Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	husband_n	sister_n	wife_n	31,415	5	10.2119	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93884	The second part of the duply to M.S. alias Two brethren. Wherein are maintained the Kings, Parliaments, and all civil magistrates authority about the Church. Subordination of ecclesiasticall judicatories. Refuted the independency of particular congregations. Licentiousnesse of wicked conscience, and toleration of all sorts of most detestable schismes, heresies and religions; as, idolatry, paganisme, turcisme, Judaisme, Arrianisme, Brownisme, anabaptisme, &c. which M.S. maintain in their book. With a brief epitome and refutation of all the whole independent-government. Most humbly submitted to the Kings most excellent Majestie. To the most Honorable Houses of Parliament. The most Reverend and learned Divines of the Assembly. And all the Protestant churches in this island and abroad. By Adam Steuart. Octob. 3. 1644. Imprimatur Ja: Cranford.; Duply to M.S. alias Two brethren. Part 2.	Steuart, Adam.	1644 (1644)	Wing S5491; Thomason E20_7; ESTC R2880	197,557	205

better their Cause fave onely that it is naught It is truely a strange thing that men of so great abilities should be able to say no more for themselves 8. And since you M.S. and they are so able will you or they I pray condescend to some private meeting with some of the Presbyterians that it may be seen who hath the best Cause and whether or no all your deep learning and great skill in Sophistications wherein ye so excell can set any probable shew or face of reason upon your opinions which ye hold to be no lesse then Gods revealed Word M. S. Answer 3. Better a door opened to all sorts of erroneous opinions yea and to many other inconveniencies greater then this then that the guilt of any persecution or of any evill entreatings of the Saints and people of God should cleave unto the people or State A. S. this M. S. supposeth 1. That the Independents are the Saints 2. And that in case they be not tolerated in establishing publikely their Church Government and other Tenets in despight of Church and Parliament both in the Church and State that it is no lesse then the guilt of persecution against the Saints drawn upon the State 3. That it were better that all the Heresies of the World and worse should creep into the Church then that they should not be tolerated but chastised in case they trouble the peace of either Church or state I answer That all that M. S. here sayeth are damnable untruths and that it were better that all the Independents of this World were in America and that ten thousand times worse should befall them then that the good Name of God should be dishonoured by filthy Heresies And if the Independents had any fear of God before their eyes and loved not themselves better a great deal then Gods glory they would rather desire with Moses to be scrap't out of the Book of life or with Paul to be separated from Christ then that Christs Church should so suffer or Gods blessed Name be so dishonoured A. S. 2. Reason It is dangerous for the State it may breed Factions and Divisions betwixt all Persons of whatsoever relation betwixt the Magistrate and the Subject the Husband and the Wife the Father and the Son Brethren and Sisters the Master and the Servant when the one is of one Religion or Ecclesiasticall Government and the other of another as ye yea to your no very great advantage have experimented it severall times The Son may refuse to receive any Communion with the Father and the Brother with the Brother to the utter dissolution of all naturall civill and domesticall bonds of Societie And the reason of this may be because the one may Excommunicate the other as daily Experience testifies M. S. The shadows of the Mountains seem Men unto you Judg. 9.36 A. S. So said Zebul the servant of Abimelech the son of the Concubine who by a conspiracy with the Schichemites was made King and afterwards murthered his Brethren and yet they were men viz. Wicked Abimelech with his Army and no shadows of Mountains M. S. would have us live in security and would rather tolerate Socinianism Arminianism yea Iudaism and Mahumetanism then that his own Sect should not be tolerated Of so large a conscience is he A.S. It may breed Factions c. M.S. But A. S. his may may possibly not come in an Age no nor in many Generations and would he have so many Thousands of the deare People of God as do Apologize to eat their bread in darknesse And he said heretofore that May commeth but once a yeere A.S. It is subtilly argued M.S. of you with your May but it is too much that such a May come once a yeere or once in an Age and better were it ten thousand of you should perish then God be so offended for it is a Maxime in Divinity Quodvis malum Paenae etiam maximum eligendum potius quàm minimum malum Culpae nam quaevis Culpa pejor quavis Poenâ 2. But I pray you learne of me that as impossibile morale in morall matters such as this whereof we dispute is not that which never but which rarely or hardly falleth out so is possibile morale idem quod facilè which easily and oftentimes falleth out and not that falleth out but once in an Age And that it falleth out so very oft we may prove it by the Divisions in France the Netherlands Germany Poland Transilvania c. What I pray transported the Crown of Swede from the Nephew to the Vnkle What moved a King of Spaine to consent to his own Sons death What is the cause of so great a War betwixt the Turk and the Persian And finally what is the cause of this our present War but the