Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	body_n	child_n	parent_n	1,514	5	8.7899	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44305	A survey of the insolent and infamous libel, entituled, Naphtali &c. Part I wherein several things falling in debate in these times are considered, and some doctrines in lex rex and the apolog. narration, called by this author martyrs, are brought to the touch-stone representing the dreadful aspect of Naphtali's principles upon the powers ordained by God, and detecting the horrid consequences in practice necessarily resulting from such principles, if owned and received by people.	Honyman, Andrew, 1619-1676.	1668 (1668)	Wing H2604; ESTC R7940	125,044	140

by themselves And may as they see fit resume what power he hath for he is but their Servant and Vassal as he saith What can Protestant Princes expect but destructive doctrine from this hand and pen that hath written up Page 178. John Marian the Jesuite lib. 1. de Rege for one of his approved Authors as he calls them a reprobate Author amongst all good men is the man and his book commending regicide by any means is infamous in all Christendom however this man count of him as an approved Author and his spirit may be no lesse seen in that while he approves this man he hath set this mark on famous Bishop Andrews known in his time to be most adverse to Papists P. 423. Bishop Andrews saith he his name is a curse on the earth his writings prove him to be a popish Apostate What of his writings this man hath seen who can tell but all that the world hath seen of his writings prove him a great Antipopist and sound Protestant But to our purpose This civil Covenant 'twixt King and People is pleaded as that which is essential and fundamental to the constitution of all politick Societies and whereupon peoples both resisting the Prince and revenging themselves upon him is mainly grounded Yea Naph will have it to be a sufficient ground not only for the Proceres or Body of the people to proceed vindicatively against the King but in application to the Rebellion he intends to justifie for any private persons whatsoever if they be in probable capacity to do mischief without drawing mischief upon themselves and so out-stripes his master who gives not much to any private persons upon this account but to the States of the Land and inferior Magistrates with the Body of the people But as to the Covenant betwixt King and People both L. R. and Naph urge it as the ground for not only resisting but punishing Kings and all Magistrates when they account them Tyrants and will have a tacite virtual Covenant as valid for their ends as where it is express avowing it to be essentially fundamental in the constitution of all political Societies This brings to mind the folly of the man that would have all to be tyed in a Band that he had made aswell these who subscribed not as these who subscribed it But to be serious as to this matter we say 1. it is easily conceded that there is a mutual obligation betwixt Magistrates and Subjects to mutual duties which is indeed essential to the constitution of the politick Body but this obligation arises not from any tacite or express Covenant betwixt them but from the Ordinance and Will of God enjoining them these duties in such relations in that Society wherein they are combined 2. That obligation though it be mutual in the relations they are in yet it is not conditional there is a mutual obligation to mutual duties betwixt Parents and Children but it is not conditional nor is there such a Contract or Covenant that if Parents be undutiful Children should be loosed from their duty or upon the contrary but Children are bound to be subject to their Parents without any condition or p●ction on their part only in point of obedience active Gods will is to be preferred to theirs and nothing is to be done contrary to Gods Will for their pleasure otherwise the subjection is not conditional but absolute So also peoples obedience to Kings properly and truly so called is not conditional si meruerint nor is the duty of the King to them conditional si meruerint but each of them is absolutely bound to do duty in their own relations wherein they are one to another the obligation is absolute salva Deo obedientia Reverend Mr. Calvin speaks home to this purpose lib. 4. inst cap. 20. S. 29. preventing an objection against obeying wicked and tyrrannous Magistrates At mutuas inquies subditis suis vices debent praefecti Id jam confessus sum verum si ex eo statuis non nisi justis imperiis rependenda esse obsequia insulsus es rationator nam Viri Vxoribus Liberi Parentibus mutuis officiis astringuntur c. He sayes that albeit Parents discedant ab officio c. depart from their duty and exceedingly provoke their Children to wrath and Husbands use their Wives reproachfully whom they ought to entertain kindly yet improbis inofficiosis subjiciuntur Vxores Liberi And he adds there gravely that inferiors should not so much inquire into the duties of their superiors as every one should search what is their own duty and no think themselves disoblieged from their duty because