Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	master_n	place_n	servant_n	2,818	5	7.3189	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09453	A reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and vvherein we must for euer depart from them with an advertisment to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.	Perkins, William, 1558-1602.	1598 (1598)	STC 19736; ESTC S114478	146,915	390

some fewe but all and euery commaundement of the lawe of God as Dauid saith psal 119. 6. Then should I not be confounded when I haue respect to AL THY COMMANDEMENTS And this endeauour is a fruite of perfection in that it proceedes from a man regenerate For as all men through Adams fall haue in them by nature the seedes of all sinne none excepted no not the sinne against the holy Ghost so by grace of regeneration through Christ all the faithfull haue in them likewise the seedes of all vertues needefull to saluation and hereupon they both can and doe indeauour to yeelde perfect obedience vnto God according to the whole law And they may be tearmed perfect as a childe is called a perfect man though it want perfection of age and stature and reason yet hath it perfection of parts because it hath all and euery part and faculty both of body soule that is required to a perfect man Conclus II. There be certaine works of supererogation that is such works as are not onely answerable to the law and thereupon deserue life euerlasting but goe beyonde the lawe and merit more then the lawe by it selfe can make any man to merit But where may we finde these works not in the person of any meere man or angel nor in all men and angels but onely in the person of Christ God and man whose workes are not onely answerable to the perfection of the law but goe farre beyond the same For first the obedience of his life cōsidered alone by it selfe was answerable euen to the rigour of the lawe and therefore the sufferings of his death and passion were more then the lawe could require at his hand considering it requireth no punishment of him that is a doer of all things conteyned therein Secondly the very rigour of the lawe requireth obedience onely of them that are meere men but the obedience of Christ was the obedience of a person that was both God man Thirdly the lawe requires personall obedience that is that euery man fulfill the lawe for himselfe and it speaks of no more Now the obedience which Christ performed was not for himselfe alone but it serueth also for all the elect and considering it was the obedience of God as Paul signified whē he said feede the Church of God which HE purchased VVITH HIS BLOOD it was sufficient for many thousand worlds and by reason the law requireth no obedience of him that is God this obedience therefore may truely be tearmed a worke of supererrogation This one we acknowledge and beside this we dare acknowledge none And thus farre we agree with the Church of Rome in the doctrine of the estate of perfection and further we dare not goe The difference The Papists hold as the writings of the learned among them teach that a man being in the state of grace may not onely keepe all the commandements of the law and thereby deserue his owne saluation but also goe beyond the law and doe workes of supererrogation which the lawe requireth not as to performe the vow of single life and the vow of regular obedience c. And by this means they say men deserue a greater degree of glorie then the law can afoard Of perfection they make two kinds one they cal necessarie perfection which is the fulfilling of the law in euery commandement whereby eternall life is deserued The second is profitable perfection when men do not onely such things as the lawe requires but ouer and besides they make certen vowes and performe certaine other duties which the lawe inioynes not for the doing whereof they shall be rewarded with a greater measure of glorie then the lawe designeth This they make plaine by comparison Two soldiers fight in the field vnder one and the same captaine the one onely keepes his standing and thereby deserues his pay the other in keeping of his place doth also winne the enemies standard or doe some other notable exploit now this man besides his pay deserues some greater reward And thus say they it is with all true Catholickes in the state of grace they that keepe the lawe shal haue life eternal but they that doe more then the law as workes of supererrogation shall be crowned with greater glorie This is their doctrine But we on the cōtrarie teach that albeit we are to striue to a perfection as much as we can yet no man can fulfill the lawe of God in this life much lesse do works of supererrogation for the confirmatiō wherof these reasons may be vsed I. In the moral law two things are commanded First the loue of God and man Secondly the manner of this loue now the manner of louing God is to loue him with all our heart and strength Luc. 10. 27. Thou shalt loue the Lord thy God with all thy heart and with all thy soule with all thy strength AND VVITH ALL THY THOVGHT c. As Bernard saide the measure of louing God is to loue him vvithout measure and that is to loue him with the greatest perfectiō of loue that can befall a creature Hence it followes that in louing God no man can possibly doe more then the lawe requireth and therefore the performance of all vowes whatsoeuer and all like duties comes short of the intention or scope of the law II. Reason The compasse of the law is large and comprehendeth in it more then the minde of man can at the first conceiue for euery commaundement hath two parts the negatiue and the affirmatiue In the negatiue is forbidden not onely the capitall sinne named as murther theft adulterie c. but all sinnes of the same kinde with all occasions and prouocations thereto And in the affirmatiue is commanded not onely the contrarie vertues as the loue of God and the loue of our neighbours honour life chastitie goods good name but the vse of all helps and meanes wherby he said the vertues may be preserued furthered and practised Thus hath our Sauiour Christ himselfe expounded the lawe Math. chap. 5. and 6. vpon this plaine ground I conclude that all duties pertaining to life and manners come within the list of some morall commaundement And that the Papists making their workes of supererogation meanes to further the loue of God and man must needs bring them vnder the cōpasse of the lawe Vnder which if they be they can not possibly goe beyond the same Reason III. Luc. 17. 20. When ye haue done all those things that are commanded vs we are vnprofitable seruantes we haue done that which was our duty to doe The Papists answere that we are vnprofitable to God but not to our selues but this shift of theirs is beside the very intent of the place For a seruant in doing his dutie is vnprofitable euen to himselfe and doth not so much as deserue thankes at his masters hand as Christ saith v. 9. Doth he thanke that seruant Secondly they answer that we are vnprofitable seruants in doing things cōmaunded yet

