Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	good_a	master_n	servant_n	6,134	5	7.3996	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09219	Iosuahs godly resolution in conference with Caleb, touching houshold gouernement for well ordering a familie With a twofold catechisme for instruction of youth; the first short, for the weaker sort, set forth in sixe principall points; the latter large for other of greater growth, and followeth the order of the common authorized catechisme, and is an explanation thereof: both set forth for the benefit of his Christian friends and wel-willers. by Richard Bernard preacher of Gods word, at Woorksoppe in Nottingam-shire.	Bernard, Richard, 1568-1641.; Bernard, Richard, 1568-1641. Large catechisme.; Bernard, Richard, 1568-1641. Double catechisme.	1612 (1612)	STC 1953; ESTC S113310	37,811	96

They must performe mutuall duties one to another masters to seruants and these to their masters but chiefly the husband and wife must loue each other if wrongs bee betweene them let themselues between thēselues or with the good liking of a faithfull secret friend to both be ended They must beware that the houshold become not partners in the matter for seruants by slander flattery and whisperings will kindle the contention and make a prey of them The contending of man and wife must neuer want loue but if any smite either by the tongue both must ioine in one against the smiter But to preuent this let none faile to performe what is due to be done Complaints arise first vpon neglect of duty the performance whereof is the touchstone of profession where the husband is louing the wife learnes obedience where the wife is obedient the husband is mooued to bee kinde by their well liuing the house is preserued in peace and where they two do as they ought to themselues their family the children seruants learn to walk in subiection and do in an awefull loue discharge their duties and hereby do they prouoke one another vnto piety continue loue and vnity in the spirit and keep vp holy exercises with prayer Lastly they must vpholde the publike ministery and preaching of the word without which by reason of the loosenesse of al other neighbours who do not voluntarily take a godly course priuately they can neuer continue long in good order Cal. It remaines only now to giue some reasons why the seuerall sorts in a family and so that all therein should be religious as first why the father master husband which are all one person in the house should be religious Why the husband should be religious Deut. 6. Exod. 20. Ephes 6. 4. Ios I. Because he is specially charged with instruction of the housholde and to see to thē Secondly because the family hath frō him chiefly the name Thirdly because he is the head Fourthly for a speciall exāple as most forcible to draw other on Fiftly because of the exāples of good gouernors of families as Abraham Cornelius other Sixtly for that he shall answer for his houshold as the minister for his flock Seuenthly to bring a blessing vppn his children Exod. 20. Cal. Why should the wife mother mistresse of the family be religious Ios First because she is the husbands shadow Why the wife should be religious or rather picture to represēt him in al good things and as the moone doth from the sunne so she is to receiue her light from him which she also is to let shine out to other Secōdly because she is to be an help to her husband now she can be in nothing more a helpe then in being with him religious to further his instructions taught to his houshold Thirdly for that the husbād is often from home shee is to supply his place to see the houshold kept in good order Fourthly for mutuall peace sake if she bee not religious shee will oppose him as a mocking Michol or as an idolatrus Iesabel cause him to forsake the worshippe of the tru God Fiftly because godly wiues are cōmēded for religion in scripuure which are to be followed Sixtly because shee is the first that instructs the child as being most with it causing it to vnderstand that which she doth please to teach it Seuenthly for that she beeing fraile by nature and apt without grace to goe astray herselfe may sooner as vsually it commeth to passe corrupt the child then the father by being so continually with it Cal. Why ought childrē to be religious Ios First for their godly parents sake Why children should be religious Secondly because they bee the second linke in a family and so in the middle betweene the highest and lowest they therefore next Parents must be religious that seruants by them grow not vicious Thirdly for their fathers ioy whose true sure comfort is not that their children can hunt so could prophane Esau nor that they be faire