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
A90903	A summons for svvearers, and a law for the lips in reproving them wherein the chiefe disswasives from swearing are proposed, the sleight objections for swearing answered, the strange judgments upon swearers, forswearers, cursers, that take Gods name in vain, related. Which may be a terror to the wicked for swearing, and a preservative for the godly from swearing. With sundry arguments to prove the verity of the Scriptures, and excellencie of the decalogue, against all prophane and atheisticall deniers thereof. By Walter Powell, preacher at Standish, neer Glocester.	Powell, Walter, b. 1590 or 91.	1645 (1645)	Wing P3098; Thomason E1228_1; ESTC R203197	141,220	287

definitive sentence The Lord will not hold him guiltless that taketh his name in vain With him there is no respect of persons Acts 10. neither must it be with us The soule that sinneth must die Ezek. 18. Therefore that man that sinneth by swearing must be reproved that he may live Sinne is sinne wheresoever it is the bodies of great and rich men shall become the like preyes to wormes and rottennesse and their souls shall undergoe like strict examination as the bodies and soules of the meanest persons When this great game at Chesse is here ended they must with others be laid up together in the common bagge of nature and then there shall be no difference betweene their dust and that of the poore begger They all proceed from the same lamp and they all without envying either the other shall be content to lodge in the same Inne Great men may need admonition and why should not they have it if they need it For else were they more miserable then common men and Solomons woe were especially upon them because when they fall there is none to help them up again Eccles 4.10 It being granted that they may fall and that falling they are to be raised by reprehension and admonition if they are so fast rocked asleep that a soft speech of admonition will not they are then to be roused by the thundring trumpet of louder reprehension The matter of admonition it is to be fitted to the fault but the manner is to be framed to the best advantage of prevailing with a regard to the dignitie of his person and the remainder of his vertues Let it appeare that that which speaks is love and that for which it speaks salvation And how can any heart shut it self against love bringing with it salvation Miror si aliqu is rectorum potest salvari It is a wonder if any great man be saved saith Chrysostome alledged by Bishop Latimer before King Edward The reason is ready because there are so few to tell and admonish them of their faults the greatnesse of the one much daunteth the goodnesse and courage of the other that it dares not so freely and fully reprove their saults If Swearers be so great that Ministers dare not reprove or that the Magistrates will not lay hold on them or so cunningly mince their oaths that the Law cannot reach them yet then and there will Gods Law begin when and where mans law doth leave and end where Ministers and others dare not speak vocally there God dares and will speak really Though they dazle the eye stop and seal the lips and manicle the hands of men yet of God they cannot and the lesse they feele at the hands of men the heavier shall they feel the hand of God either in their estates or in their bodies or in their souls or in their posterities or in all Though before men they refuse to come to shame by submitting themselves to reproofe yet God will not forget them but bring them to it either in this life to their conversion or in the world to come to their full and finall confusion David Hezekiah Jehosophat Peter were reproved therefore great men if sinners if swearers may must be reproved yea be they otherwise good and wise Prov. 9.9 Rich garments require brushing fine linnen washing pleasant gardens watring All men will grant that a child or servant ought willingly to be reprehended of a father or master but few will in practice grant that a father or master should listen to the reprehension of a sonne or servant Job therefore may bee a good president to all such either masters or fathers He durst not open his mouth as himselfe witnesseth of himselfe to contemne the judgement of his servant or maid when they did contend with him because in a dutie of pietie we must looke to them not as servants but as brethren not to the speakers so much who in respect of calling may be our inferiours as to the things spoken in the ordinance of God unto whom every man is an inferiour and with whom there is no respect of persons As great and good men so kindred and friends as well as strangers and foes must be reproved if by their swearing they presume to take Gods Name in vaine Many offend against this rule who will never rebuke this or any other sinne untill God revenge it from heaven But such are not properly friends because whereas they might by admonition in time prevent the judgement of God upon them whom they in shew and not in substance in tongue and not in truth love most dearly they doe not admonish them But what sin whether swearing or the like they doe mislike in strangers or neighbours the same sin they doe allow and not mislike by reproving when it comes to kindred wife children parents as though the diversitie of subjects could make that to be sinne in some which is not sinne in other some But to end this point let not the