Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	husband_n	parent_n	wife_n	4,661	5	6.8292	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49761	An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...; Of our communion and warre with angels	Lawrence, Henry, 1600-1664.; Milton, John, 1608-1674.	1649 (1649)	Wing L660; ESTC R12895	135,420	210

goodnesse have form'd you ablest to pardon me in any thing vvherein I shall neede it And of all I have knovvne of either Sexe I have mett vvith fevv more diligently inquisitive or pertinently reasoning of things of a raised and abstracted nature especially vvhich might have influence into the good of another life then your self To which I adde That I professe to have infinite ingagements to avovv my self before all the vvorld Most honoured Mother Your most obedient Sonne Most Humble servant HENRY LAWRENCE A Treatise of our Communion and warre with Angells Ephes. 6.11.12.13.14.15.16.17.18 Put on the vvhole Armour of God that ye may be able to stand against the vviles of the Divell For vvee vvrestle not against flesh and blood but against principalities against povvers against the Rulers of the Darknes of this vvorld against spirituall vvickednesse in high places c. THE great externall cause of all our evills is the Divell who hath such a kinde of relation to our sins as the holy Spirit hath to our graces saving that hee findes a foundation within us to build upon matter out of which hee extracts his formes whereas the holy Spirit doth that worke as well as the other and is put to the paine of foundation worke as well as building I call him the externall cause in opposition to the working of our owne corruptions which are our owne properly and most of all within us In other respects hee may be sayd to be the internall cause also for hee mingles himselfe with our most intimate corruptions and the Seate of his warfare is the inward man Now because hee hath a greater influence into us then perhaps wee consider of and the knowledge of our enemy is of great concernement to the warre wee must have with him I desire a litle to inquire into this mighty enemy of God and man that wee may knowe him and dread him so farre as to fit us for conflict and that wee may knowe him and discover him for hee is a perfect Iugler hee raignes not much when his tricks are discovered and that wee may knowe him and resist him if hee shall embolden himselfe to stand his ground as often hee doth The Apostle from the beginning of the 4 Chap. had taught them how they should live in generall first among themselves then with relation to those that are without ver 18. Then hee condiscends to particuler duties of Husbands and Wives Parents and Children Masters and Servants and last of all before hee concludes returnes to that which hee had mentioned in the 3. Chap. ver 16. where hee beggs of God as the most desireable thing in the world that they might be strengthened according to the riches of his grace in the inner man Heere hee turnes his prayer into an exhortation wherein hee provokes them to be strong in the Lord and in the power of his might ver 10. That is to say though you have all faith and all knowledge and worke well yet you must persevere yee must goe on and you must doe it with strength It is a great matter to come into the lists but it is great to runne also and to fight when you are there for you shall meete with those that shall oppose you and conflict with you therefore be strong in the Lord and in the power of his might that is with the Lord by his Spirit which is his mighty Agent shall worke in your hearts Be not strong in your owne strength in your owne purposes in the freedome of your owne wills so was Peter who got nothing by it but in the Lord his Spirit can strengthen can raise can confirme you Ver. 11. Put you on the whole Armour of God God is able to preserve you but hee will doe it by your fighting and your Armour must be sutable to the hand that wields it which is the Spirit of God in you and the enemy it conflicts with which is the Divell Againe it must be the whole Armour if you want any one piece that place will be exposed to danger also All for offence and defence that you may save your self by destroying your enemy that yee may bee able to stand against the wiles of the Divell that is that yee may hold your ground though you should receive wounds and thrusts yet that you may not give way as ver 13. that yee may withstand in the evill day The day of temptation is an evill day a day of trouble a day of tryall and often in respect of the event evill therefore deliver us from evill And having done all to stand that is if you doe all in this fight God commaunds you and omit nothing by the vertue of God you will stand but there is no dallying with such an enemy your standing must be a fruit and result of doing all The wiles of the Divell the word is Methods that is the divell like a cunning fencer hath his faints knowes how to take his advantages and like a great commaunder hath his stratagemes by which hee doth as much as by fine force and these are well laid there is a Method in them to make the worke the surer one thing depends upon another and all contribute to make the result firme For wee wrastle that is de conflictu est sermo non de ludo we speake of conflicts not of play or sport not against Flesh and Blood that is that which wee have onely in our eye is flesh and blood wicked men that wounds us and persecute us where note that God calls all wicked men all the enemies of his Church but flesh and blood now they are the most perishable things when God will blowe upon them for all flesh is grasse though the enemies be never so great and mighty they are but as grasse and stubble Or secondly flesh and blood by which may be understood your carnall lusts the concupiscence of the flesh and the boyling and ebullition of the blood to anger and all passions it is not so much or it is not especially against these you wrestle but rather against him that acts them and makes use of them to your ruine and dis-advantage which is the divell and this hee may perhaps speake against the opinion of the Heathen who understood not the operation of the divell but thought all our conflicts was against internall passions But against Principalities hee seemes to describe the divels heere which are our enemies first from the principality of their nature by which the eminency and raisednes of their nature in respect of this visible world is set forth that as the state of Princes differ eminently from other men so the nature of divells as Princes excells the nature of men and of all visible things Against Powers hee calls them Powers simply without any addition to shewe the eminency of their power aswell as of their natures that as they have a nature farre above flesh and blood fitted for great things so they have a power