vvhich passeth vvith spirituall persōs vvho knovving vvhere they may get grace and vertue cease not to imploy all theyr thoughts and labour vntill they attayn to be able to gayne yt In the allegoricall sense for that vvhich vve see verefyed in the infidells vvho illuminated by God to knovv the value and great vvorth of faith and the excellency of the holy church leaue what soeuer they haue to be admitted into the number of true beleeuers finally in the anagogicall sese for that which passeth with one who hath knowledg of the heauenly glory prepared for the vertuous who aduentures his goods honour yea and life yt self to obtayne yt Affections to be raised in Meditation NOvv for that the discourse vppō the things aforesaid may not only be the foode of the vnderstanding he that will meditate fruitfully must after some discourse made about some one thing stirr vp in his soul some affect correspondent vnto the matter meditated and dilating and confirming yt so long fixe himself therein as yt shall please God to mayntayn yt And although the affects be many and various and therefore yt cannot be determined alwayes to which one must attend especially they depending for the most part vppon the assistance of the holy ghost the best master in prayer yet notwithstanding those vnto which the persons who attend to the purgatiue way must especially haue regard be these that follow First a great greefe with shame and confusion for his synnes committed by negligence and coldnes in Gods seruice by carlesnes and faintnes in seeking after perfection c. Secondly a holy feare of offending almighty God of loosing his grace of being faulty in his duty in not answering to the voices and inspirations of God of his being lyable to great punishmēt for his synnes past or at least for his present imperfections or els for his litle care to profit himself in the way of perfection Thirdly a great inward hatred of the synne of tepidity negligence of earthly things which seperat a man farr from God as also of himself and his own interest Fourthly a great desyre of mortification of the body of the senses of the passions and of the desyre of honour to subiect himself to all to esteeme himself and to be esteemed of others the most vile of all For those which are in the illuminatiue way these following wil be sittest First a feruent loue to all vertues 2. A great desyre to attayne thē Thirdly an inflamed desyre to know the person and the most diuine actiōs of the sonne of God incarnat and to imitate the same as much as may be Fourthly a firme hope to please God with his diuine grace to attayn to perfection to perseuer in the good commenced and in his vocation receaued from God to free himself from all imperfection and defect and to obtayn at lenght eternall blessednes Fiftly a pious sorrow and compassion for those indignityes which the sonne of God suffered for his sake for the blindnes of other his neighbours who offend his diuine maiesty in so many things And for him who attends to the vnitiue way First an excessiue loue of God Secondly a spirituall ioy and gladnes of the insinit riches perfections of his diuine maiesty of the honour he receaueth from the good of the knowledg which to his faithfull seruants he imparteth of himself Thirdly a great contentmēt for the glory and happines of Christ risen from death and receaued in heauen with great festiuity and maiesty for the signes shewed to men of his charity and for so great and manifould benefits communicated to his friends c. Fourthly a vehement desyre that the name of God be sanctifyed that he may raygne ouer all soules without contradiction that his holy will be done in earth as yt ys in heauen and other like which the vnction of the holy ghost will teach him so that he dispose himself with a great desyre and necessary humility to the receiuing of them Yet notwithstanding he must not leaue to vse his diligence to stirr vp some of the aboue named affects and others the like and to dilate them the most he can aswell for the greater ioy and comfort of his soul as also for more copious fruit ordeyned to operation for the honour glory of God almighty Certayn motyues to be proposed to the will for the more facill embracing of that which ys good HE shall therefore stirr vp these affections by propounding vnto the will those motiues whereby yt ys apt to be moued which motiues are wont to be various according to the variety of the things which doe moue the mind eyther to embrace them or abhorr them But speaking in generall they may be reduced to these heads following that ys to say when the light of the vnderstanding doth conclude that such a vertue ys to be imbraced or such a point of perfection ys to be practised yt must withall propound vnto the will First the beauty of the same vertue shewing that yt deserueth euen for yt self to be imbraced Secondly the necessity he hath of yt that he may thereby be the more answerable to his estate or that he may attayne true peace and quiet of mind or to put himself in perfect state towards soluation c. Thirdly the vtility he shall reape eyther towards his owne perfection or that of his neighbours or for the gayning of grace and other heauenly gifts in this life or for the increase of his glory in the life to come Fourthly the spirituall delight he shall feele in imbracing and practising the same vertue which also sometymes doth