glittering beames of any outward respect either of great men or kindred so dazle or blind our eyes as that we shall not espie sin in either to reprove it He loveth most naturally that hath loveth most spiritually and he in goodnesse comes neerest to God that hath no respect of persons with men in matter of sin Psal 82.2 1 Tim. 5.21 3. The time when we must reprove Swearers 3. The time when as it must be universally without exception so presently without delay whiles this sin is tender a plant of little growth and most easily to be plucked up whiles it is shamefast whiles it hath blood with blushing in the face David wounded the Philistine in the forehead 1 Sam. 17. We must endevour to kill this Serpent in the egge this sin not come to full ripenesse is easier cut downe then in its height Words spoken in due season are like apples of gold with pictures of silver Prov. 25.11 When timely opportunitie is neglected facilitie in dispatch is seldome attained unto When thou perceivest the Devil by oaths to roll upon the tip of the tongue of the Swearer he thereby endevouring to enter into the heart through the wicket of the ear of thee the hearer let oathes no sooner drop into the eares but let them as soon drop out of thy mouth by reproving the swearer Be thou impatient till thou be delivered of them as a woman great with child or as a stomach that is full of wind As soon as occasion and opportunity is offered as soon as reason and religion doth require let us endevour to apply the salve to the soare the wine of reprehension or correction to the wound of sinne and transgression Correction I say if we be parents and have children or masters and have servants Let us to shew our detestation of this sinne and our love to their soules endevour to banish oathes from them or to shew the feare of Gods judgements themselves from us and our habitation

be like them from whom I received it sound and good fit to feed all those Christians that desire rather to have their hungry soules fed with the sincere milk of Gods word then their itching eares tickled with the enticing speech of mans wisedome I say no more concerning it Deut. 25.13 but Non sit in vobis nec mensura major nec mensura minor that is as some interpret it and as I here apply it substract not from this much little old new nothing what is due unto it nor ascribe unto it what it doth not deserve As God doth so men should esteeme of the labours of Ministers not according to the event of the work but according to the intent of the Author Thus fearing to make the windowes or gates too wide when the house and Citie is but little I commit you heartily to the Lords undeceivable direction and this Treatise humbly to your favourable construction willing application needfull protection and doe rest Your Worships to be commanded And By you to be relieved WALTER POWELL TO THE READER Especially the Inhabitants of Hardwick Standish Saule and Ranwicke the Author desireth sorrow for this sin freedome from this punishment speedy and perfect obedience to this powerfull COMMANDEMENT TO the Reader I say both Tibi to thee that art ignorant that thou maist be instructed And tibi to thee that hast knowledge that thou maist be confirmed Tibi to thee that art great that thou think not to bee flattered but that thy greatnesse may be garnished with goodnesse And tibi to thee that art poore that thy soule by thy selfe be not neglected though thy body by others bee not regarded Tibi to thee that hast zeale that the same further may be sharpned And tibi to thee that hast not zeale that presently it may be procured Tibi to thee that art young that thou maist be restrained from swearing And Tibi to thee that art old that thou continue no longer in swearing Tibi to thee that art curious that thou expect not to be humoured and yet by brevity and variety to bee kept from being cloyed And tibi to thee that art a plaine and a down-right Reader that thou mayst be as well profited as pleased Tibi to thee that art a Minister that thou maist informe to make way for the Magistrates sword And tibi to thee that art a Magistrate that thou maist reform to countenance and confirme the Ministery of the word Tibi to thee that art a Parent or Maister that thou practise thy duty in reproofe or punishment And tibi to thee that art a son or servant that thou learn thy duty in submitting to the censure forfaking the sin Tibi to thee that sleepest that thou maist be awakened And tibi to thee that watchest that thou maist rowse up him that sleepeth Tibi to thee that art sick of this sinne that thou maist be healed And tibi to thee that thinkest not thy selfe sick that thou mayest not die in thy lethargy Tibi to thee that weepest for this sin that thou maist be directed and comforted And tibi to thee that yet scornest this caveat that thy conscience once may be touched or thy mouth for ever stopped Tibi to thee that writest that thy own direction may keep thee from aberration and thou fulfill in practice what thou dost deliver in precept And tibi to thee for whose sake it is written that it may not bee as a sealed letter or as a clasped book Isai 29.11 Isa 29.11 Tibi to thee that lookest on that thou maist be encouraged And tibi to thee that lookest off that thou maist be invited Tibi to thee that sellest that thou maist have gain in thy purse And tibi to thee that buyest that thou maist have gain in thy soule Tibi to thee that hast many books that hereby