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	family_n	parent_n	3,006	5	8.2083	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79437	The Catholick hierarchie: or, The divine right of a sacred dominion in church and conscience truly stated, asserted, and pleaded.	Chauncy, Isaac, 1632-1712.	1681 (1681)	Wing C3745A; ESTC R223560	138,488	160

3. He never ordained that force of Arms and Penal Laws should be the way of propagating his Faith 4. Forced Faith is neither pleasing to Christ nor profitable to us for indeed it 's no Faith at all A force may lay hold of the Outward man but it cannot make the Understanding to believe that which it sees no reason for to believe no more than the Senses in the natural state can be forced to own things to be contrary Objects as the Eye to own white to be black the Taste to own that for sweet which is bitter c. § 15. Eighthly No civil Magistrate can impose a form of the Worship of God by a Penal Law 1. Because he cannot receive into the Church nor cast out of it at his pleasure 2. If he could then the Subjects form of Worship must be such as the Magistrates for if it be justifiable in one Magistrate to enforce his Subjects to a form of divine Worship because he thinks it best then it 's justifiable in another If the Episcopal Magistrate may jure enforce his form of divine Worship then the Popish Magistrate may enforce his form and the Presbyterian Magistrate his form and an Anabaptist his form and every form must become lawful and necessary to be practised because the civil Magistrate commands it for we must not suppose any one Magistrate as such to be more infallible than another and so upon every change of the supream Magistrate of a differing Perswasion the Peace and Consciences of the most religious people must be wracked and torn in pieces Again it 's the most irrational thing in the world to force a man to serve his God in such a way as he conscientiously judgeth or supposeth to be displeasing unto him Likewise if the form of Worship imposed by the Magistrate be pleasing to Christ his imposition cannot because there cannot be a readier way to the prophanation of the holiest things than to force them to come to them that are not onely wicked and prophane in their lives and corrupt in their hearts but such as are professed Enemies unto them and would have nothing to do with them but to save themselves from the smart of Penal Laws and the best of such persons that make a more plausible compliance can be no Better than Hypocrites that the Law being removed their Religion would be dissolved § 16. Ninthly As the civil Magistrate cannot enforce his Subjects to Particular forms of real or supposed instituted Worship so he cannot enforce them to positive acts of moral divine Worship As 1. We finde no Precept or Example for forcing a poor Pagan to the Worship of the true God and for whipping imprisoning or any other way afflicting his carcase by a Penal Law because of his not worshipping the true God To punish a poor Jew till he would acknowledge Christ and worship him would seem hard 2. And among such as do own the true God the Magistrate cannot punish omissions or refusals of acts of positive Worship As for instance in Prayer the Magistrate cannot enforce a man to pray to his God and punish him for not doing it These are things though sins and that of the highest rank yet such as God intended the Sword of civil Justice should never reach There is in every Command of God a prohibiting and prescribing part The sins against the prohibiting part is the doing some act forbidden by the Moral Law and here usually is the place for the execution of a Penalty by the hands of humane Justice Punishable sins by man are commonly acts of Commission and such acts must be apparent not secret brought before the Judge per allegata probata and they are usually criminal direct breaches not consequential dubious and small I know there lies an Objection against this which is That a Father may correct a childe for not doing his command and so a Master a servant Answ It 's granted and so will God punish the children of men for all omissions of their duty He that knew his masters will and did it not should be beaten with many stripes Then there is a great difference between the constitution of a State-government and of a Family-government In a Family a Father being a natural Relation hath so far as his power goes a more Arbitrary way for the management of it as he can correct his childe upon his mere suspicions of evil in him or refusal of good without positive proof so for omissions in not doing his duty and so for servants the reason is because it 's supposed children and servants are under tutorage as well as bare government and therefore must be kept up to positive acts of duty being under education of Parents and Masters But it 's not so with Subjects they are subjected to a Magistrate for another end viz. in order to the maintaining the due execution of Commutative Justice and in case of the failure thereof of distributive and all things are to be brought before the Magistrate by evidence of matter of mere fact and accessories thereunto God hath not required that Laws should be so distinct and express in a Family as in a State the government of a Family being for the most part discretionary if an eye be had chiefly to the general Rules of God's Word though Omissions of some kind come under the cognizance of the Magistrate it 's principally in cases of commutative Justice when such Omissions are injurious to our Neighbours right but those are not reckoned criminals § 17. Having had some short view of what we judge upon good grounds comes not under his inspection as a Magistrate we would consider a little in the next place how far a Magistrate may go in using his Magistratick Sword in matters of Religion We have shewed that matters of Religion taken in a more limited sence of Faith and instituted Worship in the Church of Christ are not within the circumference of the Magistrates Penal Laws But if we understand matters of Religion in a larger sence then we mean that all States and Societies of men ought in a Christian Commonwealth to be religious i. e. the Moral Rules of Justice should be the foundation of all Justice administred in the Church Civil State and Family and each of them ought to have a main respect to every branch of the Moral Law and adjudge the breaches thereof to be sin and each Polity to punish it according to its merit so far as is allowed by the Charter of Jurisdiction from the Lord Jesus Christ Exemp gra Suppose Theft be the sin the Parent can correct his child with the Rod the Church punish him with a Censure and the State by some Corporal Exemplary suffering Though the Transgression be the same and justly punishable in all yet the punishment is not of the same kinde but various under the different Jurisdictions § 18. We say then if religious matters be understood of that moral goodness fundamentally necessary to

