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	love_n	parent_n	6,450	5	9.2665	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07972	An ample declaration of the Christian doctrine. Composed in Italian by the renowned Cardinal: Card. Bellarmine. Translated into English by Richard Hadock D. of Diuinitie	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Hadock, Richard.	1604 (1604)	STC 1834; ESTC S112872	82,203	278

obey or giue eare vnto them no otherwise then if they were our enimies Finally we are bound to reuerence our father mother in bearing them respect and honoring them in words exterior behauior as is conuenient so great account God made of this in the olde testament that he commanded that who soeuer durst curse his father or mother should be killed S I know not for what cause the law of God hath cōmanded the children that they should help their father mother to assist them hath not also commanded the fathers mothers that they should helpe succour their children especially whiles they are little haue need of helpe M Truely the bonde is reciprocall and all one betwixt the parents and the children For euen as the childrē are bound to help to reuerence and to obey their parents so the parents are bound to prouide for the children not only meate clothes but also that they be taught and instructed But the law of parents towardes their children is so naturall and ordinarie that there is no neede of any other written law to put Parents in mind of their bond towards their children But contrariwise it is often seene that children are not answerable in loue towardes their parents And therfore it was necessary to admonish them by this commandement of their dutie neither is God contented with a bare commandement but hath adjoyned a promise and a threatning to make them obserue it S I would gladly know what promise and threatning that is M Vnto this fourth commandemēt God adjoyneth these wordes that thou maist liue long vpon the earth Meaning that those who honour their father and mother shall haue for rewarde to liue long and those who do not honour them shall haue amongst other punishmēts this particular not to liue long And it is a very iust punishment For there is no reason thar he enioy long life who dtshonoreth those of whom he receiued the same life S There occurreth vnto me to demand whether this that hath been said of the father mother be vnderstood also of other superriors who towardes vs haue the place of parents M It is very wel considered of you For indeed this commandement is extended vnto al Superiors as wel Ecclesiastical as temporal Of the fifth Commandement S DEclare now if you please the fiifth commandement M This commandement chiefly forbiddeth murder to wit to kil men For to kil other liuing things is not forbidden by this precept And the reason is because liuing things wen created for man and therefore where it is needeful that he serue himself of the life of those liuing creatures he may kil them but one man is not created for an other man but for God and therefore one man is not maister of an other mans life And so it is not lawfull for one man to kill an other S Notwithstāding we see that Princes and Gouernours put thieues and other malefactors to death who neuerthelesse are men it is not holden that they do euil herein but wel M Princes and Gouernours that haue publique authoritie put malefactors to death not as masters of mens liues but as ministers of God as S. Paul saith Because God willeth and commandeth that malefactors be punished killed when they deserue it that good men may be safe and liue in peace And for this purpose God hath geuen the sword into the handes of Princes and Rulers to do iustice in defending the good and chastising the bad And so when by publique authoritie a malefactor is put to death it is not called murder but an act of iustice and whereas the commandement of God saith Thou shalt not kil it is vnderstood by thy priuat authority S I haue heare a doubt whether this commandement forbiddeth a man to kil him selfe as it forbiddeth to kil an other M Without all doubt this commandement forbiddeth to kil himselfe because no man is maister of his owne life man being made not by himself but by God And therefore no man by priuat authoritie can take the life from himself And if any holie men not to lose their faith or their chastitie haue killed them selues it is to be thought that they had particular and cleare inspiration from God to doe it which otherwise could not be excused frō most grieuous sinne For that who killeth himselfe killeth a man and so committeth murder which is a sin principally forbidden in this fift precept of the lawe S Wherfore do you say principally M Because not only to kill is forbidden but also to hurt to beat or to doe anie other injurie whatsoeuer to the body person of our neighbor Yea Christ our Lord in the holie Gospell declaring this commandement forbiddeth also disdaine hatred rancour reuiling other like passionat behauiour and speaches which vsually are the cause roote of murders And contrariwise willeth that we be meeke and curteous procuring peace and concord with all men Of the sixt Commandement S VVHat is contained in the sixt commandement M The prohibition of adulterie is principally therein cōtained Which is to sinne with an other mans wife And for that next vnto life honour or honestie is most esteemed in this world therefore next after the commandement not to kill with great reason adulterie is forbid by which honestie is lost S Wherefore doe you say principally M Because in the ten commandements which are lawes of Iustice those sinnes are principally forbid by which injustice is more manifestly committed of which sort is adulterie But besides this all other sortes of carnall sinnes are also secondarily forbidden as sacriledge which is to sinne with a person consecrated to God incest which is to sinne with those of our owne kindred deflowring which is to sinne with a virgin fornication which is to sinne with a woman corrupted and single as a Widow or a harlot and other sortes of sinnes more abhominable which ought not so much as to be named amongst Christians S Albeit I doe beleeue that all is true which you haue saide yet I would be glad to vnderstand where vpon it is grounded that fornication is a sinne for that he seemeth not to do any harme or injurie vnto any that committeth simply fornication M It is grounded in all lawes in the law of Nature in the written lawe and in the law of Grace In the lawe of nature it is found that the Patriarch Iudas would haue put to death a woman called Thamar who had bin his sonnes wife and being now widdow was founde with childe Whereby it appeareth that in that time before the Law of Moses was giuen by the instinct of nature men did know that fornication was sinne After in the lawe of Moses fornication is forbidden in many places And in the Epistles of S. Paul wee reade many times that fornicators shall not enter into the glorie of heauen Neither is it true that fornication doth no hurt nor injurie to anie For it hurteth the same