thou maist have occasion to read and peruse them And tibi to thee that wilt have few books that hereby thy purse may be eased and thy larger pains spared Tibi to thee that stoppedst thy ears in hearing that thou maist open thine eyes in reading it And tibi to thee that diligently attendedst with the out man of the eare that thou maist as carefully apply it to the hid man of the heart Tibi to thee that reprovest that thou be not wearied in well doing And tibi to thee that art reproved that thou repell not the salve from the soare Tibi to thee that art not converted by it that thou blame thy selfe And tibi to thee that art converted by it that thou blesse thy God Tibi to thee that dwellest far that thou maist construe all things charitably And tibi to thee that dwellest nigh that thou maist quickly bee resvoled in thine ambiguities Tibi to thee that swearest And tibi to thee that hearest swearing Tibi to thee that fearest And tibi to thee that fearest not an oath in what place soever thou inhabitest of this County Kingdome World doe I propose to be observed c. Especially Vobis to you the inhabitāts of Lidney Newnham Elmore Hasfield Ashelworth and Chaselye by whom with divers worldly favours I have been encouraged among whom for a little while since my return from the University I lived and to whom by these spirituall admonitions I doe desire my thankfulnesse to be acknowledged do I propose to be observed c. Also vobis to you the inhabitants of Saule Randwick who have by reason of annexion some relation to my charge but in respect of distance of dwelling and proper provision did not heare many of these things spoken to the eares yet now may see them all obvious to the eye doe I propose to be observed c. Lastly and more especially vobis to you the Parishioners of Hardwick and Standish among whom I now inhabit and to whom I often doe speak doe I propose to be observed the cautions and councels in the ensuing Tract contained To you do I commit them printed that heard them preached Quia segniùs irritant animos demissa per aures Quam quae sunt oculis subjecta fidelibus Hearing for the present is more prositable Reading for the future is more permanent Vox audita perit litera scripta manet Speaking is oft thought ambiguous Writing to all is conspicuous In that another spake to you In this you may speak to your selves That was in generall this will be in particular that was with many intermissions this with one uniform connexion that was at the will of the speaker when to end and this at will of the reader when to begin If in presence and speaking the matter or man seemed base unto you yet in absence and writing 1 Cor. 10.1 let both bee bold to warn you Now lest you should say that this is Furtivis nudata coloribus Furtivis Horat. every bird having fetched her own feather it will appeare wholly naked and white paper only therefore have I annexed the names

against this sinne because God doth in a speciall manner and seeing it is grown to such strength that it will not in hast be repressed by both Magistrates are not to judge for man but for the Lord and as the Lord with whom is no iniquity nor respect of persons nor taking of gifts 2 Chron. 19.6 They are the Ministers for the good of his people and the punishment of evill doers and therefore if they oppose not this and other sins they beare the sword in vain Rom. 13.4 1. Ministers are Gods spirituall watch-men who must lift up their voyces like Trumpets Isai 58.1 they must be severe in preaching against it that the commonnesse of preaching it may overcome the practice of it The wisedome of these watchmen must be not onely to foresee enemies but also to discern which are most strong neerest approching most dangerous and first to be encountred 2. They are Stewards of Gods family who must not only have liberty but also discretion to give to every one his portion in fit time and see that they that have most need be first relieved 3. They are Gods Gardiners whose knowledge must be not only to discerne weeds from flowers but also to pluck up those that are most noy some and over-spreading with the first care and grea● 〈…〉 4. They are Gods Orators and Ambassadors who are not onely to be furnished with wise instructions but also with judgement and circumspection to deliver them with respect to time person occasion and place 5. They are Bonaerges sonnes of thunder whose properties must be not only to bruise and batter stony hearts by denouncing Gods fearfull judgements but also by applying them to such sins as the people and present auditors are most infected with For if chiefly among the covetous we should reprehend prodigality or pride among the sorddious or superstition among prophane and irreligious swearers this were not to reprove but to backbite sin to fight valiantly in the absence of an enemy with a strong arme to beat the aire and to contend against a shadow which may sprain a joynt and for reward move scornfull laughter rather then admiration of any true valour or expectation of victory That Shepheard that doth not rebuke those that offend without doubt he slayeth them by holding his peace we doe put to death so many as we see goe to death and are silent Chrysostome whiles hee was at Antioch spent most of his Sermons or Homilies against swearing that if not the fear of God yet his importunitie might make them weary of the sin the report of whose practice in preaching hath encouraged me to