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	reverence_n	2,346	5	9.8318	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14216	The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.; Doctrinae Christianae compendium. English	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.	1587 (1587)	STC 24532; ESTC S118924	903,317	1,074

their duties and functions The duties and functions of parents are 1 To cherish and nourish their children 2 To defend and protect thē from iniuries 3 To instruct them or to commit them to be instructed of others 4 To rule and gouerne them by domesticall discipline For the parents must not only instruct their children but also preserue instruction and knowledge in them not Scholastical knowledge and instruction but domesticall nurture The duties of Schoolemasters or teachers are 1 To teach faithfullie seeing they are in the place of parents 2 To rule and gouern by Scholasticall discipline The duties of Magistrates may bee brought and reduced to these heads To commaund the obseruing and keeping of the Decalogue to wit that their subiects liue according to both tables of the Decalogue that is according to the whole Decalogue as concerning externall Discipline 2 To exequute the Decalogue or the commandements of the Decalogue that is to obserue maintain the obedience thereof by punishing them that transgresse against discipline other in goods or in name or in body or in life 3 To enact some positiue Lawes for maintenance of ciuill order which otherwise would not stand Now positiue lawes are a determining and defining of such circumstances as are necessarie or as serue for the keeping or obedience of the Decalogue 4 To put also these their own Lawes in execution The duties of Masters and Lordes are 1 To commaund such things vnto their familie as are iust and possible to prescribe iust and lawfull labours not vnlawfull not vnpossible not too burdensome and vnnecessarie 2 To giue them their wages for their labours 3 To gouern them by domestical Discipline Syra 33.23 The fodder the whip and the burden belong vnto the Asse and meate correction and worke vnto the seruant The dutie of Elders is who are superior in age wisedome and authority to gouerne and further others by the example of their life by their counsels and admonitions The proper duties of inferiours are expressed by the name of Honour For Honour signifieth and comprehendeth first the Reuerence of the inferiours towardes the superiours which is 1 An acknowledgement of Gods will who will haue such an order to be in the calling and degree of superiours and dooth ordaine the same adorne furnish it with gifts necessary 2 An approbation of this order these gifts of god For if we do not know acknowlege this order to be good we will not honour it 3 A subiection and submission vnto this order euen for the will and pleasure of God 4 An outward declaration of this their iudgement and mind in woordes and deedes and in ceremonies and gestures which differ according to places But Reuerence is also in the minde doth not consist only in outward gestures And Subiection here comprehendeth such obedience as is not constrained but readie willing Secondlie Honour signifieth a Loue which wee must beare vnto them in respect of their calling and office this cannot be seuered from reuerence For whom we loue not them we cannot reuerence Thirdlie Honour signifieth obedience in all things lawfull and possible which the Superiours according to their office and calling command and this obedience must be voluntarie euen as children reioice to doe those thinges which are gratefull and acceptable vnto their parents Fourthlie it signifieth Thankefulnesse towardes Superiours which requireth that euerie one according to his calling and abilitie and as occasion serueth aide and furder them Fiftlie it signifieth lenitie and equabilitie towards Superiours which is to beare with those vices of Parents and Superiours which may be borne with and tolerated without any reproch vnto gods name or which are not f●at repugnant vnto his Lawe Hereby is easily gathered what duties are enioyned to inferiours and what thinges agreeable to their duties and callings they owe to euerie sort and order of Superiours The vices contrarie to the peculiar and proper vertues of this fift commaundement THE first are those sinnes which are repugnaunt to those partes or vertues of that obedience which is proper to superiours Vnto the duty of Parentes is opposed 1. Not to prouide and minister necessarie susteinaunce vnto the children or to bring them vp in riot 2. Not to defend their children against iniuries or to offend through a foolish ouer-render loue for some small or no iniuries done vnto them 3. Not to accustome their children to patience and gentlenesse or to bring them vp in idlenes and licentiousnesse of sinning 4. Not to instruct their children according to their ability or to corrupt them by their euill examples 5. Not to chastise their children as necessitie requireth or to bee too fierce and cruel vnto them beyond their dutie or the degree of the fault committed Vnto the School-masters and teachers instruction and discipline the same vices are contrary which are vnto Parents Vnto the Magistrates dutie two extremes are opposed slacknesse and tyranny Slacknes or slothfulnes in the Magistrate is either not to require of his subiectes the discipline of the whole Decalogue or not to ordaine