Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	bind_v	child_n	parent_n	3,455	5	9.2562	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52048	The power of the civil magistrate in matters of religion vindicated the extent of his power determined in a sermon preached before the first Parliament on a monthly fast day / by ... Mr. Stephen Marshall ... / published by G. Firmin ... with notes upon the sermon.	Marshall, Stephen, 1594?-1655.; Firmin, Giles, 1614-1697.	1657 (1657)	Wing M769; ESTC R31209	38,128	52

bound to provide that men live honestly in matters of the second table to make lawes about it and see to the execution of them why then must he not provide for Godlinesse under the first table the Holy Ghost hath joyned them both together in the Text Caution I mean not when Magistrates are Godly then they must begin to doe this as if it were not their duty or they had not power before Dommum non sundatur in gratia but he is not qualified to Cause this before The married man converted is bound to endeavour the Conversion of his wife and children he will now seek it being converted he is qualified for it but it was his duty to seek the spiritual good of his wife and children before So here In the Doctrine are three parts of the Magistrates duty First Publike peace 2. That the people live in honesty 3. Godly The two first there are none have doubted of but the third is the question of our times To make way to it I shall lay down this Conclusion as the Foundation of what shall follow That Civil Magistracy is a Divine Institution therefore First God hath appointed some to rule and some to obey Secondly He hath given them rules about their Laws that they be conformable to his mind Thirdly In the Execution of them the Magistrate is Gods Vice-gerent Fourthly He is accountable to God for his Office This Foundation being layed Two Questions will here arise 1. Q. Whither the Lord hath Committed to these Magistrates the Care of Religion 2. Q. If so what he hath committed to them in this behalfe To the first I answer affirmatively and thus I prove it First out of my Text he must take Care that is people live in all Godliness To whom the End is committed to him the Media are Committed none can deny this If godliness the End then all the means to this end he must take care for Secondly From all the examples in the Old Testament Why Magistrates under the Old Testament should be types more of Christ in matters of Religion belonging to the first Table then in matters of justice belonging to the second Table I know not Non distinguendum est ubi Scriptura non distinguit What ever colour they turn for the Kings of Israel David c. who in some things were types of Christ yet this cannot be said of the Heathen Kings Cyrus Artaxerxes for whose care in this matter the Church blessed God Ezra 7.27 Though we infer not that Magistrates under the New Testament are bound to doe in every particular as they did yet as they did set up the worship of God and all means tending to godliness under the Old Testament so must ours now set up the worship of God and the means tending to godliness under the New Testament Thirdly I prove it from Gospel-promises under the Old Testament of Magistrates what they should be under the New Testament Isa. 49.23 And Kings shall be thy nursing fathers c. so Isa. 60.10 And their Kings shall minister unto thee Now if God promise that Magistrates shall be such nursing fathers then they ought to endeavour to be such To which may be added the exhortation to Kings Psalm 2. and Psalm 24. As Kings they must open the gates to Christ Also the threats against such as will not serve the Church Isaiah 60.12 For the Nation and Kingdome that will not serve thee shall perish yea those Nations shall be utterly wasted Fourthly Because Jesus Christ as Mediator hath the Kingdom and the power He is head and ruler over all for the Churches good Eph. 1.22 Therefore all being under him must be subservient to him and his ends Prov. 8.15 16. By me Kings reign c. which is meant of Christ v. 23. I was set up from everlasting The Hebrew word is the same with Psalm 2.6 I have set anointed my King Vnctus regno inauguratus sum Princeps constitutus sum Fifthly From the fourth Commandement Thou nor thy son nor thy daughter c. nor the stranger Every one that hath others under him must see that they keep the Sabbath And therefore the Magistrate as did Nehemiah if the time for the worship belongs to the Magistrate to take care of then likewise he must take care for the worship it self Sixthly If the flourishing of Religion be the safety of the Commonwealth as may be abundantly proved from Scripture experience then Magistrates must take care of matters of Religion The Heathens care about their Religion will prove this and the Scriptures show how Idolatry hath broken all Empires If all other professions Physitians Lawyers c. must come under the Magistrates power and care because of the interest of the Commonwealth then much more matters of Religion because miscarriages in those reach but some particulars but miscarriages in matters of Religion reach all and are of a more dangerous consequence Seventhly If Magistrates must not meddle in matters of Religion then the Ordinances Acts made by Parliaments about the Sabbath for propagation of the Gospel with Acts and Committees for like businesses your Fasts Thanksgivings are all unjustifiable proceedings if not horrid usurpations yea the professed desire of this present Parliament held forth to all the world in the late Declaratioin of July 12. 1653. is a vain and empty thing to say no worse of it the words are these Page 6 That in all we may be fitted and used as instruments in the hand of God for more full and clear revealing of the Lord Jesus and for the right promulgation of his blessed Gospel and for the true interest of his Kingdome and advance thereof in the hearts of men by reall true goodness righteousness peace and joy in the holy Ghost Now if you were right you would doe as Theodosius you would Hoc agere The second Question What Care hath God Committed to the Magistrate in the matters of Religion This is a harder question two extreams we commonly find First Some give too much all must be ad nutum Magistratus Secondly Some give too little as if no Care at all did belong to the Magistrate but he must give Liberty to all Woful experience teacheth when Magistrates doe meddle with Religion they either meddle with what they should not or neglect what is enjoyned them by God But I will bring my discourse to two heads shewing First what the Magistrate must not do Secondly what he must do What the Magistrate must not doe First Magistrates must not doe what is good in their own eyes Your wisedome reason and will must not be the rule of your proceedings herein but the revealed will of Christ by which you are to be guided Deut. 17.18 when the King sitteth upon the throne of his Kingdome he shall write him a Copie of this Law in a book c. Nor may Magistrates prefer reasons of State as they are called before reasons of Religion held forth in Gods word

