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	sister_n	wife_n	57,154	5	9.8443	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90523	A defence of church-government, exercised in presbyteriall, classicall, & synodall assemblies; according to the practise of the reformed churches: touching I. The power of a particular eldership, against those that plead for a meere popular government, specially Mr Ainsvvorth in his Animadversion to Mr Clyft. &c. II. The authority of classes and synods, against the patrons of independencie: answering in this poynt Mr Davenport his Apologeticall reply, &c. and Mr Canne his Churches plea, &c, sent forth first by W. Best, and afterwards for this part of it, under the title of Syons prerogative royall. By Iohn Paget, late able and faithfull pastour of the Reformed English Church in Amsterdam. Hereunto is prefixed an advertisement to the Parliament, wherein are inserted some animadversions on the Cheshire Remonstrance against Presbytery: by T.P.	Paget, John, d. 1640.; Paget, Thomas, d. 1660.	1641 (1641)	Wing P166; Thomason E117_1; ESTC R16734	348,418	298

the affirmative commandements in omitting things to be done were expiated by Burnt-offerings which vvere offered dayly for the whole Church or by particular persons as they would bring them as is shewed on Lev. 1. Also by the sacrifices offered on Atonement day whereof see Lev. 16. c. But how vaine is this distinction what just warrant is there that the expiation of sinnes of omission against the affirmative commandements should be restrained and applyed with such distinction unto the Burnt-offerings or unto that one day of Atonement It is a generall rule and received of Divines that in expounding the commandements the affirmative part should be comprehended under the negative and the negative under the affirmative And there is ground for this from the word of God who in his speech sometimes comprehendeth all our obedience of the Law under an affirmative commandement as Deut. 5.33 sometimes under a negative as Deut. 8.11 with Deut. 5.32 c. III. By a third restriction they doe yet further limit appropriate this Sinne-offering to the ignorant or negligent breach of such negative commandements for the presumptuous transgression whereof men deserved cutting off by the Law as is noted (o) Ibidem in generall by Mr Ainsworth for the interpretation and illustration of this ordinance But that the Reader may the better discerne and judge thereof I will set down the particular errours p Maimony in Shegagoth c. 1. The first when a man did ly with his mother 2. with his wives mother 3. with his mothers mother 4. with his fathers mother 5. with his daughter 6. with his daughters daughter 7. with his sons daughter 8. with his wives daughter 9. with her daughters daughter 10. with her sons daughter 11. with his sister 12. with his sister of his fathers wife 13. with his fathers sister 14. with his mothers sister 15. with his wives sister 16. with his fathers wife 17. with his fathers brothers wife 18. with his sonnes wife 19. with his brothers wife 20. with a mans wife 21. with a menstruous woman 22. with a male 23. with his father 24. with his fathers brother 25. with a beast 26. a woman lying with a beast And besides these 26 monstrous and unnaturall pollutions they reckon 17 other transgressions 1. Idolatry 2. giving of their seed to Molech 3. having a familiar spirit 4. to be a wizard 5. profaning of the Sabath 6. to work upon Atonement day 7. to eat or drink on Atonement day 8. to eat the remainder viz. of the sacrifice on the third day Lev. 7.17 18. 9. to eat leaven at the Passeover 10. to eat fat 11. to eat blood 12. to eat the abominable thing 13. to kill holy things without the court 14. to offer sacrifice without the court 15. to make the anoynting oyle 16. to make the sweet incense 17. to anoynt with that anoynting oyle Unto these 43 particular and enormous errours they restraine the Sinne-offering As by the former restriction they excluded all the 248 affirmative commandements so by this of 365 negative precepts they exclude 322. By these and sundry other groundles restrictions they doe many wayes make both this and other commandements and ordinances of God of no effect by their traditions and as for private persons so also for the Priest the Congregation and Rulers which being so vaine I will not insist upon further refutation of them they being also many wayes contradictory unto themselves about the same And as the Jewes doe thus offend in unjust restrictions so doe they also in a contrary extremity of extending the words of this ordinance in some other respects too farre as when it is sayd according to the translation of Mr Ainsw and shall doe of any one of them Levit. 