Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	allegiance_n	oath_n	subject_n	1,037	5	6.8350	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87515	Obedience active and passive due to the supream povver, by the word of God, reason, and the consent of divers moderne and orthodox divines; written not out of faction, but conscience, and with desire to informe the ignorant, and undeceive the seduced: by W.J. a welwiller to peace and truth.	W. J., welwiller to peace and truth.	1643 (1643)	Wing J52; Thomason E90_19; ESTC R19937	23,430	31

of love lest he be againe endangered we should with the Men of David at the same verse say unto him Thou shalt goe no more out with us to battaile that thou quench not the light of Israel that is lest if thou perish in the battaile we loose thee who art not onely the Ioy and the glory but also the Light of Israel where by the way we may observe the great estimation a people should have of their King viz. to esteeme him as their Light and withall that when the Light of Israel is quenched that is when we loose a good King who is the Ioy and the Glory of his people we are then rightly said to be in darkenesse and so exposed to danger as wanting a Light to guide us Eleavently We must not withhold his due from him for our Saviour wills us Mat. 22.21 to Give to Caesar the things that are Caesars and S. Paul Rom. 13.7 to render to all their dues tribute to whom tribute c. Now because Kings are the Ministers of God for our good Rom. 13 ● for the good of Peace Protection Iustice Religion c. attending continually upon this very thing therefore for this cause we pay tribute Rom. 13.6 And truly in regard of their Care over us we must not dare but as our Saviour saith Reddere Caesari quae sua sunt That is because they keep our Tillage safe they must have Tribute out of our Lands and because they keep the Sea safe they must have vectigal Custume and Censum Subsidy out of our goods and therefore it is very remarkeable That our Saviour never did any Miracle about Honor or Money except that one which we read of Mat. 17.27 about giving Tribute to Caesar where although nothing was due as may appeare by the two former verses yet saith Christ to Peter Lest we should offend goe thou to the Sea and cast an hooke and take up the fish that first commeth up and when thou hast opened his mouth thou shalt find a peece of mony that take and give unto them for thee and me Lastly We must be subject to them and obey them for as Dion Cassius hath well observed Naturâ quipe id necessarium hominibus salutare ut alij quidem imperent alij vero pareant And therefore S. Paul wills Titus Tit. 3.1 to put the people in minde that they be subject to principalities and powers and that they be obedient And againe because Christians should not suppose they were exempted from obedience to the Heathen Governors therfore the same Apostle writing to the Roman Christians who though they lived under cruell Nero that Persecutor of the Church and Infamy of his Age and under his wicked substitutes yet saith he Rom. 13.1 Let every soule be subject to the higher powers and why because the powers that be are ordained of God and he that resists the power resists the ordinance of God and therefore be obedient Now our subjection and obedience to the Kings and Governours who are set over us and who are the Powers that are of God is to permit their will to be done aut a nobis aut de nobis that is either of us or on us of us when they command for Truth on us not by us when they command against the Truth to wit Gods Truth Word as we see by the axample of the Hebrew Midwives whom the King of Egypt commanded that when a Son was born to the Hebrew women they should kill him Exod. 1.16 But the Midwives feared God and did not as the King of Aegypt commanded them but saved the men children alive vers 17. for had they they had beene guilty of murder and therefore because the Midwives feared God He dealt well with them and made them houses verses 20.21 Also by the example of Shadrach Meshach and Abednego Dan. 3.18 Who would not worship the golden Jmage set up by Nebuchadnezzar yet permitted his will to be done on them by casting them into the fiery furnace verses 20.21 and therefore God preserved them so that they had no harme as we read in the same Chapter And so Daniel who though he was interdiced by King Darius Dan. 6.9 Yet ceased not to pray unto God three times a day verse 13. yet he permitted the Kings will to be done on him for he signed the decree by casting him into the Den of Lyons verse 16. So it appeareth that we must be patients or Agents Agents when he is good and godly patients when he is tyranous and wicked and then as S. Peter saith 1 Pet. 2.19 It is thankworthy if a man for Conscience towards God endure griefe suffering wrongfully and unto a patient bearing of the Crosse we know we are called for Christ also suffered for us leaving us an example that we should follow his steps as S. Peter there tells us at verse 21. Wherefore we must needs be obedient because all powers is of