Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	hear_v	lord_n	supplication_n	3,611	5	10.7257	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05094	The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men: by Peter de la Primaudaye Esquire, Lord of the said place, and of Barree, one of the ordinarie gentlemen of the Kings Chamber: dedicated to the most Christian King Henrie the third, and newly translated into English by T.B.; Academie françoise. Part 1. English	La Primaudaye, Pierre de, b. ca. 1545.; Bowes, Thomas, fl. 1586.	1586 (1586)	STC 15233; ESTC S108252	683,695	844

courage so much as to reprooue their slaues onely so far off are they that they can frankly chide their children And which is woorst of al by their naughty life they are vnto them in steed of maisters counsellors of il-doing For where old men are shameles there it must needs be that yoong men become impudent graceles Fathers therfore must striue to do whatsoeuer their dutie requireth that their children may waxe wise and well qualified This we may comprehend in fewe words namely if they bring them vp wel in their infancy let them haue due correction in their youth Which two things being neglected of fathers the faults of their children are for the most part iustly imputed vnto them Hely the Priest was not punished for any sin which himselfe had committed but bicause he winked at the sins of his children We read in the storie of the Heluetians or Switzers of the iudgement of a tyrant condemned to death where order was taken that the execution thereof should be done by the father who was the cause of his euill education that he might come to his death by the author of his life and that the father might in some sort be punished for his negligence vsed towards his child Moreouer they that haue many children must be passing careful to bring them vp in mutuall friendship causing them to giue each to other that honor and duty vnto which nature bindeth them and sharpely chastising those that in any respect offend therin The Ephoryes of Lacedemonia long since cōdēned a notable citizen in a very great sum when they vnderstood that he suffred two of his childrē to quarel togither The best meane which I find to auoid so great an euill is to loue and intreat them all alike and to accustom them to giue honour dutie and obedience one to another according to their degrees of age They must remoue from them al partialities and not suffer them to haue any thing seueral or diuided one from another that as it were in one hart and will all things may be common amongst them Example heerof was that good father of a familie Aelius Tubero who had sixteene children of his owne bodie all of them maried and dwelling all in one house with their children and liuing with him in all peace and concord For the conclusion therefore of our present discourse we learne that a father of a familie must begin the gouernment of his house with himselfe and become an example to his of all honestie vertue That he must not neglect the care of prouiding goods necessarie meanes for the maintenance of his familie remembring alwaies that in nothing he go beyond the bounds of that seemelines and decencie which dutie hath limited prescribed vnto him That he ought to loue to intreat his seruants curteously putting away threatnings as it is said in the Scripture and knowing that both their and his maister is in heauen with whom there is no respect of persons And for the last point that it belongeth to his dutie to bring vp his children in the holie instruction and information of the Lord not prouoking them to wrath that God may be glorified and he their father may reioice in the presence of his friends and that his countrie generally may receiue benefit profit and commoditie Of the dutie of children towards their parents of the mutuall loue that ought to be among brethren of the dutie of seruants towards their maisters Chap. 50. ACHITOB VPon a day when one said in the hearing of Theopompus king of Sparta that the estate of that citie was preserued in such flourishing maner bicause the kings knew how to command wel the prince replied that it was not so much for that cause as bicause the citizens knew how to obey well And to speake the truth to obey wel as also the vertue of commanding is a great vertue and proceedeth from a nature which being noble of it selfe is holpen by good education Therefore Aristotle said that it was necessarie that he which obeieth should be vertuous as wel as he that commandeth Now seeing we haue intreated of the dutie of a father and head of a familie exercising his office vpon all the parts of his house let vs now consider of the dutie and obedience that is requisite in seruaunts and children and of the mutuall and reciprocall amitie which ought to be betweene brethren desirous to preserue the bond of Oeconomical societie in a happie estate ASER. Children saith the Scripture obey your parents in all things for that is well pleasing vnto the Lord Honor thy father and mother which is the first commaundement with promise that