Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	action_n	law_n	moral_a	1,065	5	9.0930	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20451	Justice vindicated from the false fucus [i.e. focus] put upon it, by [brace] Thomas White gent., Mr. Thomas Hobbs, and Hugo Grotius as also elements of power & subjection, wherein is demonstrated the cause of all humane, Christian, and legal society : and as a previous introduction to these, is shewed, the method by which men must necessarily attain arts & sciences / by Roger Coke.; Reports. Part 10. French	Coke, Roger, fl. 1696.	1660 (1660)	Wing C4979	450,561	399

an Intellectual creature 3. All Virtue is either Theological Moral Humane Familistical How manifold is Virtue Personal or Prudential 4. Virtue being by the definition the Dictate of Right reason from From whence Theological virtue is derived some superior cause or notion Theological virtue is a Dictate of Right reason from some revelation of God in the Scriptures which otherwise had been impossible for any man by the light of humane nature to have attained to By Theological virtues I do not mean only those three most eminent virtues of Faith Hope and Charity but all those actions of obedience due to them who have oversight of me in the Lord as a Christian and to whom I owe my obedience not by any Law of Nature but as commanded by God in the Scriptures 5. Moral Virtues are those Dictates of Right reason which flow from What are Moral virtues and from whence derived What are Humane virtues and from whence caused What are Familistical virtues What are Personal virtues that light of Nature engraven in the minds of Men for the conservation of peace and society among Men so long as they live in this world 6. Humane Virtues are those Dictates of Right reason by which Subjects Wives and Children conform their actions to the Laws or Precepts of Supreme powers Husbands and Parents 7. Familistical Virtues are those actions of Servants done in conformity to the commands of the Masters of Families 8. Personal Virtues are those actions which are dictated to divers men from principles of innate good nature of Temperance Continency Patience Liberality and Frugality whose contrary extremes are vices and sins 9. Prudential Virtues are not dictated from any Divine or Humane What are Prudential virtues and from whence derived Laws but from some Principles known to the understanding which are more or less as men are more or less intelligible whereby some Princes govern more prudently then others and some Masters of families govern their servants more prudently then others And these Virtues have not reference only to the government of Men but to other actions as Prudence in managing of an Estate is a Virtue or in mens governing their actions so that they are esteemed and not despised by other men are Virtues yet these actions are no where commanded or forbidden by any Divine or Humane Laws These Virtues are always placed in Empire not in Obedience 10. God having made Man a rational creature and endued him with The ratio finalis of all virtues and how they differ First of Theological virtues an immortal Soul capable of eternal happiness hath revealed himself supernaturally in the Scriptures to Men as reasonable creatures so that they directing their actions conformable to his precepts therein contained might by faith or believing on him hope for eternal happiness 11. The end of all Moral Virtue is that men may preserve peace and The end of Morality society so long as they live in this world And God hath made Man a sociable creature as well as intellectual and rational and therefore hath engraven these eternal and immutable Laws of Nature in the minds of all mortal men that by conforming their actions thereunto they might preserve peace and society with men And though these of themselves are not sufficient to pully man up to eternal happiness yet let no man hope that despising these Laws of the great God of Nature upon a pretended Faith he shall ever attain it 12. But because the Law of Nature does oftentimes command in Thesi The end of humane virtue only and Humane Laws ex Hypothesi as Thou shalt not steal and shalt give every man his due is from the Law of Nature but that this thing is mine and that thing another mans is by positive Humane laws So though Moral virtues be always the same yet Humane virtues differ accordingly as Laws in divers places are different Thus it is a Moral virtue in Wives and Children to honor and obey their Husbands and Parents but as a Humane virtue the doing of such a thing may be Virtue at one time and Vice at another as it is commanded or forbidden by the Husband or Parents So that Humane virtues in Subjects Wives and Children are necessary to the conservation of society where the laws or principles of such actions are not plainly repugnant to Divine laws 13. The end of all Familistical virtue is that Servants by all just and The end of Familistical virtues lawful means intend the good of their Masters and make no dissentions or discontents in their Families 14. God having made man after his own image as well in body as in The end of Personal virtues soul for He that sheds mans blood by man shall his blood be shed for in the image of God made he man It is not therefore to be expected that any man should without sin against God abuse the highest and noblest part of Gods creation All men therefore in the first place ought by all just and lawful means to do well to themselves and not by any excess or intemperance to abuse that body which God hath made in his own image 15. Theological virtues relate to the attaining of Eternal happiness The difference between Theological Moral Humane Familistical and Personal virtues Moral Humane and Familistical to the conservation of society and peace in their several places Personal virtues to the preservation of that body which God hath entrusted every man with keeping so long as he lives We have spoken of the end and difference of Prudential virtues Parag. 9. 16. In all prudent and profitable actions Prudentis est fortunam semper Whether just and moral actions or virtues are to be enquired into by fortune as are Prudential in concilio adhibere But that man who directs his just and moral actions to Fortune or the time and tide of mens affections shall soon be accounted a Weathercock and Time-server In all prudent actions or virtues there is no other obligation or penalty more then the reward or profit of the action and loss for the folly of imprudent actions But in just and moral actions men must consider their duties not profit and are obliged to them notwithstanding temporal loss or trouble CHAP. IV. Of Particular Moral Virtues 1. SInce that the Law of Nature is That there is one God infinitely Religion is the first and chief of Moral Virtues good to be worshipped and served and that all men should in their several stations endeavor by all just and lawful means to preserve Peace and Society in this World Then is Religion or the Publick Worship and Service of a Deity the first and chief of all Moral Virtues and so conspicuous was this Virtue in all ages and places to good men by the Light of Nature onely that it was always their first care to be in a Society of Men where God however misplaced in an Oak Osiris Iris Jupiter Apollo

