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	superior_n	wife_n	1,190	5	9.4257	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

them by scholasticall discipline Unto the Schoole-masters and Teachers instructions and discipline the same vices are contrary which are unto Parents 3. The duties of Magistrates may be brought and reduced to these heads Foure duties of Magistrates Deut. 1.16 17.9 1. To command the observing and keeping of the Decalogue to wit that their subjects live according to both Tables of the Decalogue that is according to the whole Decalogue as concerning externall discipline 2. To execute the Decalogue or the commandements of the Decalogue that is to maintaine the obedience thereof by defending them who observe it and by punishing them that transgresse against discipline either in goods or in name or in body or in life 3. To enact some positive Laws for maintenance of Civill order What positive Laws are which otherwise would not stand Now Positive Laws are a determining and defining of such circumstances as are necessary for maintenance of order and decency in the Common-wealth and serve for the keeping or obedience of the Decalogue 4. To put also these their owne Laws in execution Unto the Magistrates duty two extremes are opposed Two opposite extremes to those former duties Slacknesse or remissnesse What slackness is Slacknesse or slothfulnesse which is either not to require of his subjects the discipline of the whole Decalogue or not to ordaine those things which are required to the preservation and order of civill society or not to defend the innocent against injury or not to restraine or to punish lightly such as offend against the discipline of the Decalogue or against the positive Laws Tyranny What tyranny is Tyranny which is either to command his subjects things that are unjust or to punish that which is no sin and them who sinne not or to punish more grievously then the degree of the fault doth deserve Duties of Lords and Masters Ephes 6.9 Sirac 33.23 The duties of Masters and Lords are 1. To command such things unto their family as are just and possible to prescribe just and lawfull labours not unlawfull not unpossible not too burdensome and unnecessary 2. To afford them nourishment and to give them their wages for their labours 3. To governe them by domesticall discipline The fodder the whip and the burden belong unto the Asse and meat correction and worke unto the servant Opposite vices to the three former duties The sins and faults of Lords and Masters are 1. To permit in their family idle slothfulnesse and licenciousnesse 2. To command unjust things and to lay on too grievous burdens 3. To defraud their servants of their meat and wages 4. To grieve and exasperate their family though too much rigour and severity The duty of Elders 5. The duties of Elders and such as are superior in wisdome and authority is to governe and further others by the example of their life by their counsels and admonitions These transgresse against their duty and calling Their defects 1. Through folly or corrupt counsels 2. Through lightnesse of manners and by their evill example 3. By neglect of the younger sort or other inferiors whom they see to offend and might by their counsell and authority correct and amend but doe not The vertues proper to inferiours 5. Parts of the duty of inferiours towards superiours THe proper duties of inferiours are expressed by the name of Honour For Honour signifieth and comprehendeth Reverence 1. The Reverence of the inferiours towards the superiours which is 1. An acknowledgement of Gods will who will have such an order to be in the calling and degree of superiours and doth ordaine the same and adorne and furnish it with gifts necessary 2. An approbation of this order and these gifts of God For if we doe not know and acknowledge this order to be good we will not honour it 3. A subjection and submission unto this order even for the will and pleasure of God 4. An outward declaration of this their judgement and minde in words and deeds and in ceremonies and gestures which differ according to places But reverence is also in the minde and doth not consist only in outward gestures And subjection here comprehendeth such obedience as is not constrained but ready and willing 2. Love Secondly Honour signifieth a Love which we must beare unto them in respect of their calling and office and this cannot be severed from reverence For whom we love not them we cannot reverence 3. Obedience Thirdly Honour signifieth obedience in all things lawfull and possible which the superiours according to their office and calling command and this obedience must be voluntary even as children rejoyce to doe those things which are gratefull and most acceptable unto their Parents 4. Thankfulness Fourthly It signifieth thankefulnesse towards superiours which requireth that every one according to his calling and ability and as occasion serveth aide and further them 5. Lenity and tolerance in their small defects Fiftly It signifieth lenity and equability towards superiours which is to beare with those vices of Parents and superiours which may be borne-with and tolerated without any reproach unto Gods name or which are not flat repugnant unto his Law Hereby is easily gathered what duties are injoyned to inferiours and what things agreeable to their duties and callings they owe to every sort and order of superiours The inferiors sinne and transgresse against that honour which they owe unto their superiours either not accounting of them as being in that place where God hath placed them or yeelding more unto them then may agree unto men or hating them especially for executing their office and duties or loving them more then God or denying obedience to their just and lawfull commandements or obeying them in shew or when they command things unjust and impious or harming them with injuries or not ayding them in what things and by what meanes they may or gratifying them flatteringly and unrighteously or exagitating their infirmities or by flattery commending their errours and vices or not advising them according to their place with due reverence of enormous and pernicious faults committed by them The vertues common to both superiours and inferiours THe common duties unto all or those vertues which are here prescribed unto all degrees both of superiours and inferiours and the contrary vices whereof are condemned are That generall justice which is obedience 1. General justice according to all Laws that appertaine unto all in respect of every ones vocation and calling That this is here commanded is manifest because the superiours must require this of their inferiours and incite them by their example to obey and inferiours are commanded to obey all just ordinances and commandements Unto this generall justice are opposed The contrary vices 1. All neglects of such duty as just Laws require of every one either of superiours or inferiours 2. All stubbornesse disobedience and sedition 3. Making shew and semblance of observing our duty and