God because they bring with them the good of order because it is a sinne to disobey because judgement temporall and eternall accompany the sinne of Rebellion and disobedience because governement is the meane of our weale because Kings are as it were hired by tribute to serve their Servants and take care for their subjects Besides it is necessary that we should obey both ex necessitate finis pracepti for hereby we shall doe that which is acceptable to God and profitable to our selves acceptable to God enjoyning obedience profitable to our selves as thereby enjoyning the good of government That we may lead a quiet and peaceable life in all godlynes honesty as S Paul saith 1 Tim 2.2 see Doctor Boys on the Epistle for the fourth Sunday after Epiphany And thus we see That we are taught to obey Kings by the Word though they rule not alwayes by the Word but what of that As the neglect of their duty cannot excuse the neglect of ours so neither can the breach of their Oath absolve us before God from our duties of Allegeance and Obedience to them as Calvin Aretius and Marlorate informe us For we are bound to obey as the person so chiefly the power because it is of God Nor must we only preforme this duty to good Kings and Governours but as S. Peter saith to servants concerning their Masters 1 Pet. 2.18 Be subject to your Masters with all feare not only to the good and gentle but also to the froward so may we lawfully say to subjects concerning their Soveraignes Be ye subject and obedient not only to Good Kings but also to the froward and wicked as Hugo Grotius aptly applying that text So also devine Seneca though an Heathen wills us saying Aequum atque Iniquum Regis Imperium feras for we must consider acknowledge with S. Chrisostom That Reges quod sunt a Deo sunt and therefore that every King is either Gods golden Scepter and so the Mirrour of his goodnesse when we enjoy peace and plenty and prosperity

OBEDIENCE ACTIVE and PASSIVE DUE TO THE SVPREAM POVVER By the word of God Reason and the Consent of divers moderne and Orthodox Divines Written not out of Faction but Conscience and with desire to informe the Ignorant and undeceive the Seduced By W. J. a Welwiller to Peace and Truth TIT. 3.1 Put them in mind to bee subject to principalities and powers and that they bee obedient c. ROM 13.1 Let every Soule bee subject to the Higher powers Principi summum rerum judicium dii dederunt Subditis obsequii Gloria relicta est Tacitus lib. 6. Histor Scutum potius quàm gladium subditis in Tyrannose esse sumendum quos modestia patientia subditorum mitigat contumacia verò exasperat Titus Livius lib. 3. OXFORD Printed by Leonard Litchfeild Printer to the Vniversity Anno 1643. To the Reader IT is a time wherein many are become rather wilfully then really ignorant and more conceitedly then truly desirous of Peace with Truth to rectifie if not satisfie whom this little treatise is communicated unto publike view wherein they shall find toward accomplishing their desire Truth from Heaven tending toward peace on Earth Truth being the matter therof Peace the end whereto it conduceth And I supposed there could bee no better meane under God toward the compassing and procuring that Peace then by rightly informing each Subject of his duty from the word of God which is Truth and therefore I dare bebold to say that if the Truth herein sincerely and cleerely delivered be but lovingly embraced and henceforth constantly practised by us all wee shall prove both better servants to God our Father and more loyall subjects to the King our Soveraigne and so not onely againe acquire that great blessing of internall externall and eternall Peace to our selves with confluence of all concommitant felicity but withall suddenly procure from God and the King that happy and all desired Vnion of his most sacred Majesty with his Parliament and People whereby all our lawfull desires may bee fully effected which is the constant fervent and dayly prayer of the Authour Farewell The SVBIECTS duty to there lawfull KING Consisting in ACTIVE and PASSIVE Obedience THat the King is the Head of the people is evident by 1 Sam. 15.17 where the Prophet Samuel saith thus unto King Saul from the Lord When thou was little in thine owne sight wast thou not made the Head of the Tribes of Israel and the Lord annointed thee to be King over Israel And by the 1 Kings 14.7 where Ahijah the Prophet bids King Jeroboams wife Goe tell Ieroboam Thus saith the Lord God of Israel I exalted thee from among the people and made thee Prince over my people Israel And 1 Kings 16.2 where Jehu the Prophet saith to King Baasha from the Lord I exalted thee from the dust and made thee Prince over my people Israel Which occasioned Optatus to say Super Imperatorem non est nisi qui fecit Imperatorem from which our Law too dissents not for in the yeare booke of 1. Henr. 7.10 and Finch fol. 81. it is said That the King is the head of the Common-wealth immediate under God and therewith agreeth the more ancient Law which tels us Quod omnes sub eo ipse autem sub nullo nisi tantum sub Deo Bracton lib. 1. cap. 8. And therefore is it that S. Peter 1 Epist 2.13 Exhorts all men to submit themselves unto the King as to the Supreame who is placed in that degree of eminency over the people Not by himselfe for Kings themselves acknowledge in their styles that they are such Dei gratia and therefore may not unfitly say with the Psalmist Psal 100.3 He it is that made us and not wee our selves Neither by the people for the Iewes confesse Nehem. 