those thinges which are required to the preseruation and order of ciuil societie or not to defend the innocent against iniurie or not to restrain or to punish too lightlie such as offend against the discipline of the Decalogue or against the positiue Laws Tyrannie is either to command his subiectes thinges that are vniust or to punish that which is no sinne or to punish more grieuouslie than the degree of the fault dooth deserue Likewise Lordes and Maisters maie transgresse either by permitting of idle slothfulnesse and licentiousnesse or by vniust commaundementes and exactions or by defrauding their seruants of their wages or through too much rigor and seueritie Now they that are superiours in age or in anie other autoritie transgresse against their duty and calling through follie or corrupt counsel or through lightnes of maners and by their euil examples or by neglect of the younger sort or other inferiours whom they see to offend and might by their counsel authority correct and amend The inferiours sinne and transgresse against that honour which they owe vnto their superiours either not accounting of them as beeing in that place where God hath placed them or yeelding more vnto them than maie agree vnto men or louing them more than God or denying obedience to their iust and lawful commaundementes or obeying them in shewe or when they commaund thinges vniust and impious or harming them with iniuries or not aiding them in what things and by what meanes they maie or gratifieng them flatteringlie and vnrighteouslie or exagitating their infirmities or by flatterie commending their errours and vices or not aduising them according to their place with due reuerence of enormous and pernicious faults committed by them The common vertues of this fift commandement THE common duties vnto all or those vertues which are prescribed to al degrees both of superiours and inferiours are 1. That general iustice which

is obedience according to al Lawes that appertaine vnto al in respect of euery ones vocation and calling That this is here commaunded is manifest because the superiours must require this of their inferiors and incite them by their example to obey and inferiours are commaunded to obey al iust ordinaunces and commandements Neither doth it hinder that the honour of the ministerie also doth comprehend the whole obedience of the Lawe For there it is exacted as obedience vnto the voice of god himselfe here as obedience towards men that bear rule ouer vs. 2 The second common vertue to both is the particular distributiue iustice which keepeth a proportion in distributing of offices and rewardes or which is a vertue giuing to euery one his owne Now euery mans owne is such an office or honour or reward as is conuenient and fit for him or belongeth vnto him Roman 13.7 Giue to all men their dutie tribute to whom ye owe tribute custome to whom custom fear to whom fear honour to whom ye owe honour 3 Sedulitie or diligence or fidelitie which is a vertue in a man well knowing and vnderstanding those parts which belong properly vnto his owne duty and office examining them and doing according to Gods commaundement those things that belong vnto him constantly continually studiouslie willingly and cheerfully likewise conteining himselfe with this endeuour of wel doing within the bonds of his owne duty and calling letting passe thinges that appertaine not to his vocation and such as are vnnecessary and al to this end principally as thereby to serue god and his neighbour and to doe those thinges which are pleasing to God and profitable vnto men 1. Thess 4.11 Studie to bee quiet and to meddle with your own busines Roman 12.8 He that ruleth let him do it with diligence Eph. 6.6 Serue as the seruants of Christ doing the wil of God from the heart Eccle. 9.10 Al that thine hand shal find to doe doe it with al thy power But it is to be obserued that this vertue is not onely to vnderstand what are the parts of a mans duty but also to examine search if yet there be ought remaining which hee knoweth not to belong vnto his duty For hee that knoweth not must seeke and search otherwise hee shal neuerthelesse render an account of neglecting his duety because his ignoraunce was purposed and voluntary 4 Grauitie which is a vertu that obserueth that which becommeth a mans person and sheweth a constancy and squarenesse in words deedes gestures that thereby wee may maintaine our good estimation or authority that our calling be not reproched For because God wil haue superiors to be honored he wil also that they themselues maintaine their owne honour Now true glory which is an approbation yeelded vs both of our owne conscience and of the conscience of others iudging aright seing it is a vertue necessary both for the glorie of God and for the safety and well-fare of men is without question to be desired so that these ends be withal respected Prou. 22.1 A good name is to be chosen aboue great riches Eccles 7.3 A good name is better than a good ointment Eccles 41.12 Haue regard to thy name for that shal continue with thee aboue a thousand treasures of gold Gal. 6.4 Let euerie man proue his owne work and then shall hee haue reioicing in himselfe onelie and not in another Tit. 2.7 Aboue all thinges shew thy selfe an example of good woorks with vncorrupt doctrine with grauity integritie 5 Modestie is a vertue which hath neere affinity with grauity whereby a man knowing his owne imbecillity