so was Absolom beautifull came to anill end nor that they be in Honour so was Saul a cast-way nor great Church-men so were Elies sonnes who perished in their sinnes but euen because they be religious for the grace of God endureth euer Fourthly for a blessing vnto themselues as God hath promised to all that feare him Fiftly for encouragement vnto their Parents beholding grace in them which will cause them to continue gracious lest their children lose grace Sixtly because they preserue the good name vpon their Parents get them honour and are a crowne of glory to them euen after death Cal. Why ought seruants to be religious Ios 1. For their masters praise 2. For Why seruants ought to be godly their owne comfort 3. Because good seruants are recorded in Scripture for imitation sake 4. Because whilest they be mens seruants they may bee the Lords free men by religion 5. To doe their seruice honestly as looking for reward from God 6. For childrens good whome leud seruants may easily misleade Cal. So then all ought to be religious that the master with his whole family may be said to serue the Lord as thou hast most noble Iosua promised this day for thy selfe and thy housholde Ios So it is and great is that blessing where all become the Lords true seruants religion their practise the holy word their guide there man and wife are brother and sister parents children of spirituall kindred and haue one father masters and seruants mutuall members co-heires with Christ Iesus there haue they one voice in prayer with deuotion one care to abandon superstition All performe mutuall duties one seeketh to please another to hold loue to keepe peace and to preserue a holy communion in charitie with pietie One distrusteth not another one wrongeth not another there is a godly striuing together who shall doe the best to please God They beare with weaknesses they ioy in each others goodnesse here they desire peace of conscience the fellowship of the godly Gods glorie they doe ayme at the world they liue in but euer with desire of heauen which God hath promised to all that walke righteously before him and serue him which grace the Lord vouchsafe vs now and euer Cal. Amen Amen But yet Sir before we end I beseech you commend to my meditation some speciall Scriptures to stir me vp vnto deuotion Ios If it please you for the godly mans blessednesse reade Psal 1. for his comfort Psal 37. Heb. 12. for his holy desires to Gods word and his obedience Psal 119. for his religious practise Iob. 31. Rom. 12. Heb. 13. for his faith Heb. 11. for his loue 1. Cor. 13. and for the effectuall markes of his vocation and eternall saluation Rom. 8. Cal. I thanke you humbly and blesse God for you whome I beseech to prosper these things to our comfort and that they may further vs to a

care shew any such spirituall coniunction The members of the body in the bodily communion doe teach vs this where euery member careth for the welfare of each other and if any one be out of ioynt all with one consent seeke to bring it in againe The bodily fellowship worketh this mutual compassion which keepeth the body in welfare so ought our spiritual ioyning together work the like commiseration towards euery erring mēber to keepe the Church in peace Cal. You haue here from a naturall worke plainely set out our duty in a spirituall action nature forceth the one and therefore grace I hope will set vs forward to the other Ios If this suffice not let this mooue vs that our not seeking to saue them in our place is to make our selues guilty of their sin he that is silent consenteth he that consents is worthie of death Rom. 1. 31. He is accessarie to treason who knoweth it and reuealeth it not sinne is rebellion against God we must attach the partie at least by a brotherly rebuke lest we let him escape as Achab let goe Benadad and his sinne be made our transgression and so procure vnto our selues death Againe let the enlarging Christs kingdome incite vs to this duty yea the great reward and glorie which belongeth to him that saueth a soule he shall couer the multitude of sinnes he Iam. 5. Dan. 12. 3. shal shine as the starres for euer and euer The care of sauing a soule and the goodnesse of Ioh. 3. 16. the worke mooued God the Father to giue his onely Sonne to die and Christ himselfe was willing to suffer great and vnspeakeable torments to bring a poore sinner vnto safetie Cal. If neither the commandement of God the griefe of heart for sinne the sinners Abriefe repetition of all the reasons misery holy mens exāples the bond of fellowship mutuall communion our own danger in the neglect hereof the care to enlarge Christs kingdom the reward of happines nor the loue of god nor Christs sufferings can mooue vs to doe our best to saue a poore sinner let the deuill teach vs to look vnto it who with his members studiously endeauonr to draw men frō God to thēselues to bring them to destruction If he his be so forward to ill the reward whereof is death why should not we do more to oppose him his instruments for mans life and saluation especially ministers in feeding their flocke who are charged to do it vpō their loue to Christ Ioh. 21. 