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	mutual_a	parent_n	1,913	5	9.2702	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

need of the seruice and helpe of the inferiours For what If Kinges and other mighty men should til the earth feed cattel make garments doe other such like workes In this respect therfore the king serueth the Field that is to saye standeth in need of the help and seruice of husbādmen base persōs so that he can by no means be without them for thus no doubt is the fellowship of men maintayned that same mutuall neede wherein one standeth of an other dryuing them vnto concord and agreemente in as much as one altogether wanteth the help of an other It is therefore a double aunswere vnto the question propounded namely how it commeth to passe A double answere that the magistrate abuseth his authoritie and power against the poorer sort The first that they shall giue an account of their life vnto GOD the cheefe Lord and Iudge for that God doeth marke them to punishe them according vnto their deseruing The seconde that the prouidence of GOD shineth foorth in this confusion who euen by bad Magistrates doth preserue the societie of mankinde Good Magistrates are indeede to bee wished for as he will saye hereafter but it is better to indure and beare a Tyraunt Better to haue a tyrant then no gouernour at all then to haue no publique power at all whereby men may be kepte in their duetye for Anarchi or that state where there is no ruler in steade of one Tyraunt maketh and armeth manye that is to say ouerthroweth and destroyeth mankynde What is then to bee done when as wee are afflicted or troubled by wicked Magistrates We must not maruaile that is to saye wee must not denye the prouidence of God with angry and grudging mindes but we muste doe our duetye and holde this surely that the Magistrate shall be most seuerelye punished for the forsaking and breaking of his office In the meane season that God a wonderfull Worke-mayster in his good tyme will bring foorth lighte out of this darkenesse that is to say will preserue the fellowship of men and in it the churche euen by vngodlye Magistrates This seemeth vnto me to bee the most simple and playne meaning of this place Other Expositions of this place He alludeth vnto the fable of the poets who doe feine that Astraea the goddesse of Iustice did first forsake the cities and last of all the fieldes signifiing there by that neyther citie nor countrie was void of disorder and vn iust dealing leauing no place at all for iustice to rest in Others doe thinke that it is a commendation of the Husband man his lyfe the whiche hee matcheth agaynst other trades of liuing in the whiche there is greate vanitye but that the tilling of the earth is most profitable wherevnto euen the King himself is compelled to serue Which thinges truely I for my part doe not see how they can agree with the things going nexte before on the which these doe depend nor how they can stand with the doctrine of this sermō the which condemneth of vanitie all trades of liuing that is to say whatsoeuer is done vnder the Sunne And howe quiet the countrie lyfe is the poore Husbandmen doe know whom Astraea or Iustice doeth last of all visit leauing first the cities yet in the ende she flewe vp into heauen out of the fieldes The coūtrie or husbandmā his life hath his cōmodities so also haue other trades of liuing But Solomon his purpose was rather to reckon vp their discommodities then their commodities Others thinke that in this place is contained a description of a good king and that he is discerned and marked out from a tyrant Namely that a tyrant doeth scatter and wast But cōtrariwise that a good Prince doth maintaine and cherish the societie and fellowship of men cōsequently the tilling of the ground and all good artes but what maketh these things vnto the question in hand and howe will these middle wordes And the profit of the earth is in all things hang togither But let euery man haue his owne iudgement free The doctrine Of the prouidence of God in things confused or out of order and entangled See before Cap. 4. ver 16. 1 God watcheth ouer the affaires of men God hath a care of mens affaires bringeth things confused and out of order vnto a verie good ende 2 God will punish with most sharp punishment the Magistrate that either doeth not his dutie or intreateth his subiectes wrongfully Bad Magistrates shall be punished 3 Albeit a tyrant be a most cruell beast yet tyrannie is lesse hurtfull then Anarchi or such a state where is no gouernour The Magistrat is after a sort subiect 4 The Magistrate hath no doubt lawfull authoritie ouer his subiectes yet notwithstanding in the good order of the fellowship of men he is after a sort subiect vnto his subiects For he oweth vnto them a dutie in doing them right indifferently according vnto lawe So there is a mutuall subiection of all degrees one towardes another as of the parents towardes their children of the master towardes his seruants c. as Paul saith being subiect one vnto another c. 5 Against this pensiuenesse therefore the which ariseth of the beholding of things intangled and out of order we must set a conuenient fit remedie namely the earnest thinking vpon the prouidence of God the which blinde godlesnesse doth not see A remedie against the vainitie of riches 10 He that loueth siluer shal not be satisfied with siluer and he that loueth to haue a multitude shal be without fruit this also is vanitie 11 VVhen goods are increased they are increased which eat them what good then commeth vnto the owner thereof but the beholding of his eyes 12 The sleepe of him that laboureth is sweete whether he eat much or little but the fulnesse of the rich man wil not suffer him to sleepe 13 There is an euil sicknesse the which I haue seene vnder the Sunne riches reserued vnto the euill of the owners thereof 14 And these riches do perish in the euil occupying and he hath begotten a sonne and there is nothing in his hand 15 Like as he came forth of his mothers wombe so he returneth naked thither againe that he may go as he came neither doth he carrie away any thing of his labour the which he hath made to come into his hand 16 This also is an euil sicknes like as he came so shal he go away againe and what profit shall he haue that he hath trauailed for the wind 17 Euen al the dayes of his life he shal eat in darknes he shal haue much anger sicknesse and indignation 18 Behold then what I haue seene good that it is comely to eat drink to see good of all his labour wherwith he laboureth vnder the Sunne in the number of the dayes of his life the which God hath giuen vnto him because this is his portion 19 Also that God

