Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	family_n	master_n	servant_n	3,657	5	6.8258	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11481	Prudence the first of the foure cardinall virtues. Written by Sr. Miles Sandis, Kt; Prima pars parvi opusculi	Sandys, Miles, Sir, 1600 or 1601-1636.; Marshall, William, fl. 1617-1650, engraver.	1634 (1634)	STC 21732; ESTC S116654	54,069	288

quâdam indulgentiâ ad senectutis sordes errata conniveant I leave this for the Reader to translate and come to the words of Herolt Her who determines their duties in sixe things Filij in sex tenentur parentibus suis sive sint vivi sive mortui Primò Tenentur servire eis corporalitèr scilicet cum proprio suo corpore secundo Tenentur filij parentes eorum diligere ex corde contra hoc faciunt qui parentes odorunt optant ijs mortem ut eorum haereditatem participent Quod est valdè reprehensibile grave peccatum Tertiò Tenentur parentibus dulcitèr reverentèr respondere cum ab ipsis corripiuntur Quartò Filij tenentur parentibus in temporalibus corporalibus subvenire Quintò Filij tenentur parentibus in his quae ad bonum salutem ipsorum pertinent Sextò Tenentur filij parentibus defunctis subvenire animas parentum suorum cum Missis Eleëmosynis Orationibus de Purgatorio liberare Sonnes in sixe things are bound to their Parents whether they be alive or dead First they are bound to serve them Corporally to wit with their owne Body Secondly Children are bound to love their Parents with their Heart Against this they transgresse which hate their Parents and wish their death that they may participate of their inheritance Which is excedingly to bee reprehended and a Grievous Sinne and in my opinion such a Sinne as will hardly be forgiven Thirdly they are bound mildly and reverently to render an answer when they are corrected of them Fourthly they are bound to relieve their Parents in Temporall and Corporall things Fiftly Children are bound to obey their Parents in those things which belong unto their good and safety Sixtly Children are bound to helpe their dead Parents to free their Soules out of Purgatory by saying Masse giving Almes and making Prayers The Fourth I believe if need requires The last shall never bee any part of my Creed Howsoever let all Children remember the first Commandement of the Second Table dividing it selfe into two particulars into a Precept and a Reason or rather a Reward which is annexed unto this Commandement and none else The Precept Honour thy Father and thy Mother the Reason or the Reward That thy dayes may bee long in the Land which the Lord thy God giveth thee Now the word for Honour in the Originall signifies Aggravare So that wee must Addere Pretium and Addere Pondus and so Honorem make it a matter of weight to honour them And seeing they beare the persons of God they must not be set slightly by Phil. And here by the way Philo the Iew conceiveth this Commandement to bee halfe Divine halfe Humane and so would have that which concernes God to be in the first Table that which belongs to our Neighbour in the second Table Parents questionlesse ought to be reverenced and obeyed As it is in Leviticus the Kings Luke the Epistle to the Ephesians c. Taurus the Philosopher when the Father and the Sonne came to him about a Controversie the Sonne being a Magistrate the Father none appointed that the Father should sit on that one stoole hee had till the Question were decided whether of them ought to have the place Sufficient might bee urged for the manifestation of this point but all to this purpose Offend not thy Parents in Thought Word or Deed In thy Thoughts harbour not the least conceit against them In thy Deeds doe not any thing to grieve them In thy Words speake not amisse of them Remember what Chrysologus saith Chrys Lingua in capite est caput mali The Tongue in the Head is the Head of evill especially in this case And this Dutie stands as well in the Action as in the Manner of the Action And neither to be omitted and in both be sure thou art not arraigned at the Barre and proved guilty for my part I had better nay rather undergoe Isaakes Burden then offend my Father Abraham Thus have I shewed the respective duties both from Parents to their Children and from Children to their Parents And thus I shake hands on both sides wishing both Parents and Children answerable unto what I have wrote Children especially For by the Mosaicall Law You shall feare every Man his Mother and his Father And in the Proverbes you may find Honour thy Father that begate thee and thy Mother that bare thee Certainely then the Child is in a litle deeper bond of dutie then the Parents if the Wisedome of Solomon failed him not when hee thus advised Honour thy Father with thy whole Heart and forget not the sorrowes of thy Mother Remember that thou wast begot of them