the other bound to do duty to them is therein deficient this is Christian divinity indeed As the Magistrate is not to think the performance of his duty is dependent upon the condition of the Subjects doing their duty So neither are the Subjects of a lawful King to account themselves bound only conditionally to him if he do his duty 3. The fancy of a tacite virtual natural Covenant betwixt King and People as they use to call it equivalent to all ends that an explicite and express Covenant can have overthrows the distinction that all sound Protestant Divines and Polititians make betwixt a limited or pactional Prince and an absolute Prince or one who is integrae Majestatis who takes not his Kingdom upon conditions prescribed to him so as in case of failing he be subject to their censure or punishment Est alius principatus absolutus saith Rivet Ps 68. p. 420. Est etiam alius sub conditione pacti conventi temperatus to that same purpose Gerhard de Magistrat p. 935. wherein they agree with Calvin lib. 4 inst cap. 20. art 31. But now this man is bold to say There is no absolute King that such a King is contrary to the Word of God L. R. p. 107. and herein he deserting our Protestant Divines sides with Bellarm. recognit lib. de laicis where he saith Inter principem subditos est reciproca obligatio si non expressa tamen tacita ut Magistratus potest subditos ad obedientiam vi illius obligationis cogere ita subditi possunt à Magistratu deficere si capita illius foederis transgrediatur Whereupon and the like speeches Gerhard in the foresaid place speaking asserts Totam horum similium argumentorum structuram uno impetu dejicit Apostolus Omnis anima Rom. 13. c. and sayes that Barclay Cunerus Albericus Gentilis Arnisaeus solide refutarunt have refuted solidly the arguments of the Antimonarchists as they have done indeed But as to an absolute Prince albeit this Statist sayes he is contrary to the word of God it is most untrue For as our Laws which this man cares not to contradict allows our Kings to be absolute in express termes Jam. 1. Par. 18. an 1606. Act. 2. So the Scripture is not against an absolute Prince as our Laws and we understand him qui non sumit aut

for his own sin Divine justice finding deserving causes of punishment in every one that is punished either their personal accession to the sins of others which is their own sin or else some other sins for which he may in justice inflict the punishment upon them albeit the impulsive cause or occasion rather for punishing in such a manner or time c. be from the sins of others Every man shall bear his own burthen As no man goes to hell for the sin of another without his own deserving so no man is afflicted by God on earth but must say there are deserving causes of that in himself howbeit the lord may have other and higher designs in the affliction then punishment of sin It is also no less certain to us that if the Magistrate do not connive at sins of Subjects nor neglect to curb and punish them the sins of the people shall no way be imputed to him he not being thereunto accessory in any way nor shall he be punished for their sins which in his place and calling he is wrestling against and using his power against them Also it is alike certain that private persons shall not have the sins of Magistrates or of the body of the people imputed to them nor be punished for the same if so be they honestly indeavour to do all things against these sins which in their private calling they are bound to do If they keep themselves pure without any degree of acting these sins or any way of accession to them if they mourn and sigh for evils that are done if they be earnest in prayer that God may convert others from their evil way if they as they can have opportunity faithfully admonish and study to reclaim these who are out of the way and do such like Christian duties God will never enter in judgement with them for not doing violence to the Authorities that are above them or for not wakening up confusions in the Societies they live in to the destruction of many That God's people of old were punished upon occasion of sins of their Magistrates Jerem. 15.4 and the like places was because they were sharers in the guiltiness themselves not by not violent resisting which they were never exhorted to but by direct or indirect accession otherwayes Ephraim sayes Hosea ch 5 11. is oppressed and broken in judgement because he willingly walked after the commandment And Jerem. 5.31 when the corruption of Rulers is spoken of it is added My people love to have it so It was not the sin of the Rulers that involved the people in guiltiness or rendred them obnoxious unto judgement but their own accessions to the Rulers sin by consent or otherwise Let Mr. Calvin be read upon Jer. 15.4 he speaks most judiciously discoursing of the sins of Manasseh that brought on judgement Non solus Rex fuit author hujus saevitiae sed consensu populi veri Dei cultores tracti fuerunt ad necem hinc patet fuisse commune totius populi scelus sp●nte assensi sunt Regi And there he shows they continued in the same sins that broke forth in Manasseh his time and they were punished for their own sins albeit occasion is taken to remember that dreadful time of Manasseh when the wickedness began that was after continued in with obstinacy And that same excellent Divine writing on the second and third Verse of Jerem. 