and considering his place and office wherein hee is placed by God keepeth a meane and conueniency of person in opinions and in speech of himselfe and in actions and in behauiour to this end that we giue no more to our selues than becommeth vs that we shew no more glitter or gorgiousnesse in our apparel in our behauiour in our talke and life than is needefull that wee set not our selues before others or oppresse others but behaue our selues according to our ability and capacity with an acknowledgement of Gods giftes in others and of our owne defectes Now as it was said modestie hath an affinitie with grauity For if grauitie be not ioined with modesty it degenerateth into ambition and swelling Humilitie and Modestie differ in their ende and Modesty is toward men acknowledging their owne vices and the giftes that are in others Humility is towards God Galat. 6.3 Jf anie seeme to himselfe that hee is somewhat when hee is nothing he deceiueth himselfe in his imagination 6 Loue or tender affection toward our kindred and neere of bloude as towardes our Parentes children and other kinsfolkes For when God willeth vs to honor our Parents he wil also that we loue them and that as our Parents and when he wil haue them to bee Parentes hee will haue also their children to bee loued of them and that not onely as straungers but as their children For seeing God ordaineth the bonds of coniunction betweene men he also alloweth the degrees of loue and duties 1. Timot. 5.8 If there be anie that prouideth not for his owne and namelie for them of his houshold he denieth the faith and is worse than an infidel 7 Thankefulnes which is a vertue consisting of truth iustice acknowledging from whom what and howe great benefites we haue receiued and hauing a desire or willingnesse to perfourme and returne for them mutuall labour or mutual duties such as are honest and possible Prou. 17.13 Hee that rewardeth euil for good euil shal not depart from his house 8 Aequitie which is a vertu mitigating vpō good cause the rigour of strict iustice in punishing taxing others offences patiently bearing with some such errors defects as do not enormously harme the publike safety of the priuate welfare of our neighbours and couering and correcting such vices of others or endeuouring to heale cure them For this by reason of mens manifolde infirmity is so necessary both in superiours towards inferiours in inferiours towards superiours that without it ciuil society cannot consist 1. Pet. 2.18 Be subiect to your Masters with all feare not onely to the good and curteous but also to the froward Hither appertaineth the example of the Sonnes of Noah Gen. 9. Likewise the commandement of the moderation and gentlenesse of Parentes towardes their children in exercising correction and discipline Ephes 6 4. Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Col. 3.21 Prouoke not your children to anger least they bee discouraged And cap 4.1 Ye Masters doe vnto your seruauntes that which is iust and equal knowing that ye also haue a Master in heauen The vices contrary to these common vertues of this fift commaundement 1 VNTO the general iustice are opposed 1. All neglectes of such duty as iust Lawes require of euerie one either of superiours or of inferiours 2.

were it that after so many threats warnings from heauen from earth from God from men from their foes abroad and their frinds at home they should not yet once not once descend into a dutifull consideration of this their heauy trespasse and so with a speedy industrie and assiduitie reenter and recouer those their forsaken charges which a long while haue languished and worne awaie for want of pasture and ly now the deer lambs of Christ Iesus stretched on the ground for faintnes fetching their groanes deepe and their pantes thicke as readie to giue ouer and to yeelde vp the Ghost O Lord are not thine eies vpon the truth Ierem. 5.3 thou hast striken these men but they haue not sorrowed thou hast consumed them but they haue refused to receiue correctiō they haue made their faces harder thā a stone haue refused to return Not the losses and vnsupportable calamities of Christs people not the miserable apostasie grieuous falling awaie woe to vs therefore of multitudes of the ignorant and vnlettered men from the Apostolicke faith and the Church of Christ not the certaine daungers and hazards of their owne persons Wiues Children and Kinsfolkes with all which rods of his fatherly chastisement God hath latelie in his iustice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadlie slumber wherby they haue as much as in them lieth betraied to the powers and forces of Satan Gods sacred enheritance and laid open the precious flock of Christ to the mouthes and teeth of Woolues But would God the burden of this sin rested onelie on the neckes of these rechlesse persons whose extreme barbaritie yet in letting through their profane absence their harmlesse sheepe to drop awaie by famine of the word hath raised a louder cried and clamour against them in the eares of God than any we are able to make by our most iust cōplaint in the eares of men Another swarme of Caterpillers there are the very trash and rifraffe of our nation who deeming it a more easie life to say seruice in the church than do seruice in the house and to stand at the altar of God than to followe the plough of their Master haue like men of idle dissolute quality only moued thereto in