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	subject_n	1,333	5	6.6132	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86930	The magistrates charge, for the peoples safetie. Laid open in a sermon, preached before the right Honorable House of Peeres, in the Abbey Church at Westminster, at their late solemne monthly fast, May 26. 1647. / By William Hussey, Minister at Chesilhurst in Kent.	Hussey, William, minister of Chiselhurst.	1647 (1647)	Wing H3818; Thomason E389_7; ESTC R201521	33,273	53

O yee Kings be learned yee that be Judges of the Earth serve the Lord in feare and rejoyce to him with reverence I Shall not trouble your Lordships with any further preamble then what wil make for the argument of the Text wherin I shall desire to sustaine the person and performe the duty of a Steward of the manifold graces of God declaring the minde of God not in the inticing words of mans wisedome but demonstration of the spirit in the word not like the Scribes but as one that hath received Authority from God whose wisdome can shine through the weakest instruments upon a beleeving heart This Psalme may be divided into 4 parts a Prophesie that Nations and Kingdomes shall set themselves against God and Christ in the three first verses 2. A consolation to the Saints against the fury of them that goe about to overthrow the Kingdome of Christ beginning at the fourth verse unto the words of my Text. 3. A charge given to the Kings and Judges of the earth how they should behave themselves in the words of my Text in the 11 verse and beginning of the 12. Lastly an Argument to perswade Kings and Judges of the earth to looke to the charge Divers Interpretersdoe uphold the literall sence of David and his Kingdome but so many great things are spoken of this Kingdome that is set upon the holy hill of Sion that they are inforced to acknowledge that the principall scope of the words are verified in the Kingdome of Christ whereof Davids Kingdome was a Type In the first part the Prophet setteth downe the enmity that Kings and Rulers beare against Christ their consultation is to shake off his Dominion Note earthly minded Rulers cannot easily beare the Dominion of Christ In the second part God will laugh them to scorne disappoint and frustrate their consultations breake them with a r●d of iron and dash them in pieces like a Petters vessell Note the vanity of their consultation and perill 〈◊〉 their persons In my Text yee have a remedy be wise now yee Kings be learned yee that be Judges of the Earth Note that wisedome of Kings and learning of Judges is the meanes to deliver a Kingdome from destruction In the last the inevitable danger that shall fall on them that use not this remedy if his wrath be kindled but a little they must needs be in a sad condition no way to escape but by trusting in him Note no power of man can withstand his displeasure The words may admit of a generall division into three parts circumstances persons charge 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words that signifie with others and these are three The two first in this one word now The latter in these two words O yee The word now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the time but also an inference or reason Lorin nunc habe● uns illa●ro●● now is as much as to say seeing it is so as it is seeing there is such power in Christ as there is to dash you in pieces let this be a motive be wise therefore and doe not anger him this is plainely seen in that speech of God to Moses repeated by Stephen I have seene the affliction of my people Act. 7.34 and have heard their groning and am come downe to deliver them and now come and I will send thee that is therefore I will send thee at this time the Translators therefore have well translated it now therefore wherein are contained the circumstance of time and the reason The third circumstance is the exclamation O yee 2. The persons are Kings and Judges of the earth 3. The charge it selfe and that is first singly to Kings be wise 2. Singly to Judges be learned 3. Joyntly to them both serve the Lord in feare rejoyce to him with reverence I shall handle the persons and part of the charge distinctly and interweave the circumstances as they shall make for the sence of the words The persons are Kings Judges who are here charged with the reparation avoyding the danger that may fall upon them that consult against God and Christ In the beginning of the Psalme they that consult against Christ are a full Parliament exclusoclero nay many Parliaments many Nations because many Kings now no Nation can have any more then one King by the unity of whose person wiser times did provide against faction and division which I conceive to be the iron rod whereby Christ will destroy them that rise up against him they shall fall one upon another and dash themselves in peeces no peace so firme as that which commeth from the Gospel of peace The parts of a Parliament are here expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings but the charge of Reformation layd on Kings and Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctrine Doct. when Kings Rulers and People when Nations make Lawes against God and Christ the Reformation is layd upon Kings and Judges I shall first explane the words then prove the Doctrine and lastly make Application It may be doubtfull whether this be a figure called