insist the longer about this sinne of swearing especially seeing the bent of this swearing Age hath and still doth invite me to make it the bent of my preaching against this hideous monster and never to 〈…〉 reprove it till in some of the members thereof it may be so mangled and wounded that at length for feare or shame or importunity feare of the punishments shame of the unprofitablenesse or importunity of Gods Ambassadours it may so langui●● 〈◊〉 consume till it hath breathed its last breath But alas some cannot preach against this or any other sinne some doe not some dare not some though they can d●e and dare yet doe all to no purpose at all 1. Some cannot because they want skill 2. Some doe not because they want will 3. Some dare not because they want courage 4. Some do to no purpose because they want carriage endeavouring to reform others but are not reformed they speak but they do not teach others but not themselves Rom. 2. Making their hearers thin●●●ere is some great mysterie of Atheisme 〈…〉 ever yet imparted unto them seeing they 〈…〉 your to disswade others from that which the● 〈◊〉 themselves or that something did over-slip them in the Pulpit which now by their corrupt swearing they do retra●● Poysoning the peck of their holy admonition with the infectious leaven of their swearing and corrupt communication like Ponelope weave and unweave in the night of their hellish oaths as much as they wove in the day of their golden words they say and unsay do and undo again They are like him that carried Triacle in the one hand to resist death and poison in the other hand to take away life or like a painted fire without heat or like a fair vizard put on a deformed face or like an Ideot standing by the Sea side and seeing strangers pass 〈…〉 danger of the tide cryeth out unto them Away away the tide cometh who looking back and seeing thee fool stand still begin to say one to another Surely this fellow doth but jest if it were so dangerous as he faith hee would certainly make more hast away himself They are as the Bels that call others to the place where they come not themselves or as the whetston sharpening other things it selfe continuing blunt or as Soap whitening other things it selfe remaining black and foul or the stalk bearing flowers it selfe continuing unsavoury Like Spittle 〈◊〉 skilfull in the wayes they never went or 〈…〉 go Like Heralds 〈…〉 or dering others to fight themselves not 〈…〉 a stroke Like to the statues of Mercury by high wayes pointing to others which way to travell themselves rotting away Like to ragged files smoothing other things themselves remaining rough and unchanged Like to Scribes and Pharisees laying heavie burthens on other mens shoulders they themselves not touching the same with their least finger Like Noahs Ship-wrights that made the Ark but themselves were not saved in it But oh Tell it not in Gath lest the uncircumcised rejoyce 1 Sam. 1. r. 20. Esa 58.1 c. They should indeed not only lift up their voyces but also lift them up like trumpets Esa 58.1 Now the mouths of the trumpets are not only blown into by the mouth of the Trumpeter but also lifted up with his hand So should Gods Orators do themselves what they perswade others to yet if they do not suffer oh suffer thou their voyces to draw thee to thy duty the Whetstone of their reprehension to sharpen thine affection the Soap of their admonition to scowre off the filth of thy pollution the point of their tongues to shew thee the right in many cross wayes Take the comforts of their flower-like exhortations to thy self and leave the stalk of infectious swearing and filthy communication to remain wither or fall to themselves Refuse thou not their good and timely direction to keep thee from aberration though they be creeples and stirre not themselves take their counsel and goe thy wayes Thus having with the Cock clapped my wings upon mine own breast that so more boldly I might crow towards cry and call upon you even upon you that are either Magistrates over subjects Masters over servants Governours over families Parents over children and in all these respects as Gods over his people and inheritance Suffer O suffer the words of exhortation and work of

imitation imitate God in your dutie whom you doe imitate indignity Swearing is a sin of such insolent growth that it scorns to be queld by the tongue or slain by the pen but like the Princes of Midian it cals for a Gideon himself the power of the Magistrate to fall upon it If ever then I would to God that in this time and in this point my voyce were like the voyce of some thundring Pericles my sides brass and my tongue as the pen of a ready writer that my words were tipt with an Adamant to make deep impressions in your souls touching this point Oh that I had the silven Trumpet of Hilarie the golden mouth of Chrysostome the mellifluous speech of Origen that my prayers might bee powerfull and words effectull to perswade and prevail with you that this dutie of oppressing the growth of swearing might not onely float upon the fugitive streames of the eare but also be landed upon the solid shore of your hearts Suppose there could not be found any other sin in the land suppose swearing had not any other sinne to beare it company suppose there were not any forraine enemy in the world to invade us yet the frequent use of this infernall language of the Devill would prove an Engine strong enough to batter our walls a sword