a lazie speculation laide their wicked sacrilegious hands on the Lords Arke vnreuerently entred with shooes and all into his Temple taken his vndefiled Testimonies in their defiled mouthes disgraced defaced and diffamed the glorie maiesty of diuine rites and mysteries through their beggarly entring into base demeaning thēselues in so high an office Gape not these men trow you for new miracles to rain out of heauen As if Christ must needs for their sakes lay the foundation of his Church again cal again from the net the receit of custom and other trades of this world such as hee would dispatch abroad for this holy Message that so these artisans might be inuested with Apostleships Doctorships and the rooms of Prophets as ready men after a nights sleepe or an hours trance to turn the book of God menage the keies of Heauen But my frind be not deceiued awake out of sleep dream no more Zach. 13. ●… Thou art no Prophet thou art an husbandman taught to be an heardman from thy youth vp Get away therefore with speed from the Lords house if thou be a cleauer to thy wedge and ax if a hind to thy Masters plough but meddle not with Gods affaires least he break out vpon thee and destroy thee But in vain spend I words to brasse and Iron who though the Lord hath held in his hand for a long time the ful viol of his wrath and is now wearie with holding it any longer and about to poure it out vpon them for this their horrible transgression yet staggar they not a whit at it but run on like hūgry cōpanions with an eie only to the flesh pots and so sel both themselues their people for a morsel of bread a messe of pottage to the diuel Shal I not visit for these things saith the Lord Ierem. 9. ●… Or shal not my soule be auenged on such a nation as this Yes doubtlesse hee who is able to muster the cloudes and winds and to fight with heauenly powers against vs shal and wil if wee leaue not off to make such hauok of his children be auenged on vs he shal raise vp the standard and make the trumpet blow nether shal suffer the sight of the one to passe our eies nor the soūd of the other to forsake our ears vntil destruction come vpon destruction death vpon death plague vpon famine and sword vpon both to the vtter ouerthrow both of our selues Country perpetually Nay rather O God if there bee any place for mercy and why should wee doubt of mercy with thee the God of mercy looke not vpon this drosse and filth wherewith thy holy house hath bin polluted but sweep them out but looke O Lorde with thy tender eie of compassion vppon thy silly people for what haue they done and stirre them vp daiely for Pastors and Prophetes wise and skilfull men whose lips may keepe knowledge and whose hands may break vnto them the bread of life Now that this may haue a more mature happy successe I am humbly to beseech and solicite if so this my simple work come vnto their hands the Reuerend Fathers of this Land to whom I acknowledge al duty submission in the Lord whom with al reuerence I solicit in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dum deafe and blind watch-men out of Gods tabernacle into which they haue been shuffled against manie of their Honors wils by those accursed Simoniacal Patrons who haue sodred simoned the wals of their houses with the verie bloud of soules yet it may please their wisedoms to constraine and compell these wheresoeuer they shal find them in any of their Dioceses to the reading and diligent studying of those books which their owne country-men moued with mere pittie towardes them and their flocks haue painfully deliuered vnto them in a tongue familiar and common to them all And if it shal seeme so good and expedient to their Honours to adioine these my labours vnto the paines and trauels of many the seruants of God who haue with great praise endeuored in the like matter on the like respects heretofore I make no doubt but that out of this short yet ful Summe of Christian Religion God adding his blessing thereunto they may in short time receiue such furniture and instruction as they shal saue both themselues and others who both else are in case to perish euerlastingly But if their feete wil walke on in the way of blindnes and themselues refuse to come out of the darknes of ignorance into the bright light of Gods knowledge

conscience is not troubled because God is inuocated and called vpon and the grace of resistance is desired and there is remaining in their hearts a testimonie of the remission of their sinnes And for a remedie for these sinnes after the fall was mariage appointed Therefore against these inclinations is it to be said It is better to marrie than to burne But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely hurtfull to the cōmon wealth entred into before a lawfull age or vnhonest that is against good orders and manners The special Questions of Marriage 1 What Marriage is 2 What are the causes of the institution of Marriage 3 Whether it be a thing indifferent 4 What are the duties of married persons 5 What things are contrarie to Marriage 1 WHAT MARRIAGE IS MArriage is a lawfull indissoluble coniunction of one man and one woman instituted by God that we might know him to be chast and to detest all lust that also we might therein chastly serue the Lord and that especially it might be a meanes whereby mankind might be multiplied and God gather thence afterwardes vnto himselfe a Church Lastlie that it might bee a societie and