Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	parent_n	see_v	3,977	5	4.5623	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07819	A sermon preached before the Kings most excellent Majestie, in the cathedrall church of Durham Upon Sunday, being the fifth day of May. 1639. By the Right Reverend Father in God, Thomas Lord Bishop of Duresme. Published by his Majesties speciall command.	Morton, Thomas, 1564-1659.	1639 (1639)	STC 18196; ESTC S112915	18,792	48

Ignorance is that they discerne not this their inconsequence viz. The Canon exacteth subjection to Governours that are no Terrour to good Workers Ergo To those that are a Terrour to good Workers they owe no Subjection Just as if in Chatechizing Children in their duty to their Parents they should instruct them saying Divine Scripture commandeth you to reverence your Parents who bring you up in the feare of the Lord Ergo if your Parents shall vexe you in your good Doings you must not yeeld any Reverence unto them Thirdly they will not see that there is a temporall Good redounding unto Subjects even under most tyrannous Governours I say againe They will not see it who name Calvin as standing for them but onely name him alleaging no place Now will any doubt but that when they argued from this Text they did consult with Calvin upon it then whom upon this place they could not have a greater Adversarie He saith indeed that the Text requireth Subiection to Governours for the Good-sake that Government bringeth but doth hee contrarily conclude a no subjection if they shall peradventure degenerate and turne Tyrants His words are Et ●amsi non rarò degenerant qui Principatum tenent nihilominùs deferenda est eis Obedien●ia que principibus debetur That is Although they should degenerate from the office of good Magistrates yet is the Obedience due unto Princes to be performed to them But our Conspirators acknowledge no Good in the Government of any Tyrant notwithstanding that Calvin instructeth his Reader in this point also Quanquàm nè sic quidem abutuntur potestate suâ Principes bonos innocentésque vexando ut non aliquandò ex parte speciem aliquam justae dominationis retineant Nulla ergo Tyrannis esse potest quae non aliquâ ex parte subsidio sit ad tuendam hominum Societatem This his judgement is worth the translating Neverthelesse saith he Princes in vexing good and innocent Subjects doe not so farre abuse their authority but that they preserve some part of just Government Therefore there can be no Tyranny which may not in some degree be an Helpe and Aid to the Common-weale So Peter Martyr commenting upon the same Text hath these words Nisi Tyranni saevissimi aliquam habeant rationem juris potentiam illam suam retinere non possent And it is very true for if Tyrants should not uphold the publike Justice and Peace in some degree they themselves could not subsist or support themselves He instanceth in Nero Cùm ipse Imperio suo opprimeret orbem terrarum tamen jus dicebatur nec vis legum funditus eversa erat è rebus humanis The difference therefore in this Case between the Incendiaries and Calvin is no more nor lesse then this They say that the Argument of the Apostle Extrudeth it is their own word Subjection to Tyrannous Governours But Hee denyeth this And they reject the said Governours as if they were void of all publike Justice But He saith there was never any such Tyranny heard of A fourth Crotchet they have namely that If we be Subject to Tyrants then must we confesse that Tyrannie is the Ordinance of God So they collect for want of Spectacles for so may we call a Distinction Ordinatio Commissionis Permissionis one and the same man having Both. N●r● a King by Gods Ordinance of Commission the same Nero a Tyrant by Gods Permission yet Permission not Speculative onely but Ordinative which useth a Tyrant for to bee his Flagellum A whip for scourging the Wicked as Scripture teacheth and as God himselfe avoucheth of himselfe by his Prophet saying I gave them a King in my wrath Take you for instance unjust Pilate of whom you have heard who albeit by Gods Permission an unjust Governour yet is acknowledged to be by Gods Commission and Ordinance a Governour as one having his power from Above And thus is the maine Fort and Bulwark of both the Romish and Seditious Conspirators utterly demolished touching Actuall Resistance even against Tyrants themselves how much more against the Nursing Father of our Church who is no way liable to so wicked an Imputation as will hereafter appeare The second kinde of Resistance is that which we called Habituall in a purpose of Resisting of which now This I note because of another notorious Principle held by both our Conspirators For the Romish They allow their Professours sometime to performe Subjection to Protestant Princes but it is under this Parenthesis of onely The Case thus standing and Untill there be force to Resist Which Lesson the Conspirators may seeme to have learned who whilest they wanted force stood upon good termes of peace and Subjection but no sooner were they furnished with Armes but they began to threat which is as wilde and vile a piece of Learning as the former and commeth now to bee Confuted both by Text and Context The Text saith Omnis Anima Let every Soule be subject the Reason why the Denomination of the whole man is given Animae to the Soule as Aquinas glosseth is Because Subjection should be ex animo Secondly It is called the Ordinance of God who is the searcher of the Heart because he saith concerning Obedience to himselfe Give me thy Heart And that he will have as due Subjection to cruell Governours as Obedience of Servants to their froward Masters none will make question But concerning the du●y of Servants towards their Masters Saint Peter enjoyneth them to bee Obedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their froward and perverse Masters And S. Paul That they serve not onely the eye of the Master but in singlenesse of heart as unto Christ For otherwise it is but brutish like to the service of Horse and Mule whose mouth must be holden with bit and bridle Lastly the Context acknowledgeth concerning Subjects It is necessary you bee subject not for Feare onely namely of the Temporall sword but for Conscience sake also that is for feare of Gods vengeance which this Canon denounceth against obstinate Resistants as is now to be unfolded in the last Part of this Canon V. Part. They that resist shall receive to themselves DAMNATION THe Transgression being so hainous the Judgement must needs bee grievous and so indeed it is thrice-dreadfull Once as being Intolerable signified in the word Damnation wherein are comprised the two Extremities of Punishment one of Paine which in Scripture is shadowed under the Metaphor of Fire the other the Extremity of Continuance for Time expressed in the Epithe● Everlasting Next is the Unavoidablenesse thereof as it is in the Canon shall Receive Damnation To wit Although such Resistants shall escape the Edge of mortall Powers yet if Giant-like they will needs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resist God he will at length be too hard for them They shall in●allibly Receive Damnation Lastly the Judgement will be most just to make them inexcusable for so saith the Canon They shall receive