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	king_n	power_n	1,558	5	4.8042	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10151	The right of Kings conteyning a defence of their supremacy, over all persons and in all causes, as well ecclesiasticall as civill, within their severall dominions : herewithall is proved by testimony of Holy Scripture, that Christian Kinges are to haue such dignity, and execute such office in the Christian church, as Gods kinges had exercised in the church under the lawe : which part of the mysterie of Gods will, as it hath been wickedly under poperie shut up from men, so it is in our tymes right needfull that the same be opened to all Christian nations.	Procter, Thomas.	1621 (1621)	STC 20410; ESTC S1281	21,909	36

their manifold actions both in restoring true Doctrine and ordering the Priests and Levites to their severall offices as also in ordering the divine service and other like plentifully declare What therefore God hath commanded or ordayned whether for matter of faith necessarie to salvation to be beleeved or for matter of Ecclesiasticall government or the like that is the King to see done as well by Priests as People and to punish the negligent for euil doers aswel Priests as others Thus having written of the first things proceed we to the second That Gods word is given to the King as to a Iudge and not as to one who must doe after the judgement of the Priest onely may appeare Psal 82.1 where we thus reade He iudgeth among Gods How long will ye iudge uniustly and accept the persons of the wicked Doe right to the poore and fatherlesse doe iustice to the poore and needie save them from the hands of the wicked Here you see that Princes of whom our Lord testifies as before I have shewen that they are called Gods are also Iudges therefore the word given to them is given to them as Iudges And whereby then should they be directed in their iudging if not by the word given by God unto them The Pope of Rome would have them to reward the good punish evill doers after he and his Cleargy hath judged them good or evill but they are not to bee directed by an others judgment seeing God hath made them Iudges and given them his word to direct their iudgement As therefore their office stretcheth to reforme Doctrine to order Ecclesiasticall Officers to see to their executing their offices according to Gods ordinance to order the Divine worship and to cause people to live as Gods word commandeth for all this did the good Kings in the Church under the Law so they are to Iudge also in all these things what is to be done what not what well what evilly done If any will say that now I sow the seeds of grievous tribulation to Gods Church seeing I make Kings or Princes who are apt to maintain every conceipt of theirs by the sword Iudges of Doctrine Ecclesiasticall offices ordering Divine Service and of Manners then I answer If the Apostle taught this Doctrine of them implied in his declaring that God accepted them for his ministers even whilst as yet they were Infidels would not be directed by the word of God should we deny Kings this power and office when they are Christians Therfore let us in these dayes as the Apostle in those acknowledge unto Princes their Right and Power yea though they execute not their Ministery rightly but persecute rather the Saints and Church of God for it becommeth Christians to acknowledge their right yea when they doe not according to right but are rather enemies as yet and persecuters Let us feare even then to doe evill because if even then they punish us for evill their punishment is Gods seeing they are the Ministers of God But if wee suffer for well doing they being negligent to read the word or to judge us by it let us take to us the comfort of the Apostle Peter where 1. Pet. 2-20 he sayth If when ye doe well ye suffer wrong and take it patiently this is acceptable to God This gracious consolation against the afflictions layd vpon us by misguided or mis-judging Princes should bee our refuge as it was the refuge of Gods Saints in those times of the Apostles Yet here I think fit to put men in minde that wherein Gods word preserved doth not speak for us there we who suffer beare our owne burthen and hurt for wee ought to preferre the judgement of Gods Iudges before ours though we preferre justly Gods word it selfe to their erring in the use made of it For Gods word which is plaine or indeed truely collected let us suffer if our Kings erring will persecute us for our faith and ordering of things according thereto but let us not suffer for maintenance of our owne judgment onely opposed to the iudgement of Gods Minister True it is that Kings and Princes may and in fact have erred and this also in things wherein they think themselves free to doe with their owne what they will therfore Princes may doe well in such things to admit of wholesome counsell rather then to goe on in doing evill through error Some Princes thinking themselves free to Honour Priests as they will have in way of honour to them left all iudging of Doctrines of faith and all ordering of Ecclesiasticall matters to them onely not daring to bee themselves Iudges in these things but such honouring is not acceptable to God seeing themselves neglect the office of Iudging which God hath intrusted to them as well as to Priests Others have in way of Honour freed the Cleargie from being subiect to be judged and punished by themselues unlesse by the Pope or other chiefe among the Cleargie they bee given up to the secular power but this kind of honouring also is evill inasmuch as Princes exercise not that power and authoritie to judge and punish the Cleargie for evill doing as Gods Kings in the Church under the Law did Others againe by way of honour to Priests have imployed them so in civill Courts of Iustice as that they have not yea have not been able thenceforth to performe the true duties of the Bishops office but haue left the same to the performance of others substituted under them but this kinde of honouring also is evill inasmuch as Gods Ministers of his word who should be diligent Preachers of the same content themselves to busie themselves in civill judgements and to preach the word once in a Lent time onely or upon some solemne time onely Others againe as for a greater honour to Bishops have made them Ministers of the Sword but God having appointed Kings for the ministration of the Sword the other Ministers must not be ministers thereof for God having put a difference between Ordinance and Ordinance Office and Office Power and power appointing one to one Minister the other to another Minister what is it but a confusion and an inversion of the ordinance of God to make one Minister Minister of both It hath been an evill collection made by some that what Gods Priests under the Law did that the Ministers of the Gospell may doe even as Kings under the Gospell may doe what Gods Kings under the Law did for the Ordinance of God concerning the Ministers under the gospell permits us not to make such collection concerning Priests and their imployment and actions In all these things Princes have erred and easily may againe erre to the great hurt of the Church of God and inversion of his holy Ordinances therfore if they suffer wholsome advice counsel in such things they shall the better please God by a true ministration of their office Surely whatsoever Princes doe to Bishops or Priests which necessarily occasions their not