fellowship of labours cares and praier That marriage may bee a lawfull coniunction these thinges are thereto required 1 That matrimonie bee contracted by the consent of both parties 2 That there be adioined also the consent of others whose consent is required as namelie Parents or those who are in the place of Parents 3 That honest conditions be obserued 4 That there be no errour committed in the persons 5 That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe as betweene them vnto whome the degrees of consanguinitie may be no hinderance The degree of consanguinity is the distance of kinsfolke in discent Concerning those degrees this rule is to be obserued How manie persons there are from the stock so manie degrees there are Now the stocke is the person from whome the rest are deriued The Line is either of ascendents or descendents or collaterals The Ascendents are all the ancestors and progenitors The Descendents are all the posterity or progenie The Line of Collaterals is either equall or vnequall It is Equall when there is equall distance from the common stocke Vnequal when the distance is vnequall Those prohibitions of degrees of consanguinitie from marriage which are expressed and set downe Leuit. 18. are Morall 1 Because the Gentiles are saide to be cast out for these abominations But the Gentiles had no ceremoniall Lawe 2 Paul doth most sharplie reprooue him who married his fathers wife 1. Cor. 5. Iohn Baptist saith vnto Herod Mar. 6.18 It is not lawfull for thee to haue thy brothers wife From the end because the end that is the prohibition of incest in reuerence of Bloud was made vniuersall perpetuall and morall 4 Jt is the Law of nature 5 The coniunction shal be lawfull or the marriage lawfull if such persons be ioined in matrimonie as are fit to be ioined 6 If this coniunction be in the Lord that is that a beleeuer marrie not with an vnbeleeuer but with a beleeuer and that religiouslie in the feare of God 7 If Matrimonie be contracted between two persons For they shall be two in one fleshe Obiection The Fathers had moe wiues Aunswere We must iudge not according to examples but according to Lawes 2 What are the causes of marriage THE author of marriage is God himselfe For marriage is no inuention of Man but instituted by God in Paradise Now the causes for which mariage was instituted are as we may learne out of the definition of marriage 1 The meanes of multiplieng mankind 2 The gathering of the Church 3 The image and resemblance of the coniunction between God the Church 4 That loose and wandering lusts might be auoided 5 That there might bee a societie and fellowshippe of labours and praier That fellowship is more neere and strait and therefore sendeth out more ardent and earnest praiers because we doe more ardently and earnestly helpe them by our praiers vnto whom wee are ioined in labour and affection As the Parents pray more earnestly for the children than the children for their Parents because loue doth descend not ascend 3 Whether marriage be a thing indifferent MArriage is a thing indifferent vnto them who haue the gift of continencie But whosoeuer are not endewed with this gift of continencie vnto all them marriage is not a thing indifferent but commanded vnto them as necessary from God himselfe And as marriage is a thing indifferent to all those that are endued with the gift of continencie so the same is graunted vnto all persons that are fitte and meete for it But when a iust and lawfull time of contracting marriage is not obserued then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted except it be for adulterie 4 What are the duties of married persons THE duties of married persons are 1 Mutuall Loue 2 Spousall faith troth as each to loue the other only continually and constantly 3 Communitie of goods and a Sympathie or fellow-feeling in euils and calamities 4 The bringing foorth and bringing vp of children 5 Bearing with infirmities with a desire to cure them The proper duety of the husband is 1 To nourish his wise and children 2 To gouerne them 3 To defend them The proper duety of the wife is 1 To be a helper vnto her husband in maintaining and preseruing their houshold substance 2 To obey and reuerence her husband When these thinges are neglected they grieuouslie trespasse against the lawful vse of marriage 5 What thinges are contrarie to matrimonie VNTO matrimonie are contrarie fornications adulteries incests vnlawful copulation abuses of marriage diuorces not in case of adulterie But the person that is forsaken or is solicited to admit a forsaking doth not cause the diuorce but the other THE EIGHT COMMAVNDEMENT THOV shalt not steale By this commaundement is enacted and decreed a distinction of possessions For the end of this commandement is The preseruation of goods or possessions which God giueth to euery one for the maintenance of their life Thou shalt not steale that is Thou shalt not couer or attempt by guile to conueigh thy neighbours goods vnto thee Therefore defend preserue encrease them and giue thy neighbour his owne Nowe theft is onely named as being the grossest kinde of defrauding that by it the rest of the like qualitie might be vnderstood and that for the same as the scope or end other vices or sinnes of like nature and their antecedents and consequentes might bee prohibited and forbidden The vertues of this eight commaundement together with their extremes or contrarie vices 1 COmmutatiue