Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	good_a	great_a	see_v	2,610	5	3.2126	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72993	A Romane centurion becomming a good souldier of Iesus Christ In foure sermons, preached in the cathedrall church, and in Saint Thomas Church at Sarum. By Bartholomevv Parsons, B.D. and rector of Ludgershall, in the county of Wiltes.	Parsons, Bartholomew, 1574-1642.	1635 (1635)	STC 19350.5; ESTC S124821	64,942	95

themselves to prayer Act. 6. Pauls praying night and day his precepts pray alwayes Ep. 6 18. Continue in prayer watch in the same Col. 4 2● Pray without ceasing 1 Thes 5.17 Continue instant in prayer Rom. 12.12 Annas serving the Lord with prayer night and day Luk. 2. the Apostles widow continuing in prayers and supplications night and day 1 Tim. 5.5 The parable of the poore widow im●ortuning the unrighteous Iudge Luk. 18. The woman of Canaans instance notwithstanding all checks Matth. 15. Pauls tripling his prayers for his deliverance 2 Cor. 12 Our Saviours going a part to pray spending whole nights in prayer commanding us to watch and pray alwayes Luk. 21.36 are well knowne unto us Quod pernoctaverie dominus in orande quòd prolixius oraverit quid aliud quam nobis praebebatexemplum in tempore precator opportunus ●um patre exauditur aeternus Aug. ep 121. Genua in morem cameli sensum contactus an uerint assiduitate orandi Cum vita defunctam lavarevelient in genibus cubi●sque concrecam callorum duritiem apparvisse and should be aswell imitated That our Lord concluded all night in praying and that he used prolixity there in what did he else but give an example to us being in the time of his flesh a seasonable prayer to God but with his father an everlasting hearer and granter of our suites saith Augustine Eusebius li. 2. c. 23. reporteth of Iacobus Iustus the brother of the Lord that his knees like a Camel had lost the sense of touching with assiduity of praying c. Gregorie in his Dialogues reporteth of Trasilla a Virgin his Aunt that when they went about to wash her being dead there appeared a thicke hardnesse in her knees and elbowes Gregorie Nazianzen in his Epitaph for his sister Gorgonia saith that she was so given to prayer th●ther ●nees seemed to cleave grow to the ground Hierom in the life of Paul the Eremite Propefinem Etiam cadaver mortuum officioso gestu precabatur neere to the end writeth that he was found by S. Anthony dead kneeling upon his knees holding up his hands listing up his eyes Even the dead carkeise prayed with an officious gesture Theodesius the Emperour being to fight against the Tyrant Eugenius continued a whole night in prayer as Theodoret lib 5. ca. 24. and Zozomen pag. 421 report and as Saint Augustine saith of him lib. 5. de civit c 26. he fought more by praying then by striking Magis orando quam feriendo pugnantes Sicut nullum est momentum quo homo ●on fruatur deipietate aut mis●rico dia sic nullum debet ●ste momentum quo eum praesentem non habeat in memoria Bern. de interiort domo cap. 48. Oh then bel●ved let us taking these whothies for our examples alwayes abound in this worke of the Lord praying without ceasing watching unto prayer being servent therein and c●ntinuing in it without fainting As there is no moment saith Bernard wherein man injoyeth not the goodnesse or mercy of God so there ought to be no moment wherein hee should not have him present in his memory There is not a more certaine signe of a faithfull servant of the Lord as the neglect thereof is a plaine proofe of aprophane chart Cum videro quempiam Chryso li. 2. orand deum When I see a man that careth not for prayer nor fervently vehemently bent thereunto it is evident to me that he hath no good disposition in his minde Againe when I see a man that can never be glutted with serving of God and reckoning it his greatest losse if he pray not continually I suppose that he doth surely meditate on all good duties is a temple of God For if mans garment his gate his laughter declare what he is much more is his praying a signe of all righteousnesse vertue and pietie There is no better weapon to fight against our spirituall adversaries and our inward lusts Frequens oratio extinguit impugnationem vitiorum Oratio continua superat tela diaboli Bern ser 67. de modo benè vivendi frequent prayer saith Bernard quencheth the affaults of vices continuall prayer overcommeth the weapons of the Divell And whatsoever we doe whether we eate or drinke let us doe all in the name of the Lord Iesus with prayer and giving of thanks to God and the Father by him Col. 3.17 Let us prayto the Lord when we lye downe to lighten our eyes that we sleepe not in darkenesse Psal 13. When we rise up to send us good speed this day as Abrahams servant did Gen. 24. When we goe out and in to be with us in our journey as Iacob did