15. 16. 17. 2. Tim. 4. 1. 2 Ezec. 33. 8. Gouernours of families shold tea●h their houshold vpō their alleageance to their soueraigne to avoid blood guiltines and to preuent eternall vengeance And nothing lesse are gouernours of families tied thereunto they see blame and not vnworthily ministers that neglect their flocke but they find not the same fault in themselues for carelesse omitting the instruction of their family which they be in their own persōs Reasons as much bound to discharge as a minister is to feed his flock the Congregatiō is the ministers cure so the family is the masters charge wherein the chiefe of the house the Deut. 5. 7. Eph. 6. 4. 1. Cor. 14. 35 Gen. 18. 19. 2. Tim. 1. 5. with 3. 15. father the mother the master and Gouernour is to teach their children and houshold in the waies of God So are they cōmanded so examples teach them to doe Ios Thou hast truly spoken Honourable Caleb for we that haue charge of families are commanded to informe thē euen necessitie to keepe a holy vnity among vs should hereto perswade vs how else can there be peace if the Lambe and the Lyon dwell together a Cain and an Abel a mocking Ismael and faithfull Isaac a scorning Michol a zealous Dauid How can ministers reforme whole Assemblies if we do not our endeauour to help them in our families This want of priuate helpe maketh the publike ministery so vnprofitable as cōmōly it is The whole burthē of care for soules is laid vpō the Ministers shoulders when a priuate watch is imposed vpō euery man houshold instructiō vpon euery faithful religious Gouernour of a family Therefore families haue bin called the Churches of God wherein God was euer ought to be worshipped with holy exercises And how can a master be a domesticall head and let his members perish The diuell so much opposing it mans nature so much distasting it all so vsually neglecting it doe declare it sufficiently to be a most holy and worthy worke to be carefully vndertaken and with all good conscience performed Cal. Vndoubtedly if the benefit which hence would arise first to our selues to our children and houshold then to the help of the publike ministery were well weighed there be none that haue either care of thēselues wish well to their children desire faithfulnesse in their seruants and couet to see Ierusalem in prosperity but they would betake them speedily to this so great so necessary and godly a worke How come children often to destruction but by parents negligence in their religious education If we bring them vp well wee may by Gods mercie preuent their ill ende if wee vse meanes and they perish yet our soules receiue comfort that we are no way guilty whereas otherwise the childe may say Wo is me and wo to you my parents who haue neglected my education and parents may answer Wo to vs our sonne therefore seeing thee now so miserable and our selues hereby so vncomfortable Ios I therfore and my house by Gods help will serue the Lord as God hath giuen mes grace to see and know the euill I will endeauour to preuent it in me and mine Cal. Your speech in the order thereof teacheth mee as I take it not onely your care herein to do what you ought but your wisdome in an orderly proceeding therein Ios It is well noted of you I set my selfe Doctrine before my houshold because the head leadeth first the body before the body can mooue by the members to performe any office So it is in the naturall constitution of a body so in the politicall gouernment of the common wealth let Princes leade the people will follow for from the head Vse commeth life motion to the body And the same order is to bee obserued in well guiding of a family There is litle hope to finde a godly family where the master is either carelesse or prophane He must set on and go before if he intend to haue the rest good His life is of authority his example draweth other to him his words are of force and in doing his duty may he expect a blessing Cal. I doe perswade my selfe that some haue good desires hereunto more perhappes by this may bee set forward to settle their housholds in order but euery one that gladly would doe well know not how to doe so therefore let me obtaine most Noble Lord the knowledge of

