Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	parent_n	provoke_v	1,966	5	10.4177	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02928	The vvay of lyfe A Christian, and catholique institution comprehending principal poincts of Christian religion, which are necessary to bee knowne of all men, to the atteyning of saluation. First delyuered, in the Danish language for the instruction of those people, by Doctor Nicolas Hemmingius, preacher of the Gospell, and professor of diuinitie, for the Kynge of Denmarcke, in his Uniuersitie of Hafnia: and about three yeares past, (for the commoditie of others) translated into Latine, by Andrew Seurinus Velleius: and now first, and newly Englished, for the commodity of English readers: by N. Denham, this yeare of our redemption. 1578.; Via vitae. English	Hemmingsen, Niels, 1513-1600.; Denham, Nicholas.	1578 (1578)	STC 13067; ESTC S103963	117,088	234

of the Law is by discipline to gouerne y e people that in outward honesti of manners they might liue quietly according to the Law and that they should not commit any heynous wickednes openly which is forbidden in the law of God Here Parents Magistrates Maysters and Tutors yea and the Ministers of the woorde of GOD also must dillygently take heede that such as bee committed to their charge doo liue in outwarde honestye of life soundly and shamefastly For the law of GOD is therfore called MORAL bycause it is a certaine common rule according vnto which euery manne should direct and frame his manners FIRST OF AL this externall discipline of the Law is commaunded vnto parents that with the same they may instruct their children and keepe them vnder outwarde honestye of manners And that they may the more easily bringe that thinge to passe let them vse doctrine examples quyet and also seuere admonitions yea and moreouer if the matter so require the rodde which thinge whosoeuer shall not doo let them looke for the iuste plagues of God as despisers of the most seuere commaundementes of GOD which hath commaunded Parentes that they shoulde accordinge vnto the leuell of the Decalogus godlily and honestly bring vp and instruct their Children First let them vse doctrine that is so say let thē accustome their children so sone as they can speake and vse reason to learne thorowly and with a memorable minde to recite morning and eueninge all the partes of the Christian instruction Moreouer they themselues should walke before their children with their owne example of an honest led lyfe so that the life of the parents may bee aunsweareable to the doctrine which they taught which life the Children might afterwardes follow For they which laboure with woords onely in the education of children doo seeme in my iudgement to doo very foolishlye and I can not tell whether I may call this a teachinge or rather a hindering of them For that thinge which by teachinge by their woord they buylde vp the same through euill lyuinge by their deedes they pull downe And what a sincke of myschiefes doo followe hereof as well in the ecclesiasticall as in the politicall estate who is it which seeth not and hath dailye experience Besides this parentes should somtime vse gentiller woordes vnto their Children that by them as by entisementes their mindes might the more easely bee allured and stirred vp to the dueties of vertue But if the children will not obey the fatherly admonitions here the parentes must prouoke them with more seuere speach countenaunce and with wisedome and grauitye forewarne them what punishments for their disobedience they shall at the length susteyne Fiftlye when as the parentes can neyther by gentle or sharpe admonitions profitte any thing at all and that no hope of amendment of manners is seene in the Children here at the length as the last meane of the fatherly remedy the rod is to bee added With the same they shall correcte them when they accustome themselues to swearing lying theeuing filthy or by any wayes vnhonest talkinge For Syrach sayth Chap. 30. Hee that loueth his Childe doth often mooue the rodde toward him that in the last dayes of his life hee may reioyce And Salom. Pro. 23. VVithholde not discipline from the childe for if thou strikest him with the rodde hee shall not die strike him with the rod and thou shalt delyuer his soule from Hell They which doo ouermuch cocker their children and winckinge at euery of their faultes do suffer them to liue as they list are to bee esteemed the authors of their destruction Pontanus sheweth that a certayne wanton beeing spilled through to much licentiousnes graunted by the Mother at the length beeing of ripe age was for a heynous offence committed adiudged to dye when hee was brought by the tormentor to the place of punishmente hee with a lowde voyce mournefully vttered these woordes Thinke not O ye beeholders this tormentor to haue brought me to this so