4.2 hence they gather that this Sinne-offering is to be brought by such as break any piece or part of those negative commandements (q) R. Solomon Iarchi on Lev. 4.2 R. Moses Mikkotsi in Sepher mitsvoth gadol praecept affir 213. as for example if upon the Sabbath one should write Shim of Shimeon Nah of Nahor Dan of Daniel against such they doe apply the words of this commandement Now if for so small a transgression as writing with a pen upon the Sabath but half a word a syllable or two letters of a mans name they were bound to bring this sinne-offering and so accordingly for other sinnes of like nature and weight what man though the holyest on earth could have endured the labour and charge of so many sacrifices as such kinde of sinnes might have occasioned Though Bellarmine erred in labouring to (r) Bellar. de Paenit l. 3. c. 3. prove auricular confession of sinnes unto the Priest from the legall sacrifices as Mr Ainsworth mentions though the place be cited amisse which I suppose to be the Printers fault lib. 2. for lib. 3. yet Mr Ainsw himself doth erre likewise in describing an impossible unreasonable order in the Old Testament as Bellar. doth for the New Lastly suppose there had bene such a bond of necessity layd upon the Jewes of old to bring a sacrifice for each sinne when it was made knowne unto them yet this proves not that any new duety was prescribed in Matt. 18. which was not taught in the Law before We know that the legall sacrifices and ceremonies are wholly abrogate yet this hinders not but that the morall dueties observed in the midst of those ceremonies may still remaine when the ceremonies are abolished When the Ministers of the Lord in old time entred into their offices with knowledge and consent of the people and together at the same time were consecrated with divers sacrifices and other ceremonies Numb 8.9 10 c. Levit. 8.2 3 4 5. though the ceremonies of consecration be abolished yet the peoples right of knowledge and consent is not therefore abolished The Brownists themselves alledge (f) Confes art 23. Apolog pos 5. p. 46 47 48. the same places for the continuance thereof and why can they not observe the same for the rule in Matt. 18. notwithstanding any ceremonyes that had formerly bene annexed unto the practise observation of some dueties contained in that rule Moreover it may be observed from Mr Ainsworths owne words that the Rule in Matt. 18. and in speciall that which concernes the third degree of admonition was for the substance of it no new rule but that which was required and practised under the Law In Israel they told the Church two wayes 1. By telling the Governours that represented the Church because it then also chiefly appertained to the Ministers watchmen of the Church to give the people warning to admonish them of their wicked wayes to teach the people the difference between the holy and profane c. Divers Scriptures are (t) Cōmun of Sts. c. 22. p. 450. alledged by Mr Ainsw himself for proof hereof as Ezek. 3.17 18 c. Ezek. 44.23 Ier. 1.10 Hos 6.5 c. It was therefore

neither justify your kinde of Separation though they be often perverted by you to that purpose much lesse doe they shew unto us that the power of Excommunication is in the body of the Church As for Gen. 4.16 where it is sayd that Cain went out from the presence of the Lord 1. It is uncertaine whether it was by an excommunication from the place of Gods word publick worship Many are sayd to be caft out of Gods presence as we read sometimes of Israel Iudah though we cannot say that they were then excommunicate 2. Kin. 17 18 20 23. Ier. 52.3 c. Though the face of God doe sometimes signify his all-seeing providence government from which none can flee Psal 139.7.12 Ier. 23.24 as you doe (m) Annot. on Gen. 4.16 write yet your reasoning there is imperfect because the face of God doth signify divers other things besides his all-seeing providence the place of his worship as namely his more comfortable presence providence c. Psal 30.7 with Iob 29.2 3 4. whereof men may be deprived though not by excommunication 2. Suppose Cain was excommunicate yet this proves not the Separation you plead for you cannot deny but that excommunication of murderers and such like is sometimes practised in divers Churches whom yet you will not allow for a separate people according to your profession 3. With what colour of a just consequence will you collect that the power of excommunication is in the body of the Church from this proof of your third position how doth Cains separation demonstrate unto us the peoples power in Ecclesiasticall censures As for Gen. 4.26 when Sheth begate his sonne named him Enosh and when according to your translation men began profanely to call on the name of the Lord 1. Your reasoning upon this verse is unwarrantable when as you say that (n) Annot. on Gen. 4.26 the sorowes of this age were great as the very name of Enos testifyeth and the historie following in Gen. 6. confirmeth for neither is the name of Enos a witnesse of great sorowes in that age any more then the name of Henoch given both to the posterity of Cain Sheth Gen. 4.17 5.18 is a witnesse of the great holines or catechising in their age or the name of Isaac a witnesse of the great joy and gladnes of that age or any more then the name of Enos given to every man is a witnesse of the sorowes of every age Psal 8.4 144.3 neither doth the story following in Gen. 6. confirme unto us the sorowes of Enos his age birth going a thousand yeares before the same any more then the story following in Zedekias his time confirmeth unto us that there were great sorowes in the dayes of David 2. As for your Separation the power of the people in excommunicating as you note in