Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	authority_n	inferior_n	superior_n	2,363	5	12.4133	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17384	A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.	Byfield, Nicholas, 1579-1622.; Gouge, William, 1578-1653.	1623 (1623)	STC 4211; ESTC S107078	497,216	958

the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this

family is the society of diuers men dwelling together in one house for preseruation and happines Where three things are to bee explicated First what are the persons that take vpon them to constitute this society Secondly what is the difference between this society and their humane societies Thirdly what is the end of this society First the persons that constitute a family or families society are to bee considered either as the family is perfect or vnperfect 1. A perfect family consists of a triple society first the one between man and wife secondly the other betweene parents and children thirdly and the third between Master and seruants 2. The vnperfect is when any of these societies are wanting as when there are not either children or seruants or wiues or husbands in it The Apostels directions heere do forme onely an vnperfect family For hee giues not directions about parents and children Secondly the difference of this society from others is in those words dwelling together in one house For thereby is imported that this is the first society of all others and the foundation of all the rest For a City comprehends many families a Country many citties a Monarchy many nations and the world many Monarchies Thirdly the end of a fraternity is preseruation and happines and so to speak distinctly there are three things requisite to make this society happy and to preserue it so namely first commodity secondly delight and thirdly Religion Vnto commodity is requisite possession of goods and the mutuall lawfull labour of the persons in the family vnto delight is requisite quietnes and loue vnto Religion is required the constant and right seruing of God If commodity bee wanting the family cannot bee at all If delight bee wanting it cannot bee well and if religion bee wanting it cannot bee for euer Thus of a family in generall and two things may be in generall noted from the Apostles charge about the family First that God himselfe doth bind all sorts of persons as strictly to the good behauiour in their owne houses or towards one another as hee doth toward those in his house Secondly that the conscience is bound immediately from God to nourish all good duties And this is so proued by the fift Commandement and Pro. 14.13 with many other places of Scripture There may be diuers reasons assigned why God giues Commandement to binde vs to domesticall duties First from his owne right For though there be many Administrators as of a Church a Common-wealth a Family c. yet there is but one Lord God is the Head of this society as well as of any other 1. Cor. 12. Secondly because this is the first society God brought into the world and therefore hee would haue it honoured and carefully preserued to the end of the world The first society in Paradise was this and Religion was professed for many hundred yeers by this society onely euen till the people came out of Aegypt Thirdly because the persons we liue withall in the family are the neerest companions of our liues and therefore wee should liue with all due respect one of another Fourthly because the family is the Seminarie both of Church and Common-wealth Fiftly because the family is the most vsual place for vs to practise our Religion in what wee learne at Church is for the most part to be practised at home Many haue little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the liues of many men made vncomfortable by disordred seruants wicked children idle froward vicious wiues God gaue the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Vse The vse should be therefore to teach Christians in their seuerall places in the family to make conscience of their dealing both to knowe it and to doo it as euer they would haue God to come to them and dwell with them Psalm 101.2 and as they desire to bee no hypocrites in Religion for such as make no conscience of dooing their duties in the family whether themselues wiues seruants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walk not in a perfect way Psalm 101.2 And besides till domesticall disorders be redressed the family will neuer be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either only or first or with most words charged about their duties as heer seruants and not masters and seruants and wiues with many words and there may be diuerse reasons assigned of it 1. To preserue order God hath subiected the Inferiours to the Superiours and the Superiour in a family is God's Image the Lord is therfore carefull to preserue his authority The Superiours receiue lawes from God but not from their Inferiours The Inferiours are to learn their dutie without prescribing lawes to their Superiors 2. Because the disorders of Inferiors are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour prouiding for the common good by common instruments If the Master of the family be neuer so godly-wise yet oftentimes the family may bee destroyed by wicked seruants and vicious wiues Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is vnequally yoked as if the Head of the family be an vnbeleeuer and the Members beleeuers disorder in the beleeuers is most extremely scandalous 4. Because if the Head of the family be disordred the orderly behauiour of the Inferiours may bring him into order and winne him both to Religion and good order at home A conuersation with feare in wiues may win their husbands chap. 3.1 2. of this Epistle 5. Because God would heerby shew that the Inferiours must alwaies doo their duties before they look after the duties of Superiors they must be first serued 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnes and loue in their wiues seruants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gain one master than many seruants because such a master may do more good The vse should be therefore to interest the obligation vpon the consciences of wiues seruants and children and euen the more they see that God saith vnto them the more they should be carefull of their duties and euer the more desirous they see the Lord to bee to haue them liue without offence the more abominable they shold account it to dare to offend still and if they haue not masters or husbands they should striue to bee good themselues before they complain of the faults of their Superiours and should think with themselues If

violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are diuers many why Christians should bee aboue all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because euill minded men haue in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes bee prouoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others vpon displeasure raised by them Fourthly because if earthly Princes be good the carefull obedience of their Subiects may incourage them to bee great helps to religion euen to bee Nursing fathers and nursing mothers to the Churches 1. Tim. 2.2 Fiftly because peruersnesse and contempt and carelesse neglect of the lawes of Princes many times prooues scandalous and VVee must not offend them that are without 1. Cor. 10. 2. Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell haue beene cast backe and professe that therefore they abhor such people because they obserue their disobedience against humane gouernment either through indiscretion or nice scruples or peruerse wilfulnesse The vse may bee to reproue the carelesnesse of many Christians this way and that for diuerse offenses as first for sluggishnes in not studying the Lawes of the Countries where they liue Some Christians haue a secret iealousie against the lawes of men and doo in heart think meanly of them and vnlesse the equity of the Law stare them in the face they doo without any further consideration securely cast aside the care of it and rush into the breach of it Secondly diuerse Christians doo much sinne against the holy desire and direction of the Apostles in the intemperancie of their words when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men which they vnderstand not A Christian that will not study to be quiet in respect of the laws of men is a singular plague to the Church where he liues Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates and to shew the power that Princes haue to make lawes to gouern them by And this is fit to be noted because of the strange weaknes and peruersenesse of some Christians that are much offended with their Teachers if they fall vpon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speak out of flattery or wilfulnesse or the like corruption of conscience I speak not now of such Ministers as plead the rights of Princes onely for their owne ends or in such a manner as they discouer an apparant hatred of godlinesse it self for these are worthy to bee blamed but euen of such Ministers as prooue the rights of Christian Princes with compassion and loue and meeknes without prouoking or reuiling tearms euen these I say are mistrusted and censured though we hear and see in other Scriptures that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned Doct. 4. It is necessary we should first be taught our duty to God and those things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subiects and there is apparant reason First in respect of God secondly in respect of themselues and thirdly in respect of the Magistrate First in respect of God for wee are first and chiefly bound to God our first couenant is made with God and we are more behoulding to God than to all the world besides and therefore again to respect his glory and obedience to him in the first and chief place Secondly in respect of our selues and our owne profit we must study God's Lawes as well as the lawes of men yea with our first and chiefe cares and accordingly yield obedience because though by keeping the lawes of men we may liue quietly and safely and with much reputation yet all this will not protect vs against the breach of GOD's Law but the hand of God may pursue vs while we liue and we may be damned in hell when wee die for want of a religious life Thirdly in respect of the Magistrate hee shall haue the better subiects by it good Christians are the best Subiects and the knowledge of Religion and God's Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to think themselues too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessiue pronenesse of mens natures that are without Religion apt to speak euil of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Gouerners and GOD himselfe doth spare or blesse them the rather for the praiers of the righteous The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together It is an extreme folly to giue vnto Caesar what is due to Caesar and not to giue vnto God what is due to God and so it were to giue vnto God what is due to God if men could doo it and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes And contrariwise it is a fearfull case that many liue in that think they haue done enough if they liue in obedience in respect of the authority that rules them in the places they liue in they would be much troubled if the Magistrate should be offended with them but are neuer troubled though they prouoke God to his face and they are maliciously foolish that would haue the lawes of men obeyed when they are against the Lawes of God or would haue men so rest in obseruing the iust lawes of men as not to be so forward and busie about the duties of Religion Further a question may be heer asked Why the duty of Magistrates is not heer set downe as well as the duties of Subiects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doo auoid meddling or vndertaking to teach them that would not learn but rather be incensed against such Teachers Besides if this and other Scriptures of the new Testament bee marked wee shall finde that the duty of Inferiours is both more often and more fully taught than

