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	respect_n	servant_n	1,977	5	7.1711	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

where the innocent person liueth to whom the other to wit the condemned persō is to be esteemed as dead or else by some other punishment which the magistrat shall iudge conuenient And thus the maner of proceeding in the case of adultery ought to be framed and ordered the maner of proceeding in the case of forsaking now followeth to be handled The proceeding in diuorcement for forsaking The proceeding in the case of forsaking ought so to be framed and ordered that the petition of the accuser being heard first there should be lawfull triall made That triall or knowledge consisteth in this that it may be tried whether the person be rightly forsaken or no whether the coulour of forsaking be not vsed to couer lightnesse or vnfaithfulnes For he is not a forsaker who is absent either because of some duty as an ambassador or souldier chosen by lawfull authoritie to go a warfaring or else by the will of his wife as if he be absent some where for marchandise or about some other honest businesse or be held in captiuitie or be caried away if namely the case into which the husband falleth be such as it doth not change the affection of the wife that is to say if there be no such wickednesse committed wherby otherwise wedlock may be dissolued Furthermore after it is knowne that the person is indeed forsaken the person forsaking is to be called into iudgement by lawfull citing done and affixed in the publike place that so he may appeare within a certaine time set and appointed therefore If the person forsaking doth not appeare within the set time the testimonies cōcerning the integrity of the innocent person are to be heard that partie is to be pronounced free Hitherto we haue spoken concerning the maner of proceeding in diuorcement now we must speake of the time after which another wedlock may be graunted to the innocent person Of the time of granting wedlock the diuorcement being made There is a two folde consideration of the time after which another wedlock is granted to the innocent person one in the case of adulterie another in the case of forsaking In the case of adultery the time is not prescribed to the innocent person after the thing is once iudged In the case of forsaking wedlock is to be graunted if it do certainly appeare that the persō forsaking either is dead or hath in some place by committing adulterie violated mariage or would not appeare though he had knowledge of the scitation Otherwise the person forsaken ought to expect for it falleth out that euen after nine yeares the husband sometime returneth especially if any be taken in warre in Turkey or other where he beholden by the enimies in captiuitie Hitherto concerning common iustice of both the maried parties now of that that is proper to one of them Iustice proper to one of the maried parties doth peculiarlie appertaine either to the office and dutie of the husband or of the wife The office of the husband is first to defend his wife Col. 3.19 The dutie of the husband 2 Decently to vse his wife in ornaments other necessaries For she is not to be vsed or intreated as a handmaide or seruant but as a fellow because she was formed not out of the feet but out of the side of man 3 Gentlely if need be to correct and admonish her not angerly and sharply least she be prouoked The dutie of the wife The dutie of the wife is first to be subiect to her husband Ephes 5.22 Coloss 3.18 1. Pet. 3.1 2 To be chaste and shamefast modest and silent godly and discreete 3 To keepe her selfe at home for the good gouernmēt of her family not to stray abroad Hitherto concerning the iustice of mariage now concerning the education of children The education or bringing vp of children comprehendeth both the duties of parents and children The dutie of parents The duty of parents is first to sustaine their children with food and raiment 1. Tim. 5.8 2 To bring vp their children in learning discipline or instruction of the Lord. Eph. 6.4 Colos 3.21 3 Moderately to vse their fatherly power that they do not grieue their children prouoke them to anger Eph 6.4 The dutie of children The dutie of children is both to honour their parents Eph. 6.1 Col. 3.20 and also to agree among themselues Psal 133.1 and mutually to loue and helpe one another Honour towards parents comprehendeth reuerence obedience and beneficence or liberalitie towards their parents Leuit. 19.3 Matth. 15.1 Mar. 7.11.12 Christ sheweth out of the fifth commaundement how children should do well to their parents Ioseph is a singular example of beneficence towards his parents and kinsfolkes who brought into Egipt and liberally nourished not onely his father but also his brethren by whom he was sharply and vngently entreated and sold and their whole family being vexed with very sore famine Hitherto concerning the holinesse of wedlock now touching the disposing of houshold affaires or matters The disposing of houshold affaires consisteth in the duty both of maisters and also of seruants The duty of Maisters The dutie of maisters is first moderatelie to vse their authority ouer their seruāts Eph. 6.9 And that is done two wayes first if the maisters do not grieue their seruants with oouermuch labour and do alwaies remember that they are not asses but men secondly if they do quietly gouerne them and also quietly chide them when they haue neglected their dutie least they be prouoked with ouer hard words and that they remember that they also haue a Lord in heauen with whom there is no respect of persons Eph. 6.9 2 Bountifully to reward the labour of their seruants least being compelled by necessitie they should steale The dutie of seruants The duty of seruants is first from their hearts to performe the labours that their maisters commaund them Ephes 6.5.6 2 To be faithfull in things commited to them by their maisters that so they may keepe their goods 3 To obserue the vprightnesse of maners that the wife the sonnes and daughters or other fellow seruants be not corrupted by their bad counsels A iustice as pertaining to a houshold or familie hath bin thus set forth ciuill iustice doth now follow A ciuill distributiue iustice is that which ought to be performed in a politick societie And that is due either to euery one or to some few To euery one is due truth sinceritie faithfulnesse gentlenesse Truth and dutifulnesse Truth is that by which we do constantly loue embrace true opinions we speak true things and both in our speach and gestures auoide deceitfull concealings and clokings of matters To it is contrary lying and a deceitfull concealing of the truth Sinceritie Sinceritie is when the tongue and gesture agree with the heart To it is contrary counterfeiting and faining Faithfulnesse Faithfulnes is that by which we keep our promises and couenants To it

