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_v	parent_n	3,193	5	9.2231	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10969	A philosophicall discourse, entituled, The anatomie of the minde. Nevvlie made and set forth by T.R.	Rogers, Thomas, d. 1616.	1576 (1576)	STC 21239; ESTC S116111	175,898	458

For as the same Cicero in an other place affirmeth as fire cast into waters is by and by put out waxeth colde so a falce accusation though it burne and be neuer so hot against a chaste and vncorrupt conuersation is quickly consumed and vanisheth ere one beware without hurting any whit And a rumor raised of nothing vanisheth of his owne accorde and that vanitie of speech profiteth nothing but in making the innocencie of him whiche is defamed to be more wundred at And this ought again to comfort that not withstanding they are oppugned yet a time wil come whē the trueth shal be knowen and the false accusations of their enemies shall be made open to all men For as the same Cicero saith in an other place very notablie the truth by the maliciousnes of many oppugned and as it were drowned often times when it is supposed neuer to be seene again dooth swim aloft and is apparant to the eyes of all men and this defence of Innocencie béeing stopped of the malignant taketh breath and hart againe to the ouerthrowe of her enemies Now let vs confirme this which hath béen spoken by storyes and examples The Poets fain that when Perseus did shew Gorgons hed vnto the Seraphians they were straight way turned into stones whiche Perseus was reported to haue doon to reuenge the death of his innocent mother which Pelydectes their king had wickedly murthered One Archias a Poet because him self in poetrie would beare the bell murthered an innocent man one whiche neuer had offended him whose name was Archilochus his better by many degrées in that facultie● which murther béeing doon secretly none béeing present or nigh at hand Archias was farthest from beeing suspected of such a 〈◊〉 Yet notwithstanding at length he was detected after this maner As the people of that contrie according to their custome were aboute to sacrifice vnto their God Apollo a voice was heard which commaunded Archias beeing among the multitude to go away lest he by the blood of Archilochus polluted the temple of Apollo So that the innocencie of Archilochus was illustred and Archias for his horrible fact punished For the people stoned him to death In like sort Hasdruball for killing without a cause an honest Spaniard was killed of the seruant of the same Spaniard Which beeing apprehended of the garde of Hasdruball and afterwards condemned among moste cruell torments did meruelously reioice that he had reuenged the death of his good and so innocent maister But what should I recite straunge and forrain examples when daily we see the innocencie hath many patrons and for the defence of such as are iniured are magistrates as it were masters of the people appointed to sée that such as are malefactors be seuerly corrected and such as are quiet and vertuously bent be fauoured and preferred Cicero saith that if in complaining of the misuse of the Romans he should by speaking so strain him self as his strēgth should fail him and yéeld vp the Ghost● that death of all others would séem vnto him moste pleasant and honourable So that innocencie neither can lack praises patrons nor reuengers It may for a time be oppressed but it wil rise againe it may bee obscured but it will shine again it may be ouerwhelmed but it can neuer be drowned Quintilian saith very wel that Prouidence meaning God hath giuen especially this vnto man that by honestie he should receiue moste comfort And Tullie saith that the remembrance of a good conscience is a comforte in aduersitie And therfore this vertue if it were aswel practised in woork and conuersation as it is praised in woord and orations lesse impietie towardes God lesse enmitie among men lesse iniuring one another there would be For euery man should consider that he is borne to help and not to hurt to profit and not displeasure his fellow neighbours if not for fear of punishment in this world and euerlasting pain in the worlde to come yet because he is Animal sociale a creature whose nature is not to be without companie and neighborhood whiche hurtful persons in that which in them lyeth would not haue as appéereth by their killing vndooing or molesting their fellow Cittizens But I may not stand long vpon any particular thing and therfore I wil cut of the commending of this Innocent man onely with Plato I say that this is he that wel may by trusted of euery man to whome without fear of reueling or disclosing of them any may vnfolde his secrets and with the Poet Theognis I say that of all treasures in a cōmon weale this Innocent man is moste to be estéemed and accounted of nay nothing can be compared vnto him nether golde nor siluer nor any treasure Now to that which followeth ¶ Of Freendship Cap. 38. PYt●●goras defines Fréendship to be an equall agreeing togither Cicero saith it is a wishing of good thingꝭ vnto a man for his owne sake whōe he looueth Of these two with a little addition we wil make a ful definition of fréendship in this wise Fréendship is a naturall good-will of well disposed persons caused through likenes of manners and motions of the minde fancying eche other for nothing els but onely for the increase of vertue not for any pleasure or profit This definition shal be verified in that which followeth And that we may doo it the better we wil diuide the same into her kindes therin we followe Plato which are thrée to wit a Natural fréendship a Ciuil and a Hospitall The natures of these in order shal be declared And first of that which is first placed Of Naturall freendship Cap. 39. THe naturall Fréendship shal be declared by the deuision of the same It is diuided into Pietie Kockring kinred The first again is diuided either into the looue towards God towards our parents or towardes our contrie Of our looue or dutie towardes God we will not in this place talke of because héerafter wee shall haue a fitte and proper place for the same To the dutie towards our parents Isocrates adhorteth vs in this wise So behaue your self towards your parents as you would haue your Children looue you And nature willeth vs so to doo For what is more according to nature then to looue them of whome we are borne Besides the exhortation of Isocrates and the cōmaundement of nature many examples of godly children may inuite vs to immitation Wunderful was the looue of Simon the Atheniā towards his father For béeing for det cast into prisō where he died miserably by reasō of the seuere lawes could not be brought out of prison buried except first the money were paied and hauing not wherwithall to discharge the det Simon went to the Prison and caused those irons whiche were vpon his father to be laid vpon him self and so deliuered him and remained in prison suretie for the money