First they seeke not only painefull and skilfull but religious seruants Psal. 101.1 6 7. Secondly they not onely licence but teach their seruants to keepe God's Sabbaths and to worship him Commandement 4. Genes 18.19 Thirdly they will not command their seruants to doe any thing that is sinfull or to lie as snares or defraud others for their profit Fourthly that receiue their seruants especially such as are Religious as their brethren Fiftly that are ouerseers as well of the manners of their seruants as of their labours being as carefull that their seruants be no worse to themselues than to their Masters Sixtly that vse their seruants well not onely praysing them for well doing but alwaies rewarding their seruice with liberall wages and when they part from them not suffering them to goe from them empty without portion c. Masters shewe their gentlenesse also diuers waies as First when they vse their Authority moderately or are not haughtie or violent towards their seruants Secondly when they passe by their infirmities and take not notice of all the ill they say or doe Eccles. 7.22 Thirdly when their seruants offend they chide them with good words and not reuile them But also to the froward Froward Masters are such as are bitter to their seruants hard to please that are apt to finde fault that vse their seruants hardly in words or deedes but chiefely such as are cholerick and passionate and peeuish in their carriage towards their seruants So that foure Doctrines may bee noted from these words and from the coherence Doct. 1. First that God takes notice of the faults of Superiours as well as hee requires duties of Inferiours he sees frowardnes in masters as well as disobedience in seruants and the reason is both because God is no respecter of persons and also because hee giues his Law to all men And therefore Superiours must make conscience of their duties for though in all things they are not to giue accounts to their Inferiours yet they must giue accounts of all they doo to God Col. 3.24 Doct. 2. That God sees and dislikes such faults as the lawes of man take not notice of If a Master should kill his hired seruant mens lawes would take hould of him but if he be neuer so froward with him he may escape mens lawes But though the lawes of men punish not frowardnes yet God will So wee see in the exposition of Christ giuen vnto diuers commandements Mat. 5. man failed in killing adultery purity c. not once thinking of anger lust filthy speaking reuiling c. yet God forbids euen these things also which serues to reproue the folly of such as iustify themselues for very iust men because they offend not the lawes of men but neuer consider that God can finde a world of faults in them that mens lawes cannot because God sees the heart and by his Lawes requires obedience of the inward man and condemnes all sweruing from the right temper of heart and carriage And therefore wee should all looke to our waies to approue our selues not onely to men but to God and so to confesse the imperfections of mens lawes as to admire the perfection of Gods Word Doct. 3. That frowardnes is a vice to bee auoided of all sorts of men It is not onely vncomely in seruants but in Masters too and so consequently in all sorts of men and it is to bee auoided for many reasons First if wee consider the nature of the vice either in it selfe or by comparison It is of it selfe a kind of madnes A froward person during the fit is in some degree a mad person Besides they are very foolish and absurd The month of the righteous saith Salomō bringeth foorth wisdom but the froward tongue shall bee cut out In which words note the opposition The righteous mouth brings foorth wisdome but the froward mouth brings foorth foolish things and therefore shall bee cut out Pro. 10.31 Could froward and peeuish persons remember and consider what passeth from them in these fits they would be wōderfully ashamed of themselues Againe consider how contrary frowardnes is to Gods nature He saith of His words that there is no frowardnes in them Prou. 8.8 to note that frowardnes is a thing altogether contrary to God so as the froward persons in their froward fits are not like God but rather like the diuell Secondly if wee consider the causes of this peeuishnes and frowardnes either in man or woman wee shall find that this ill humour is bred of vile causes sometimes it comes of drunkennes as is noted Prouerbs 23.33 alwaies it proceedes from ignorance and want of wit and discretion Prou. 2.11 12. and vsually it ariseth of idlenes and want of constant imployment and of pride arrogance and stomake Pro. 8.13 It sometimes ariseth from iealousy and suspicion sometimes it is raised by idle and vile hypocrisy while they striue more for reputation to be thought good then indeed to be such either as they would seem to be or should bee Thirdly if wee consider the effects of frowardnes For those are vile whether we respect the froward persons themselues or others or God First for themselues It is a vice most vnprofitable For it is like a disease full of anguish and vnquietnes it eates vp their owne hearts troubles their minds and robs them of al contentment besides it breeds a grieuous indisposition in them to all good duties both to God and men and brings vpon them many mischiefes It dares annoy their friends For they that are wise will make no frendship with the froward and in such as are tied to them that they must needs conuerse with them it much alienateth their inward loue and respect of them And therefore Salomon saith well Hee that hath a froward heart findes no good and hee that hath a peruerse tongue falleth into mischiefe Pro. 17.20 And againe Thornes and snares are in the mouthes of the froward Pro. 22.5 Secondly to others their peeuishnes is a great vexation and burthen Hence came the prouerb The lips of the righteous know what is acceptable that is a godly patient discreet man is exceeding pleasing to others in his words and carriage but the mouth of the wicked speaketh frowardnes that is a sinfull peeuish foolish person is in his word and carriage exceeding troublesome and vnpleasing for so the Antithesis imports Besides it breeds discord a froward mouth soweth discord Yea it many times driues such as conuerse with such persons into perplexities and amazednes that they know not what to doe to free themselues from their peruersenes according to that of Salomon The way of a man is peruerse and strange but as for the pure his work is right Prou. 21.8 And therefore Dauid when hee was to order his family is specially carefull that no froward person dwell with him For where frowardnes is there is confusion and euery euil work I●rem 3.16 Thirdly if wee respect God It is a