favouring of Popery the Negotiations with Rome our Agents there Father Con and the Popes Nuncio here 2. Ye are not so many Thousands as ye brag of save in London and a few miles about it your Sect I think may easily be counted by Hundreds and as for the remoter parts of the Kingdome they are unknowne Creatures to them 3. If they be so deare to God they can never qua tales suffer for so wicked a cause as for all Licentiousnesse in Religion 4. They need not to suffer if they will not be turbulent but quiet and submit unto the Lawes of the Kingdome and such an Ecclesiasticall Government as in Gods mercy shall be established in the Church What a sawcinesse is this that they will be content with nothing unlesse in despight of Church and State they may doe what they will 5. As for his Rhetorications in telling me that I am bred of Rocks and suck'd the milk of Tygers All that shall not hinder me to maintaine that the Independents must be subject to Order and Authority both Civill and Ecclesiasticall as other men are or else suffer for their turbulent humour M. S. I would know of him whether he deemeth himselfe to be of another Religion then the Apologists If so Candorem tuum A.S. in that malignant expression c. A.S. As for my Religion you may know it M.S. It is that which is declared in the Confessions of the Churches of Scotland England the Netherlands France c. But as for yours Sed vos qui tandem quibus aut venistis ab eris Quovè tenetis iter that I know not and consequently whether I be of your Religion or not Ye will have no Confession of Faith or Discipline but what you may change Fidem diariam aut ad summum menstruam such as you may change with every Moon But to come more neere to the Point I pray you set forth a Confession of Faith in the name of all the Independent Churches and subscribe all of you that ye will stand to it and then I will answer your Question If ye will not here I will give you the best satisfaction I can and it is this viz.

Learne that the word Power which here is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas authoritas c. signifieth not 1. Any Naturall Faculty or power in the Predicament of Quality 2. Or any Habitude either Naturall purchased by our industry or 3. Supernaturall infused into the soule by Gods bounty 1. For the Power of Ruling whether it be Directive Imperative or Executive belongeth not to us by birth as naturall powers nor can we purchase it by our owne industry alone as we doe Naturall Habitudes nor is it evermore supernaturall or infused by God as we see in the Civill Power amongst Pagans yea it is very probable that some Preachers may have an Ecclesiasticall Power who have no Supernaturall but only their aturall gifts 2. And a man before he be called to a charge in the State or Church may have all the naturall powers or faculties of his soule and all the naturall or supernaturall habitudes or abilities that he hath after his calling and yet not have that power to judge command and punish which he hath after his calling it hath no reall but only an intelligible being which is not to be but to be understood conceived or intelligible and therefore it is no vvork of nature but of reason and the maine reason of this is 1. Because the being of this povver which is not potentia but potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritas as also that of the charge or Office to which it belongeth depends upon a meere assent of the understanding and destination of the will in those who choose the person or persons to this charge and power and of him who is so chosen Now the assent of the understanding and destination of the vvill since they are immanent actions and no wayes transient cannot produce any reall or permanent effect out of themselves And yet however it be no reall faculty habitude or ability yet both can it pose and indeed it doth presuppose some reall being for in punishing of Malefactours it poseth sometimes a very reall eff ct as that of burning and hanging of persons and before it be it presupposeth the naturall faculties of the soule some naturall habitudes or abilities therein as that of jurisprudence in Civill Magistrates and Iudges sometimes some supernaturall habitudes also as that of divine faith Ecclesiasticall charges as in Apostles Prophets Evangelists and Pastors 2. Because a man in receiving of such a Povver potestas or charge findes no reall changement in himselfe as in receiving of a new reall being or quality No more can it formally consist in the reall being qualities or effects that the charge or this power produceth for they are all posterior to it So it may be defined a worke of reason or a morall being whereby he who is sufficiently called by sufficient assent and destination of the Will of those who call him and consent of his own and endowed with sufficient abilities may justly exercise such acts as they intend by such a calling I call it 1. a work of Reason c. to the exclusion of the works of Nature 2. I say He who is called Here you have 1. the Subject of this power viz. He. 2. The efficient cause thereof somewhat obscurely expressed by sufficient Calling and afterward 3. more distinctly by the assent and destination of the will of those who call him and consent of the person called 4. Endowed c. Here is expressed the fundamentum remotum of this charge whereby he is enabled to the acts of this power 5. May justly exercise c. Here is the finis or act of this power wherein we have to observe that this act may be considered 1. in its naturalitie 2. In its habitualitie or facultie 3. In its moralitie 