Gen. 28. according to that of Hierome when we goe out of our lodging let prayer arme us when we returne from the street let prayer meete us Egredientes dehospitio armetoratio regtedientibus de platea occurrat oratio When we take in hand any businesse to prosper the worke of our hands upon us Psal 90. when wee sit downe to eate and drinke to blesse these creatures unto us when we performe any service to him to accept it at our hands when we are partakres of his Table let us pray him to make us worthy receivers to our salvation and give thanks to him for that spirituall meate that he giveth us there to eate that spirituall drinke that he giveth thereto drinke for hence was the Lords supper called the Eucharist of the giving of thanks used in the celebrating of it an oblation or sacrifice because as Iustin Martyr said 2 Apolog pro Christianius the Minister sendeth up prayse glory to the Father of all And Gregorie saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostles used the Lords prayer to the consecration lib. 7. Epist 63. Iustin Martyr that the Eucharist was consecrated by prayer Prece fieri Eucharistiam Apol 2. Invocatione summi num inis li. 1. epist 1. Iren. grariarum actione li. 4. cap. 57. Cyprian by calling upon the high God and Iraeneus by giving of thankes if we walke according to this rule peace and mercy shall be upon us from this time forth and for evermore FINIS

S. Hierome it is no small good deed in the presence of God to bring vp thy children well But to come home unto our selves Beloved we cannot in most places be praised for seasoning and sanctifying our families with the knowledge of Gods wayes and obedience to his will The old people of the Iewes were so admirably diligent in teaching their children the Scriptures that Iosephus lib. 2. contra Appionem saith Nostrorum quilibet de legibus interrogatus faciliùs quàm nomen suum recitat vniversas quipe mox a primo ●ensu discentes in animo velut insculptas habemus Every one of our people being asked concerning the Lawes rehearseth them more easily then his own name for having learned them assoone as we come to understanding we have them as it were ingrauen in our minde but amongst us it is herd to finde a child or a servant in a family that hath learned any patterne of words in faith and love which are in Christ Iesus 2 Tim. 1.13 or layd any foundation of the doctrine of the beginning of Christ Heb. 6.1 as the Apostle speaketh concerning catechisme-learning Iob was no doubt as carefull to sanctifie his children aforehand that they might not sinne as after their feasting least they had sinned Iob 1.6 But it never troubleth many amongst us to have sonnes and servants like to Elies children wicked men such as know not the Lord. Nay may not the Lord send his messengers to us as hee sent the man of God to Elie to expostulate with him for honouring his children before God 1 Sam. 2.27.29 may not the Lord threaten us as he did him to judge our iniquities because wee suffer our children to runne into slander and stay them not 1 Sam. 3.13 may not old Elie be justified in comparison of us for when hee heard evill of his sonnes hee gave them a cold admonition doe no more so my sonnes for it is no good report I heare of you 1 Sam. 2.24 But having both the power of a Father and he a Iudge procceded not to correction whereas we are so indulgent so cockring that we will not displease our children at any time in saying why have you done so 1 King 1 6. that though our children be like to Abselom murtherers whore-masters rebels yet they must be intreated gently 2 Sam. 18.4 Constantius the Emperour father of Constantine the great having made tryall of his servants which would sacrifice to Idols which would not but be constant to the Christian faith banished all the turne coates out of his Court with this Apophthegme How will they keepe their faith inviolate toward the Emperour who are perfidious to God Quomodò fidem Imperatori praestabunt qui deo sunt perfidi Euseb But in our entertainning or re●ayning of servants we respect in them pe●sonablenes serviceablenes and such formality of their religion is the least and last care and wee beare with them well enough though they be swaggerers swearers drunkards cursed speakers at defiance with God and all Godlinesse Men are combred about the many things of this world to provide them for their families and children they rise up early lye downe late and give themselves no rest to scrape together abundance of worldly pelfe for them whether by right or wrong of which Saint Austin saith well Quam curam geris filiorum ut cos obruaslachry mis miserorum non est hoc filios amare sed potius necare Nolo tetalem patrem sentiant filij tui nolo sic provideas ut magis in videas homil 45. Vnum necessarium Parentes qui filiis ditandis omnem curam impendunt corum