it may be well with thee and that thou mayest liue long on earth AMANA Who so honoreth his father his sinnes shall be forgiuen him and he shall abstaine from them and shall haue his daily desires And he that honoureth his mother is like one that gathereth treasure And you seruaunts be subiect to your masters with all feare not onely to the good and curteous but also to the froward Let vs then heare ARAM discourse more at large of that which is here propounded vnto vs. ARAM. Nature saith Plutark and the law which preserueth nature haue giuen the first place of reuerence and honor after God vnto the father and mother and men can not do any seruice more acceptable to God than graciously and louingly to pay to their parents that begot thē and to them that brought them vp the vsurie of new and olde graces which they haue lent them as contrarywise there is no signe of an Atheist more certaine than for a man to set light by and to offend his parents The father is the true image of the great and soueraigne God the vniuersall father of all things as Proclus the Academike said Yea the child holdeth his life of the father next after God and whatsoeuer else he hath in this world Therfore a man is forbidden to hurt others but it is accounted great impietie and sacriledge for a man not to shew himselfe ready to doe and to speake all things I will not say whereby they can receiue no displeasure but wherby they may not receiue pleasure And in deed one of the greatest good turnes that we can do to those of whom we are descended is not to make them sad Which cannot possibly be done if God the leader and guide to all knowledge disposeth not the mind to all honest things The children of wisdome are the Church of the righteous and their ofspring is obedience and loue Children heare the iudgement of your father and do thereafter that you may be safe For the Lord will haue the father honored of the children and hath confirmed the authoritie of the mother ouer the children He that honoureth his father shall haue ioy of his owne children and when he maketh his prayer he shall

be heard He that honoureth his father shall haue a long life and he that is obedient to the Lord shall comfort his mother He that feareth the Lord honoreth his parents and doth seruice vnto his parents as vnto Lordes Honor thy father and mother in deeds and in word and in all patience that thou mayest haue the blessing of God and that his blessing may abide with thee in the ende For the blessing of the father establisheth the houses of the children the mothers curse rooteth out the foundations Helpe thy father in his age and grieue him not as long as he liueth And if his vnderstanding faile haue patience with him and despise him not when thou art in thy full strength For the good intreatie of thy father shall not be forgotten but it shall be a fortresse for thee against sinnes In the day of trouble thou shalt he remembred thy sinnes also shall melt away as the ice in faire weather He that for saketh his father shall come to shame and he that angreth his mother is cursed of God By these holy speeches we see how we ought to loue honor reuerence and feare our parents This is comprehended vnder the first commandement of the second table and this only of all the ten articles of the Decalogue beareth his reward with him albeit no recompence is due to him that is bound to do any thing namely by so strȧight a bond as this wherof all lawes both diuine and humane are full and the law of nature also doth plentifully instruct vs therein as it hath been diligently obserued of very Infidels Ethnikes and Pagans Amongst the Lacedemonians this custome tooke place that the younger sort rose vp from their seates before the aged Whereof when one asked the cause of Teleucrus It is quoth hee to the ende that in dooing this honour to whom it belongeth not they should learne to yeeld greater honour to their parents The arrogancie of a childe was the cause that one of the Ephories published the law of Testaments whereby it was permitted to euery one from that time forward to appoint whom he would his heire This lawe serued well to make children obedient and seruiceable to their parents and to cause them to be afraid of displeasing them Among the Romanes the child was not admitted to plead his fathers will after his death by way of action but onely by way of request vsing very humble honourable and reuerent speech of his dead father and leauing the whole matter to the discretion and religion of the Iudges Contend not with thy father said Pittacus the wise although thou hast iust cause of complaint And therefore Teleucrus aunswered aptly to one who complained vnto him that his father alwayes spake ill of him If quoth he there were no cause to speake ill of thee he would not do it So that it belongeth to the duetie of a childe to beleeue that his father hath alwayes right and that age and experience hath indued him with greater knowledge of that which is good than they haue that are of yoonger yeeres Philelphus said that although we could not possibly render