challenge no other Toleration then such works amongst which they are ranked Secondly These are called a Leprosie a Gangrene Thirdly These cause the way of truth to be blasphemed make religion a vain thing There is a heavy charge against the Church of Thyatira for tolerating of Jezabel Rev. 2. and it will not be a light one against the Magistrates if they shall tolerate c. Which way to punish these is not so easie a question as to simple Heresy But if men will spread them then the question is not so hard As if a Physitian should hold such druggs are fit for mens bodies which yet are poysonful the Magistrate would not punish him for this but if this Physitian will administer and use those druggs in his practise then the Magistrate may non-licentiate him So here If Magistrates would conscienciously and really discountenance such men it would go far both for preventing and suppressing them for commonly they take up such Opinions to serve their own bellies ambition to serve men and factions and if they were made infamous they would as fast lay down Objection But will not this expose Gods people to persecution there are so few Magistrates good and if their Consciences be misinformed what then Answer First This objection was full as strong in the old Testament yet then it was their duty none question Secondly It holds as much against the Authority of Parents in educating of their children or Masters their servants because many may be supposed and are wicked yet it is still a duty incumbent on them and praise-worthy in them the Godly Thirdly The Inconvenience under Jeroboam c. was foreseen by the Lord before he made his Laws yet it did not hinder him from giving them nor the godly Kings of Judah from walking by them Fourthly The Magistrates Conscience is not the rule for him to go by but let the Magistrate looke to have his Conscience rightly informed from the word of God which is his rule then his ●aw to c●●se men to wal● Orderly cannot be called Persecution Thus far Mr. Marshal● for the Application of his point he gave it not to me nor did I desire it These Heads of his Sermon being but short yet clear enough to an Intelligent head I shall desire to add some Notes upon these Heads tending to clear them and I trust not unprofitable to the Reader WHither the Civil Magistrates Power reacheth to matters of Religion is not a question first started in these troublesome times Vtenbogardus and his followers from Deut. 17.18 and other Scriptures which he thinks make to his purpose together with the examples of Moses Joshua c. thinks the Civil Magistrate is so much concerned in matters of Religion that he affirmeth the Care of Religion is chi●fly and in the highest degree committed to him immediately from God but not to the Ministers immediately but in the name and under the Magistrate so that the Magistrate doth teach the people by the Ministers of the Church and the Ministers doe their acts à sub Magistra●y It was supposed that the putting in of those words into the Title of our Kings next and immediately under Christ supreame Head and Governour did lean this way and gave offence to the Orthodox abroad Calvin Calls them inconsiderate men who did it and s●ith they were blasphemous when they Called him the supream Head of the Church under Christ hoc semper me graviter vulneravit saith he But Dr. Reynolds and Nowell took off that offence afterward The Papists on the other side that they may hold up the Authority of their Pope and keep the Magistracy from medling with their Clergy together with some Hereticks who would have liberty to hold and vent their wicked Conceptions these have shut the Magistrates quite out they must have nothing to doe in the matters of religion onely the Papists will give them so much honour as to be the Executioners of the decrees of their Church The Orthodox look on both these as unsound proving and that with strength enough that the Ministers of the Church receive their power immediately from Christ not from the Magistrate yet withall they strongly prove both against Papists and Hereticks that he is not excluded from having power about matters of Religion Our Author hath given seven Reasons to prove the latter and I doubt not but they will appeare to be reasons to rational men Some scruple there may be about the fourth which was the cause why he would not Print his Sermon as I have hinted in my Epistle to the Reader But yet to clear our Author this I will say for him he did not intend to side with Mr. Coleman and Mr. Hussey in their judgement about the Civil Magistrate v●z that Jesus Christ as Mediator hath substituted and given Commission to the Christian Magistrate to govern the Church in subordination to him or that he is a Governour in the Church Vice Christi These Mr. Gallespy oppose I never heard him publikely nor privately own any such thing that text in Ephes. 1.22 which he quotes lead him with other texts to what he hath said That text he handled largely in the Countrey upon the Lecture daies and while I viewed over some Notes I took from him I saw enough to Convince me he was far from their judgement I will give the Reader a taste For his Analisis There is a double Dominion Christ hath by sitting at the right hand of his Father ver. 20. 1. A Dominion over all Creatures 2. Over his Church The first is laid down in three expressions 1. He hath lifted him up above all c. 2. Put all under his feet 3. Gave him to be Head over all The second is laid down in two expressions First That he hath a headship over this as his body a political Head he is to all but they are not his body as his Church to which he is q. d. a natural Head Secondly It is his fulnesse Again These two Dominions are laid down under a double Consideration First What they are simply in themselves Secondly What they are in relation one to another What is it to the Church that Christ is head of the world and What to the World that he is head over the Church what are they better or worse He hath given him to be head over all things To the Church The same relation then that there is between Medium and Finis the Church hath not onely more of his heart and love but All subservient to his Church were it not for his Church he would not foule his fingers with the world Then drew up a generall Doctrine Doctrine Christ having fini●hed the work of our Redemption hath now committed to him the Dominion and Lordship over all Creatures One distinction I must premise A double title Christ hath to this Lordship First Natural as the second person of the Trinity this is his essential right and not meant here Secondly