22. a place abused by Lex Rex and others to stir up the people to take the sword in their hand to relieve the oppressed and execute judgement against Magistrates speaks most judiciously Hoc maxime ad Regem Judices ac praefectos spectat nam scimus privatos homines non esse armatos ad defensionem bonorum And upon the end of the third Verse Haec proprie ad Judices spectant ejus doctrina non nisi ad Regem Judices publicos dirigitur neque enim pertinet ad vulgus ipsum aut privatos homines And he adds that the reason why that word execute judgement c. is uttered in the hearing of the people is not that the executing thereof belonged to them but that when they heard the house of David which was Sacrosancta cited before Gods Tribunal and threatned for omission of these things the Kings being quodammodo Legibus soluti as he speaks people might be moved to examine their own lives and to repent of their private injustices in their places And it is to be noted that the prophetical preachings reproving the not relieving the oppressed and not executing judgement and exhorting to these duties omitted uttered to the body of Rulers and People are to be understood as reproving what was amiss in every one in their respective callings and as injoining such duties as might be done by every one Salva justitia salvo ordine pro modulo vocationis people are warned against private oppressions Rulers against publick and every one in their station exhorted to deal righteously But to say that whenever the Prophets in their Sermons reproved positive oppression or commanded executing of righteousness they minded to condemn in the people the grand sin of non-resistance to the oppressing Magistrate or to cry out against it or to incite private persons or people to pull the Sword out of the Magistrates hand and relieve the oppressed and execute judgement on the oppressors even Magistrates as Lex Rex doth say P. 367. is not only a most fearful perverting of the holy Scripture to make it a cloak wherewith to cover seditious Practices but a Doctrine that tends directly to horrid confusion and utter subversion of humane Societies And verily let this Principle be once admitted that the sins of Rulers and Governors involves the people in sin and makes them obnoxious to judgement albeit they be not accessory thereunto directly nor indirectly only they tolerate what they cannot amend abiding within the bounds of their calling Neither can the consciences of people nor the State of the Common-wealth have any true peace or quietness For 1. once grant this then what a continual puzzle should tender-hearted Christians be in anent the actions of their Rulers and Magistrates and they behoved to meddle with and examine all their proceedings lest they should involve them in sin and judgement and to do so were indeed work enough and above to private Christians and they might be put into this fear to be guilty or involved in judgement for matters of Government not probably or morally possible for them to know What a ground of great disquietness should this be 2. Would not this be a perpetual Seminary of unavoidable sedition in the Common-wealth and of exposing the Magistrate to violence no less when he is acting justly then when unjustly Such is the ignorance and corruption of most of people who will never want this ready pretence If we suffer the Magistrates to do such a thing and not oppose them by force we shall with them be involved in sin and

and Parasits of Princes such flatterers of People to their own confusion and destruction should with their writings have such entertainment and countenance But yet it must be said that L. R. is far more tolerable then Naph for what he grants only to the body of the people or the inferior Rulers and Nobles with the people in acting against the King Napht. extends in favours of any party of meer private persons amongst the people against all Magistrates supreme and subordinate and affirms what the whole body with inferior Magistrates may do against a King deviating from his duty any small part of meer private persons if they have strength enough may by vertue of the Covenant do the same against all Magistrates supreme and subordinate not only as to resistance but as to revenge and punishing them A few notes shall be sufficient upon the former Doctrine and then the matter shall be at an end 1. Where a Covenant is made between a King and a People a King I say that is truly such a one it s granted that the Covenant on the Kings part binds him not only to God in relation to the people as the object of his duty but doth bind him to the people formally yet not so as if he be deficient in his duties they are enstated in a power above him to sit as his Judges or that they are loosed from all duty to him and free to do him violence If a Father swear to do his fatherly duty to his Child that makes not the