Hendiades where the same person or things are set downe under divers appellatives 1 Sam. 8. ●0 the same persons may be Kings and Judges the Israelits desire a K●ng to judge them and fight their battles though especially in hereditary Kingdomes Lawes have provided Judges to judge for them and in Parliaments Nobles to judge with them to provide for defects of minority and education that they may with the more honour and state enjoy the pleasure and undergoe the burthen of Government and in war they provide Generalls to eschew the hazard and danger of their persons yet the judgements of peace and leading in war doe belong to the duty of a King for the preservation of his Countrey and good of his Subjects and therefore Kings and Judges may possibly be the same persons 2. Kings and Judges may be severall persons of severall States such Judges as were before the Kings in Israel and these were all one in the office and duty of their place they were chiefe Governours both in peace and war differing from Kings in Pompe and State not in Power and Government 3. They might be severall persons of the same States for that seldome severall Kings and Nobles met together in one consultation but because many of these consultations might agree in this that they were against God and Christ Therefore it is said Kings and N●bles and People were gathered against God and Christ for if all the Nations were against Christ yet they could not be sayd to consult unlesse they met and advised one with another 2. It must be considered what kinde of Judges these were whether superiour or subordinate Judges I conceive they were superiour Judges joyned with the Kings in judicature There are divers sorts of Nobles spoken of in the Scriptures First Nobles Court Princes such

Rom. 31.12 if the fall of them be the riches of the world and the deminishing of them be the riches of the Gentiles how much more shall their fulnesse But God hath given Christ all power both in Heaven and Earth already Mat. 28 18. even over all the Kingdomes of the earth even from the time of his resurrection Ephe 1. when he raised him from the dead and set him at his owne right hand in beavenly places far above all Principallity and power unto the end of 22 verse therefore doth God here command Kings to kisse the' Sun That is a note of subjectiō to the Son of God threaten them with the iron rod charge them with care not to offend his Son if Kings had nothing to doe in the Church of God they might plead against this charge wee knowe wee are thy Creatures and therefore wee are subject to thee as God and the son as the second Person in the Trinity but as thou hast set him upon the holy hill of Sion as he is the head of the Church so his iron rod is nothing else but the censure of the Church wee may give some respect to it as Christians but as Kings wee shall be bold to call them in question that use it if they be too bold with it Againe it may be wondred at why when the Kingdome of Christ was set up the Prophet did give no charge to the Bishops or Presbyters that he had not said be wise now O yee Bishops O ye Presbyters and Elders of the Church but Kings and Judges of the earth putting no difference betweene the Church and the earth certainely our Expositors did finde this want and therefore Brentius saith you see by these verses Vides autem ex hu v●rsiculu non tantum E●●scoperum sed etiam regum prin●ipum offierum offe us cogn●●e●nt ●e vera Doctrinita Ecclelia C●r●sts ●urent ut tantum privatimapp p●etatem sectentor sed etiam at populus Deumrecte colat Doway notes that it is not only the duty of Bishops but also of Kings and Princes that they know true Doctrine in the Church of Christ and have a care not only that they privately follow piety but that the people also worship God aright you see he bringeth in Bishops not by the Authority of this Text yet by the Text he is inforced to charge the care of the Doctrine of the Church upon Kings and Judges and the Doway notes on this Psalme say Christian Kings are instructed to know that it is the duty of Kings to defend the Church against Hereriques and after it is the property of Apostates to favour Heretiques to nourish dissention to overthrow the Church Note cherishing Heresie is to maintaine discention that is a plot upon the Church will overthrow the Church let the Common-wealth looke to her selfe it shall not wholly escape But I must but give you a tast of this point if I should enter into the polemicall part of it I should defraud you of the charge which is the substance of the Text I come therefore to the charge which is first to Kings be wise secondly to Juoges be learued And first of the charge to Kings is intelligite not sapite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this intelligite is understand Principles that is such truthes that all men being proposed would consent to and imbrace if not by ased by lust but this may seeme too naturall and not any morall vertue nor properly the matter of an exhortation men doe not use to charge men to be tall or beautifull or yong but valiant and vertuous which have influence upon the will Butidor 〈…〉 .c 11. This the learned Moralists doe thus determine that to know and consent to such truth as men by nature can easily grant is no vertue but to know them so as to adheare to them without feare against all sophistications and temptations that can be