Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	brother_n	father_n	sister_n	23,792	5	10.2345	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62129	A gentleman's religion in three parts : the 1st contains the principles of natural religion, the 2d. and 3d. the doctrins of Christianity both as to faith and practice : with an appendix wherein it is proved that nothing contrary to our reason can possibly be the object of our belief, but that it is no just exception against some of the doctrins of Christianity that they are above our reason.	Synge, Edward, 1659-1741.	1698 (1698)	Wing S6380; ESTC R24078	100,488	452

Marriage as is by wise men commonly reputed to be incestuous and unlawful 39. Since the relation of Husband and Wife is wholly owing to the mutual Compact and Agreement which is made between them at their Marriage the Duties which result from that Relation can be no other but the faithful keeping and observing of that same Compact and Agreement the Conditions of which may be more or fewer according as the parties shall think convenient But these are always necessary and must never be wanting viz. that the Husband and Wife must sincerely love each other must be strictly faithful to each others Bed without which mutual Love can never be preserved intire and Christianity expressly adds what Reason perhaps does also obscurely suggest that the Wife must be subject and obedient to her Husband 40. When Children are begotten and brought forth into the World it is not reasonable nor agreeable to God's design that they should perish and dye for want of care to be taken of them Nor are there any Persons upon whom a greater obligation can lye to bring up Children than upon those who begat them and were the cause of their being And since God intends not the Misery and Affliction but generally the Comfort and satisfaction of Mankind upon Earth as well as their Happiness hereafter in Heaven I conclude that it is ever the Duty of Parents to take the best care they can to bring up their Children and to promote their true Happiness both in this World and that which is to come For which reason we must needs suppose them to be vested with a lawful Power of governing and chastising them as far as is necessary to keep them in good and regular order 41. And on the other side since Children are beholding to their Parents even for their very Being whereby they are capacitated not only for the enjoyment of the Satisfactions of this Life but also for eternal Happiness in the World to come it is highly reasonable that they should love their Parents with a very high degree of Affection and should always be ready to make them the best returns of Duty and Service that they can And according as Parents have been careful in bringing up and making Provision for their Children so the Childrens Love and Affection ought still more and more to be returned and expressed towards them 42. Where Parents by Death or otherwise are rendred uncapable of nourishing and breeding up a Child or where they utterly forsake and expose him to the wide World before he is able to provide for or take care of himself If another person takes him and maintains and puts him in a way of living such a Child is in all reason obliged to pay a proportionable share of filial Love and Duty to him who has performed the part of a Parent to him 43. It is not pretended that ever any Person or Family by name were ever by God's particular and revealed Appointment invested with the Power of governing over such or such a certain People excepting only the case of the People of Israel I therefore conclude that however the Magistracy which is lawfully established throughout the World is ordained of God it is not by immediate Revelation from Heaven 44. Whether a Parent by the Law of Nature has the Power of a supreme Magistrate over his own Children is not necessary here to enquire But I see no ground in Reason or Nature to judge that the eldest Son of any Kindered successively should have the same Power over his Brothers and Sisters who are no way beholding to him for their Being nor it may be for their well-being and much less over his Fathers Brothers and Sisters as the common Parent of a whole Family may have over all that spring from him I conclude therefore that lawful Magistracy is not to be derived by the Law of Nature from the alone right of Primogeniture Nor do we ever meet with any Prince in History who derived his Authority from this only Fountain and if this were the true Right and Title of Magistracy it would follow that all the World ought to be but one Monarchy and Adam's Heir Male the Emperour thereof and all the Kings and Emperours that ever were whose Titles were originally bottom'd upon another Foundation were no better than meer Usurpers 45. Where one Man conquers another that is to say by force of Arms or by Stratagem gets him so into his Power as that he can destroy or kill him at his pleasure the conquered person indeed being obliged to do all that honestly he can for the preservation of his own Life ought on that account to use his best endeavours by an obsequious Demeanour to asswage and pacifie the Fury of the Conquerour But farther than he finds necessary to his own Preservation he is not obliged to obey the Conquerour except he binds himself thereto by some act of his own there being no Law of God or Nature which lays any farther Obligation on him in that case but only to preserve himself without doing wrong to another Since then all the World does allow that a Subject is bound to obey the Magistrate who is lawfully set over him even in those cases where no danger in this world would attend his Disobedience or as the Apostle expresses it not only for Wrath but also for Conscience sake It will follow that Conquest alone without any Compact or Agreement does not establish the Conquerour a lawful Magistrate over the conquered People For if it did there could be no difference between a Liege Subject and a Prisoner of War 46. If any man unjuslly invades the Property or attempts the Life of another It is lawful for him to whom the Wrong is offered to defend himself the best he can And if he has no other way of securing himself nor can prevail with his Enemy to desist from his evil Design the necessity of preserving himself from Death or which may be as bad or worse from Ruin will certainly justifie the Killing of him For otherwise the Lives and Fortunes of all honest Men must for ever be exposed to the arbitrary pleasure of every lawless and wicked person which is contrary to that comfort and satisfactory state which we suppose God generally to design for Men even in this Life And that which is allowable for every single Man to do for himself is surely no less lawful for a Society of Men combining together to do for their joynt and mutual Safety Moreover if in such a Society any person be taken in or after such an unlawful Attempt it is lawful for them to punish him in such a manner whether by death or otherwise as may be necessary to terrifie others from doing the like for the time to come For without this there could be no security against evil doers who might contrive to act their Mischief so secretly as not to be killed or even resisted in the very fact it self But if such a