Child his Superior to punish him if he fail when a Minister is admitted to teach a people he swears to them to be dutiful but they are not therefore made his Superiors to punish him if he fail It is a most false assertion that goes alongs that whole Book that a right is given by the covenant sworn to the inferiors and subjects in the politick Society to judge and punish their superiors in case of failing No man can lawfully be judged and punished whatever contract be by another then his lawful Judge that is above him in that Society whereof he is a part L R. Pag. 100.101 2. There is a very great difference between these who are in different political Societies when they break their Contracts or Covenants one with another and betwixt the head and body or members of one and that same civil Society God having allowed lawful Wars allows seeking of reparation or repelling of wrongs done by one Nation to another by force of the Sword when no rational means can bring the doers of the wrong to do right and there being no other remedy he himself the Lord of hosts and God of armies sits Judge and Moderator in that great business and in the use of War is appealed to as Judge there being no common Judge on earth to sit on the causes of these independent Nations But God having set and established in one particular and political Society or Nation his own Ordinance of Magistracy to which every soul must be subject and all subject to the Supreme he hath not put the punishing Sword in any hand but in the hand of the Magistrate his Sword-bearer Rom. 13. Nor hath allowed liberty to meer private persons to manage it against the supreme Magistrate no nor to inferior Magistrates as to him who in respect of the supreme Majesty are but private persons whatever they be toward their inferiors The Magistrates chiefly the Supreme are by their official power above the whole Nation and as absurd it is to say they are above the powers which God hath set over them as L R. p. 460. saith Thrasonically he hath proved unanswerably as to say that every Parish is above the Minister in an Ecclesiastical way though he have official power over them all or that every Lord in Scotland have their Tennents and Vassals above them a thing which the Nobles of Scotland had need to look to For certainly the Principles which lead to subject Kings to people lead clearly and by undoubted consequence to subject them to their Vassals and to all under them yea and all Masters to Servants and Parents to Children and to confound and invert the order of all humane Societies This truth we must cleave to that in one and that same civil Society where God hath appointed Rulers and ruled Subjects cannot without sacrilegious intrusion and contempt of God snatch the Sword out of the Magistrates hand to punish him with it though in some particulars he abuse it Neither can a War intended for this end by meer private persons be lawful against their head or heads nor can any forraign War be managed without a lawful Authority on the Part of the undertakers 3. It is a very false assertion That the people gave the Kingdom to David only conditionally if he did such and such duties to them and if not reserving power to dethrone him L. R. p. 97. God having set David upon his holy hill as his King and not only made him King by his Providence but express designment special command and word none on earth were left at liberty to undo what God would have done and appointed to be 4. It is very weakly reasoned L. R. p. 97. That because Gods people may humbly plead with himself upon the account of his own fidelity in promising or as this man sayes have action of Law and jus quoddam a bold enough expression against God to plead with him that therefore the Kings Covenant gives the people ground of civil action against him to coerce or punish him It had been better said that upon this ground they might humbly plead with him supplicat and reason with him as Gods Deputy bearing the impress of his Majesty and Soveraignty on earth But as God cannot otherwise be pleaded with upon account of his promise wherein he is bound not so much to us as to his own fidelity to evidence it reddit ille debita nulli debens and cannot be pleaded with by force or violence So his Deputies on earth on whom under himself he hath stamped inviolable Majesty whatever they be as Calvin writes in the place often cited are not to be pleaded with by strong hand and force howsoever in somethings they miscarry a thing not competent to the Majesty of God For he hath not in his Word given any commission to any of their Subjects to rise violently against them or use the punishing Sword upon them If this commission can be produced we have no more to say but Good is the Word of the Lord but till this be seen we shall cleave to Rom. 13. that makes the Magistrate the only Sword-bearer of God to avenge or punish however perhaps he hath his aberrations in using it If this man can shew a Superior on earth to use the Sword upon the Soveraign Magistrate people shall have fair liberty to plead their claim or law-suit as he calls it before him But who will judge it more