9.37 That Kings are set over them by God and therefore we often read in Scripture That the King is called Gods Annoynted and the Lords Annoynted but never the people 's Annoynted And then if neither by himselfe nor by the people then surely by God alone and truly God so asserteth Prov. 8.15 They raigne not by themselves they raigne not by the people But saith he By mee Kings raigne that is by my ordination and appointment being first setled since upheld and sometimes miraculously preserved in their raignes by mee and by my will as the cause For as the Prophets Ieremiah and Daniel tell us The most high beareth rule over the Kingdomes of men and giveth them to whomsoever hee will Ier. 27.5.6 and Dan. 4.17 He having the sole property of them and therefore Daniel speaking to Nebuchadnezzar Dan. 2.37 saith The God of Heaven hath given thee a Kingdome c. And so Cyrus acknowledgeth Ezra 1.2 saying The Lord God of Heaven hath given mee all the Kingdomes of the Earth Wee read Deut. 17.14.15 That if the people would have a King like other Nations Then they should in any wise set him King over them whom the Lord their God should choose And 1 Sam. 9.17 we read that God chose Saul to raigne over his people and 1 Sam. 10.1 and 1 Sam. 15.1 The Lord sent Samuel to annoynt Saul to be King over his people Israel And in the 1 Sam. 16.1 God saith to Samuel I will send thee to Jesse the Bethleemite for I have provided mee a King among his Sonnes to wit David and at the 13. Verse Samuel annoynted him And 2 Sam. 12.7 God saith to David I annoynted thee King over Israel And David himselfe after he was King 1 Chron. 28.4 did acknowledge that hee did not set up himselfe to be King neither was chose by the people but saith hee The Lord chose mee that I should be King over Israel And hereto agreeable was the Divinity of the Primitive Church concerning Kings which had least cause to favour them in regard they were its persecuters and yet Ireneus saith of them Cujus jussu nascuntur homines ejus jussu constituuntur Principes Thus wee see that Kings are provided for the people and appointed by God annoynted by his Prophets and lastly onely approved of by the people and truly such people as are his doubtlesse will approve both his choyce and institution as wee read the Iewes did 1. Sam. 10 24. who when they saw Saul whom God had appointed chose and annoynted for their King they all showted and said God save the King Now as the institution and office so also the power of a King is derived from God for as was before said by Daniel to Nebuchadnezzar Dan. 2.37 The God of Heaven hath given thee a Kingdome so likewise doth hee adde thereto power strength and glory whereby it appeareth Kings have power from God which our Saviour likewise acknowledgeth Iohn 19.11 where speaking to Pilate he saith Thou couldest have no power except it were given thee from above and therefore saith Tertullian Inde illis potestas est unde Spiritus and that wee know is from God not from the people whereby it

Kings heart is in the hands of the Lord and he turneth it whithersoever he will though he never turne them to wickednesse That therefore if he be wickedly bent we pray unto Almighty God to dispose and turne his heart right so as it best seemeth to his godly wisedome for our good over whom he hath set him and then notwithstanding our prayers so be he still continueth wicked and evill Then neither to rebell against him or depose him but only patiently waite the Lords leisure till he remove him from us for as the Prophets Daniel and Hosea both tell us God sets up Kings and he taketh away Kings therefore we must not Dan. 2.21 and Hosea 13.11 And true Piety as it bindes the Subject to desire a good Sovera gne so likewise doth it to beare with a bad one which Tacitus though an Heathen could tell us saying Subjects must Bonos Principes voto expetere qualescunque tamen tollerare And thus briefly we have shewen from the Word of God That the duty of Subjects to their Lawfull King is to obey him as Gods Lieutenant on earth in all Commands except directly against God as the Commands of Gods Minister acknowledging him as a Iudge set over them by God and having power to judge them but to be judged onely by God to whom alone he must give account of his Actions and judgement and therefore to love him as their Father to pray for him as their protector for his continuance if he be good for his amendment if he be wicked following and obeying his Lawfull Commandes eschewing and flying his fury in his unlawfull without other resistance save only Prayers Teares according to the