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	husband_n	wife_n	7,705	5	7.0226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01202	An introduction to a deuoute life composed in Frenche by the R. Father in God Francis Sales, Bishop of Geneua. And translated into Englisg [sic], by I.Y.; Introduction à la vie dévote. English	Francis, de Sales, Saint, 1567-1622.; Yakesley, John.; Tauler, Johannes, ca. 1300-1361. Colloquium theologi et mendici. English.	1613 (1613)	STC 11316.5; ESTC S105599	212,387	622

be damned for their naughtines will be without replie when the iust iudge shall make them see the wrong that they did them selues to incurre spirituall death seeing it was so facil a thing for them to maintaine them selues in life and health by the sacramentall manducation or eating of his bodie which he had left vnto them for that end Miserable wretches will he say why would you needs dye hauing the fruit and foode of life at your commandement 2. To receaue the communion of the eucharist euery day neither do I commend nor discommend but to communicate euery sunday I would wishe it and would exhort euery one so to do yf his soule be without any affection to sinne These be the very words of S. Augustin with whome I likewise neither blame nor praise absolutely those that communicate euery day but I leaue that poinct to the discretion of the ghostly father of him that would be resolued ther vpon For the disposition requisite for such frequent vse of the holy communion requiring such exactnes it is not good to councell it generally or commonly to all And because euen this exquisite and exact disposition may be found in many good soules it were not well done to diuert or dissuade generally all mē from it but this must be handled and ordered by consideration and knowledge of the inward estate of euery one in particular It were no wisdome to councell euery one without any distinction to frequent the communion euery day and it were impudencie on the other side to blame any one for it especially yf he folow therin the aduice of any worthy and discreet director S. Catherin of Sienes answer was commendable and gracious in this case when it was obiected against her often communicating that Saint Austin did neither approue nor disallowe communicating euery day well quoth shee since Saint Austin disalloweth it not do not you dispraise it and I am content 4. But Saint Augustin as thou hast heard my Philotheus exhorteth and councelleth verie earnestlie to communicate euery sunday folowe his councell then and doe so as neare as it is possible for I presuppose thou hast no kind of affection at all to mortall sinne nor any delight or affection to veniall sinnes and therfore thou art in the true disposition which S. Austin thincketh sufficient yea and in a more excellent because thou hast not so much as an affection to sinne venially so that yf it please thy ghostly father thou mayst profitably communicate more often then euery sunday 4. Yet many lawfull impediments may befall thee not of thine owne part but of theirs with whome thou liuest which may giue occasion to a sage and discreet conductour to forbid thee to communicate so often As for example yf thou liue in any kind of subiection and those to whome thou owest this subiection reuerence or obedience be so ill instructed in affaires of the soule or so wayward that they be troubled or disquieted to see thee communicate so often peraduenture all things well considered it would be good to condiscend to these mens infirmitie and so to communicate but once euerie fifteen dayes when thou canst by no meanes ouercome this difficultie of these mens opinion In a word it is hard to giue a generall rule in this case the surest is to remitt it allways to our ghostlie fathers aduise though I thinck I may boldlie say that the greatest distance between the times of communicating among such as desire to serue God deuoutlie is from month to month 5. A discreet and prudent person thould not be hindred neither by father nor mother husband nor wife from often communicating for since the daye of communion takes not from thee that care and fore-cast of affaires which are conuenient to thy calling nor makes thee lesse mild sweet and amiable toward them nor forceth thee to denie them any kind of dutifull office or respect there is no likelyhood that they should seek to withdraw thee from this exercise with any profit or pleasure of their owne vnlesse they be of a spirit exceeding froward and intractable for then perhaps thy ghostlie father would councell thee to condiscend somewhat to their frailtie 6. A word or two for married folke In the ancient law God would not haue the creditours exact that which was owing vnto them vpon feasts and holydayes but he forbad not debtours to pay and restore that which they ought to such as demaunded it It is an vndecencie though no great sinne to sollicit the payment of the mariage due the day that one hath communicated but it is no indecency at all nay it is meritorious to render it being demaunded Therfore for rendring this nuptiall debt none should be debarred from the cōmunion yf on the other side their deuotiō vigeth thē to desire it Certainly in the primitiue church all Christiās did cōmunicate euery day were thy vnmarried or married and blessed with manie childrē For this cause I sayd right now that often cōmunicating bringeth not any incōuenience at all to father or mother husband or wife so that the partie communicating be indued with discretion and wisdome to know what belongs to his estate and dutie 7. As for bodelie diseases none are lawfull impedimēts from participation of this holy Sacrament saue only those which prouoke much vomiting 8. To cōmunicate euery eight dayes it is requisit neither to be guiltie of mortall sinne nor of anie affection to veniall sinne and to haue a feruēt desire of comming to this heauenly banquet But to communicate euery day it behoueth moreouer to haue surmoūted and mortified the greatest part of our naughtie inclinations and to come so often not of our owne head but by leaue and aduise of our spirituall father How we ought to Communicate CHAPTER 21. 1. BEGINNE to prepare thy self to the Communiō the euening before by manie aspirations and throwes of loue retire thy self frō exteriour labours somwhat earlier that thou maist rise sooner in the morning Yf thou chāce to awake in the night time by by fill thy hart thy mouth with some deuout wordes which like sweet odours may perfume thy soule as it were to receaue thy spouse who watching whilst thou sleepest prepareth him self to bring thee a thousand gracious fauours yf on thy part thou dispose thy self to receaue them 2. In the morning get vp with great ioye for the happinesse which thou hopest to participate and being cōfest go with great confidence accōpanied with great humilitie to receaue this heauenly food which nourisheth thee to immortall life After thou hast recited the sacred words O Lord I am not worthy moue not thy head or lippes any more neither to pray nor yet to sighe but opening thy mouth handsomly and lifting vp thy head as much as is needfull that the priest may see what he doth full of hope faith and charitie receaue him in whome by whome and for whome thou beleeuest hopest and louest 3. O Philotheee thinck with

