Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	according_a	master_n	servant_n	1,516	5	7.1482	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05091	Politique discourses, treating of the differences and inequalities of vocations, as well publique, as priuate with the scopes or endes wherevnto they are directed. Translated out of French, by Ægremont Ratcliffe Esquire.; Discours politiques sur la voye d'enter deuëment aux estats. English	La Place, Pierre de, 1520-1572.; Radcliffe, Egremont, d. 1578.	1589 (1589)	STC 15230.5; ESTC S110593	110,171	164

but of housholds and priuate families by successe of time assembled together The state of marriage Thus shall the vocation of marriage in déede generall and common to the other if we looke to the onely coniunction made by the same but yet for al that by vs placed in the rule and number of the particular as being a domesticall manner of liuing which may be particularly and by it selfe in any one without the other be the first of all other in order as so instituted euen from the firste creation of the worlde Whiche as Aristotle sayeth is the chiefest societie The societie of marriage Aristotle and companie of all so made not so much by the reason and counsell of man as other be as by the commaundement of a naturall appetite and instigation to ingender his like common to all creatures and which companie once taken away of necessitie all other must decay consequently the whole worlde become barren and desolate Wherof it followeth that they which haue ben of this opiniō as among other Symonides Symonides was that the same societie is a captiuitie a shipwracke necessarie euill from the which if we coulde absteine we should be happie be greatly to be blamed euen as they be also which haue for gaine lucre sake take vpon them to counsell and persuade men to the same Antigorus Demetrius as a good thing as Antigonus did his sonne Demetrius rehearsing these verses vnto him Will we nill we needes must we wiue Against nature the way to thriue Aptly encountring these verses of Euripides Will we nill we we must obey Against nature the thriuing way Vocations comprehended vnder the Oeconomicall vocation The husbands and wiues dutie Vnder this Oeconomical domestical calling be comprised the vocations of husbands and wiues fathers mothers children maisters seruantes The office of all whiche consisteth principally to wit the husbands and wiues in a mutuall reciproke loue and amitie and the common care of housholde affaires howebeit according to the difference of nature the which because it is found more indued with strength and vertue of bodie and witte in man then in the woman it is reasonable that vnto the man also as the more excellent and for the commoditie of the societie of them both the superiour authoritie should apperteine and remaine recognised of the wife The fathers and mothers office Plato by an obeysant amitie As touching Fathers and Mothers their office lieth principally in the good education and institution of their children For euen as sayth Plato vnto them that plante in the earth the difficultie consisteth not in planting but in the well husbanding of the plante hauing once taken roote and life in the earthe and beginning to take nouriture and growth Plato Lycurgus So likewise is it of the institution of children whiche is so muche recommended that the auncientes them selues as Plato Lycurgus and other would not that the same should al together be vnder the puissance of their fathers but vnder the publique power and authoritie because the Publique hath therein more interest then the fathers Therefore fathers be particularly taught to bring vppe their children in learning correction The Fathers office The Mothers office and obedience the mothers to be carefull of their nouritour and interteinement giuing all example of sobrietie chastitie and modestie in manners behauiour and diligence in that which concerneth their meanie and housholde Children also must be aduised on their behalfe to reuerence Childrens dutie and obey their Fathers and Mothers no one thing being whiche after the Poet we owe vnto God is more to be recommended to man Plato Plato saying to this purpose that there is no image or remembraunce of GOD in earth so much to be reuerenced as our Father Mother and Graundfathers As for Maisters The Maisters office and seruauntes belonging also to the domesticall vocation they be likewise admonished to wit Maisters to call to minde that there is a Lorde and Maister aboue all with whome there is no acception of persons and therefore must courteously vse and intreate their seruauntes as those whiche be the tooles and liuing instruments of houshold and by the whiche they must gouerne and rule all other thinges and the seruantes by themselues Seneca doeth iustly therefore reproue the olde Prouerbe whiche sayeth As many enimies as seruauntes For they be no enimies sayeth he An olde Prouerbe reproued by Seneca The seruants duetie vnlesse it be vnto them that make them suche by séeking to be serued more by feare then by loue Seruauntes also must be aduertised to obey their Maisters in all fidelitie and simplicitie of heart Whiche shall suffice for this time for the institution of the Oeconomicall vocation most seruiceable to the Politique Because that the Oeconomicall science that is to say the Arte of well ruling of a housholde is one of the principall parts of the politique science whiche consisteth in the abilitie of well ruling and gouerning of a great multitude of men and suche as we sée in a Citie For a Citie is no other thing but an assemblie of many housholds and houses together And therefore it is not without verie great apparance if the ciuil and domesticall vertue of the Romane Marcus Cato The vertue of Marcus Cato his ciuil and domesticall rule preferred before Aristides hath béene by some preferred before the same of Aristides the Grecian both great personages in the feate of Publique administration Because that Marcus Cato was knowen to be no lesse good husband then wise gouernour of the Publique whereas Aristides hath in this point ben found faultie because he had not the foresight to leaue vnto his daughters onely wherewith to marrie them but left his posteritie in extreame pouertie néed rendering iustice by that meane somewhat odious and the lesse to be estéemed as if it impouerished men ruined families and were more beneficiall to all other then to them that minister and haue the same But this is no place of further discourse on this matter let vs then procéede to the other vocations following CHAPTER III. Of an other priuat vocation beside the Oeconomical and of the diuision thereof into diuers kindes Plato his opinion touching vocations AS touching other vocations whiche be priuate not publique Plato as we haue heretofore said hath espied mens necessitie to be such as that it hath ben the cause of their assemblie that they might continually succour helpe each other by reciproke aid and therfore saith that nature hath produced men in varietie diuersitie of wits inclinations conuenient for humane societie the one to commaunde the other to obey some for husbandrie some also for merchandize and traffike some for artes and sciences and so of other Making a distinction of mens wittes A distinction of mennes wittes according to metalles according to metalles and accommodating eche mans maner of liuing vnto them according to