brought to the contrary that is a vertue when by the actuall understanding of known truthes the minde of mā is caused to adhear firmly to indemonstrable principles such as no rationall man can deny in nature nor Christian in Christianity and thus much Pagnin doth affirme of the Originall word translated here intelligite firmely adheare to know Principles of justice and truth such a carriage as this in a King is enough for the duty of a King to enable him by the helpe of his Lords to redresle all former miscarriages so as the Lords be such as they should be Kings yee see are required to understand that cannot be ment of the naturall power to understand a man may know his Masters will and not doe it this maketh him the worse and his masters will never a whit the better done but it must be understood of the intellect which is a morall vertue firmely to adheare to knowne and agreed on truthes to love truth because truth and stand firme to that without respect of persons or to their owne honours thus you see the generall nature of that intellect here spoken of But as it is required of Kings and as it stands in this Argument be wise now therefore O yee Kings because that God hath set his King upon his holy Hill of Sion because he is of that power that he can dash all the Nations of the earth in peeces with a rod of iron when he is displeased with the therfore be wise which is no more but understand your owne condition in reference to Christ you must take your selves for his s●aves as bound with his cords which is the description of a slave to be whloly at the will and pleasure of another not in any such condition as if any thing of your owne will or liberty might concur in the things of God they must know that Christ is their Master and they must make it the end of all their Government to serve Christ of all their consultations to please him and doe that which may advance his Kingdome and not adde any thing of their owne to the service of Christ nor seeke their owne advancement by Religion but Christs and this doth planely appeare to be the sence of the words in this Argument For the Holy Ghost doth lay downe this in the premises that Kings and Nobles and People wereall in a rage they conceived that God and Christ did restraine them of their liberties take away the honour of the Kings power of the Nobles priviledge of the People in that they might not have the settlement of their Religion as they pleased for God and Christ but they would binde them up and restraine them from making Lawes against them here is a quarrell picked with God and Christ wherein God telleth them how they are like to speede if they looke not to it Christ is their King nay he is Gods King and their Master they are not his Subjects only but his servants Therefore seeing the power of Christ is so absolute over the Sons of

men the advice to Kings is to understand their owne condition in reference to Christ If any strive with Christ for prerogative it is likely to be Kings many Kings have usurped such power over the people of God as is due only to Christ nay few men of power have rightly understood their owne condition in reference to Christ which thing is here required of Kings least they be broken in peeces That Kings and all such as act as Kings in the execution of humane Law Doct. must understand what their owne condition is in respect of Christ and act according to that understanding That is they must firmely adheare to this as an undeniable principle that they must receive the Gospel as the commands of Christ so as Christ doth require them without any limitations restraints or circumstances arising from their own wills Now for the rule of our understanding the principles of Christianity are contained in the word of God by which wee must regulate all our knowledge as it is speculative Thomas Aquin. 22.47 6. 〈◊〉 habet in operabilibus sicut princeptum in speculativis what Principles are to our understanding that ought to be our end in practice so wee must make it the end of all our actions to walke by Principles contained in the word of God what is grounded on the word of God that wee must firmely adheare to in matters of Religion we must take all argumments that are against Scripture from nature bonum publicum advancement of the Gentry freedome of the Subject honour of the Lords prerogative of the King to be the sophistications I told you of against which Kings ought to confirme themselves by continuall meditation on the word of God and actuall consideration of of their owne condition in respect of Christ Reasons why Kings and such as act by supreame Authority must know that Christ is their King as indeed he is King of Kings and Lord of Lords 1 Tim. 6 15. and act as his Subjects Nay their Lord and they must obey his commands as comming from his will without any concurrence of our wills are three First the commands of Christ have the sanction or penalty of eternall condemnation annexed to them that shall be inflicted on the transgressors which no power on earth can resist the power and strength of any Authority is in the sanction where men can ratifie commands with small penalties the transgression is lesse terrible and the command lesse absolute therefore is the power of a King nothing in comparrison of Christs Feare not him that can kill the body Luk. 12.4 and after that hath no more that he can doe but Christ can doe