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	instruction_n	parent_n	2,097	5	8.7363	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

where the innocent person liueth to whom the other to wit the condemned persō is to be esteemed as dead or else by some other punishment which the magistrat shall iudge conuenient And thus the maner of proceeding in the case of adultery ought to be framed and ordered the maner of proceeding in the case of forsaking now followeth to be handled The proceeding in diuorcement for forsaking The proceeding in the case of forsaking ought so to be framed and ordered that the petition of the accuser being heard first there should be lawfull triall made That triall or knowledge consisteth in this that it may be tried whether the person be rightly forsaken or no whether the coulour of forsaking be not vsed to couer lightnesse or vnfaithfulnes For he is not a forsaker who is absent either because of some duty as an ambassador or souldier chosen by lawfull authoritie to go a warfaring or else by the will of his wife as if he be absent some where for marchandise or about some other honest businesse or be held in captiuitie or be caried away if namely the case into which the husband falleth be such as it doth not change the affection of the wife that is to say if there be no such wickednesse committed wherby otherwise wedlock may be dissolued Furthermore after it is knowne that the person is indeed forsaken the person forsaking is to be called into iudgement by lawfull citing done and affixed in the publike place that so he may appeare within a certaine time set and appointed therefore If the person forsaking doth not appeare within the set time the testimonies cōcerning the integrity of the innocent person are to be heard that partie is to be pronounced free Hitherto we haue spoken concerning the maner of proceeding in diuorcement now we must speake of the time after which another wedlock may be graunted to the innocent person Of the time of granting wedlock the diuorcement being made There is a two folde consideration of the time after which another wedlock is granted to the innocent person one in the case of adulterie another in the case of forsaking In the case of adultery the time is not prescribed to the innocent person after the thing is once iudged In the case of forsaking wedlock is to be graunted if it do certainly appeare that the persō forsaking either is dead or hath in some place by committing adulterie violated mariage or would not appeare though he had knowledge of the scitation Otherwise the person forsaken ought to expect for it falleth out that euen after nine yeares the husband sometime returneth especially if any be taken in warre in Turkey or other where he beholden by the enimies in captiuitie Hitherto concerning common iustice of both the maried parties now of that that is proper to one of them Iustice proper to one of the maried parties doth peculiarlie appertaine either to the office and dutie of the husband or of the wife The office of the husband is first to defend his wife Col. 3.19 The dutie of the husband 2 Decently to vse his wife in ornaments other necessaries For she is not to be vsed or intreated as a handmaide or seruant but as a fellow because she was formed not out of the feet but out of the side of man 3 Gentlely if need be to correct and admonish her not angerly and sharply least she be prouoked The dutie of the wife The dutie of the wife is first to be subiect to her husband Ephes 5.22 Coloss 3.18 1. Pet. 3.1 2 To be chaste and shamefast modest and silent godly and discreete 3 To keepe her selfe at home for the good gouernmēt of her family not to stray abroad Hitherto concerning the iustice of mariage now concerning the education of children The education or bringing vp of children comprehendeth both the duties of parents and children The dutie of parents The duty of parents is first to sustaine their children with food and raiment 1. Tim. 5.8 2 To bring vp their children in learning discipline or instruction of the Lord. Eph. 6.4 Colos 3.21 3 Moderately to vse their fatherly power that they do not grieue their children prouoke them to anger Eph 6.4 The dutie of children The dutie of children is both to honour their parents Eph. 6.1 Col. 3.20 and also to agree among themselues Psal 133.1 and mutually to loue and helpe one another Honour towards parents comprehendeth reuerence obedience and beneficence or liberalitie towards their parents Leuit. 19.3 Matth. 15.1 Mar. 7.11.12 Christ sheweth out of the fifth commaundement how children should do well to their parents Ioseph is a singular example of beneficence towards his parents and kinsfolkes who brought into Egipt and liberally nourished not onely his father but also his brethren by whom he was sharply and vngently entreated and sold and their whole family being vexed with very sore famine Hitherto concerning the holinesse of wedlock now touching the disposing of houshold affaires or matters The disposing of houshold affaires consisteth in the duty both of maisters and also of seruants The duty of Maisters The dutie of maisters is first moderatelie to vse their authority ouer their seruāts Eph. 6.9 And that is done two wayes first if the maisters do not grieue their seruants with oouermuch labour and do alwaies remember that they are not asses but men secondly if they do quietly gouerne them and also quietly chide them when they haue neglected their dutie least they be prouoked with ouer hard words and that they remember that they also haue a Lord in heauen with whom there is no respect of persons Eph. 6.9 2 Bountifully to reward the labour of their seruants least being compelled by necessitie they should steale The dutie of seruants The duty of seruants is first from their hearts to performe the labours that their maisters commaund them Ephes 6.5.6 2 To be faithfull in things commited to them by their maisters that so they may keepe their goods 3 To obserue the vprightnesse of maners that the wife the sonnes and daughters or other fellow seruants be not corrupted by their bad counsels A iustice as pertaining to a houshold or familie hath bin thus set forth ciuill iustice doth now follow A ciuill distributiue iustice is that which ought to be performed in a politick societie And that is due either to euery one or to some few To euery one is due truth sinceritie faithfulnesse gentlenesse Truth and dutifulnesse Truth is that by which we do constantly loue embrace true opinions we speak true things and both in our speach and gestures auoide deceitfull concealings and clokings of matters To it is contrary lying and a deceitfull concealing of the truth Sinceritie Sinceritie is when the tongue and gesture agree with the heart To it is contrary counterfeiting and faining Faithfulnesse Faithfulnes is that by which we keep our promises and couenants To it