4. In its particular legalitie The first is from the naturall faculties of the Soule The second from the habitudes or abilities thereof The third is from morall habitudes in the Will The fourth from this potestas the naturall facultie maketh it an act the habitudes or abilities an habituall act or easily produced by the soul if it be meerly naturall but if it be a supernaturall act quoad substantiam then there must be some supernatural habitude that supplieth the place both of the deficient facultie and habitude or abilitie the vertue of justice in the will i. a just act but this morall power or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh it a legall and publique act for what before his calling he could not doe but illegally howsoever he had abilities enough now after his calling he can doe legally Item this morall power induceth a morall obligation to obedience which all his naturall powers all his naturall and supernaturall habitudes and all his particular morall vertues and justice could not doe without it This morall power is either private or particular as the Paternall Maritall if it be meerly morall and despoticall in domesticall and such like societies whereof we speak not Or publique as that of the Secular Magistrate and Ecclesiasticall Iudge and evermore it produceth an obligation unto obedience in those that are subject thereunto So the power of the Civill Magistrate binds the Subject to Civill and that of Ecclesiasticall persons the people to Ecclesiasticall or spirituall obedience That of the Husband the Wife to conjugall that of the Father the Sonne to filiall and that of the Lord the servant to servile obedience or service This power as it is in Church-Officers is either Directive or Executive and this either imperative or strictly executive Or if you like better of a Trichotomie it is either Directive Imperative or Executive The directive power of the Church is that whereby she sheweth us what is to be believed or done which is done by Teaching Ecclesiasticall judgements Lawes and the interpretation thereof whereby we are directed and taught The Imperative power is whereby she commands what is to be done as Hoc fac which the Doctors of the Laws ordinarily expresse by jubeo impero mando and some Kings by this For it is our will and pleasure The Executive power is whereby Ecclesiasticall judgements are put in execution which is done by binding and loosing in some wayes answerable to distributive Iustice remunerative and coercive Now to befriend yet more this Mans understanding and to shew the Christian Reader how fairly I deale with him and all those of his party not hiding my selfe as they ordinarily doe I give another note very necessary in this matter which I hope shall discover a great part of these mens cavils and fraudulent sophistications and it is this viz. That the power circa Spiritualia Ecclesiastica about Spirituall and Ecclesiasticall matters is either intrinsecall to the Church i. e. not only about the Church but also in the Church as that of Church officers which is only in the Church or Church officers in quality of Church and Church officers as the power to preach to excommunicate c. for no other but

Ecclesiasticall persons can preach or excommunicate Neither can the Civill Magistrate or any other exercise such acts Or Extrinsecall i. e. about the Church but not in the Church in quality of a Church as when the Civill Magistrate maketh Lawes concerning the Church in confirming or ratifying her lawes in making them to be received as well in the State as in the Church So Justinian declared that according to the Evangelicall doctrine and Apostolicall discipline all men should be called Christians otherwayes that they should be declared distracted and infamous persons and that they that were punished spiritually by the Church should afterwards be punished civilly by the civil Magistrate as we may see in the first book of the Codex tit de summa Trinitate tit de sacrosanctis Ecclesiis tit de Episc Cler. Orphanotroph And through all the first thirteen Titles of that book and elswhere in the Civill Lawes But this power to judge command and punish is not Ecclesiasticall but Civill CHAP. II. The first Conclusion about the Intrinsecall power of the Civill Magistrate in the Church THis being presupposed I put my first Conclusion thus The Civill Magistrate qua talis or under the notion of a Civill Magistrate hath no intrinsecall power in the Church 1. Because the Scripture which Independents acknowledge for the only rule of Church-Government conteineth no such thing 2. Because his authoritie qua talis is not Ecclesiasticall but Politicall or Civill Ergo qua talis it is not intrinsecall to the Church 3. Because such must be his power or authoritie in the Church as the acts thereof at least in genere morum or morally But the acts of his power as to punish refractorie persons in a Civill way by imprisonment pecuniary mulcts c. are not intrinsecall yea no wayes Ecclesiasticall Ergo no more is his power or authority 4. Because the authority that is intrinsecall unto the Church must be exercised by Ecclesiasticall persons But so is not that of the Civill Magistrate The Minor is certaine because it is only to be exercised by the Civill Magistrate or his officers and not by Elders of the Church as when he imprisons any man for his disobedience unto the Church or puts Apostates or some abominable Hereticks to death as Servet c. And it is a certaine maxime that Ecclesia nescit sanguinem as may appeare by sundry Canons of the Canon Law Ergo The Major is indubitable