practise example of the Christians in the Primitive Church whose only Armes and resistance against their persecuting Emperours were Preces Lachrymae wherupon saith S. Ambrose excellently Coactus repugnare non novi Dolere potero poteroslere potero gemere adversus Arma Milites Gothos quoque Lachrymae meae A●ma sunt aliter nec debeo nec possum resistere and Gregory Nazianzen gives the reason Quia solum hoc contra persequutorem erat rem●dium whom the Subjects thought might sooner be stild and conquered by their Teares and words then by their Reproofes and Swordes But now perhaps some will object That this labour might have beene spared forasmuch say they as what hath beene here spoken concernes private men alone and not Magistrates But to such I answer with him who is the Glory of this Age and much admired for his incomparable and exim●ous knowledge both in divine and humane learning to wit Hugo Grotius That indeed There have beene found some learned men in this Age as Peter Maytyr Pareus the father Iunius Brutus Daneus and some others who have first perswaded themselves and then endeavoured to perswade others That all which hath beene alleadged obliges only private Men but not the Inferiour Magistrates in whom they suppose to reside a power to oppose and resist the Injuries of him who hath the Supreame power in a State yea and that they offend if so be they doe not which opinion is not to be admitted or allowed inasmuch that as it is but meerely an opinion so withall it makes against the good and is destructive to the very being of Peace and to the quietnesse of Government for if this be admitted to what a world of misery should a State continually be subjected For then any Act of a Kings which the Magistrates shall please to interpret Injurious to the State shall immediately become a just ground for the people to assume armes and rebell whereby not onely the publike peace shall be unsetled and the people be altogether deprived of its benefits but also a Kings Sacred Person which should be pretious in his Subjects eyes as being Gods annointed yea and the whole body of the State which would willingly ever preserve it selfe in safety and quiet shall be both very often exposed not only to distraction but even to destruction too even so often as seemeth good to the Magistrates many times for slight and tollerable matters yea and it were to be wished that not sometimes too for private revenge And therefore as Du Bartas saith very well Better it were to suffer some disorder in the Seate and some spotts in the Common-wealth then in pretending to reforme-utterly to overthrow the Republike But how ever though the Magistrate may both pretend and intend good by the taking up armes yet according to that Divine Axiom in Theology We must not doe evill that good may ensue Wherefore as the Opinion is nor to be received or allowed of for the Reasons premised and so that it is but an opinion and mens opinions may be erroneous so also is it to be rejected as being neither true nor having any devine example whereon truely to ground it Now that the Opinion is false and that Magistrates have no such power as is pretended but are also bound to obey and consequently not to resist as well as the Inferiour sort of Subjects will appeare by Reason and Scripture And therefore wee must consider and know That although Magistrates in respect of the Inferiour sort are publike persons in a state yet being opposed to the Supreame power they are but as private men and in this Respect the Reason of obedience is common both to Magistrate and people For S. Paul Rom. 13.1 when he bids That every Soule be Subject to the higher powers By every Soule that is by Synecdoche every Man he doth aswell meane and include Magistrates as inferiour Subjects For as Magistrates were but private men till such time Kings conferd that honour and power upon them so that being withdrawne they are againe rendred but private men in the State Now that Magistrates also are the Kings Subjects no man will deny And that their power is conferd on them from and by the Supreame themselves cannot deny but that the Supreame hath transferred and committed to them full and lawfull power to oppose and resist him when and as often as he doth amisse in their Iudgements all Men may truly deny and no man I am sure can lawfully prove For all that faculty and power of governing which is placed in the Magistrate is so subjected to the Supreame power that whatsoever is done by them contrary to the will and command of him that rules in cheife is esteemed and adjudged but as the Act of a private man Celebrions therfore is that saying of S. Augustine and alleadged to this purpose by the said Hugo Grotius li. 1. de Iure belli pacis ca. 4. Sect. 6. Ipsos humanarum rerum gradus adverte Si aliquidjusserit Curator faciendum non tamen si contrà Proconsul jubeat aut si Consul aliquid Iubeat aliud Imperator non vtique contemnis potestatem sed eligis Mai●ri servire nec hinc debet minor irasci si major raelatus est Which also is proved by divine authority for