infamous a kinde of punishment but rather mine owne Mother It standeth Parentes therfore greatly vpon to accustome their Children to direct the course of their life according to the leuell of the Decalogus By this meanes they shall make a way of more easy instruction for those to whose fidelitye and discipline they shall afterward committe their children This outwarde discipline of Moses lawe is likewise committed to the Magistrate For Paule calleth the Magistrate The Minister of GOD to the promoting of goodnesse and to the punishing of euill And forasmuch as Magistrates are ordeyned of God therefore they are bound to set forwarde the glorye of GOD and to turne backe whatsoeuer thinges are against God as far forth as apperteineth to the outward conuersation of men The Magistrate is also called a keeper of both lawes bicause he should with a diligent care conteyn his subiects vnder an honest discipline of māners according to the Decalogus and also trade ouer the course of his owne life in such sorte that hee may be a patterne and a glasse into which his subiects liuing godly may looke into Hee must also haue a diligent care that his positiue lawes and al his decrees may agree with the Decalogus and bee as walles and fortresses of the same The Magistrate should moreouer punishe the manifest transgressions of the lawe diuine as are blasphemings of GOD Idolatries periuries vsual swearings contempt of the woord of God disobedience murthers Adulteries lying false witnesse bearing theftes and such like vices which fight directlye against the woord of GOD so that if the Magistrate neglect his office in these thinges hee becommeth partaker and giltye of all those offences the not punishment of which hee hath graunted vnto others There is tolde an Historye of a certaine murtherer which had slayn seuen men whē hee was perforce brought vnto the Law and was set beefore the Iudgement seate accused of manslaughter answere was made that hee onely had killed but one onely man the other sixe the Maiestrate had killed which did not punish that first murther in him And verely the Magistrate is gilty before God whē hee punisheth not such as stubbornly breake the law of God by his giuing of liberty hee oppeneth a window to others to offend It is an vnmercifull pitty to spare one with the losse and destruction of many To the bringers vp of youth this same care doth also belong that they should instruct those which are committed to their discipline in such sorte by doctrine by example by often admonitions and corrections that in their outwarde manners nothing might be seene out of square or contrary to the law of GOD. Which thing if they neglect to do they sin against God against the parents of the children and the whole common wealth neither shall they for euer beare this punished For if by right hee bee hanged which stealeth an Oxe or a Cow from another how much more is he worthy of

Saule Achitophell Iudas Iulianus and infinite others We see also how many nations which haue heard Christe and his Apostles haue perished beeing turned away to pernitious errours of the Deuill the Turke and the Romaine Antichriste Ninthly Let this cogitation also enter into thy minde That Repentaunce is not so the worke of man as the the gifte of GOD which if thou contemnest whiles it is day from day and often offered vnto thee of God it is to be feared that hee dooth oftentimes caste his precious pearles before swine The tenth is The condition of late Repentaunce For it is oftentimes rightly sayde Late Repentaunce is seldome true Hee is not to bee iudged to repent whiche after he is not able to sinne doth feigne repentaunce And Augustine sayth The repentaunce whiche is required of him onely which is about to dye I feare mee leaste that same repentance doe also dye I say this not that I doe denye the mercy of God to be giuen vnto those which beeing about to departe forth of this life doe repent but that we may consider how daungerous it is to protracte repentaunce vnto the laste gaspe of this lyfe It seemeth good vnto me to collect breefely these reasons the consideration of whiche will keepe euery of vs in the feare of God that wee abuse not the greatnesse of his mercie to our owne destruction Almightie GOD bende our heartes vnto true constant and healthfull Repentaunce that wee may be the Children of God and that wee may all and singuler with olde Symeon from the botom of our heartes when wee shall departe foorth of this lyfe ioyfully sing Now Lorde let thy seruaunt departe in peace according to thy worde c. Howe shall a Christian perseuer vnto the ende that he loose not Faith and the grace obtayned in our Lorde Iesu Christe Wise and prudent Physitians beeing called to the sick patient doe apply themselues to doe two thinges First they bend all their diligence by their arte and counsayle to take away the present