and how canst thou recompense them the things that they have done for thee And thus much for this part of Providence Of the mutuall Duties betweene Masters and their Servants CAP. XI ANd now a word or two betweene Masters of Families and their Servants And First for the Master The Master of a Family according to Aristotle Arist exerciseth a three-fold Power A Power Regall over his Children A Power Magisteriall over his Servants And a Power Aristocraticall over his Wife which is not after his owne Will but agreeable to the Honour and Dignity of the Married estate But this is not the Duty which is urged in Saint Pauls Epistle to Timothy If any provide not for his owne especially those of his owne Houshold hee hath denyed his Faith and is worse then an Infidell A single provision of Victualls is not sufficient to supply this want There is a care to be had of their Soules For the greatest part of them have little of their owne I meane not Puritanically to Catechize them For that is Officium Sacerdotis But as neere as you can to beate downe Sinne in them Especially that of Swearing Suffer them not to enterlard their Discourse with Oathes For believe it the hand of God will light heavie upon that House where Blasphemers dwell O Barre not then thy Servant of his due If hee can say unto thee as Iacob did unto Laban These twenty yeares have I beene with thee thy Ewes and thy Shee-goats have not cast their Yong and the Rams of thy flocke have I not eaten That which was torne of Beasts I brought not unto thee I bare the losse of it Of my hand didst thou require it whether stollen by day or stollen by night Thus I was in the day the Drought consumed mee and the Frost by night and my sleepe departed from mine Eyes Thus have I beene twenty yeares in the House I served thee fourteene yeares for thy two Daughters and sixe yeares for thy Cattell and thou hast changed my wages ten times If hee can say thus give him not then a bleare-eyed Leah for a beautifull Rachel In a word barre him not of ought that is his due Now for the Servants Duty towards his Master it is foure-fold First In executing well his Masters Commandes and

hee make one sinne a thousand For let him be assured the first fruits of evill will bee punished in this World the After-crop hee must leave to God Serve then thy sinnes Plin. as Plinies Pigmies doe the Cranes destroy them in the shels or at least-wise assoone as they are hatched lest they grow to multitudes and then it will prove a hard matter to over-come them Zanc. Zanchy observes in his Booke De operibus Dei that the Devill hath twelve severall names in the Hebrew and twenty and one in the Greeke text and all either of Seduciae or Astutiae We know the Devill had foure severall fields wherein hee might exercise the part of a cunning Seeds-man In Heaven as it is in Esayah In Paradise with the Woman as it is in Genesis In the Church as it is now And lastly in every Mans heart D. Chrys Saint Chrysostome makes a Comparison betweene the Devill and a Dogge for saith hee as a Dogge waiting at the Table if you give him any thing will still waite for more if nothing hee will depart So the Devill if once you make much of him he will waite diligently for farther Courtesies but if you reject him hee will forbeare his temptations Man is in perpetuall Action where Non progredi est regredi non procedere recedere est For goodnesse without perseverance is like an Almanacke out of date Wee are like Spring-locks readier to shut then to open to shut goodnesse from us then to receive it to us Or like loose Stones on the tops of Hils willing enough to tumble downe but slow enough to mount up without ayde Like the Bird that Saint Anselme found tyed to a Stone D. Ansel which no sooner mounted but presently was puld backe The consideration whereof procured teares from this Holy Father who bewailed the miserable estate of man who endeavours by the Spirit to flye to Heaven yet is stopt by the Flesh It is with men as it is with Raspisses one Stalke growing another growne up and a third withered Or as with Flowers Grow up Seed and dye Like the three Sisters of Destiny Clotho Lachesis and Atropos The first spinning the second drawing out and the third cutting off the Thread of mans life Men are like billowes of the Sea which tumble one after another till they come to the Shoare Or like water powred out of a Bucket which the earth quickly sucketh up and it appeareth not againe Or if you will like a Glasse-house wherein no man knowes what Glasse shall first be broken but hee that owes the house Plaine then it is That wee must dy the Poet can tell us That there is no Redemption from Death Hor. Non si tricenis quotquot eunt dies Amice places illachrymabilem Plutona tauris Hence is it Iuv. that Iuvenall playes with the danger of Mariners and concludes them not