Christian wemen to offer vp to God the fruicts of their wombes euen before they be deliuered of them for God accepteth the offerings of a louing and humble soule and commonly giueth good successe to those holie motions and affections of good mothers at that time witnesse Saint Thomas of Aquin Saint Andrew of Fesula and diuers others The mother of S. Bernard a worthie mother of so worthie a child so soone as her children were borne took them in her armes and offered them vp to our Lord Iesus Christ and from thence foorth she loued them with such reuerence as holy vessels committed vnto her by God which fell out so happilie vnto her that in the end they became Saints all seauen 13. The children being once borne into the world and beginning to haue the vse of reason then ought their parents to haue an especiall care to emprint the feare and loue of God in their tender harts The good Queen Blaunche performed this office excellentlie well in her sonne king Lewes the Saint for she would often times say vnto him my dear child I had rather farre thou shouldst dye before mine eyes then see thee committ one onely mortall sinne Which notable saying remained so engraued in the soule of her royall child that as he himself was woont to tell not one day in all his life past ouer his head wherin he did not call it to remembrance taking all paines possible to put this diuine doctrine in practize Races and generations in our tongue are called houses and the Hebrewes call generation of children the bwilding vp of a house for in that sence the scripture sayth that God builded houses for the midwines of egypt wherby we learne that to make a good house is not to fill it with worldlie treasures but to bring vp children in the feare of God and exercise of virtues wherin no paines nor trauaile is to be spared for children are the father and mothers glorie So Saint Monica with great constancie and perseuerance straue against the badde inclinations of her sonn Saint Augustin for hauing folowed him by sea and by land she made him more happily the child of teares by conuersion of his soule then he had beene the childe of her bloud by generation of his bodie 14. Saint Paul leaueth to wemen the care of their houshold as their dutie and office for which cause manie are of this opinion that the deuotion of the wife is much more profitable to her familie then the virtue of her husband because he being not so ordinarilie within dores cannot so easilie and continuallie instruct his folk in virtue and therfore Salomon in his prouerbes maketh the happines of the whole houshold to depend of the industrie and care of that valourous and courageous woman whome there he describeth 15. It is written in Genesis that Isaac seeing his wise Rebecca barren prayed to God for her or according to the Hebrew text prayed our Lord ouer against her because he prayed on one side of their oratorie and she on the other and the prayer of her housband made in this manner was heard The greatest and fruictfullest vnion between man and wife is that which is made in deuotion to which one should exhort the other most earnestlie Some fruicts for their sowernesse are not much worthe vnlesse they be conserued as quinces others because of their tendernes cannot be long be kept vnlesse they be preserued as cherries and apriecocks So wemen should wishe that their husbands were preserued and comfited with the sugar of deuotion without which man is sower bittter and intollerable And the husbands should procure that their wiues did excell in deuotion because without it the woman is fraile and subiect to fall and wither away in virtue Saint Paul sayth that the vnbeleeuing man is sanctified by the faithfull woman and the vnbeleeuing woman by the faithfull man because in this straight bond of wedlock the one may easilie draw the other to virtue but what a blessing is it when the faithfull man and wife do sanctifie one another in the true feare of God 16. To conclude the mutuall supporting of one another ought to be so great that they should neuer be both at once angrie or moued on the sodaine Bees cannot rest in places where ecchoes or redoublings of voices are heard nor can the holie Ghost certainlie remaine in that house in which strife and debate chiding and scolding and redoubled braulings vse to be Saint Gregorie Nazianzen witnesseth that in his time married persons kept the anniuersarie day of their matrimonie holie and festiuall and I could wishe that good custom were put in practize in these dayes so that it were not with worldly and sensuall demonstratiōs of exteriour myrth but that the housband and wife confessinge and communicatinge that day should recōmend vnto God with more then ordinarie feruour the constant quiet of their marriage renewing their good purposes to sanctifie their state by mutuall loue and loyaltie taking breath in our Lord to support the better the charge of their vocation Of the honestie and chastitie of the marriage-bed CHAP. 38. THE marriage-bed ought to be immaculate as the Apostle saith that is to say exempt from all vncleanlinesse and profane filthines therfore was marriage first instituted and ordained in the earthly paradise where vntill that time had neuer been felt any extraordinarie concupiscence There is some likenes between dishonest pleasure and vnmannerlie eating for both of them regard the flesh though the first for the brutall heate therof is simplie called carnall I will declare by the one that which I would haue vnderstood of the other 1. Eating is ordained for the conseruation of them that eate as then to eate preserue and nourish the bodie is absolutelie good and commendable so also that which is requisite in marriage for generation of children multiplication is good and holie being one of the cheefest ends of marriage 2. To eate not for conseruation of life but for mainteining of mutuall loue and amitie which we owe one to another is a thing verie iust and honest and in the same sort the mutuall and lawfull satisfaction of the parties ioined in holie marriage is called by Saint Paule debt and dutie but so great a debt and dutie that he permitteth neither partie to exempt them selues from it without free and voluntarie consent of the other no not for the exercises of deuotiō which is the cause of that which hath been sayd in the chapter of holy communion how much lesse then may either partie exempt them selues from this debt for anger disdaine or fantasticall pretenses 3. As they that eate for mutuall conuersation doe it freelie and not as it were by force but rather in outward appeeraunce at least wise giue shew of an appetite to their meate so the mariage debt should alway be payed and performed franckly faithfullie as it were with hope and desire of children albeit for some occasion there were no subiecte of