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	mind_n	parent_n	1,259	5	8.4499	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01516	The tvvoo bookes of Francis Bacon. Of the proficience and aduancement of learning, diuine and humane To the King.; Of the proficience and advancement of learning	Bacon, Francis, 1561-1626.	1605 (1605)	STC 1164; ESTC S100507	164,580	339

as Salomon saith He that cometh to seeke after knowledg with a mind to scorne and censure shal be sure to finde matter for his humor but no matter for his Instruction Quaerenti derisori Scientiam ipsa se abscondit sed Studioso sit obuiam But the managing of this argument with integrity Truthe which I note as deficient seemeth to me to be one of the best fortifications for honesty and vertue that can be planted For as the fable goeth of the Basilisk that if he see you first you die for it but if you see him first he dieth So is it with deceits and euill arts which if they be first espied they leese their life but if they prevent they indanger So that we are much beholden to Macciauell others that write what men doe and not what they ought to do For it is not possible to ioyn serpentine wisedom with the Columbine Innocency except men know exactly all the conditions of the Serpent his basenesse and going vpon his bellye his volubility and lubrioity his enuy and stinge and the rest that is al fourmes and Natures of euill For without this vertue lyeth open and vnfenced Nay an honest man can doe no good vppon those that are wicked to reclaime them without the helpe of the knowledge of evil For mē of corrupted minds presuppose that honesty groweth out of Simplicitye of manners and beleuing of Preachers schoolmasters and Mens exterior language So as except you can make them perceiue that you know the vt most reaches of they re owne corrupt opinions they despise all moralitye Non recipit stultus verba prudentiae nisi ca dixeris quae versantur in Corde eius Vnto this part touching Respectiue duty doth also appertayne the dutyes betweene husband and wife parent and childe Master and Seruant So likewise the lawes of friendship and Gratitude the ciuile bond of Companyes Colledges and Politike bodies of neighbourhood and all other proportionate duties not as they ar parts of Gouernment and Society but as to the framing of the minde of particular persons The knowledge concerning good respecting Society doth handle it also not simply alone but Comparatiuely whereunto belongeth the weighing of duties betwen person and person Case and Case particular publike As we see in the proceeding of Lucius Brutus against his own Sons which was so much extolled yet what was sayd Inf●…lix vt cunque serent easata Minores So the case was doubtfull and had opinion on both sides Againe we see when M. Brutus and Cassius inuited to a supper certaine whose opinions they meant to feele whether they were fit to be made their Associates and cast foorth the question touching the Killing of a Tyrāt being an vsurper they wer deuided in opinion some holding that Seruitude was the Extreame of Euils and others that Tyranny was better then a Ciuile war and a number of the like cases there are of cōparatiue duty Amōgst which that of all others is the most frequent where the question is of a great deale of good to ensue of a small Iniustice Which Iason of Thessalia determined against the truth Aliqua sunt iniustè sacienda vt multa iuste fieri possint But the reply is good Authorem praesentis Iustititiae habes sponsorem futurae non habes Men must pursue things which are iust in presente and leaue the future to the diuine prouidence So then we passe on from this generall part touching the Exemplar and description of Good Now therefore that we haue spoken of this fruite of life it remaineth to speake of the Husbandry that belongeth thereunto without which part the former seemeth to be no better then a faire Image or statua which is beautifull to contemplate but is without life and mocion whereunto Aristotle himselfe subscribeth in these words Necesse est scilicet de virtute dicere quid sit ex quibus gignatur Inutile enim sere suerit virtutem quidem nosse acquirendae autem eius modos vias ignorare Non enim de virtute tantum qua specie sit quaerendum est sed quomodo sui copiam faciat vtrunque enim volumus et rem ipsam nosse eius compotes fieri Hoc autem ex voto non succedet nisi sciamus ex quibus quo modo In such full wordes and with such iteration doth he inculcate this part So saith Cicero in great Commendation of Cato the second that he he had applyed him self to Philosophy Non ita disputandi Causa sed ita viuendi And although the neglect of our tymes wherein few men doe houlde any Consultations touching the reformation of theire life as Seneca excellently saith Departibus vitae quisque deliberat de summa nemo may make this part seem superfluous yet I must Conclude with that Aphorism of Hypocrates Qui graui morbo correpti dolores non sentiunt ijs mens aegrotat They neede medicine not onely to asswage the disease but to awake the sense And if it be saide that the cure of mens Mindes belongeth to sacred diuinity it is most true But yet Morall Philosophy may be preferred vnto her as a wise seruaunt and humble handmaide For as the Psalme saith That the eyes of the bandmayde looke perpetually towardes the mistresse and yet no doubt many things are left to the discretion of the handmayde to discerne of the mistresse will So ought Morall Philosophy to giue a constant attention to the doctrines of Diuinity and yet so as it may yeeld of her selfe within due limits Many soūd and profitable directions This Part therefore because of the excellency therof I cannot but find exceeding strange that it is not reduced to written enquiry the rather because it consisteth of much matter wherein both speech and action is often conuersant and such wherein the common talke of men which is rare but yet commeth sometimes to passe is wiser then their Bookes It is reasonable therefore that we propound it in the more particularity both for the woorthinesse and because we may acquite our selues for reporting it deficiēt which seemeth almost incredible and is otherwise conceiued and presupposed by those themselues that haue written We wil therfore enumerate some heads or Points thereof that it may appeare the better what it is and whether it be extant First therefore in this as in all things which ar practicall we ought to cast vp our account what is in our power and what not for the one may be dealte with by waye of alteration but the other by waye of application onely The husbandman cannot command neither the Nature of the Earth nor the seasons of the weather no more can the Physition the constitution of the patiente nor the varietye of Accidentes So in the Culture and Cure of the mynde of Man two thinges are without our commaund Poyntes of Nature and pointes of Fortune For to the Basis of the one and the Conditions of the other our worke is limited and