because the power and the exercise thereof belongeth unto the same sort of persons 5. Because the Civill Magistrate himselfe qua talis is no Ecclesiasticall person or Intrinsecall unto the Church since he may be a Pagan how then can his authority be Ecclesiasticall or Intrinsecall unto the Church since the authority of a person out of the Church qua talis must be Extrinsecall or out of the Church 6. Because the object of the intrinsecall power of the Church is principally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are spirituall or for spirituall ends But so is not that of the Civill Magistrate since oftentimes he knoweth him not as when he is a Turk or a Pagan 7. Because this opinion confounds the Kingdome of this World with that of Christ in granting unto the Civill Magistrate the Intrinsecall power of the Church which Christ only granted unto the Ministers therof viz. unto Preachers Teachers and ruling Elders But so should it not be for Christ distinguished these powers when he commanded to give unto God that which is Gods and unto Caesar that which is Caesars Mat. 22.21 8. Because the immediate rule of the intrinsecall power of the Church is only Gods Word formally by consequence or presupposition so is it not in respect of the Civill Magistrates power which is immediately and formally ruled by the Lawes of the State Ergo the Civill Magistrates power is not intrinsecall unto the Church 9. The intrinsecall power of the Church is only Ministeriall no wayes Despoticall Imperiall Regall Majesticall or Majestie So is not that of the Civill Magistrate in taking the word in a large signification as it is sometimes for the supreme and subalterne Magistrate For the power of the Civil Magistrate at least in the Supreme or Prince is not Ministeriall but sometimes Despoticall or Lordly sometimes Imperiall sometimes Regall sometimes Aristocraticall sometimes Democraticall and evermore Majesticall Ergo The Assumption is certaine so is the Proposition for they who have this intrinsecall power in the Church are only Christs Ministers and Servants 10. Because as we said heretofore not only the Civill Magistrate sometimes is not a member of the true Church of Christ but is a member of the Antichristian Church yea sometimes not so much as Christned or a Christian by name as the Tuck the Emperor the French King and some others who by maxime of State have made some Edicts in favour of true Christians for the exercise of their Religion But how shall he that is not in the Church that is no true Christian yea that is an Antichristian Christian yea not so much as a Christian by name but an open Enemy to the name of Christ as Herod Nero Dioclesian Julian the Apostate that are externall unto the Church have any intrinsecall power in the Church 11. Because the Civill Magistrate hath no intrinsecall power either directive or executive in common Trades as that of Brewers Shoemakers Carters Watermen c. whose trades are within the reach of Nature and which he directeth only extrinsecally Neither knoweth the King how to brew how to make shooes c. neither can he brew or make shooes How much lesse then is it needfull that he have any interne power either directive or executive in Ecclesiasticall matters which are altogether spirituall and supernaturall above the reach of all naturall prudence and quite out of the sphere of his activitie 12. By the same reason the Civill Magistrate should have an internall power both directive and executive over all Oeconomicall Societies under him viz. over the Husband and the Wife the Father and the Son the Master and the Servant He might direct them in their duties and execute their charges intrinsecally and so doe the duty of a Husband of a Father and Master in all things in every mans familie which could not but be found very absurd impious and altogether intolerable Heretofore the Independents did as much as any men complaine of such an absolute and independent power in the King How then is it that now they grant it 13. If such an intrinsecall power in Ecclesiasticall matters be a part of all civill Magistrates power then the Magistrates who have it not are not compleat and perfect Magistrates since they want one of the principall parts of the civill Magistrates power viz. The intrinsecall directive and executive power in Ecclesiasticall matters But the consequent is untrue yea criminall and trayterous for many Pagans Antichristians yea in concreto and in sensu composito have a full

Gospeller yee shall have in a short time as many Religions as dayes yea as houres in a yeare yea without all doubt I tremble to say it the Lord preserve us from it as many Gods as ever the Greakes and Remans had Wherefore in the name of God take heed yee all most Honourable Worthies of the two Houses of Parliament to this most damnable Tenet 14. Princes Kings and Iudges in Scripture are called Deliverers or Saviours of the people because they defend the Church from her Oppressors Iudg. 2.16 such as be Hereticks Schismaticks c. If therefore yee be our Iudges most Honourable and worthy Senators it is your part to defend Gods people the Religion which he hath established in his Word and to destroy Oppressors and the Enemies thereof I meane not their Bodies but their Oppressions their Heresies and Schismes 15. Masters have power to put Hereticks and Schismaticks out of their houses in case they be pertinacious Ergo Princes and Magistrates have the same power in the State for there is the same reason for both viz. not to suffer God to be offended so far forth as in us lyeth 16. What power is