breach of civill honesty which how highly it was respected by the ancient Romans and how heedfully regarded in their Laws witnesse Plutarch who in the life of King Numa thus writeth Women remained widowes ten months after the decease of their husbands or else she that would marry within that time was bound by Numa's order to sacrifice a Cow great with calfe For when a just and lawfull time of marriage is not observed then is that thing a cause of many evils and troubles in Civill and Ecclesiasticall affaires But notwithstanding whosoever hath once lawfully and in the Lord contracted matrimony it is never permitted or lawfull for them to dissolve or loose the bond of matrimony once contracted except it be for adultery 5. What are the duties of married persons Duties common to both parties THE common and mutuall duties of married persons are 1. Mutuall Love 2. Spousall faith and truth as each to love the other onely continually and constantly 3. Community of goods and a sympathy and fellow-feeling in evils and calamities 4. The bringing forth and bringing up of children 5. Bearing with infirmities with a desire to cure them The proper duty of the husband is 1. To nourish his wife and children The husbands proper duties The wives 2. To governe them 3. To defend them The proper duty of the wife is 1. To be a helper unto her husband in maintaining and preserving their houshold substance 2. To obey and reverence her husband When these things are neglected they grievously trespasse against the lawfull use of marriage 6. What things are contrary to Matrimony UNto Matrimony the same vices are contrary which are repugnant to chastity 1. Fornications and adulteries whereby spousall loyalty and chastity is broken of one or both parties Likewise incests unlawfull copulation and abuses of marriage 2. Rash divorces which of ancient were common among the Romans and Jews and are usuall at this day among barbarous Nations divorces I say which are made not in case of adultery either parties forsaking the other But the person that is forsaken or is sollicited to admit a forsaking doth not cause the divorce but the other 3. Forbidding and reproving of marriage ON THE 41. SABBATH Quest 110. what doth God forbid in the eighth Commandement Answ Not only those thefts a 1 Cor. 6.10 and robberies b 1 Cor. 5.10 Esay 33.1 which the Magistrate punisheth but by the name of theft he comprehendeth whatsoever evill crafts fetches and devices whereby we seeke after other mens goods and endeavour by force or with some shew of right to convey them over unto our selves c Luke 3.14 1 Thes 4.6 of which sort are false weights false elns uneven measures d Prov. 11.1 16.11 Ezek. 45.9 10. Deut. 25.13 deceitfull merchandise counterfeit coine usury e Psal 15.6 Luke 6.35 or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all covetousnesse f 1 Cor. 6.10 and the manifold waste and abusing of Gods gifts g Proverbes 5.16 21.20 Quest 111. what are those things which God here commandeth Answ That to my power I help and further the commodities and profit of my neighbour and that I so deale with him as I would desire to be dealt with my selfe h Mat. 7.12 and that I doe my wone worke painfully and faithfully that I may thereby help others also who are distressed with any need or calamity i Ephes 4.28 The Explication BY this Commandement is enacted and decreed a distinction of possessions For the end of this Commandement is the preservation of goods or possessions which God giveth to every one for the maintenance of their life For if we may not steale then must every man possesse his owne God therefore forbiddeth all deceit evill crafts fetches and devices whereby our neighbours wealth is impaired diminished and his possessions confounded or his title or right in any thing wrongfully made litigious and called into question Contrariwise he commandeth all such vertues as make for the maintenance and furtherance of our neighbours estate Thou shalt not steale that is thou shalt not covet or attempt by guile to conveigh thy neighbours goods unto thee Therefore defend preserve increase them and give thy neighbour his owne Now Theft is onely named Why theft is here named as being the grossest kinde of defrauding that by it the rest of the like quality might be understood and that for the same as the scope or end other vices or sins of like nature and their antecedents and consequents might be prohibited and forbidden The vertues of this eighth Commandement together with their extremes or contrary vices Commutative justice Commutative justice which is a vertue in purchasing of goods not coveting after another mans goods and keeping an equality by number in bargaines and in the common trade of life in the purchasing and exchanging of things according to just Laws betweene the ware and the price the desert and the reward whether it be in purchase or buying or in exchange of things Of the Dominion and Division of things Justinian the Roman Emperour thus entreateth Some things are by the law of Nature common to all as the ayre running waters the sea and sea-shore Some are publick or common to all under the same Empire and Regiment as rivers havens and the use of the bankes of rivers Some are common to a whole City as theatres race-downes c. Some are no mans as religious things hallowed and consecrated but the most or greatest part of things in this world belong to some private and singular man and are by him divers wains purchased So that all things other ar● no mans or some mans Therefore those things are translated to another owner which are either no mans or are belonging to other men Those things that are no mans become theirs who get them and if thou seine upon that which is no mans thou shalt inju●●e●o man Those things tha● belong to an● her man are passed from him either by violence the owner being unwilling thereto or by grant according to the owners will and liking Those things are passed from the owners against his w●ll which are either by right of warre or by captivities taken away from an enemy Those things are passed away with the owners liking which are passed to another either by inheritance or by contract and bargaine By inheritance things are passed over to another either by testament or without any testament A contract o● bargaine is a consent and agreement betweene any of passing over any things or of the communicating or exchanging of them according to just and honest haws All contracts are comprehended under commutative justice Ten sorts of contracts Now there are ten sorts of Contracts 1. Buying and selling when a thing is passed from the buyer to the seller so th●● the buyer pay the seller a just equivalent price for it

not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the