of God by which we do religiously call vppon God Psal 50.18 116.13 To it is opposed an idolatrous inuocation and the omitting of inuocation or sinne An idolatrous inuocation is a sinne when that is called vpon which is not God And of this first is the inuocation or sinne of the Gentiles Turkes Iewes and Papists The omitting of inuocation is a sin when inuocation so straightly commaunded by God is omitted as though God had no need of it Calling vppon God is either prayer or an oath Of prayer Prayer is a calling vppon God by which we aske of God such good things as are necessary for the soule and body and contrariwise do pray that euill things may be remoued Gen. 17.18 24.12 28. 2. ●2 11 Exod. 8.12 1. Sam. 17.19 1. King 8.15 And that 〈◊〉 either the absolute seruice of the deity or prayer proper to the mediator The absolute seruice of the deity is that which is properly directed to the deity and with that also wee worshippe Christ as hee is God and by which we attribute vnto him the honour of omnipotency knowing all things and being euery where present Of worshipping the mediator Christ Prayer proper to the mediator is that worship which is giuen to Christ both in respect of his person and of his office as to that mediator that is God and man For as the acknowledgement of Christ consisteth in the acknowledgement of his person and office so in inuocation we must thinke of Christ after either manner First he is to be called vppon as God the giuer of good things with the Father and the holy Spirite Secondly we must thinke of him as of a mediatour and intercessour for whose sake we beleeue that wee are receiued and heard That worship of the mediatour is one not in respect or degree but in number And as our faith in the acknowledgment of Christ doth put a difference betweene the natures so also in the worshipping of him Therefore he the mediatour is worshipped not for his humanities sake which is created but because of his eternall and omnipotent deity For the deity the Creator of all things is the proper subiect of religious worship and not the humanity because it is a creature Cyrillus writing to Theodosius the king concerning the right faith saith Shall we therefore worship Emmanuell that is God with vs as a man Be it farre from vs for this sinne were a dotage deceipt and errour For in this wee should not differ from those who do worship the creature more then the creator and maker And as faith doth attribute to him according to either nature that which it ought according to the Scriptures so it doth demaund that in the worke of hearing as in the perfection of his duetie and obedience he should worke according to either nature that which is his owne to do According to the deity that he might behold the hearts heare the sighes of his seruants giue the holy Spirite and other good things according to his vnmeasurable wisdome and power But according to the humanity that he might of his own humaine will approoue the prayers and hearings of his people and in that might do that which is proper to him So the Church prayeth Reuel 22.20 Euen come thou Lord Iesus in which prayer it doth aske not that made manifest in his God-head he might come in the clouds but manifested in his humanity and so one and that selfe same Lord Iesus might deliuer and glorifie the Church by his diuine omnipotency or almighty power Thus much concerning the distribution of prayer now concerning the forme of prayer Of all other the Lords prayer is the best forme of prayer The Lords prayer is that which our Lord Christ himselfe hath taught vs. The expounding of the Lords prayer Mat. 6.9 Luke 11.20 Our Father which art in heauen and so forth Of the Lords prayer are foure parts an entrance petitions a confirmation and a conclusion Of the entrance there are two parts the first teacheth vs whom we ought to call vppon namely our father Our father is God Now we call God father for two causes 1 Because he hath begot the sonne to himselfe from eternity to wit Iesus Christ 2 Because he hath adopted vs to be his sonnes for Christ his sake But in our prayers we call him father for three causes 1 That we being about to pray might find a distinction between our inuocation and the prayers of Infidels turning our selues to this God who hath manifested himselfe in his sonne Iesus Christ 2 That a child-like feare and reuerence of God might be stirred vp in vs. 3 That we might pray with confidence certainly assuring our selues that we are heard of God as of a mercifull father because he hath adopted vs to be his sonnes because we are members of Christ because we call vpon him by Christ But we call him our Father for two causes 1 That so we might thinke that we are to pray not only for our selues but for other men also especially for those who are members with vs in the body of Christ sonnes of the same father in heauen 2 That we may pray the more boldly thinking this that the whole Church and euen the mediator as our brother doth pray with vs. This is the first part of the entrance the second followeth The second part is this which art in Heauen That God is in heauen it meaneth that he onely is omnipotent and alone can giue vs those things which we aske of him God truely is euery where Iere. 23.23.24 Esa 66.1 But heauen is as it were the ordinary Pallace of God in which is his throne and the chiefest glory of God doth appeare because God doth most magnifically manifest himself in heauen to the Angels blessed soules Psal 115.16 Psal 19. But these words which art in heauen are added for fiue causes 1 That we might not imagine any earthly and carnall matter of the heauenly maiesty of God 2 That we being about to pray might lift vp our minds from the earth to heauen Psal 25. 121. 3 That we might expect from the omnipotency and almighty power of God what things soeuer are necessary for soule body 4 That we might be mindfull of this that our God hath all gouernment of heauen and earth that he is present euery where and that he heareth and helpeth those that cal on him 5 That we should not direct or tie the worship of God to any place or thing besides his commandement So much concerning the entrance of the Lords prayer the petitions follow The petitions of the Lordes prayer are two fold the three former pertaine to the glorie of God and the three later to our own necessitie The first petition is this I. Petition Hallowed be thy name In it wee aske the hallowing of Gods name The hallowing of Gods name is the glorifying of God And that is done both by true faith and also