more he can render vengeance in flaming fire on them that knowe not God and obey not the Gospel of Jesus Christ 2 Thes 1.8.9 who shall be punished with everlasting destruction from the presence of the Lord See men must obey the Gospel of God or suffer eternall punishments and this reacheth to Kings as well as others this Gospell must be obeyed it is the command of Christ Mat. 28 ●0 goe teach whatsoever I command you Secondly Kings must know themselves absolutely under the commands of Christ because he can execute his owne Lawes by his owne power if he could not execute his Lawes without the consent of Kings then their consent were necessary but he doth not governe as the Kings of the earth doe by a consenting partie having no naturall but morall power over their wills they can incline them by acts of love and with the helpe of the consenting party move the dissenting by acts of terrour Pro. 14.28 In the multitude of the people is the Kings honour his power is naturally resident in their persons politiquely in their union that is kept and preserved by Lawes prudentially by his virtuous adhearing and acting by those Lawes But God and Christ that sitteth at the right hand of God ruleth by his owne power as in the same argument it doth appeare the Psalmist doth not say he will bring Angels from Heaven though a few of them would quell all the power on earth but the Son shall doe it himselfe with the rod of iron in his owne hand and the Prophet telleth us his owne arme shall rule for him Esay 40.10 God can worke upon the hearts of men physice immediately upon the will and make them that worke deceitfully doe his worke Ier. 48 10. they that doe the worke of God deceitfully shall have a curse for their labour but the worke shall be done though they thinke not so God maketh them act what they meane not Esay 10 7. yea contrary to their meaning Thirdly Kings must understand their owne condition in relation to Christ that nothing of their owne will must enter into much lesse sway their actions of Religion if they doe sway their Religion by their owne wills their Religion then is nothing else but policy and that will make God angry laugh them to scorne disappoint their purposes and breake them in peeces I told you before that Christian Practice must make Christian Principles the ends of all their actions they must professe Religion to honour Christ and not themselves to doe the minde of Christ and not their owne wills it is plaine if once Princes use Religion to other ends then the glory of God they understand not what Religion is what Christ is what they are and then they may quickly anger him and ruine themselves He that sinneth against God wrongeth his owne soule Pro. 8 36. This was Jeroboams Religion when he was newly made King over ten Tribes by revolt from Rhehoboam 1 King 12.27 It was in commune bonum for the publique good of his Kingdome that his people should be kept from going up to Jerusalem to worship where Rhehoboam their former Lord from whom they had revolted reigned Jeroboam said they will kill me and returne to their Master all the world would have judged this a wise act in Jeroboam but by this meanes he changed the sacrifice and the Priesthood which was his ruine Jeroboam would make Religion stoope to his honour and safety and by it displeased God for which his Posterity was rooted out This was Absalons Religion 2 Sam. 15.7 he meant to get the Kingdome from his Father but asked his Father leave to pay his vow which he had vowed to the Lord in Hebron You see Absalon sought to promote himselfe under the pretence of Religion and prospered accordingly but I come to the Application Use of information that Kings that understand not themselves the servants of Christ are mistaken in their intellect though in respect of the goodnesse and kindnesse of God wee are brethren to Christ is friends and all favour is conferred on us yet must the greatest of the Princes of the earth acknowledge themselves so under him that his wrath kindled against them will be their destruction that their duty is to respect and

honour Christ and endeavour so to receive and embrace the government of Christ as to frame the hearts of their Subjects to the knowledge and obedience of the Gospel of Christ ea respublica est faelix ubiregit Philosophia saith the Philosopher That Kingdome and Nation that will not serve thee Isay 60.12 saith the Prophet shall perish Exhortation to Kings and those that by the duty of their places ought to advise the King for his honour to labour that his Majesty may act according to these principles that he might convert those undeniable truths of Gods word which they cannot deny unto the ends of his actions wee ought all of us to looke on the publique actions of the King as such in which all our good is much concerned and heere I shall crave leave to involve the acceptation of and politique use that was m●de of Christian Religion in later times within the miscariages of the Kings and Princes and shew that the contempt that Court and Countrey had of Religion and Christ was the cause of this iron rod that is heere among us that in consideration thereof the like may be avoyded for the time to come The rise and fountaine of all hypocrisie is when Principles of Christian Religion are pretended but they are not made the ends of their actions that did pretend them There was great pretence of honour