certaine of an houres Lease of their lives because at all times there is but an Inch betwixt them and Death And aptly doth my Kinsman translate the danger of one under Shipwracke in his Ovid George Sandys Art failes Hart sinks on every rising Wave Death sits in Triumph and presents a Grave It is concluded that wee must dye observe then the rule of Seneca Sen. Who in his Youth exercised the Art Benè vivendi and in his Age Benè moriendi For thy life is like a Journey the lighter thy Burden the easier thy Journey Life is but a Parenthesis in a long Period and who knowes what will become of us till wee heare that Watch-word Venite Benedicti or Abite maledicti Let the heart then of each Christian embrace Saint Bernards Legacie which if Story lye not standeth in this manner on his Tombe Tria vobis fratres observanda relinquo quae ut potui observavi Primò nemini scandalum feci si quando incidit sedavi ut potui Secundò Minùs semper sensui meo quam alterius credidi Tertiò Laesus de laedente nunquàm vindictam petij Ecce Charitatem Humilitatem Patientiam vobis relinquo Brethren saith he there be three things that I bequeath to your observation which aswell as I could I have observed my selfe First I never gave scandall to any person if any scandall happened I pacified the matter to my power Secondly I stood upon mine owne conceite lesse then I did upon other mens Thirdly when I was wronged I never sought Revenge Behold Charity Humilitie and Patience I bequeath unto you What was said of all the Kings that were mentioned in the Hebrew Text They lived they dyed Well or Ill. For our parts let us live that wee may dye dye that wee may live For as there is no Habeas Corpus from death so no Habeas Animam from Hell that remaines for ever Each man is a Comedian Acts his Part then to the Tiring house and ther 's an end Snore not then supinely in the state of sinne Let us expect the first houre of the day to be the houre of our death Brevis est hora passionis sequitur gloria sempiterna Fer. As Ferus noteth Let every Third thought be thy Grave and climbe up by the rounds of Contemplation into Heaven Mentem in sublimi supra illum eximium coeli globum defixam habe Death is but the Orient of Weale and the Occident of Woe The uprising of Consolation and the downe-setting of Perturbation The deliverer from Servitude the curer of Cares the Period to Paine the Porter to Paradise and the conductor to the Deity Thinke not then of any worldly thing for all comes within the compasse of Vanitie and vexation of the Spirit And whosoever thinkes any Temporall thing to be Summum bonum fast●eth felicity but to a rotten Cable Only think thou of that ●ver blessed name Iesus which is Mel in ore In aure melos in corde Iubilum I conclude with those old but true Verses Si tibi pulchra domus si splendida mensa quid inde Si species auri argenti quoque massa quid inde Si tibi sponsa decens si sit generosa quid inde Si tibi sint nati si praedia magna quid inde Si fueris pulcher fortis divesque quid inde Si longus servorum inserviat ordo quid inde Si doceas alios in qualibet arte quid inde Si faveat mundus si prospera cuncta quid inde Si Prior aut Abbas si Rex si Papa quid inde Si rota fortunae te tollat ad astra quid inde Annos si foelix regnes per mille quid inde Tam citò tam citò praetereunt haec nihil inde Sola manet virtus quâ glorificabimur inde Ergo Deo servi quià tunc tibi provenit inde Quod fecisse voles in tempore quo morieris Hoc facias juvenis dum corpore sanus haberis FINIS THE CONTENTS OF each severall Chapter CHAP I. AN Introduction to the Foure Cardinall Virtues pag. 1. CHAP. II. The Originall of all Virtue whence it springs pag. 26. CHAP. III. The true Subject of Virtue to whom it properly belongs pag. 36. CHAP. IV. The Definition of Prudence The first of the foure Cardinall Virtues pag. 47. CHAP. V. The Definition and severall Branches of Prudence pag. 60. CHAP. VI. Of Memory the first part of Prudence pag. 63. CHAP. VII Of the Vnderstanding the Intellectuall part and second Branch of Prudence pag. 85. CHAP. VIII Of Providence the third part of Prudence pag. 100. CHAP. IX Of the generall Duties of Providence and first of the Mutuall Respect betweene Kings and their Subjects pag. 112 CHAP. X. Of the Mutuall Duties betweene Parents and their Children pag. 126. CHAP. XI Of the Mutuall Duties betweene Masters and their Servants pag. 161. CHAP. XII Of the Subtilty of the Vnderstanding by some esteemed a Branch of Prudence but indeed an Appendix to its Intellectuall part pag. 167 CHAP. XIII Of divers Ends of the Vnderstandings Subtilty and meanes thereto and first of the High-way Flattery pag. 170. CHAP. XIV Of the first End whereunto Subtilty tends Riches pag. 199. CHAP. XV. Of the second end whereunto Subtilty tends Honour pag. 227. LONDON Printed for WILLIAM SHEARES 1634.