conceptions of thinges These kindes of contemplations haue all the vertues surely rooted in theyr mindes So that euery degrée hath his diuers and sundry taking The first rooteth all Perturbations out of the mind of man the second doth altogether forget them the last knoweth them but eyther to exercise or name wickednesse it iudgeth sacriledge The commendations of this felicity are infinite Theophrastus extols the same to the skyes whose praises if it were my purpose at large to discourse hereof I would recite But hauing another ende of my talke I come to the actiue felicitie ¶ Of Ciuile or actiue felicitie Cha. 6. PLato séeing Archytas Tarentinus bent altogether to cōtemplation and comparing that with ciuile vertues dyd dehorte him from the same His reason which he vsed was because no man was borne to him self but a péece of his birth his countrey a part his parents a part his friends and neyghbors callenged so that if he considered his estate thoroughly and discharged his dutie as he ought very lytle tyme he shoulde finde which he might saye was reserued to him selfe alone Aristotle lykewise to the same purpose sayeth that a man shoulde not lyue to him selfe but shoulde haue a care of his parentes of his children wife neighbors and countreymen And therfore is a mā called Animal sociale a felow creature because of all other thinges he is or shoulde be delighted with company Which made Cicero to saye that nothing was more acceptable before God then are the companies of men and assemblied linked by a lawe which being so gathered together all are called a cittie Those which flie the company of men are called by an odious name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of men Those contemplators haue bene as I sayde before not onely odious but also ridiculous vnto many As was one of the seuen wise men of Greece Thales Which being earnestly geuen to the beholding of the starres not seeing that which was before his feete fell into a great hole Which when an olde woman sawe she brake into a great laughter and sayde you in deede are a wyse man Thales which wyll geue your selfe to contemplation and neglect thinges before your eyes who wyll not exclame against Epimenides which being in harde contemplation was not so much as moued when his countrey and cittie where he dwelt and also his owne house was consumed with fire Or that Meton the Astronomer which dyd not onely faigne him selfe to be frantike but also burnte house bookes and all his substaunce because he woulde not breake his studie in defence of his countrey to goe a warfare A man in my iudgement vnworthy to reape any commodity of his countrey which was so vnwylling to bestowe his paines in keeping it from seruitude And therefore write they verie well which saye that he is a right good man whiche serueth God deuoutly and dealeth vprightlye with all men Suche a man is called rightly ▪ a ciuile man and he is adorned with all vertues And this is he which obeyeth not the affections of the minde otherwyse then honestly he maye but embraceth vertue with all his hart and so it commeth to passe that because of his good disposition and honest behauior he is sayde by vertue to be brought into an happie estate and hauen or heauen of ioyes Here it is necessary that I declare what this vertue is and of howe many partes it consisteth ¶ The definitions of Vertue and her partes Chap. 7. PYthagoras defineth vertue to be a naturall harmonye to which all honeste thinges do aunswere Manie of the Stoikes according to the opinion of Socrates do define vertue to be a knowledg of those thinges which are agreable to nature which opinion caused Herillus to suppose knowledge to be the chiefest good Of his minde was Possidonius which sayde that to lyue honestly was nothing but a perfecte vnderstanding of those thinges which accompany nature Horace by a contrary defines the same and sayth that Vertue is nothing but an auoyding of wickednesse Cicero defines it in two sortes for sometyme it is a perfection of reason sometyme an habite of the mind agreeable to reason Cleanthes sayde it was an election of the minde obeying to nature which of it selfe was able to bring an happie estate Aristotle sayde It is a chosing habite of the mind consisting in a meane betweene two extremes of which one excéedeth the other wanteth much as Fortitude when it excéedeth falleth into rashnesse when it fainteth into chyldishe fearefulnesse and Liberalitie when it lauisheth out of reason is called prodigality when it is not extended any whit purchaseth the name of couetousnes And therof came this prouerbe That in good things nothing is eyther wanting or superfluous The consideration of whiche made the Pythagorians to saye that wickednesse coulde not be comprehended but godlynesse might And therfore much easier is it to become wicked then vertuous For the wayes to wickednesse are many plaine and common but to goodnesse are not many but one that same is harde to finde because it is but little troden Nowe séeing we know what is vertue let vs learne of howe many kinds it is Aristotle deuides them into two sortes and calles them eyther morall or intellectuall he calleth all such intellectual which by nature are ingrafted in vs as Heede Warinesse Wisedome Morall are suche which by custome and ciuile conuersation we attaine These flowe from the manners of men and vse makes them perfecte the other out of the mind for many men may be found whiche are although not in lyke manner wyse and haue discretion to knowe good from euyll although not perfectly and fully for wisedome perfecte is gotten by long exercise and many yeares Some call those as dyd Panetius eyther contemplatiue or actiue Againe some into three kindes deuide them and call them eyther naturall rationall or morall But Plato best of all sayeth plainely that vertue is diuided into fowre parts the first is Prudence the seconde Temperance the thyrde Fortitude and the laste Iustice and he calleth them the fowre principall vertues because that out of them doo spring all the other vertues Nowe seeing we knowe which are they let vs also tell what they are ¶ Of Prudence and her partes Cha. 8. PRudence or wisedome according to the mindes of diuers Philosophers is diuersly defined and yet in sense they all agree The Stoikes say it is a knowledgd of good thinges bad thinges and thinges indifferent Cicero is of theyr minde and geueth the very same definicion and sometyme he calleth it the mystresse of this lyfe sometyme the art teaching howe to lyue well Aristotle sayth it is an habite of the minde whose office it is to shew what things are hurtfull or profitable vnto man Socrates was of that opinion that he thought all vertues should be called by the name of Prudence But Aristotle as being out of the