done to the Clergy in the Court of England 2 Thes 5.13 were the Bishops so much honoured at Court that Christ might be honoured in them that Religion might be advanced by them no such matter but that they might be popular Orators to draw over the people to put on the yoke of slavery and that hath drawne so much envy of the people on them The Principle notwithstanding that was pretended was a good Principle 1 Ti● 5. ●● That he that laboured in the Word and Doctrine is worthy of double honour but the honour must be joyned to the worke that the worke may be done certainely it is the duty of Christian Kings and Princes to use all meanes that come to their hands to incourage the choice of men for parts and education to become Ministers to make such publique provision for Ministers that men may by that obtaine more honour more maintenance by it then by any other publique profession for my part I cannot prescribe rules to the wisdome of a State if Christ be an absolute King his Lawes must be obeyed that place of honour in Timothy mentioned to be given to them that labour in the word is to be understood of maintenance as appeareth by the argument of the place thou shalt not muzzell the mouth of the Oxe that treadeth out the corne Such private persons as did receive the Gospel in primitive times must make them that teach them partakers of all their goods Gal. 6 6● all good things such Nations as have received Christ have made large and honourable provision for the propogation of the Gospel besides that of Tythes alwayes accounting that too little God in the old Law provided publique maintenance for his Priests Cityes and Suburbs and Sacrifices and Oblations besides the Tythes and hath commanded maintenance to be given to the Ministers of the Gospel under the name of honour honour is a publique reward and can have no publique being without honourable maintenance the Gospel is sent to Nations and Nations must receive it and honour the bringers of it in a nationall way as for that distinction of civill and religions honour that is a phansie only to elude the authority of this Text it is true there is civill and morall honour but that is nothing but publique and private honour the King and State must give publique and civill honour or none at all so that Kings and States cannot receive the Gospel unlesse they honour the messengers of Christ according to the command of Christ not as beggers and private men give honour with cap and knee but with honourable maintenance and command that honour be given them from private Subjects That honour is due to the worthy is the Law of nature who are worthy amongst Christians the Holy Ghost doth declare they that labour in the word and doctrine but note that those which have this honour must be so imployed about the worke that the honour may redound to Christ they must not seeke themselves in it But see were the Scriptures searched into were they interpreted was the knowledge of God advanced in the the Land if that maintainance that was bestowed on Bishops and spent rather in the port of a Gentleman or Nobleman had been imployed on Schooles of Divinity wee need not be beholding to Jesuits for Comments on the Scriptures who among many good things whereby they sweeten their mischiefe take all occasions to supplant the truth But did those Bishops advance learning and study of Scriptures I know I shall be cryed downe they did and outfaced that learning did flourish to the highest degree that diligence can bring it And therefore now no more care to be taken for learning seeing no better successe of it but havocke may justly be made of all the provision that our Ancestors have made to encourage Ministers to follow their bookes this is the common cry of the multitude yee may see what good learning did in the Bishops time wee must never looke for better from it therefore downe with it yet this I say that if the value of but one Bishopricke were bestowed on seaven honest and able Divines that might maintaine a Schoole of Divinity and the Scriptures interpreted by them according to the best improvement of humane skill such satisfaction would be given that the mouthes of those that fill the world with new fancies would be stopped the hard places of Scripture made plaine unity and piety much advanced which no one mans skill will ever be able to bring to passe that would make more for the safety of the Kingdome then all the forces and power of the sword But let it further be examined whether ever Ministers of the Gospel were received by the State so as they were sent from Christ whether opportunity were given them of free meeting and communicating their doctrines one ta another and that the Doctrine that was agreed on were obedientially received by the State So Christ sent out his Disciples to teach the Commands of Christ which Commission must last to the end of the world giving them this badge that they should love one another sending them out with his owne authority Luk. 10.16 were any Ministers received into this State as Commissioners to preach the Gospel ought have any sort of Ministers beene received as Ambassadors from a King to his owne Subjects were not those Bishops that were honoured by this State first sized to the Princes humour and good experience had of their servile condition then sent out to stop the mouthes of all that were not fitted to the same last not