Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	call_v	law_n	moral_a	1,184	5	9.0839	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44244	Against disloyalty fower sermons preach'd in the times of the late troubles / by Barten Holyday., D.D., Arch=deacon of Oxford, and chaplain to His late Majesty, Charles the First, of blessed memory.	Holyday, Barten, 1593-1661.	1661 (1661)	Wing H2530; ESTC R43257	56,607	145

call a King Defender of the faith if the meanes be withdrawen wherewith he should defend it A son owes helpe honour to his father is a subject lesse indebted to his King Hath not God himselfe included the duty of Love vnto them both vnder the same commandment vnder the same morall therefore vnder the same perpetuall Law Or is there any whose vnderstandanding is so vnnaturall to deny this truth If not why should there be any whose affections should be so vnnaturall as not to obey it Or shall we in an overplus-Charity mistake our selves into a perswasion that this duty has not only been Included but hitherto also hidden in the obedience to a Father To disadvantage a King then either in Estate or Honour is it not plainly unnaturall But shall any yet exceed that sonne of Noah who though he reveal'd yet never feign'd an infirmity of his Father Has any disloyally dared to feigne that Religion wavers they fouly mistake as commonly they doe that are more cuning in other mens lives then in their owne T is not Religion wavers but their Loyalty Has any feard that the purity of the Gospell is in hazard It is indeed when a professor of it shall staine his profession of it wich disobedience Can such blasphemie against Kings for so the Apostle calls it 2 Pet 2.10 be call'd obedience or rather a Tyranny over Kings Or shall we say the Heart 's a good subject when the Tongue 's a Rebell Obedience was anciently figur'd out by the Eare and so by the Greeks was instructively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a submissive attention and this the Laytie especially from their science of Heraldry may remember to bee aptly implyed in the Helmet of a Squire which is fide-long as with the eare ready for his Commander whose armes he carried Nor is it only attention but also very considerate nature having taught that the scales of the eares are to be rectifyed by an even judgement But now obedience seems to have fallen from the eare to the tongue a member that does not more easily move then offend Yet does it proclaime that as every Traitor is a foole so a Traitor in words is a mad-man tommiting what is criminall and Revealing it The Tongue especially when it is brought as an offering to the Lord should be season'd according to the Leviticall command Lev. 2.3 In all thy offrings thou shalt offer Salt but many bring either none or too much nay that which was never commanded onely salt which is very fretting Besides they turne the softnesse of the tongue into the hardnesse of the teeth and may perswade us that the Philosophers speak without a figure when they tell us that a man has some dog-teeth in his head And as of the teeth some affirme by way of difference from other bones of the body that in the severall ages of mans life they grow wee may conclude it to be true especially of the dog-teeth But shall any one think this to be obedience and not account themselves free till they are factious If a Subject be a Sonne then ought he to be a staffe unto his Father wherewith not to strike but to sustaine him But some would deale with Princes as Adonibezec once did they would cut off their thumbs and great toes the principall strength of the hands and feet that so they might neither with comelinesse direct others nor with sufficiency sustaine Themselves But if these men would admit reason it might in point of Conscience bee demanded by what authority a private person can extend a personall correction beyond the persons and bounds of his owne perambulation And next may it not be asked or rather indeed may it be asked at all whose parishioner a King is with safety and Truth it may be answered that the charge of such instruction belongs not to these men who thus usurpe the performance of it Royalty is still in its own Peculiar The taske of private persons towards Kings is properly if not by speciall appointment not instruction but prayer Before hand then to censure the heart of a King which is in the hand of God and so unsearchable is by presumption to make themselves like the Divell whiles by pretended foreknowledge they would make themselves like God Are we thus bold with private mens purposes or would we have others so bold with ours How dare then any that are Subjects sit thus as judges over Princes Even Elihu's conscience could question Job 34.18 Is it fit to say to a King thou art wicked and to Princes yee are ungodly Indeed is not this to pull the Diadem from the Head and weare it upon some subject part of the body This was once done by the great Pompey but this which he accounted glory was by others accounted treason Might not such remember the terrour of a King in the Majesty of the Lyon which of all creatures has the sharpest teeth and the firmest nay and the firmest heart too more especially might not some remember the Lion rampant by which some Majesty is especially express'd in which posture that victorious creature is said to possesse his vigour being erect with mouth open and clawes extended as ready to teare the prey presenting thus not only terrour but conquest They might remember that not only the Lion rampant but rampant guardant not only courage but also watchfulnesse not only these but also the horne the strength of the Unicorne are the supporters and guardians of such united Majestie But belike these men venture to deale with their Soveraigne as grosse sinners deal with God whose mercy indeed is over all his works and shall their works be therefore the worse and deserve no mercy shall they strive to be as transcendent in their sin as he is in his forgivenesse surely they cannot but remember that though the rose a royall flower be of dainty touch yet if touch'd rudely it is deepely felt but with more speed then ease The Thistle too a royall flower though it has its downy top yet it wants not its defensive prickles and God grant that this our royall Carduus may be for ever Benedictus And would they would take notice of the vertues of this blessed Thistle which is so soveraigne a medicine against the giddinesse of the braine 't is this will settle it and make it as quiet as if it were mortified This it is that makes a good memory so that if a man forgets his duty this will prevent and supply the study or a statute-book This is it that restores hearing If the eare be grown dull to heare its duty this will save the art and whisper of a cane of trunke This is excellent against a Canker Malice it selfe cannot resist the power of its charity If the body be swollen with the treason of poyson this shall abate it to safety nay had one swallow'd an adder unlesse we shall discredit the Physician this shall dispossesse him and without the authority of