your Apology who can devise or comprehend how they should be derived hence How can you account those things proved unto us for which there is not so much as a shew of any consequence in the places alledged As for Gen. 6.2 where it is recorded how the sonnes of God tooke unto them wives of the daughters of men according to their lust I would faine see how by any lawfull argument you can hence conclude either your Separation or the peoples power in excommunicating when your argument appeares in the forme of it it will then be time enough to shape an answer unto it In the meane time whereas you (o) Annot. on Ge. 6.2 note that by the daughters of men are meant they of Kains posteritie that out were of Gods Church c. you might as well have sayd that they had bene of Sheths posteritie which was also degenerate so that for their wickednes they were swept away with the flood destroyed as well as Cains posteritie Noahs family onely excepted Who can say that the posterity of Cain for more then a thousand yeares together were strangers from the Church of God during the time of so many Patriarkes or that some of Sheths posterity also did not cease to be the Church of God And if the testimony of your Hebrew doctours were to be admitted I might easily shew you many of them that tell us of Cains repentance consequently of the receiving of him his posterity into the Church of God Yea if Naamah was the wife of Noah as they (p) R. Solomon com on Gen. 4.22 presume you might then observe the posterity of Cain living still after the flood in her that was the daughter of Lamech on Cains side Touching Gen. 9.27 though Iaphet was to be perswaded to dwell in the tents of Shem c. yet how are we to be perswaded thence touching the forme of government among them and that the power of excommunication was in the people rather then in any Rulers among them These bare allegations of Scripture help you nothing untill you draw some argument from them to shew the matter in controversy which yet is not done by you Touching Gen. 12.1 where Abram is called out of his native country 1. That place is strangely abused by you for your Separation seeing Abram there is called to travell he knowes not whither unto a land which God would afterwards shew and give unto him Hebr. 11.8 Genes 12.1 without any mention of separating or joyning unto any Church And the land of Canaan unto which he came appeares to have bene as Idolatrous at that time more manifestly accursed then that of the Chaldaeains from whence he came Gen. 9.25 26 27. 2. With what kinde of arguing can you shew us the peoples power in judgements censures of sinne from this ground This we desire to know wait for Yet to make you more circumspect against that time consider in the meane while the errour of your Annotations touching this calling of Abram Gen. 12.1 1. When as concerning the time you write that it was (q) Annot. on Gen. 12. after that Abrams father was dead Act. 7.4 this your assertion is unwarrantable and without proofe Though it be manifest from Act. 7.4 that God brought Abram from Charran after his father was dead yet this shewes not that the calling mentioned in Gen. 12.1 was after his fathers death 2. Whereas you note further upon the same verse touching the place from which Abram was called Gen. 12.1 that it was that country wherein he now dwelt in Charran this is also unsound and appeares to be contrary to the expresse word of God mentioned by Stephen who sayth Act. 7.2 3. that The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran and sayd unto him Come out of thy country from thy kindred and come into the land which I shall shew thee The words used of God in that calling Gen. 12.1 are plainly noted to have bene sayd unto Abram before he dwelt in Charran and who can

as may be and what help can they expect from the Magistrates which seek to expell them out of their territories III. Other Churches of Christ doe abide in such Popish countries where though they be tolerated to have their meetings as in many parts of France yet it would be in vaine for them to seek help of the Popish Governours that have dominion in some of the places where they have their abode IV. In these Vnited Provinces of the Netherlands where the Reformed Churches are maintained yet forasmuch as here is a toleration of many Sects and Religions and among the rest of the Brownists the Magistrates doe not use to judge their Ecclesiasticall controversies so afford no help unto those Sects in that kinde When did the Brownists ever seek any help from them to represse their contentions and schismes V. That or those Churches wich are secretly gathered in England according to the direction example of Mr Iacob doe they not altogether want the help of the Civill Magistrate in their controversies He prescribes this remedy (o) Necess of Reform p. 28. that if people in their Church-elections c. will presume to be unruly violent then the Princes next dwelling Officers of Justice may ought to make them keep peace quietnes But durst he or his in any of their contentions ever seek that remedy Lastly suppose that in every country the Magistrates did seek the wealth of Sion and did use their authority to correct and punish the disorders committed