them as that they feele nourishment to the body Q. What learne you by all these actions A. I am assured that the visible actiōs of the Minister do represēt the spiritual actions of God the Father to my soule who hath decreed his Son and elected him the Mediator to haue his body broken his precious blood shed for me being offered to all but giuen only to the true beleeuer that can by the hand of faith take hold of him who shewes as liuely the vertue of his death to preserue his soule as the vertue of the bread wine is felt to norish the body Q. Is the bread turned into Christs bodie and is the wine into his very blood A. No verily for then 1. it were no Sacrament 2. it is against reason 3. against scripture 4. against an article of our Creed 5. against the iudgment of ancient Fathers true writings 6. against the iudgement of reformed christian churches 7. against the opinion of holy Martyrs who shed their blood for the contrary 8. it is against experience of our senses that the bread shold be flesh or wine blood neither is Christs body in with or about the same Q. Is there then no difference of this bread and wine from that which we vse commonly A. There is no differēce in the substance but in the holy vse being at that time set apart to be signes of Christs body blood Q. May euery one offer to receiue that will A. No but onely such as come prepared and be fit that both are able in knowledge to examine and also by a good conscience wil iudge themselues whether they be in any measure prepared thereunto Q. What if you come vnprepared A. I am an vnworthy receiuer prouoking Gods wrath against mee and so eate and drinke my owne damnation Q. Who are those that ought not to come A. Open impenitent sinners fooles mad persons children all that be of yeares and yet ignorant not being able to try iudge themselues if such prophane ones do offer thēselues they are not to be admitted Q. What be those things whereof you must trie and iudge your selfe A. 1. Of my knowledge concerning my miserable estate through sin of Gods mercy our deliuerance by Christ and the vnderstanding of this Sacrament 2. Of my beleefe in Christ which I may doe by the Creed 3. Of my repentance towards God for old and new sins examined by his commaundements 4. Of my brotherly loue which I do owe to euery one which I may try and iudge by my forgiuing others as I desire God to forgiue mee and by my seeking to satisfie whome I haue offended of my knowledge either in word or deede Q. May any by omitting these duties be free from sinne if therefore they will not receiue the Sacrament with others A. No for as to come vnprepared is damnation so to neglect to prepare for any earthly occasion is a great wickednes such liuing in disobedience without repentance and charitie Q. Why doe you goe to the Lords Supper A. 1. To testifie my loue in obedience to God commanding 2. To strengthen my faith being weake 3. To maintaine and increase the holy communion fellowship of brotherly loue amongst vs the members of Christ 4. to keepe a remēbrance of his death till his second comming Q. How must you be exercised in the time of administration and afterwards A. I must 1. meditate vpon the death passiō of Christ how grieuously I haue sinned 2. Gods endles mercy 3. the vnity and fellowship that is amongst the true members of the Church with Christ and one with another reioycing in heart and praising God therfore with the congregation Afterwards 1. I must giue almes to the needy brethren doe other good workes of charitie in token of thankfulnesse that day especially for so great a mercy 2. Grow from thenceforth in obedience faith and vnfained loue to my liues end The sixth part Q. Can you briefly shew me any rules to be obserued that you may doe so as you haue bin taught A. I. Euery morning before other busines I must 1. thanke God for my safety 2. desire pardon of sin 3. Gods further protection against ghostly and bodily enemies II. I must know that that day and all other times after giuen me to liue in are for more earnest repentāce encrease of knowledge faith and practise of godlinesse and therefore of these continually I must be mindfull setting some part of the day aside for reading hearing or meditating vpon heauenly things that the vanities of the world short vncerten cary me not away III. I must haue or els prepare my self to some particular calling fit to keepe me frō idlenes and to exercise the duties of religion in which calling must I be both honest profitable to others to which 1. I must betake me speedily that no time be lost 2. to do therin as I would be done vnto 3. to seeke first in my labour Gods glory thē my own good with my neighbours profit 4. labour therin painfully cōstantly in aduersity vsing good meanes hoping for prosperitie in prosperity neglecting