a man is nothing worth at all For so I take this kind of speeche And he haue no buriall A similitude Hee garnisheth and setteth oute the condition of a couetous person by the similitude of an vntimely birth that the estate of the couetouse man maye bee seene to be farre worse then it Hee sayth that the vntimely byrth commeth in vayne and that it goeth into darkenes and that his name is couered in darkenesse for these words are to be vnderstood of vntimely birth and not of the couetous man that is to say that it dyeth before it seeth the light as he sayth in the next verse that it neither hath seene the sunne nor known any thing that is that it had no feeling and in this respect that the vntimely birth hath more rest which was voyde of the miseries of this life with the snares wherof the miserly couetous person is entangled 6. And if he liue c. Although he continue out neuer so long a time in liuing yet must he in the end yeeld vnto the necessitie of death death at the lēgth wil catch him albeit he striue neuer so much against it and be neuer so sore afrayde of it And death the whiche vnto the faithful is the beginning of a better and a more happy lyfe vnto those couetous misers and profane Edoms the which preferre a messe of broath before euerlasting life shal be an entrye into most vnhappinesse and not as they suppose the last end of misery because that they place the end of their desires in this mortal life Therefore they liue most miserably the whiche whilest they are aliue inioy not their goods The miserye of such as vse not their goods in as much as they are giuen by god vnto men for this Therefore he sayth 7. Al the labor c. As if he should say therfore euery man doth labour and take pain that he may haue means and abilitie to lead his life commodiously and yet the couetous person is so madde and foolishe that he is neuer satisfyed or filled And to what end I praye you serueth his aboundance for there is no vse of that which is ouer and aboue Therefore the truth sayde Beware and take heede of couetousnesse for whenas goods do abound vnto any mā his life doth not consist by his goodes and in an other place Let your maners be far from couetousnesse be ye contented with things present And that acording vnto the measure the which nature prescribeth the which doubtlesse is cōtent with a little hauing wherewith we may be nourished and couered the rest are vnprofitable burdens and excrements of madde desire And who I pray you would take so manye and so greate laboures for a thing vnprofitable Therefore I vnderstande these wordes For his mouth of the thinges which doe appertayne vnto this life for the maintainaunce of the same wherewith a man may nourish himselfe Others expounde these wordes otherwise Other interpretations for the maner and measure the whiche signifycation is in deede vsuall vnto the scripture so that the meaning shoulde bee That vnto all men there is appointed a certaine measure according vnto the compasse whereof he oughte to labour and for his power continue in laboure according vnto his calling For there are distinct and seuerall dueties of persons and also of ages A child ought to labour one way a man an otherway a magistrate an other way a priuate person an other way So then he calleth vs back from the care of other mens matters vnto our own duties and would will vs chearefullye to applye oure selues in oure owne laboure and taske beeing perswaded of the goodnesse of God and content with our owne estate Against busie medling with other mens matters and finally woulde condemne busie medlynge with other mennes matters of whiche disease the greatest parte of men are verie sore sicke Both expositions are agreeable both vnto the words and also vnto faith Let the Reader follow whether he best liketh The doctrine Profit by the knowledge of the discommodities of couetousnes 1 The discommodities of couetousnes being knowen do cause vs the more earnestly to detest couetousnes Therefore they are to bee learned out of the worde of God and by wel practised experience neither are wee so to vse the matter that after the ouerthwart custome of men wee closely let in into our mindes and manners couetousnesse vnder the tytle and colour of good husbandrie Strong and sure proofes of the vanitie of couetousnes 2 The vnsatiable desire and burning lust of hauing the restlesse and raging carefulnesse bereauing vs of the true vse of the creatures and withholding our minde and bodie from needeful rest and vexing them both with endlesse discommodities riches hoarded vp vnto the hurt of the owner which are gotten with great and pensiue labour and when they are gotten are kept with infinit cares and paines and yet do forsake their master in his greatest and most extreme necessitie to be short no vse of them neither vnto our selues aliue nor dead when as they are most often left vnto a straunger are they not strong and in deede tryed proofes of that vanitie which is in couetousnes Remedies against these discommodities 3 Against these discommodities godlines yeldeth present and fit remedies namely that we should vse enioy with a quiet merie minde things present acknowledging with thankes giuing God to be the author of those benefits and our father giuing vnto vs this priuilege to vse this world as the heires of this world that wee should follow our calling go about with all diligence and industrie to do those things the which God sheweth vs to be belōging vnto our duety and that wee commit the issue and falling out of things vnto his prouidēce meddle with nothing beyond our calling yea and in our calling also that we abstaine from things not necessarie that we vse prosperitie ioyfully take aduersitie patiently as at the hands of our father and finally that we so vse this world as not vsing it with thankful mindes receiuing from God the things themselues vnto that ende wherunto they were by him ordeined as pledges of that same better life the which we know to be laide vp for vs in heauen So we shall vse the worlde and not abuse it as the most parte of men is wont to doe This is a golden saying of Augustine Augustine That riches lest they should be thought to be euil are giuen also vnto the good and that they should not be esteemed great or the chiefest iewels to be giuen also vnto the bad And againe that they are taken from the good that they may be tryed and from the bad that they may be greeued A Remedye agaynst the vanitye of the knowledge of man 8. What is there more vnto a wise man then vnto a foole VVhat shall it profite a poore man hauing knowledge to walke before them that are aliue 9. The sight