in true Churches yet would not this remedy be sufficient to humble obstinate offenders God having appointed other meanes of Spirituall censure as well as Civill punishmēt to work upon the consciences of sinners of which more is to be spoken hereafter The importance of this Question may further appeare unto us if we consider the manifold great offences scandals which many have the rather fallen into through their neglect contempt of Classes Synods and through want of that help which they might have obtained by them And this is most evident in the practise course of the Brownists In that infamous contentiō whē Francis Iohns the Pastour with his company did excommunicate not onely his brother George Iohnson a Preacher also but his owne father likewise Iohn Iohnson comming out of England for this purpose to make peace betwixt his two sonnes had they used the help of neighbour Churches permitted them to judge betwixt them it might have bene a meanes through Gods blessing to have preserved them from such extreme courses Hereof George Iohnson oft complaineth in his booke (p) Discourse of troubles c. p. 74. p. 38.39 41. they will not consent hereunto they will not be perswaded nor intreated to let the Reformed Churches heare try judge end the controversy between them and us And this is not the complaint of G. Iohnson alone but the Ministers both of the Dutch and French Churches in Amsterdam doe likewise give testimony thereof being deputed by the Elderships of both those Churches that upon the request of the father to see if they could procure Franc. Ioh. and the Elders of his Church to submit the controversy to their tryall judgement This appeares in the Testimony hereof given unto the father Iohn Iohns by the (q) Iohannes a Vinea Petrus Plancius Iacobus Arminius Simon Goulattius Ministers of these Churches in writing under their hands Yea further the Church of the Separation did so much abhorre to have their causes and affaires submitted unto any censure or judgement out of their owne Church that in the excommunication of the father an old man of 70. yeares that had undertaken so hard a journey as he confessed for the reconcilement of his sonnes sought such meanes from other Churches to end their strife this was set downe as one distinct speciall cause of his excommunication viz. for labouring to draw the Church into Antichristian bondage in the the judging the causes thereof This appeares in the Copy of his Excommunication delivered unto him subscribed by (r) Daniel Studley Stanshall Mercer two of their Elders in the name of their Church And since that time when the Brownists have so often schismed rent in the midst as in Mr Iohnson Mr Ainsworths division whē they separated one from the other when after the death of Mr Ainsworth that company rending againe in the midst one half followed Iohn de Cluse the other Mr Canne when after the death of Mr Robinson his company also rending in peeces they forsooke their old fellowship together when Mr Canne was first rashly elected a Minister by the Brownists when shortly after that election he was censured and deposed from his office by that half that rejected him renounced communion with him In all these the like controversies they wanted help durst not seek the benefit of Classicall Government nor submit their cause unto such an order of tryall and censure lest they should enthrall themselves in Antichristian bondage as they call it They that allow not Synods with authority to decide causes doe yet professe that they are to be approved embraced for counsell advise but it appeares by these other not unlike passages among those that are of the same opinion that they which deny the power of censure in Classes doe seldome enquire after their counsell And although the importance of this controversy doeth hereby appeare plainly enough yet doe we not hold the same to be so great as some of our opposites doe make it as if the essence of the Church our owne salvation depended hereupon Mr Canne calls it (ſ) Churches plea. p. 77. a matter of faith appertaining to life salvation Mr Iacob speaking of this particular Church wherein this single uncompounded policie is maintained saith (t) Necess of Reform p. 5. This onely ought to be allowed beleeved to be a true Church by all Christians and againe (v) Ibid. p. 6. This is the onely true visible Church of Christ having from him the spirituall power of order government in it self ordinarily The proper Ministers thereof are the onely true ordinary Ministers of Christ He saith further (x) The divine begin instit of Christs true visible Church pref The true forme indeed of Christs visible ministeriall Church is an Inward thing It is the Power of a single uncompounded spirituall politie He denyes the Profession of saving faith to be the essentiall forme and often inculcates that the forme essence nature constitution of the Church consists in that power of spirituall politie before rehearsed He complaines of them that doe not practise according to his rule saying (y) Ibid. pref These truly seeme to destroy the conscience faith of the people c. And he gives this exhortation that (z) Ibid. A. 4. All Christians every where ought to frame the visible Church where they