the like good turnes to our parents nor satisfie those obligations by which we stand bound vnto them yet we must doe the best we can vnto them we must intreate them curteously and louingly and not go farre from them we must harken vnto their instructions and be obedient to their commaundementes wee must not gaine-say their deliberations and wils no more than the will of God whether it be that we are to depart from them or to tary still or to enter into some calling agreeable to the will of God we must not stand in contention with them whē they are angry but suffer and beare patiently if they threaten or correct vs. And if they be offended with vs when we thinke there is no cause why yet we must not lay vs down to rest before we haue by all kind of honest submissions appeased them Humilitie is always commendable but especially towards our parents The more we abase our selues before them the more we encrease in glory and honor before God and men This is very badly put in vre at this day when the sonne doth not onely not honor his father but euen dishonoreth him and is ashamed of him He is so farre from louing him that he rather hateth him so farre from fearing him that contrarywise he mocketh and contemneth him and in stead of seruing and obeying him he riseth vp and conspireth against him If he be angry he laboureth to anger him more brieflie scarce any dutie of a child towards his father is seene now a daies And if some point therof be found in any towards his father yet is it cleane put out in regard of the mother as if he that commanded vs to honour our father did not presently say and thy mother vnto whō in truth we owe no lesse honor respect and obedience than to our father as well in regard of the commaundement of God as of the vnspeakable paines and trauell which she suffered in bearing and bringing vs into the world in giuing vs sucke in nourishing vs. But alas what shall we say of those that spoile their parents of their goods houses and commodities and desire nothing more than their death that they may freely enioy euen that which oftentimes their parents haue purchased for them O execrable impietie It is vnwoorthy to be once thought vpon amongst vs the iudgement of God doth of it selfe sufficiently appeere vpon such cursed children Whose behauiour that it may be more odious vnto vs let vs learn of Pittacus that our children will be such towards vs as we haue been towards our parents But let vs be more afraid to prouoke our fathers in such sort through our default vnto wrath that in stead of blessing vs they fall to curse vs. For as Plato saith there is no prayer which God heareth more willingly than that of the father for the children And therfore special regard is to be had vnto the cursings and blessings which fathers lay vpon their childrē Which was the cause as the scripture teacheth vs that children in old time were so iealous one of another who should ●ary away the fathers blessing and that they stoode in greater feare of their curse than of death it selfe Torquatus the yonger being banished from his fathers house slue himselfe for grief thereof And to alleage another example out of the writings of auncient men of the loue which they bare to their fathers that of Antigonus the second sonne of Demetrius is most woorthy to be noted For when his father beyng prisoner sent him worde by one of his acquaintaunce to giue no credite nor to make account of any letters from him if it so fell out that Seleucus whose prisoner he was should compell him thereunto and therefore that he should not deliuer vp any of those

desperate estate and that the people through their traffike offices of iudgements and receipts for the prince which they exercised and benefices which they enioyed should not excessiuely enrich themselues to the preiudice of the nobilitie nor get into their hands the lands of the nobles who being impouerished could not sustain the charges of warre nor serue the king in his armies But the neglect of this foresight the great inequalitie of riches among the estates that one part which was woont to be poorest being now become richer than both the other two is the cause of great wounds in the body of this monarchie The poore people being oppressed by both the other estates is fallen vnder the burthen like to Aesops asse And the horse that would cary nothing I mean the nobilitie clergie are constrained some to beare their tenths extraordinary subsidies others to ●ell their liuing to go to war at their own charges But these things deserue a long discourse by it self may hereafter be touched more fitly thā at this time Let vs then generally consider of our proposition namely of the duty of al those subiects which liue vnder one estate and policy First it is necessary that they should haue the estate of the magistrate in great estimation acknowledging it to be a commissiō charge giuen by God therfore they must honor reuerēce him as one that representeth vnto them the heauenly empire ouer al creatures For as God hath placed the Sun in the heauēs as an image of his diuine