the right line the other in the collaterall In the right line all kinsfolkes both ascending and descending are forbidden from mutuall mariages and that as for the order of nature so for the reuerence of bloud Leuit 18.7 Wherefore if Adam were at this day aliue he could not mary a wife In the collaterall line forbidding also is two fold the one in the equall line the other in the vnequall line In the equall line although by Gods law wedlocke was graunted in the second degree and therefore it was lawfull for the sonnes or daughters of brethren to contract matrimony betweene themselues yet now by mans law they are forbidden within the fourth degree that so Gods forbidding might be obserued with greater reuerence Iacob married Rachell his cosin germane by the mothers side to whom he was ioyned in the second degree Othmell married Axa to whom he was also ioyned in the second degree And the dispensations which do graunt a commixion in the degrees forbidden in the Text. Leuit. chap. 18. are not of force For the lawes in Leuiticus which forbid the commixion of certaine persons are the lawes of nature and bind all nations For God or incestuous lusts punished euen the Gentiles who were without the pollicy gouernmēt of Moses and which also were before Moses As the text in Leu expresly saith that the Egyptians and Canaanites were punished for incestuous lusts so Paul punished the Corinthian who had touched his stepmother or had carnally knowen her In the vnequall line wedlockes are forbidden by Gods law in the second degree because generally God would haue more reuerence to be giuen to the superior degree then to the equall because these in the vnequall line occupy the place of parents children 1. Tim. 5.4 Therefore the brother ought not to marry his sister nor the nephew his aunt by his fathers side nor his aunt by his mothers side neither the neece ought to marry her vncle by her fathers side or her vncle by her mothers side Hitherto we haue spoken of alies by nature or by bloud now of allies by mariage Of alyes by mariage and affinity Alies by marriage are kinsefolks of one of the married parties by reason of the mariage contracted betwixt him and the party neare to him in bloud As Dauid is nothing a kinne vnto Ionathan but because he maried the sister of Ionathan to wife now he is become the kinsman of Ionathan Affinity therefore is a nearinesse of persons which mariage maketh betweene one maried party and those that are neare in bloud to the other party maried also By how many degrees is my kinsman by bloud by so many degrees his wife is my kinswoman by mariage as two brethren are ioyned in the first degree of consanguinity therefore the wife of my brother is ioyned to me in the first degree of affinity The forbidding of wedlocke in the first degree of affinity belongeth to the law of nature Therefore Herod when he maried Herodias his brother Philips wife committed incest because Herodias was ioyned to Herod in the first degree of affinity HEROD Herod Philip whose wife was Herodias So Ruben also sinned because hee defiled the bed of his father Iacob Iacob Ruben his stepmother Bala Therefore Ruben touched or knew his stepmother in the first degree of affinity Of the bound of affinity Affininity is not extended very farre for my kinsmen in bloud are not kinne to my wifes cousins in bloud I ought to abstain frō my wifes kinsewoman by bloud and my kinsefolkes by bloud ought to abstaine from my wife but yet not from my wifes kinsefolkes by bloud Wherefore two brethren may marrie with two sisters for they are not hindered by affinitie The father the sonne may marrie the mother and the daughter Thus farre concerning the betroathings which ought to goe before wedlocke now concerning the duties of wedlocke or mariage The duties of wedlocke consist in the iustice of mariage and in the education of children The common bond of these duties is a naturall affection A natural affection A naturall affection is a naturall loue of the nearenesse of bloud Iustice of mariage is either cōmon to both the maried parties or proper to the one The duty common to both maried parties The common iustice of both the maried parties is 1. that both keepe their mariage loue perfect and vndefiled 2 That they may dwell together with familiar felowship and louingly liue together that their life bee not passed away with sadnesse or they be compelled to seeke comfort abrode whereupon they may easily incurre infamie or slander 3 That they mutually loue one another without iealosie least otherwise they get thēselues continual anguish of heart and do mutually giue prouocation and allurement to breake their faith Iealousie Iealousie is the suspecting of adulterie in the parties that are maried If it fall out otherwise the maried parties learne and feele by experience many discommodities so that it is either a troublesome or sorowfull matrimonie or diuorcement followeth Of diuorcemēt Diuorcement is a lawfull breaking off of wedlocke The causes of diuorcement are onely two one adulterie Mat. 5.32 19.3 The other is a forsaking that is to say a malicious departing of one of the maried parties that without anie iust causes but either of lightnesse or vniust impatience suffering of the bridle of mariage or for some other vnnecessary causes 1. Cor. 7.15 But in diuorcement there ought to be obserued both the maner of proceeding also the time after which a second wedlocke or mariage may be granted to the innocent person The proceeding in deuorcemēt for adulterie The maner of proceeding comprehendeth both the lawfull knowledge that the Iudges haue and also the trying of reconciliation or the pronouncing of the sentence The maner therefore of proceeding in the case of adulterie ought so to be framed that the parties being heard the accusation may sufficiently be confirmed and proued so that the guiltie person may be conuicted If the person which hath offended be foūd guiltie and the innocent person doth require that a diuorcemēt be made the Iudge ought first to trie them both and to exhort them that they would returne into sauour loue one of them with another If the reconciliation doth not proceed the innocent person may not be compelled to receiue the guiltie But if the person accusing hath liued honestly and doth require the sentence to be pronounced it ought to be pronounced thus Sith the person which hath offended hath by his wickednesse dissolued wedlock the iudge by the authoritie of the Gospell doth pronounce the innocent person to be free and doth expressie graunt him that according to his conscience he may safely and godlily marie another But the condemned person ought to be punished by the ciuill magistrate to whome it belongeth to punish adulterie either by exile that the guiltie person might be driuen out of those places