in that point that apperteineth to the vocation of men nor yet giuen any certeine lawe or rule méete to ordeine and appoint a conuenient number of persons in charges and offices occupations conditions and manners of liuing according to the necessitie of eache Towne Citie or Assemblie of men great or small to the common reliefe and seruice of all men The cause why auncient Philosophers haue not treated of vocation And that because as it séemeth most probable that they knew the same to be néedlesse because that in that be halfe as euerie man may sée daily experience giueth vs sufficiently to vnderstande that in the vniuersall Publike estate there is no one thing beter ruled and guided for the ease and commoditie of men then the vocation of euerie one distincte and different accordingly as the necessity and common want requireth And that this is true marke any Towne or place of assemblie you list great or smal and you shal not faile there to finde a sufficient number of artificers men of occupation officers or of other manner and condition of life for the interteinement common seruice of the people there assembled But if you aske after the lawes ordinaunces or other reasons of this policie doubtlesse you shall finde the same to be done without care labour diligence of man or other politique foresight The singular prouidence of God in the feate of vocation Wherein we haue greate cause to maruel at the singular prouidence of God who euen as he hath by admirable Arte framed man with sundrie members seruing one another eache one in his office hath in likewise so preserued and conduced the assemblie and societie of men as that the same is by a secrete vocation of eache one to his office and manner of liuing mainteined and conserued by common succour and mutuall ayde a thing no lesse excellent and admirable then smally considered of and lesse estéemed of all men That the knowledge of the feate of vocation is more necessarie then the knowledge of the course of the Heauens And sith that men haue ben so diligent in séeking and discouering the order of the Heauens the course of the Sunne and Moone the mouings of the starres and all other celestiall dispositions béeing by the knowlege thereof allured to the high speculation of God what should be the cause why they haue béene lesse diligent in séeking of this politique order passing it vnder silence although the same be no lesse excellent and miraculously mainteined by meane of this vocation which concerneth men ech one in his calling Especially seing that the knowlege of the heauens course therof although it be much estéemed is a great deale further off from vs more difficult and lesse néedfull whereas this is at hand familiar with vs bringing with it a meruellous commoditie for the enterteinment of the conuinction of men The Prince of Philosophers Plato and after him Aristotle and other The opinion of Plato Aristotle and other touching vocation treating of the administration and gouernment of a Common weale knowing our infirmitie and indigence to be such as that it hath néede of common aide and succour say that the same indigence or necessitie hath caused the assemblie of men and the building of townes and cities but they reach not vnto the point of knowing and celebrating of the effect from aboue miraculous in the feate of the vocation or calling of all men wherof we meane to speake But confusedly attributing all to Nature say that we be borne thus vnlike one another and be naturally inclined to sundrie manners of liuing The Astronomers opinion As the iudiciall Astronomers would haue the cause attributed to the planets and celestiall bodies The opinion of Phisicians according to the difference of their positions and aspectes and the Physicians according to the mixtion of humours and difference of temperatures euery one in his profession Cicero his opinion assuring him selfe to haue found the cause And Cicero going about to teach and instruct man in his office and dutie speaking of the deliberation euery man hath in choosing of his manner of liuing saith in the end that the same dependeth on the force of mans spirite his naturall inclination and chaunce of fortune No one of them all knowing ought that concerneth vocation So that the auncient with one consent haue in the ende called mens seuerall manner and fashion of liuing by this word represented in Latine Sors Vocation in old time called Fortune or Hazard signifying of it selfe as much as Hazard or Fortune sithence by them appropriated to the state and condition of man as subiect to the gouernment and vncerteine guiding of Fortune to whome they referre the ruling and issue of all thinges But we knowing all things to be ruled by the only diuine prouidence Why vocatiō is so called reducing all therevnto call the manner of liuing we be nowe in Vocation as holding for a thing most certeine that it is by the ordinaunce and prouidence of God Difference of giftes that we be therevnto called not by Fortune Acknowledging that there is difference of giftes administrations operations diuided to each one according to his good pleasure one only spirit working all in vs all Wherein we wishe that they which desire that an other beginning and néerer then God who is the first generall cause of all God is the generall beginning the most certein of humane actions and the furthest distant should be sought out should first well consider the little certeintie that hath bene in al that whiche hath bene disputed by men in time past and then we suppose that they will not mislike if in the prolixitie and confusion of the causes by them alledged we not following the direct way required in such a matter haue at the first entrie stayed our selues at a most certeine and true cause and from the which be the same neuer so farre off more assurance and direction shall be had then following the pathe other haue shewed This worde Fortune takē by some for God the most of all which for all that to wit they that haue committed all to Fortune shall be founde all to be of one side hauing by this worde Fortune meant God in things they vnderstoode not the causes and reason of It is then vocation we meane to treat of most requisite profitable and necessarie to be knowen For there is no one place and part of humane life be it in publique or priuate affaires be it in the politique or domesticall estate be it that a man determine or deliberate alone by him selfe or for an other man where this vocation ought not to marche formost as a rule of life a guide and assured direction in all actions and thoughtes But our intention is not to stay at the particular institution of each one in his maner of liuing for beside that that the same is a thing amply ynough treated of by