juris naturalis is to be exercised in all times and places according to our power But the power to punish Hereticks c. is Iuris naturalis Erge it is to be exercised in all times and places The first Proposition is certaine for that which is juris naturalis changeth not but is the same in all times and places because it is not grounded in any inconstant or voluntary institution of our will but in the immutable ordinance of Nature which dictates the same thing to all Persons in all times and in all places The second I prove because it is a Dictate of the Law of Nature that such as trouble the true Religion are to be punished and Moses gives you a naturall reason of it viz. for they will turne thy heart away from the Lord thy God Deut. 7.4 and 13.5 the reason will be thus who ever in all Morall probability will turne the peoples heart away from God it is the Civill Magistrates duty to punish him But Hereticks c. are such Ergo it is the Civill Magistrates duty to punish them it is Moses argument 17. If the Civill Magistrate punish not Hereticks he should become a partaker of other mens sins because he hindereth them not so farre forth as in him lyeth by his Civill Power viz. in punishing them neither carrieth he the sword in vaine neither can it be better employed then in punishing pertinacious sinners such as are Hereticks and Schismaticks But he should not become a partaker of other mens sins as the light of Nature and Scripture teacheth us 1 Tim. 5.22 18. If he punish not Hereticks then every man in the Kingdome shall have power to mould himselfe a new Religion according to his owne heart as the Israelites did their golden Calfe and doe what should seeme right in his owne eyes But the Consequent is absurd Deut. 13.8 Neither was it permitted amongst the Heathens themselves that any man should bring in new Gods or new Religions by their owne private authority We read how the Athenians sentenced Diagoras Anaxagoras and Socrates for their new Opinions in matter of Religion and Philastrius telleth us how the Audiani were condemned for Hereticks because that they commended all Sects and Heresies why not also the Independents for commending and defending the toleration of them all 19. Because we pray to God for Kings and for all that be in Authority that we may lead a quiet and a peaceable life in all Godlinesse and honesty 1 Tim. 2.2 By their conversion to Christ v. 3 4 5. to the end that being converted they may defend Religion in punishing Hereticks and Schismaticks and so in repressing of Schisme and Heresie 20. Because in a State wherein all men professe the truth the peace of the State cannot be otherwayes preserved nor the safety of the Kingdome which is the ultimate end of the Civill Magistrate qua talis and the supreme Law of the Republike be obtained for how shall peace safety and unity be procured amongst Orthodox Subjects but by unity in Truth and how can the bond of unity be any wayes so soon and so easily broken as by diversity of Religions And this the Ecclesiasticall History fully sheweth us for what miseries cannot these Schismes breed when the Husband is of one Religion and the wife of another the Father of one and the Sonne of another Brethren and Sisters of divers Religions the King of one and the Subjects of another How many Families hath it dissolved how many Cities hath it destroyed Have we not Examples fresh and bleeding before us in Ireland c It hath cost some Kings their Crowns some their lives and endangered others of their life and Kingdome both Yea what is one of the principall causes of our present divisions betwixt the King and the Subjects Is not Arminianisme Socinianisme the Archiepiscopall I know not what Religion Some call it Popery some Socinianisme others Arminianisme others Lutheranisme others some mixture of Religion not much unlike to Samaritanisme But be it what it will diversity of Religion and not punishing of Hereticks and Schismaticks is the principall cause of all these our miseries and confusions 21. The Civill Magistrate is to punish such as marry with those of a contrary Religion and that because they are of contrary Religions as appeareth by the texts of Scripture already alleadged Deut. 7.2.3 How much more those who are of contrary Religions nam propter quod unumquodque tale id magis tale for it is a greater sin to be an Idolater or an Heretick then to be married to them 22. Those with whom we cannot enter into Covenant cannot be tolerated among us but must be at least exiled by the Civill Magistrate for to live amongst us they must at least enter into Covenant with us for an offensive and defensive warre against forraigne Enemies But with Idolaters Hereticks c. we cannot enter into Covenant Deut. 7.2 so Esdras and Nehemiah above quoted Ergo 23. Because God hath promised to destroy our Enemies if we destroy his wherefore rather then God should not destroy ours were it not policie to labour the destruction of his 24. The man who will not hearken to the Ministers of the Church and the Civill Magistrate the Civill Magistrate must punish him But Hereticks and Schismaticks are the men who will not hearken unto the Ministers of the Church and to the Civill Magistrate Ergo the Civill Magistrate must punish them The first Proposition is cleere The man that will doe presumptuously and will not hearken unto the Priest or unto the Judge even that man shall dye Deut. 12.12 Neither know I what can be answered save only that that must be understood of the Priest of the Old Testament But there is the same reason for the Ministers of the New Testament viz. 1.