Legislative Power Chap. 5. Concerning the nature of Conscience Chap. 6. Concerning the dominion of Conscience Chap. 7. Of the strong and weak Christian Chap. 8. Of Scandals and their natures Chap. 9. Of Necessities and Indifferencies Chap. 10. Certain Propositions concerning Necessities and Indifferencies Chap. 11. Of Christian Liberty Chap. 12. The first Question handled about things indifferent Chap. 13. Of the Power of the Church in things indifferent Chap. 14. A Digression concerning Subordination of Pastors in the Church Chap. 15. Of Magistrates power in matters of Religion Chap. 16. Of the use of the Magistrates Sword in the execution of Ecclesiastical Justice Chap. 17. Of the limits of the Magistratical power in matters of Religion Chap. 18. Of a Christians duty in case of humane Laws in matters religiously indifferent Chap. 19. Of Humane Constitutions in the Worship of God besides the Word Chap. 20. Of the united Power Legislative of Church and State Chap. 21. Of Decency and Order Chap. 22. Of Imposition of Ceremonies Chap. 23. Of Obligation to a Form of Prayer ERRATA PAge 12. line 3. for when he by his Law read when man by his Law P. 13. l 3. for immediately r. mediately Ibid. l. 30. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 31. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 24. l. 9. for obedience r. such obedience Ibid. l. 26. for Masters r. Master P. 25. l. 37. dele The in the most certainly P. 35. l. 13. dele They. P. 36. l. 4. for our r. your P. 44. l. for just and equal r. justly charged P. 45. l. 3. dele thereof P. 48. l. 20. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 53. l. 27. for duty r. guilt Ibid. l. 12. for in religious service r. religious service P. 85. l. 24. for c. r. and. Ibid. l. 39. for Co-ordination r. Subordination P. 88. l. 35. for Nation r. Nations P. 93. l. 8. for by Assemblies r. assembled P. 100. l. 21. r. unlawful in the Worship of God P. 112. l. 33 dele therefore that P. 114. l. 16. r. and sound in his principles P. 125. l. 19. r. of what hath been said is Ibid. l. ult for consequentially r. consequential P. 128. l. 11. for thught r. taught P. 140. l. 2. for and Christ hath r. and hath Christ P. 152. l. 17. for prophane use of them r. prophane manner CHAP. I. Of the Twofold Jurisdiction which a Christian by the Law of Christ is subjected unto § 1. THat there is such a thing as Christian Liberty none pretending to a true information in the Doctrine of the Gospel of Christ I suppose will deny neither need I make it my present task for to prove But the great Contest for many Ages hath been about the true Nature and Extent of this Liberty Some stretching the bounds thereof larger than Christ ever did intrenching on Civil and Moral Laws opening thereby a gap to Licentiousness and the violation of the bonds of Humane Societies in Magistratical Rule and Government Others curtalizing and abridging the said Liberty not allowing it those lawful extents allotted thereto by Christ audaciously depriving his poor Members of many Gospel-Priviledges and Advantages granted them by Charter from the Supreme King and Lawgiver Civil and Antichristian Powers still making it their business to spy out this Liberty and their great designe to bring them into Bondage § 2. Calvin observes Duplex esse Regimen in Homine alterum Spirituale quo Conscientia ad pietatem cultum divinum instituitur alterum Politicum quo ad Humanitatis Civilitatis officia quae inter homines servanda sunt homo eruditur Jurisdictio Spiritualis Temporalis i. e. There is in Man a twofold Government the one Spiritual whereby the Conscience is instructed unto Piety and the Worship of God The other Political whereby a man is taught the Duties of Humanity and Civility which are to be observed between man and man a spiritual Jurisdiction and a temporal Which Observation hath Moral foundation and an Evangelical ratification the whole of a Christian being comprehended under these two Heads of Duty charged upon us by the Old and New Testament towards God and towards our Neighbour On the first of which Christ hath by his peculiar Legislative Power over his Church established the whole Oeconomy thereof On the latter he hath chiefly raised the edifices of Civil States and Humane Societies where he hath allowed a latitude of Legislative Power unto the Sons of men as unto his Delegates and Substitutes in earthly Rule and Government Unto both of these Jurisdictions he hath laid on man a firm Obligation by planting his Moral Light in Conscience so that he cannot start from either of these Duties without starting from himself as our first Parents did in their Transgression and all others in putting forth the poyson of that original blot in actual sins of Omission or Commission all which are but irregularities or nonconformities to this Moral obligation laid on Conscience either manifestly so or easily reducible thereunto For whatever is a trespass against the revealed Will of God for Duty in Moral Obedience or instituted Worship is a sin not but that Instituted Worship is fundamentally Moral Obedience but is therefore in some sense distinguished from it the serving of God according to his own appointment being the principal part of the Moral Law because God hath according to the several states of his Church altered the mode and manner of his Worship as he hath thought it best in his Wisdom and as hath bin most suitable to the several ages and states of his Church which alterable or altered Circumstances being the product of Christ's Prerogative alone are called his Instituted Worship § 3. Hence both these Jurisdictions are Primarily and Morally subjected to the King of Kings he orders disposeth of and rules in the Kingdoms of men as well as in his Church and hearts of men yea by ruling Heart and Conscience as well as by disposing Providence he rules Civil States and subordinate Societies but the manifest difference is here that God's political Rule in the Kingdoms of the Earth and humane States is more remote and mediate but that of Church and Conscience being Spiritual is more proximate and immediate He only gives general Laws to Civil Societies and leaves a limited Legislative Power as to particular collateral and incident cases to humane Governours substituted providentially by him To these he leaves the immediate administration of Rule and Government as to an Executive Power altogether and as to a Legislative Power in a great measure but hath reserved the immediate administration of Rule in his Spiritual Dominions to himself alone as to Legislation in his Church and both Legislation and Execution as to Conscience § 4. These two Modes or Degrees of Administration must not be confounded together Man must have no greater share in Rule and Government than