nature which lightneth heateth quickneth norisheth al things created for mās vse either in heauē or earth so the soueraign magistrate is the like representatiō light in a city or kingdō especially so long as the feare of God obseruatiō of iustice are imprinted in his hart Some are obediēt enough to their magistrates would not but that there should be some superior vnto whom they might be subiect bicause they know it to be expedient for common benefit yet they haue no other opinion of a magistrate but that he is a necessary euil for mankind But when we know that we are commāded to honor the king to feare God and the king which we finde often in the scripture we must vnderstand that this word to honour comprehendeth vnder it a good opinion and estimation which we must haue of the soueraigne magistrate and that the ioining of the king with God must cause vs to attribute great dignitie and reuerence vnto him in respect of that power which is giuen him from his maiestie Likewise when it is said that we must be subiect to the higher powers not bicause of wrath onely but also for conscience sake it is to honour them with an excellent title and to binde vs to obey them for the feare of God and as we wil obey his ordinance bicause their power dependeth of him Of this honour and reuerence it followeth that we must submit our selues vnto them in all obedience whether it be in yeelding to their ordinances or hestes in the paiment of impostes and subsidies or in receiuing such publike charges as it shall please them to commit vnto vs. Briefly euery subiect is bound to serue his prince with goods and life which is the personall seruice of a naturall subiect not as a hireling that serues at will whereas the other seruice is necessarie Leteuery soule saith S. Paul be subiect to the higher powers For whosoeuer resisteth the power resisteth the ordinance of God He writeth also to Titus in this maner Put them in remembraunce that they be subiect to the principalities and powers and that they be obedient and ready to euery good worke Submit your selues saith S. Peter vnto all maner ordinance of man for the Lordes sake whether it be vnto the king as vnto the superiour or vnto gouernours as vnto them that are sent of him for the punishment of euil doers and for the prayse of thē that do well Moreouer to the end that subiects should testifie that they obey not dissemblingly but of a free and willing mind S. Paul addeth that they must by prayers to God recommend their preseruation and prosperitie vnder whom they liue I exhort saith he that first of all supplications prayers intercessions and giuing of thanks be made for all men for kings and for all that are in authoritie that we may lead a quiet and a peaceable life in all godlines and honestie Neither let any man deceiue himself herein For seeing no mā can resist magistrates without resisting God howsoeuer some may think that a weak powerles magistrate may be cōtemned without punishment yet God is strong mighty to reuenge the contempt of his ordinance Besides vnder this obedience is contained that moderatiō which al priuate persons ought to obserue in publike affairs namely that they must not of their own motiō intermeddle in the gouernment or reformation of them nor take vpon them rashly any part of the magistrates office nor to attempt any publike thing If there be any fault in the common policie that needeth amendment they must not therfore stir at al therin nor take to thēselues authoritie to redres it or once to put too their helping hands which in that respect are as it were bound behind thē But they are to shew it to the superior who only hath his hand vnbound to dispose order publike matters if he then command them to deal therin they may put it in executiō as being furnished with publike authoritie For as we vse to call the counsailors of a prince his eies eares bicause they must be vigilant for him so we may also cal those mē his hands whom he hath appointed to execute such things as are to be don And to these we owe honor obedience seeing the force of the laws consisteth in their cōmandement These are the magistrates officers established by the soueraigne armed with power to cōpel the subiects to obey his laws or els to punish thē Wherby we see two kinds of cōmanding with publike power the one in chief which is absolute indefinite aboue the laws aboue magistrates and priuate men the other is lawful subiect to the lawes to the soueraigne which power properly belongeth to them that haue extraordinary power to command as long as their commission lasteth The soueraign prince acknowledgeth after God none greater thā himself the magistrate holdeth his power after God of the soueraign prince and is always subiect to him to his laws Priuate men acknowledge after God who must alwaies be first their soueraign prince his lawes his magistrates euery one in his place of iurisdiction They are bound to obey them euen then which is repeated in many laws when they cōmand any thing cōtrary to publike profit or against ciuil iustice so that it be not against