power which God hath given Fathers and Husbands by the law of Nature 7. The Husband being the head of the Wife she is in all respects of law The Wife has nothing proper against her Husband deemed civiliter mortua nor can take or purchase any thing during the coverture but whatsoever is given to the Wife is ex facto the Husbands Yet Marriage being a Sacrament by the institution of our Saviour and Ephes 5. 25 32. a Mystery of Christ and his Church and so the cognisance thereof due to the Ecclesiastical power the Church upon the penalty of Ecclesiastical censure may compell the Husband to allow his Wife Alimony if without sufficient cause he shall refuse to cohabit with her 8. If Poligamy had not been lawful before our Saviour Christs time Poligamy was lawful before our Saviour then had our Saviour been illegitimate being descended of Bathsheba when David had many other wives Nor can the argument drawn from the necessity of propagating Mankind take place when David reigned for there never was in so small a Continent so great a number of people as the Israelites were when David reigned as appears by the Number which Joab took and for which David was punished with so great a pestilence If it were before the divine law of our Saviour lawful every where for Annot. Men to have many Wives I do wonder why Mr. Hobbs cap. 17. art 8. de Cive says That our Saviour made no laws but the institution of the Sacraments which are Baptism and the Eucharist And if Matrimony be a Civil institution as he affirms then Poligamy is lawful for all Christians who are in subjection to the Turks c. where by the Temporal laws it is permitted and the Kingdom of Congo rejected Christianity for no other reason but because they were not allowed plurality of wives which Mr. Hobbs could easily have dispenced with I do challenge Mr. Hobbs to shew any one instance where ever in the Christian world before all things ran riot here in England since 1642. the Temporal power took cognisance of Marriage 9. Matrimony is the act of two free persons viz. neither precontracted What Matrimony is nor married nor within the degrees prohibited by God Levit. 18. of different sexes capable of performing the end of marriage mutually taking one another for Husband and Wife I N. take thee D. to be my wedded Wife I D. take thee N. to be my wedded Husband But this must be done publiquely and Banns of both parts publiquely pronounced three Holidays or a Licence procured from the Ordinary for dispensation with all the rites and solemnities injoined by the Church or else the Church takes no cognisance of it 10. Where the Matrimony is subsequent to the allegation there the Whether Matrimony be dissolvible Vinculum is dissoluble As if one man marries another mans Wife or a Husband his Wife living marries another or if the parties contracting or marrying be within the degrees forbidden by God or if either party were Lev 18. precontracted or frigid these necessarily preceding the Matrimony do dissolve the bond But where the matter or allegation is subsequent to the Matrimony there the bond of Matrimony cannot be dissolved but only a Divorce upon just cause is grantable to separate the Complainant à mensa à thoro The reason why in this latter case the Matrimony cannot be dissolved is because Marriage being an institution of God it is in the cause superior to any Humane law or act and so by consequence cannot by them be dissolved And indeed in proper speaking where the Matrimony is subsequent it is rather not done then dissolvible the persons marrying being personae incapaces for such an action 11. The Holy Ghost Ephes 5. 25 c. shews the duty of Husbands The duty of Fathers and Husbands And Cato though no lover of women did think it sacrilege in the Husband to strike his wife Plut. vita Caton cens No question the right and careful education of Children is the onely means by which Parents may hope to have any comfort of them here or hereafter for Train a child in the way when he is young and he will not depart from it when he is old says the Preacher Nor can Parents expect to have their Children virtuous if they be vitious themselves for with what face can any Father condemn his Child for any thing which he allows in himself Besides there is nothing ill which naturally Youth doth not more suddenly apprehend then Men therefore Maxima debetur puero reverentia si quid Juveval Turpe paras And ill habits are soon gotten by Children if they be not carefully observed and restrained and hardly if possibly left when they are Men. CHAP. VIII Of Domestical power 1. THere are three sorts of Families either by Affinity or Alliance How many sorts of Families there be or by Consanguinity or a Legal or Houshold-Family Of such a Family and of its Cause and Jurisdiction we shall in this ensuing Chapter treat 2. A Family is not the cohabitation of divers persons in one house A legal family is not the cohabitation of divers persons in the same house for then Inmates and Travellers c. were subject to the power of the Master and Host Besides subjection cannot be where it depends upon the will of the Subject when he will he may choose whether he will obey But it is evident that Inmates and Travellers may when they will cease their subjection by leaving of the house 3. A Family is contained in the mutual offices of commanding and What a legal family is obeying of several persons under one head in the same house And the same head may be of divers Families as when a Master keeps servants in two or more different houses 4. A Family may consist of Paterfamilias who is Father and Husband Of what persons a family in the largest sense is compounded and the head or commanding part of the family of Wife Children and Servants who are the obeying part of the family or of the Mistress of the family who commands and of Children and Servants who obey 5. But because a Family may consist where as parts of the Family In the more proper sense there is neither Father nor Mother Husband nor Wife nor Children A Family is properly where several Servants obey the same Master or Mistress in the same house 6. Servants are twofold either voluntarily serving with their consent Of Servants first given such as are those servants who for such wages serve their Masters for such a terme or where they serve whether they give consent or not as where men are slaves or apprentices The power which the head of the family has over his Servants is called potestas herilis or despotica the Masters or Mistresses power We speak first of Masters power over Servants serving for wages 7. It is impossible that any