doing the proper Duties of their Episcopall or Priestly Ministration or which occasions their over seldome or negligent doing the same that is ill done by Princes and God will visit them both for drawing his Ministers of the word from performing their proper duties of such Ministration and also for suffering unpunished any such omission or neglect of these duties These things I thought good here to touch at because it might occasion our Princes to hold Gods Priests to the duties proper to their Ministration and to punish in them any omission or over negligent performance of the same But now to conclude this poynt Princes are not barely as executioners to reward the good and punish evill doers but they are costituted also Iudges by the Lord that they also may iudge in all things to which the word already revealed from God stretcheth And verily even the Ministers of the word already revealed are preaching the same to them to preach as to Gods Iudges of doctrine preached Not that they are all alike capable of iudgement in such things but that this is the right of their office which also for conscience towards God must be had in Reverence Thus have I proved that Kings under the Gospell are to exercise such Dignitie and Ministration as with Gods blessed approbation we find in Scripture that Gods Kings exercised under the Law As therfore under the Law the King was over the Church in the Nation of the Iewes as Moses sayd If thou say I wil set a King over mee c. which manner Supremacie the Kings under the Law did in fact exercise and hold And as under the Law the Kinges did not onely reward the good and punish the evill but did also Iudge of good and evill by the direction of the word given him restoring pure Doctrine and setting the Priests and Levits to their due offices and ordering the Divine Service so are the Kings under the Gospell likewise to doe being over the Church in their severall Dominions and iudging of what is good and evill by the word of God in Scripture and restoring Religion setting the Cleargy to their due offices and ordering the Divine Service in the Church Wherin though they are not to neglect not the advice onely but authority also of the Bishops and Priests yet they are not to take for their direction whatsoever they shall advise and presse but they ought themselves to read and meditate in the word of God and to judge by it of that advised and urged by the Bishops These things concerning the Supremacy and Government of Kings I have here pressed upon the observation of Princes partly to stirre them up to mind their owne Authority in the Church partly to instruct all Christian Subiects what to beleeve concerning their dutie toward Princes but now having this done I think it fit to answer in the next place one or two obiections which either are or may peradventure be made against this which formerly I have written The first obiection AGainst the Supremacy of Kings and their judging in all causes and governing ouer all persons within their severall Dominions it commonly heretofore hath been and to this day is alleadged That our Lord committed unto Peter to be continued in his Successors the Supreame vicariate power of governing the Church for ever This opinion they fortifie partly by Scripture partly by Tradition partly by the sayings of Doctors of great authoritie in the Church The Scriptures which they commonly make use of are first Math. 16.18 where the Lord sayd thus unto Peter I say unto thee that thou art Peter and upon this Rock will I build my Church and the gates of hell shall not overcome it Secondly Iohn 21.15 where againe the Lord sayd thus unto the same Apostle Simon the sonne of Iona lovest thou mee He sayd unto Him Yea Lord Thou knowest that I love Thee Hee sayd unto him Feed my Lambs He sayd unto him againe the second time Simon the sonne of Iona lovest thou me he sayd unto Him Yea Lord thou knowest that I loue thee He sayd unto him Feed my Sheepe Hee sayd unto him the third time Simon the sonne of Iona lovest thou me Peter was sorie because he sayd unto him the third time lovest thou me and he sayd unto him Lord thou knowest all things thou knowest that I love thee Iesus sayd unto him Feed my Sheep From both these Scriptures they collect that the Apostle Peter should feed all the Lords sheep for ever both with Doctrine and Government therefore all the Lords sheep must receive from this Apostle their Doctrine and Powers or Offices that so they may be built upon the Rock of this Apostles approbation or allowance And because the Apostle was to doe this for ever therefore after his death this must bee done by his Successors the Popes of Rome Hence it is that they seeke the Popes approbation of all Doctrines and receive their Episcopall authoritie from him yea Kings also receive kingdomes of him But now I will in the next place discover the fallacy of this collection shewing that these Scriptures are not so to be understood neither do intend any such matter And I think fit to write first of the latter Scripture because the false use made thereof being discovered it will the more easily appeare that they make a false use of the first Scripture also If from the Lords words in saying to Peter Feed my Lambs feed my sheep it be collected that Peter must feed all Christs sheep and this also both with Doctrine and Government then it followes that the rest of the Apostles as well as any other must be thus fed by Peter seeing they also are a part of the Lords sheep but seeing feeding is taken in matter of Doctrine for the receiving of doctrine from him or grounded upon the authoritie of his approbation and seeing feeding in matter of Government is taken for a bearing rule over all Christs sheep and that all Powers or Offices Ecclesiasticall and civill are to be derived from him or grounded upon the authoritie of his approbation therefore I am to prove by testimonies of holy Scripture that we are not thus to understand the Lord in this speech of his For matter of Doctrine it is well knowen that the rest of the Apostles received not their Doctrine from Peter but from the Lord Christ even as Peter himselfe did neither were they to ground or build that upon the authoritie of Peters approbation which they received immediatly from the Lord therfore I conclude that the rest of the Apostles were not fed by Peter in matter of Doctrine Moreover the Apostle Paul Galat. 1.11 testifies saying I certifie you brethren that the Gospell which was preached of me was not after man for neither received I it of man neither was I taught it but by the revelation of Iesus Christ. By this testimonie it is plaine that the Apostle Peter fed not the Apostle Paul with Doctrine but rather