an Exorcisme They might remember the power the vigour of Majesty in the Eagle which casts his bill but renewes his age And if they be at last struck into a wise feare of Majesty let them be likewise struck into as just a shame with goodnesse which so unworthily is abus'd Shall a royall vigilance endeavouring on all occasions so prudently to moderate mens affections be made a reason of any mans unreasonable jealousy 'T is an unnaturall paradoxe in the doctrine of causes that evill should proceed from goodnesse that the gracious actions of a Prince should beget ungracious constructions 'T is an essay to treason to talke inquisitively of Royall affaires much more to talke ill and is it not a cowardly injustice to speak ill behind one's back nay and of him that does us good But is it not the very malignity of Treason to lay the calamity of a people upon a Prince as if all the diseases of the body begunne in the Head Marcus Antoninus was of the Roman Emperours the best His Times if we measure them by Warres Earthquakes Inundations Plagues Dearths the worst there being in his time almost nothing wanting either to be expressed or conceiv'd it is the testimony of Aurelius Victor quo summis angoribus atteri mortales solent with whose extreme vexations Mankind uses to be worne-out But what is the judgement of that Historian upon those evills Does he contrive them into an argument against Caesar No but to the shame of too many Christians he tells us that but for the Emperour the Empire had sunke And surely to his own honour whiles to the Princes he saies of him that he was Aerumnis publicis quasi defensor objectus so that he makes him the Sheild of his people or as an atonement between his people and the divine judgement Shall a Heathen thus plead like a Sonne by the vertue of Nature and shall Christians become ungracious whiles unnaturall Even the Stagirite could say Hee that doubts whether or no he should Honour his Parents wants not reason but punishment And as Nature teaches us this honour to be due so God teaches the waight of this honour the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a weighty glory And it is but sutable to the weight of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of by Saint Paul 2 Cor-4 17 the reward of such duty Aptly then does Saint Peter Epist 2.2.10 call Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignities or glories and evill speeches against them Blasphemies The Apostles words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence then is due in Gesture in Speech in Obedience in sustentation The Rabbines subtilly distinguish between our duty to God and to our Parents upon occasion of that in the Proverbs chap. 3. v. 4. Honour the Lord with thy Substance The Lord say they is to be honourd they mean with an offering if thou have something but thy parents say they though thou hast nothing for then thou must begge for them How unnaturall then were the Times of Henry the Third wherein that wise yet unhappie Prince was compelled to dissolve his Royall Family and as Paris a Monke of those days says Cum Abbatibus Prioribus satis humiliter hospitia quaesivit prandia And unhappy Prince but more unhappy Subjects shall we call them so that made him so Even Seneca though a Heathen could proclaime it the happinesse of Children to be able by good turnes to overcome their Parents Felices qui vicerint felices qui vincentur saies hee And does not the Storke as Saint Ambrose saies cover his Parents with his feathers when age has devested them of their own as if he would raise them to a new flight And does he not bring them food to their nest nay to their mouth Where then shall appeare such unnaturall Sonnes such unnaturall Subjects that dare cast an evill eye upon their Father Their superlative Father Such a Sonne saies S. Jerom deserves blindnesse it may be added in another sense He is blind before he does so that does so To sirike one's Father was death by the Law Exod. 21.15 To Curse one's Father was death by the Law Levit. 20.9 To be disobedient and stubborne to one's Father was death by the Law Deutr. 21.18 21. To set light by one's Father was punish'd with a heavy Curse and all the people were to crie Amen Deutr. 27.16 That was the Truth and the Burthen of the Curse Heavy by the Generality of it Just by the Command The Law then for the Sonne and Subject being the same the duty for both being the same the curse for both being the same where is Love where is Feare where is Wisdome where is Grace where is Nature Are they not all fled from a rebellious breast Are they not fled as farre as the Rebell might doe if he consider'd his guilt Or is Sedition yet so confident as to increase its confidence and thinks to disguise it with a Helmet on the head of it The Church tells us of the noble Armie of Martyrs which praise God but that Army was Martyrd and that Army never took up Armes Indeed had zeale anciently armed it selfe against Soveraignty we had never heard of a Calendar of Saints But what at this day would this new zeale reforme would it chastise the Creed and condemne to Hell the Doctrine of our Saviour's Descent into it Let them take heed least they follow him thither but without a triumph yet if to descend thither be but to be buried then have they bestow'd a faire Monument on their own fore-fathers professing them to have descended into Hell and that it is their own hope if justice alter not the case to goe thither after them But why is this anger against the Creed Is it because in our Saviours death all was finished and therefore after his death no need of a triumph Admit all to a Redemption was perform'd was therefore a triumph over hell unnecessary In his death all was finished yet after his death a resurrection also was not unnecessary an Ascension also was not unnecessary and how is then a triumph over hell unnecessary The Enimy is slaine in the field yet a triumph is not unnecessary but just and wise The ancient fathers neerest the Apostolicall times left us this doctrine as agreeable to Scripture and shall we believe the children of these times rather then the Fathers of those times Or because hell sometimes signifies the grave therefore heere T is a loose Logique that would have such a conclusion But what else at this day would new zeale reforme Would some as unwillingly bend the knee at the sweet name of Jesus as at the sacred name of the Lord 's Annointed their annointed Soveraigne The Name is the Remembrance of Adoration not the Object a Name for the remembrance of his humiliation for us for whom he did not abhorre the Virgins wombe and for his humiliation even to the death of the crosse this name was advanc'd