as though almighty God did lament himself and complayn of vs. Populus quem non cognoui seruiuit mihi in auditu auris obediuit mihi Tu v●ro ●epulisti despexist● distulisti Christum tuum c. A people which I knew not hath serued me in the hearing of the eare yt hath obeyed me But thou hast repelled and despised thou hast differeed thy Christ Quomodo facta est meretrix ciuitas fidelis plena jud●cii How ys the faytfull city full of jugdment become an harlot Quomodo obscuratum est aurum mutatus est color optimus How ys the gold obscured the best coulour ys changed Sometymes that he doth vpbraid thee of thy euill customes thy litle correspōdence to his loue shewed Quare tu enarras justitias meas assumis testamentum meum per os tuum Tu vero odisti disciplinam projecisti sermones meos retrorsum VVhy doest thou declare my iustices and takest my testament by thy mouth But thou hast hated disciplyne and cast my words behind thee Quid est quod vltra debui sacere vineae meae non feci An quod expectaui vt faceret vuas fecit labruscas VVhat ys there that I ought to doe more to my vineard and haue not done to yt whether that I looked yt should yeald grapes and yt hath yeelded wild grapes Sometymes that God doth reprehēd him for following vanityes Fili hominis vt quid diligis vanitatem quieris mendacium O sonne of man why doest thou loue vanity and sollow a lye Sometyme that he doth exhort thee to praise his holy name Immola Deo sacrificium laudis redde altissimo votatua Immolate to God the sacrifice of praise and pay thy vowes to the highest Sometyme that he doth promise thee his diuine help Inuoca me in die tribulationis eruam te honorificabis me Invocat me in the day of tribulation I will deliuer thee and thou thalt honour me c. Sometymes that the diuell doth reioyce that he ys more followed obeyed then God himself and that he can handle the matter so cunningly that he can induce men to synne and some others to wax cold in deuotion c. Sometymes fayning that the vertues themselues yf they could speak would lamēt that they are not prised and esteemed according to theyr merits The twentith three ys of Quarell or Complaynt taking a certayn kynd of boldnes but yet with due reuerence humility to complayn of almighty God for that he permitteth his troubles and temptations vt glutiam saliuam meam How long doest thou not spare me nor permit me to sir allow m● spi●le And for that yt seemeth God ys becōe cruell vnto him Clamo ad te non exaudis me sto non respicis me I cry out vnto thee and thou hearest me not I stand and thou doest not respect me Mutatus es mihi in crudelem in duritia manus tuae aduersaris mihi Thou art changed to be cruell towards me in the hardnes of thy hand thou art against me Also for that he doth not deliuer him frō his synnes Cur non tollis peccatum meum quare non aufers iniquitatem meam VVhy doest thou not take away my sinne and why doest thou not take away my iniquity At other tymes he may lament and complayn of himself for that he doth not stand stedfast in his purposes in resisting tentations in flying occasions of offēding God Sometymes also let him complayn of his own flesh for that yt doth often moue him to euill sometymes of the diuill that he ys to importune with his wicked suggestions Sometymes also of men for that they cease not to sollicite him to euill The foure and twentith ys of Rendering thankes yealding thankes to his diuine maiesty for so many benefits bestowed and so many promises made so fauourable audience grāted for the lights and affects communicated in the tyme of prayer c. stirring vp his soul to blesse prayse almighty God for the pardon obteyned of his synns and the grace receaued Benedic anima mea domino noli obliuisci omnes retributiones ejus Qui somno tuo How long wilt thou sleep● sluggard when wilt thou rise out of thy sleepe As one that ys proud Quid ●e eleuat cor tuum Quid tumet coutra Deum spiritus tuus c. VVhy doth thy hart eleuat thee VVhy doth thy spirit swell against God The six and twentith ys of Solliciation solliciting almighty God and instantly beseeching him that he will come spedely to helpe vs. Inclina ad me aurem tuam accel●ra vt eruas me Incline thine eare to me make hast to deliuer me Adjutor meus protector meus es tu Deus meus ne tardaueris Thou art my helper and my protectour my God be not slack Exurge quare obdormis domine exurge ne repellas in sinem Arise why sleepest thou o Lord arise and repell vs not to the end Eripe me de inimicis meis Deus meus ab insurgentibus in me libera me Deliuer me from my enemyes o God from them that rise vp against me defend me Eripe me de operantibus iniquitatem de viris sanguinum salua me Deliuer me from them that work iniquity and from bloudy men saue me Sometymes solliciting the blessed Virgin that shee will obtayn grace for vs at the hands of God c. Also the saints that they will releiue our necessityes and that they will assist vs in giuing glory to God Asserte domino gloriam honorem asserte gloriam nomini ejus Bring to our Lord glory and honour bring to our Lord glory to his name Sometymes solliciting his own soul to be diligent about performing the good he hath determined to doe and to eschew with speed all occasions of euill and of his imperfections men And to think vertues much more amiable and deseruing our best loue although yt be hard then vice although yt be neuer so easy c. The eight and twentith ys of Taxing taxing himself with some certayn payn yf he doe not his duty yf he performe not his purposes yf he be not mynfull of God of heauen Si obl 〈…〉 ut fuero tui obliuioni detur dextera me● adhaereat lingua mea faucibus meis si non meminero tui si not propositoro Ierusalem in principio laetitiae meae Yf I shall forget thee let my right hand be forgotten let my tougn● cleaue to my iures yf I doe not remember thee yf I shall not set Ierusalem in the beginning of my joy In like manner taxing himself with some payn annexed to a tyme as for example Yf to day or within two dayes I doe not this or that thing Yf I doe not ouercome this or that passion Yf I doe not fulfill this or that purpose I will submit my self to this or that punishment Taxing or stinting himself also to a certayu measure of attending to prayer to the