keen enough to martyr our flesh an arrow swift enough to drink up our blood a plague overspreading enough to make a flaw in our State a breach in our peace a scar in our Church a hot Feaver a shaking ague sure enough to shake our land from one end to another and make all to quiver and tremble from the lowest Shrub to the tallest Cedar Doe you therefore that have conscience and calling in your severall persons and places resist oppose suppresse this proud sin that scornes to quarrell with any under God this stout sinne that is alwayes heaving at the foundation and strength of our Lord Oh suffer not this crafty Sinon to be lodged and succoured within the cabinet of your own souls to sit at your boards to jet in your streets to dwell in your houses to nestle in your eares without any check or controll why should this above all other sinnes submit it selfe to no censure or sharp reproofe If common Swearers saith Bishop Hooper bee suffered to sinne without punishment the sinne is so abominable that surely the Magistrates and whole common-wealth are like in time to smart for it The gangrene hereof not cut off in the Toe it spreads forwards till it putrifie the whole body The Persians made them slaves that could not be rulers of their own tongues Philip King of France ordained that whosoever by swearing blasphemed God yea if in a Taverne he should be drowned straightwayes Turneb in Ja. Maximilian the Emperour decreed that whosoever should bee deprehended for a vaine swearer should pay 13. shillings foure pence which money whoso refused to pay and repented not of the wickednesse should lose his head Henry the first of this land appointed the payment of fourty twenty ten three shillings four pence according to the degrees of the swearers to be imployed for the poore The Romans Egyptians Grecians Scythians Turkes Justinian the Emperour Lewis of France appointed and inflicted severall punishments as you heard before upon the heads eares lips goods bodies lives of Swearers And now after so many dehortations from this sinne and severall judgements upon the sinners what cause or reason have our rash fearfull Ruffian-like swearers to expect freedome from the like punishment from the hands of men seeing they deserve greater at the hands of God then either with the Roman Swearers to be thrown down from an high rock that have endeavoured by their continuall cursed swearing for every trifle to pull down God from the height of heaven Or with the Grecian Swearers to lose their eares since by their swearing they have infected the eares of others Or with the French Swearers to bee scared in their lips that have not been a bridle to their words Or with the Egyptian swearers to lose their heads because it harboured such bloody Traytors against God and man heaven and earth Or with the Scythian swearers to be punished with losse of goods because oft by their swearing they have wronged others in their estates Or with the Turkish swearers to have no admission to the government of others that could not guide their own unruly tongues Or with the Persian swearers to be made slaves to other because they could not be masters over themselves and their sayings Or with Philip of France his swearers to be drowned in water because by their sinne they have caused the fish to be destroyed in the Sea Or with Maximilian and King Henry the first their swearers to be punished in purse for the good of the poore because for their swearing the land hath not yeelded like food and aliment for their bellies or cloathing and indument for their backes as otherwise it would Or with Justinian his swearers to be put to death because they have assayed afresh to crucify the Lord and giver of life Or with the English King his servant-swearers to be whipped in their body for making it a cage of unclean birds a stie of filthy hogges and a den of Hellish theeves which should have been preserved as first it was created an Habitation for God a member of Christ and a Temple of the holy Ghost 1 Job 4.15 1 Cor. 6.15.19 Oh that some good Phineas who is zealous of the name of God would break us the ice and take in hand to purchase and procure from our Senate the now assembled Court of Parliament some sharp and cutting Statute if purse penalty onely to preserve the poore from perjury and rich from impiety that might snap the growth and stanch the bloody issue of this heynous sinne the taking of Gods name in vain Verily God would say of such a man as he did of Phineas This good man that was zealous for my glory Numb 25.11 hath turned away my anger from you Surely happy should bee that day immortall should be that memory and renowned ever should be the name of that man by whose zealous endevour so good a work should be effected his memory should never perish but wheresoever there should bee mention of his name there also should the good work that he had done be spoken of for a memoriall of him and every man would say Oh that was the man that first hindered the blaspheming and furthered the sanctifying of Gods glorious name that was carefull to banish swearing first out of his own heart secondly out of his house thirdly out of the countrey before swearing banished him out of all Oh that we were so happy as once to see that day that so our wayes might be prosperous our sorrow easie our comforts many our life holy our peace permanent and our salvation certaine That this may be so all yee that desire to rest with