autem mores negligunt quantò magis salutem dico ego similes suntiis qui magnam calceorum curam habent interim pedem ipsum parui pendunt What care takest thou of thy children that thou maist overwhelme them with the teares of the oppressed I would not have thy children finde thee such a father I would not thou should'st so provide that thou shouldest hurt them But with Martha they neglect that one necessary thing that one pearle of the kingdome of heaven for the buying of which they should sell all the riches Plutarch said excellently Parents that bestow all their care upon inriching their children and neglect their education how much more their salvation say I are like unto those that have great care of the shooes and in the meane while little regard the foote I conclude all with aword of exhortation let us then with David walke with an upright even foote in the midst of our houses harbouring the good there in banishing the evill there from Psal 101. Let us not entertaine any to serue us that will not serue God with us Let us labour so to sanctifie our sonnes and daughters that they may be the sonnes and daughters of the Lord Almightie and that we may rejoyce to see them walking in the truth let us teach them the Scriptures and the forme of wholesome doctrine I meane their Catechisme that they may be wise unto salvation and let our houses be as Churches and assemblies of Saints wherein the word of God may dwell plenteously prayers may be powred out dayly and holy hymnes sung to the great and glorious name of the Father the Sonne and the holy Ghost c. THE THIRD SECTION Acts 10. vers 2. A devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway THe tree saith our Saviour Math. 12.33 is knowne by his fruite either to be a good tree by the good fruite growing thereon or an evill tree by the ill fruit it beareth and he addeth there verse 35. by way of declaration as it were that a good man out of the good treasure of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth forth good things and an evill man out of the evill treasure bringeth forth evill things Those good trees then that are planted in the house of the Lord by the rivers of the waters of his sanctuary flourish in his Courts and being forth fruit in due season and with perseverance unto old age Psal 92.13 1.3 Such a good tree was Cornelius shewing himselfe so heere in the fruits of his religion both in pity towards his brethren he gave much almes to the people and in piety towards God hee prayed God continually And as God will have mercie and not sacrifice Hos 6.6 preferreth a duty of charity towards our brethren commanded in the second table before a duty of outward seruice towards himselfe commanded in the first table when the case so standeth that one of them must be omitted for observing the other so here in ranking and ordering of those duties he giveth the priority of place and time to his workes of mercie although his workes of piety towards God must have the priority of nature and dignity acconding to that methode of prudence prescribed by Logicianes Methodus

est un à cum patre nobis largitur bona i● quantum mediator Ponrifex et paracletus nostras preces ad patrem adducit Ioh 14. And for asmuch as hee is the Sonne together with the Father he giveth us good things and forasmuch as hee is our mediatour high Priest and Comforter he bringeth our prayers to the Father This was the divinity of antiquity they thought Christ presented and obtained our suites not the Saints The blessed Saints and holy Angels are not to be invocated in prayers for they conceive not our inward thoughts heare not our outward words understand not our state on earth are not present to them that call upon them are not to be beleeved in are not Gods nor Creators to whom service must be done Rom. 1. Gal. 4.8 but creatures but our fellow-servants whom we must not serve 1 Cor. 7.23 Nay who would not have us serve them Agnoscant Arriani sanctos non a creato postulare ut aux iliator sit Orat. 2. contr Arrianos Quis oinsanum caput martyres aliquando adoravit Hier cont Vigil An eundum mihi fuerit ad Angelos quâ prece quibussacramentis mediator inter deum hominem oportebat ut haberet aliquid simile deo aliquid si mile hominibus ne in utroque similis hominibus longè esset a deo aut in utroque similis deo longè esset ab hominibus atque etiam mediator non esset Aug. conf li. 10. c. 24. Reav 19.22 Athanasius saith against the Arrians let the Arrians acknowledge that the Saints doe not begge of a created thing to be their helper and Hierome O foolish man who did ever adore the Martyrs Austin in his confessions saith what must I goe unto the Angels but with what prayer with what sacrament It was meete that a Mediator between God man should have somthing like to God and something like unto men least being like