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	father_n	parent_n	9,669	5	9.1242	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80850	Helpes for discovery of the truth in point of toleration: being the judgment of that eminent scholler Tho. Cartwright, sometimes Divinity-Professor in the University of Cambridge in the reigne of Queen Elizabeth of happy memory, and then a famous non-conformist, for which through the tyranny of the Bishops he suffered exile. Wherein the power and duty of the magistrate in relation to matters of religion is discussed; as also whether the judiciall lawes given by Moses to the Jewes are abrogate by the coming of Christ. More particularly in relation to some sinnes, viz. blasphemy, adultery, &c. Occasionally handled in a controversie betweene the said publike professor T.C. and Doctor Whitgift. Here also by the way is laid downe his judgment in the case of divorce, and that the party innocent may marrie again.	Cartwright, Thomas, 1535-1603.; Cartwright, Thomas, 1634-1689, attributed name.	1648 (1648)	Wing C700; Thomason E423_19; ESTC R204533	11,812	17

but this manner of speech is grounded upon the Law of God Deut. 17. 7. whereby it was provided that the witnesse which had accused should throw the first stone against the convicted person forasmuch therefore as both Moses and Zachary after Moses will have the Father accuser of his own Child if the knowledge of his inticement to Idolatry remaine with him alone therefore also they ascribe the killing of the guilty person unto them as a thing belonging to the duty of the Accuser Oh! but your words seem to give suspition of a difference between the Jewes and us what is that why that Christian Parents should rather put their children to death then to be with-drawne by them so that the Jewes have an absolute Commandement to put them to death but the Christians have it under condition if they cannot otherwise keep still the true Worship of God But where and in what shop is this difference quoined For how shall they be sure they shall not be with-drawne by him unlesse they procure him to be put to death And although they were out of the perill of being with-drawn how are others provided for whom he may corrupt And if it were possible that poison which he hath could not hurt any other where is the revenge of Gods glory which hath been dishonoured by such false teaching and in the maintenance whereof the zeale of Gods children as well under the Gospell as under the Law doth consist I conclude therefore that place of Zachary against your fond distinction that the same severity of punishment which was used against false Prophets then ought to be used now under the Gospell against false Teachers comparing one person and circumstance with another As he which hath fallen from God and gone about to draw others away to be handled according to the Law prescribed in that 13. of Deut. If this be extreme I am content to be so counted with the holy Ghost And though in some cases of Idolatry upon repentance life is given yet in this case and some other expressed in the Law as of open and horrible blasphemy of the Name of God I deny that upon repentance there ought to follow any pardon of death which the Judiciall Law doth require Besides It is an Anabaptisticall tenent to avoid all punishment of sin whatsoever to maintain that For whatever offence a man commit if he shew tokens of repentance he may be delivered from bodily punishment For what Murtherer what Traitor c. which though he be never so unrepentant and obstinate in his sin hearing that upon repentance there is a way to escape death will not inforce himselfe to shew all tokens of repentance Let this truth therefore be further enforced by this Argument Forasmuch as I have shewed out of the new Testament that he who killeth a man and taketh away his corporall life ought to die it followeth much more that he which taketh away the life of the soule should die and if it be meet to maintaine the life of man by the punishment of death how should the honour of God which is more precious then all mens lives be with smaller punishment established Therefore to close up this question I will adde this That the Magistrates which punish Murtherers and Thiefes and Treasons with other transgressors of the second Table severely and are loose in punishing the breaches of the first Table begin at the wrong end and do all one with those who to drie up many rivers continually fed by one fountain begin at the channells where it divideth and parteth it selfe into many armes which as it is an endlesse labour so is this also which they go about for whereas S. Paul teacheth Rom. 1. that God for revenge of the dishonour of his Name giveth men over to wicked minds to the committing all kind of filthinesse and of all kind of sins against the second Table be they never so horrible and so maketh the breach of the first Table the cause of the breach of the second It cannot be let the Magistrate lay as good watch as he can and aggravate punishments as much as he can I say it cannot be but where either the first table is broken or the breach not duly revenged but swarms of Treasons Thefts Murthers Adulteries Perjuries and such like must needs breake out in those Governments And therefore as the short and easie way to dry up the Channells and Rivers is to stop up the head and fountaine of all so the only remedy of purging the Common-wealth of these mischiefes is to bend the force of sharp and severe punishments especially against Idolaters Blasphemers Contemners of true Religion and of the Service of God And therefore I conclude that those which would have the severity of the Law against Idolaters c. abated doe at unawares not onely thereby utter the small price which they set either of Gods glory or of the salvation of their Brethren but withall declare themselves enemies to Common-wealths and of all both civill and godly honestie of life FINIS ☜ Calv. Instit. l. 4 c. 20. Sect. 15. Beza de comburendis Haereticis Eph. 2. pa. 97. ☞ 1. Argument Pag. 98. Pag. 99. Deut. 19. 2 Argument to prove the Judiciall Law still in force Ioe Rom. 13. pag. 101. Lev. 19. Iob. 31. 11. Gen. 26. 11. Gen. 38. 24. An objection answered 1. Answer 2. Answer Joh. 18. 31. Joh. 8. pag. 107. See also Bezae confessio Christianae fidei ca. 5. de Ecclesia sect. 44. Dr. VV. T. C. Ob. zach. 12. Reas. The answer of T. C. Pag. 112. Pag. 108. Arg. Pag. 117. Arg. pag. 118.