no humble duties for feare of aduersity 5. my present estate I must accoūt it euer the best for me and most for Gods glory 6. I must not feare to spend where God charitie requireth sparing from idle expences and onely lay vp for the time to come whatsoeuer shal remaine when I haue discharged necessary duties honestly and righteously IV. I must retire my selfe sometime frō my wearisome labour when I see need which must be 1. at times conuenient 2. in things lawfull 3. short delightsome to the mind healthful for the body 4. to make me more chearefull to returne to labour and not to draw me to loiter and to idlenes no end appointed to man or beast V. I must warily see to mine own waies I. My thoughts heart must 1. be far from vnlawfull affection 2. vpon lawfull things on earth moderate no more thē needs 3. vpon God heauenly things often feruently reuerently 4. that I striue against selfe-loue thinking of my selfe basely and waxe by more and greater gifts the more humble lesse enuious 5. Of other I must thinke highly and charitably iudging well without suspitiōs what I heare or see good in them receiuing with ioy and hoping of better what I see or heare to be ill in them taking doubtfull words or deeds from thē in the better part II. My eies must be shut against obiects to sin that they let thē not into my heart to stirre vp ill motions but quick to obserue euery good example and occasion to goodnes III. My eare must be exercised in hearing the truth good counsels friendly admonitions and godly exhortations but shut against flattery lyings slander filthy wicked speeches IV. My tongue must keepe silent vnlesse iust cause conuenient time place be to speake In speaking the matter must 1. be gracious to profit the hearers and also necessary to be vttered 2. in wisedome regarding circumstances 3. in sinceritie to speak it from the heart 4. speaking of God his word it must be religiously and ioyfully of our selues modestly of others louingly 5. to praise moderatly without contempt to dispraise meekely shewing loue to be cōstrained by necessity rather thē of will to speak of other mens faults expressing sorrow in vttering 6. to speake well of men in absence what good we know of thē to defend them in presence without flattery 7. to vse few words and effectuall to the matter without tediousnes 8. not to talke of needlesse matters or which concernes vs not as busi-bodies neither of any thing against religion charity commō good or chastity V. My behauiour 1. it must be lowly to superiours 2. gentle to inferiours and 3. louely to familiars VI. My apparell it must bee first for necessity and then for honest decency as wee are able agreeing with our calling VII My diet must be 1. sparing ordinarily a kinde of fasting rather then a feasting 2. taking my food with hunger thirsting 3. at seasonable houres 4. that thereby 1. my strength may be maintained encreased 2. my meditation and deuotion nothing hindred 5. that we be prepared in the beginning may feele a necessity pray to God and in the end sufficient refreshing may thank God VI. I must take heed what company I keepe with 1. that I make my familiars none but honest and religious 2. that they be my equals in estate and place not superiours to auoid suspicion of pride nor too much inferiours lest it bring contempt 3. that of these not many but one of all I warily deliberately with much triall chuse my secret friend 4. that in going or keeping with any I must euer purpose either to do good or receiue some VII At night the time of rest 1. I must call to mind Gods benefits receiued either by preuenting euill or by bringing good vpon me to thanke him 2. I must recount what I haue done either in euill to repent or what good I performed to iudge either of my encreasing or decaying in grace sorrowing more for the duties omitted sins committed then ioyful of any good done 3. In taking rest I must commit my selfe to God by a deuout faithful praier as thinking no more to rise 4. to haue my last thoughts of heauenly things by committing or recalling somewhat to minde of which I haue either heard or learned out of Gods word 5. that I take sleep to refresh nature and not to satisfie slouthfull flesh VIII and last is that all the weeke long I remember to labour in my calling and dispose of my ordinary busines that I bee prepared for the Lords day to keep it holy but especially at the end of the weeke so that when it comes I may neither by them breake it or be hindered Thus liuing to God holily to my neighbour charitably towards my selfe soberly my conscience shall bee comforted my weake brethren strengthened the strong confirmed the wicked made ashamed the diuell confounded and God greatly Glorified FINIS