disease Furthermore that vnto the patient restored to his former health they may prescribe an order of liuing least they fall back againe into their disease so become the authours of their owne destruction The examples of these wil I follow because I haue hetherto brought forth of the worde of God the worde of saluation remedy against sinne death damnation I ●●al now also bestow counsayle by what meane it may bee accōplished That hee which hath receiued Christe with his benefits may also continue and obtayne those euerlasting good thinges whiche Christe hath merited for all those which repose their confidence in him If I shall therefore saye with Paule Fight thou a good fight holding fayth and a good conscience I haue comprehended the whole matter But if any man goe forwarde further to saye Nowe is Fayth and a good Conscience to bee retayned I aunswere The Scripture nameth The feare of God The hyeste and cheefest wisdome of the Children of God For this feare contayneth vs in duety and obedyence towardes GOD in whose sight wee walke It hath foure conditions First It is heedeful leaste it should offend God Secondly It doth diligently execute the things which are commaunded it Thirdly It carefully auoydeth all lyinges in waite deceiptes and subtilties Fourthly It seeketh and imploreth ayde against his enemyes First of all he which feareth God doth busily take heed that by any meanes hee offend not GOD. For this cause The feare of the Lorde is called in the 19. Psalme PVRE because that he whiche feareth God considereth what euils he was subiect vnto by reason of sinne hee considereth y e Christ hath suffered his most bitter death to take a way sinne hee considereth that whether hee wake or sle●●o or walke eate or drinke c. he is cōuers at harthe sight of God Furthermore hee remembreth that infinite glory whereby he is adopted into the societie of the Sonnes of God that hee might shew himselfe in all things obedient to his moste louing father he considereth that sinne is the marke of the Children of the Deuil he considereth himselfe to bee a member of Christe and partaker of that holy fellowship with GOD the father the Sonne and the holy Ghoste and so foorth with all the electe of God hee considereth that Sinne is spirituall Adultery breaking the mariage knotte whiche is betweene the Soule of man with her Bridegroome our Lorde Iesu Christe hee considereth that it is not comely that hee shoulde turne the Temple of GOD into the habitation of the Deuill neither that hee oughte to expell the holy Ghoste foorth of his hearte whose benefites so exceeding and many he hath effectually prooued Hee is at a point that he wil not deale traiterously against his Lorde and redeemer Christe to gratifie the Deuill Hee considereth that hee must so trade ouer his life that through any manifest wickednesse he bee not an offence to any or that through him the Gospell be not euill spoken of These and suche other considerations will breede in the hearte of man the feare of God and a study to auoyde sinnes and fallinges agaynst the conscience GOD graunt that euery one of vs may continually beare aboute with vs in our heartes these considerations Secondly He which feareth GOD Obeyeth the Commaundements of the Lorde For as the Psalme sayth He hath great delight in his commaundements that is to say He yeeldeth due reuerence and obedience vnto GOD acccording to his Commaundements with his greatest pleasure of minde From this true worship or seruice of GOD the Papists haue many yeeres hether vnto fowlye erred whiche doe rashly teache that God is to bee worshipped with the precepts of men and doe bynde all the worshipping of GOD to the Priestes and Monckes of their order whom with manifest deceiptes notwithstanding and for lucre sake they doe bouldely affirme to serue God aright only and to haue also saleable works of supererogation I will therefore adde somewhat concerning this matter whereby euery man may learne rightly to frame his iudgement touchinge the true worship or seruice of God Of the worship or seruice of GOD. THE VVORSHIP or seruice of God is A woorke commaunded of GOD wrought through Faith principally to the setting foorth of the glory of God In this definition there bee three thinges whiche in the true worship of God are necessaryly ioyned together First The matter or materiall parte which is A worke commaunded of God Secondly The cause namely That the same worke be doone of faith in Iesus Christe Thirdly The end namely The glory of God which the worker respecteth that by this meanes he may declare himselfe obedient to his heauenly father That this worship must bee A worke commaunded of God he himselfe in the 20. Chapter of Ieremie teacheth vs VValke yee in my Commaundements and not in the Commaundementes of your Fathers And Christe when he sayth In vaine doe they worship me teaching the doctrines