coniurations by holy water by the ringing of bels by lighting tapers by reliques and such like For these things haue not their supposed force either by creation or by any institution of God in his holy worde and therefore if any thing be done by them it is from the secret operation of the deuill himselfe The fift sinne is that in their doctrine they maintaine periurie because they teach with one consent that a Papist examined may answer doubtfully against the direct intention of the examiner framing an other meaning vnto himself in the ambiguitie of his words As for example when a man is asked whether he saide or heard Masse in such a place though he did they affirme he may say No and sweare vnto it because he was not there to reueale it to the examiner whereas in the very lawe of nature he that takes an oath should sweare according to the intention of him that hath power to minister an oath that in truth iustice iudgement Let them cleare their doctrine from all defence of periurie if they can The sixt sinne is that they reuerse many of Gods commādements making that no sinne which Gods word makes a sinne Thus they teach that if any man steale some litle thing that is thought not to cause any notable hurt it is no mortall sinne that the officious lie and the lie made in sport are veniall sinnes that to pray for our enemies in particular is no precept but a counsell and that none is bound to salute his enemie in the way of friendship flat against the rule of Christ Matth. 5. 47. where the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth all manner of dutie and curtesie that rash iudgement though consent come thereto is regularly but a veniall sinne that it is lawfull other whiles to faine holines that the painting of the face is ordinarily but a veniall sinne that it is not lavvfull to forbid begging whereas the Lord forbad there should be any begger in Israel Againe they teach that men in their choller when they are chiding and sweare vvounds and blood are not indeede blasphemers Lastly their writers vse manifest lying to iustifie their doctrine They plead falsly that all antiquitie is on their side whereas it is as much against them as for them and as much for vs as them Againe their manner hath bin and is still to prooue their opinions by forged and counterfait writings of men some whereof I will name 1 Saint Iames Liturgie 2 The Canons of the Apostles 3 The bookes of Dionysius Ariopagita and namely De Hier archia Ecclesiastica 4 The Decret all Epistles of the Popes 5 Pope Clements workes 6 Some of the Epistles of Ignatius 7 Origens booke of repentance His homelies in diversos sanctos Commentaries on Iob and booke of Lamentation 8 Chrysostomes Liturgie 9 Basils liturgie and his Ascetica 10 Augustines booke de 8. quest Dul●itij A booke of true and false repentance Ser de festo commemorationis animarum booke de dogm Ecclesiast Sermon ad fratres in Heremo Sermon of Peters chaire Booke of visiting the sicke c. 11 Iustin Martyrs Questions and Answ. 12 Athanasius epistle to Pope Foelix 13 Bernards sermons of the Lords Supper 14 Hieromes epistle ad Demetriadem sauouring of Pelagius 15 Tertullian de Monogamia 16 Cyprian de Chrismate de ablutione pe●um 17 In the Councel of Sardica the 3 4 and 5 canons are forged 18 In the Councel of Nice all saue 20. are forged 19 Certaine Romane Councels vnder Sylvester are forged For he vvas at this time dead and therefore could not confirme them Sozom. lib. 2. 20 To the sixt canon of the Councel of Nice are patched these words That the Romane Church hath alwaies had the supremacie 21 Lastly I will not omit that Pope Sozimus Bonifacius ana Coelestinus falsified the canons of the councell of Nice to prooue appeales from all places to Rome so as the Bishops of Africke were forced to send for the true copies of the saide Councell from Constantinople and the Churches of Greece I might here rehearse many other sinnes which with the former call for vengeance vpon the Romane Church but it shall suffice to haue named a few of the principall Now in this reason our Sauiour Christ prescribes another maine dutie to his owne people and that is to be carefull to eschewe all the sinnes of the Church of Rome that they may withall escape her deserued plagues and punishments And from this prescribed dutie I obserue two things The first is that euery good seruant of God must carefully auoide contracts of marriage with professed Papists that is with such as hold the Pope for their head and beleeue the doctrine of the Councel of Trent For in such matches men hardly keepe faith and good conscience and hardly auoide cōmunication with the sinnes of the Romane Church A further ground of this doctrine I thus propound In Gods worde there is mentioned a double league betweene man and man countrie and countrie The first is the league of concord when one kingdome bindes it selfe to liue in peace with an other for the maintenance of traficke without disturbance and this kinde of league may stand betweene Gods church and the enemies thereof The second is the league of amity which is when men people or countries binde themselues to defend each other in all causes and to make the warres of the one the warres of the other and this league may not be made with those that be enemies of God Iehosaphat otherwise a good king made this kinde of league with Ahab and is therfore reprooued by the prophet saying wouldest thou helpe the wicked and loue them that hate the Lord 2. Chron. 19. 2. Now the mariages of protestants with Papists are priuate leagues of amitie betweene person and person and therefore not to be allowed Againe Malac. cap. 2. vers 11. the Lord saith Iudah hath defiled the holines of the Lord which he loued and hath married the daughters of a straunge god where is flatly condemned marriages made with the people of a false god nowe the Papists by the consequents of their doctrine and religion turne the true Iehova into an idol of their owne braine as I haue shewed and the true Christ reuealed in the written word into a fained Christ made of breade Yet if such a marriage be once made and finished it may not be dissolued For such parties sinne not simply in that they marrie but because they marrie not in the Lord beeing of diuers religions The fault is not in the substance of marriage but in the manner of making it and for this cause the Apostle commaunds the beleeuing partie not to forsake or refuse the vnbeleeuing partie beeing a very infidel which no papist is if he or she will abide 1. Cor. 7. 13. The second thing is that euery seruant of God must take heede how he trauells into such countries where popish religion is stablished