to men in both he should be farre from God or like to God in both he should be far from me so should not be a Mediatour Olympias wrot to her son A lexander the great that if he tooke upon him to be Iupiters son it would make Iuno angry I dare say if the Saints could heare such unlawfull prayers they would be much displeased at the giving of Gods honour to them and cry out as the Angell Rev. 19. See thou doe it not wee are thy fellow-servants and thy brethren worship God That same renagate turne-coate Spalato in his recantation written since his leaving of England saith that whilest he was Deane of Winasore hee did with great joy heare one of his Canons there in a Sermon before his Majestie say that he saw no cause why every man might not turne him to his Angel-keeper and say O Angell-keeper pray for me But to omit his lyes let it be granted which yet is doubtfull that every man hath at all times a certaine Angell to keepe him yet by what commandement by what example is he to be called up n● may we not here say who hath required this at your hand Isa 1. Is not ous an intruding into those things which a man hath not not seene a being vainly puft up by our fleshly minde and understanding without any teaching of God in his world Col. 2.18 Would not such an Angell if he did visibly appeare and manifest himselfe to him that hee keepeth say with the Angell in the Revelation see you doe it not I have bin long in this point I shall male amends for it with brevitie in the next which is the manner alway 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collatis testimonis dem●nst●are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall the better understand what is meant here if we do as the Apostle did in disputing with the Iewes Act. 9.22 Shew it by comparing of testimonies Saint Paul expresseth this more plainely in Ephes 6.18 when he biddeth the Ephesians to pray alwayes with all prayer and supplication taking all occasions of prayer watching thereunto with all perseverance and persevering therein without fainting and Saint Peter 1 Ep. 4 7. Saying watch unto prayer and the Apostles practise is as it were a glosse upon this night and day praying exceedingly that wee might see your face 1 Thessal 3.10 Without ceasing I have remembrance 2 Tim. 1.3 According to that of David evening and morning and at noone will I pray and cry aloud Psal 55.17 three times a day Dani. 6.10 and our Saviours words that we should pray alwayes and not faint Luke 18.1 The Messalian ●●●●etickes grounding upon Luke 18.1 and 1 Thes 5.17 Gave themselves to nothing but prayer contemning preaching reading participating of the Sacraments neglecting working in their calling and doing good in holy duties Men not worthy of confutation that could not distinguish the things that differ but made Gods commandements contrary which are subordinate one to another I say in our Saviours words these things they ought to have done and not to have left the other undone Against their error the precepts of praying night and day without ceasing without intermission without fainting must be understood either of the affection or of the action De affectu vel de actu for the affection of praying it must be continuall which if it be the prayer is continuall In ipsa fide spe etcharitate continuato defidetio semper oramus Defiderio semper orandum Aug. 122. ad Probum Sanistim●egrave sic accipitur ut nulio die intermitrantu● c●rta tempora ocand● Aug. har 57. In faith it selfe saith Saint Austin hope charity we alwayes pray with a continued desire we must alwayes pray in heart desire for the Action of prayer it is most soundly understood that on no day the certaine times of praying be omitted We must keepe our set times both publike and private and besides these we must upon every occasion have certain mentall or vocall ejaculations or dartings out of our desires to God according to that of Augustine Ep. 121. c. 10. the brethren in Egypt are said to have frequent prayers but those very short and as it were darted out speedily lest the fervency lifted up with watchfulnesse which is needfull for him that prayeth should be dulled and vanish away with long delay hereby shewing that this fervency as it is not to be dulled if it cannot last so it is not to be quickly broken off if it can last We see then what it is to pray alwayes to have a continued desire of praying to omit none of our set times either publicke or private to be ready upon every occasion to lift up our minde to God and darre out our prayers and not to faint in all this Luk. 18.1 In a word to pray alwayes is to pray frequently without intermission and constantly without fainting We have the Saints our patternes and presidents heerein Davids Daniels thrice a day Davids seven times a day and his midnights praysing of God The Apostles giving