Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	acceptable_a	duty_n	servant_n	271	4	7.9505	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44305	A survey of the insolent and infamous libel, entituled, Naphtali &c. Part I wherein several things falling in debate in these times are considered, and some doctrines in lex rex and the apolog. narration, called by this author martyrs, are brought to the touch-stone representing the dreadful aspect of Naphtali's principles upon the powers ordained by God, and detecting the horrid consequences in practice necessarily resulting from such principles, if owned and received by people.	Honyman, Andrew, 1619-1676.	1668 (1668)	Wing H2604; ESTC R7940	125,044	140

allows the reverend subjection of the Child under such unreasonable and unjust dealing So 1 Pet. 2.18 Servants be subject to your Masters with all fear not only to the good and gentle but also to the froward For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully c. v. 20. If when ye do well and suffer for it ye take it patiently this is acceptable with God For even hereunto were ye called No Master had a moral power or warrand from God to afflict his servant wrongfully that was not acceptable to God but displeasing to him yet that Servants should endure a suffering lot in and for following their duty to God with subjection to their Masters afflicting them and that from a principle of conscience toward God was a thing acceptable to God And hereunto were Servants then called it is not only subjection to patient suffering for their faults they were called to nor only subjection to endure suffering in well-doing meerly out of prudence or because they could not help it not being in probable capacity to violent their Masters though they would but a subjection to endure wrongful sufferings from their hands from a principle of conscience toward God moving them to regard their authority albeit abused by putting them to grievous trouble wrongfully And though perhaps they will say there is great difference between respects due by Children to their Parents and Servants to their Lords and Masters and that which is due by Subjects to Kings the King neither having properly paternal nor yet despotick nor lordly power over his Subjects And they will say also there is great difference between the evils spoken of in these Texts to be endured by Children or Servants corrections bufferings c. and that irreparable loss of life wherein should it come to that subjection without resistance is pressed to the wrongful Sentences and Proceedings of the Magistrate or Prince Though I say they will and do assert this to show the disparity of the cases yet 1. There is a full parity and agreement of these relative Powers Paternal Masterly and Magistratical or Royal in this that in the inflicting of evils upon those who are under them such as are competent to them to inflict within their sphere a patient reverend subjection is due from their inferiours without violent insurrection against them even when they abuse their power in some particulars not in way of justification or respect to the abuse but in a humble conscientious regard of their being invested with that power they do abuse 2. Kings are not Fathers of our flesh or by generation nor can they be truly called so political and parental power are different things although they may be co-incident in one and the same subject as most probably they were in the first political Governments that were in the world Yet as Kings and Magistrates should have fatherly hearts to their Subjects they being a sort of official Fathers to them to procure their good and to defend them from evil every King should be Abimelech i. e. my Father King So Subjects ought to have such hearts to their King as Children have to their Father giving them special reverence subjection and obedience from their very soul and inward affections and although sometimes they are not such as they should be yet they ought to account their persons sealed with Gods Ordinance and the Image of his Soveraignty sacred and inviolable resolving to suffer any thing of them rather then to be guilty of parricide although under the colour of self-defence Gods Law in the fifth Command hath injoyned reverence and subjection to Princes under the title of Parents Calvin lib. 4. inst cap. 8. shews the end of that Command is under the name and title of Parents Father and Mother to shew us that all the degrees of eminency God hath ordered to be over us should be inviolable Oportere nobis esse inviolabiles quia omnium est eadem ratio God saith he under the name of the most amiable relations of Father and Mother leads us to subjection to all Superiors Hoc saith he de subjectione praeceptum cum humani ingenii pravitate valde pugnat quod ut est celsitudinis appetentia turgidum aegre se subjici sustinet Therefore he adds to commend this subjection he hath communicate his own name to them who are in eminency In unum ipsum saith he ita conveniunt patris Dei ac Domini tituli ut quoties unum aliquem ex istis audimus Majestatis illius sensu animum nostrum feriri oporteat quos ergo istorum facit participes c. S. 35. These whom God makes sharers in these stiles he illustrates them with some sparkle of his own glory that they may all appear in their places conspicuous and reverend We ought to think that he that is a Father to us habet aliquid divini for he carries not a divine title without cause he that is a Prince or a Lord habet nonnullam cum Deo communionem Thus he And as he adds further we are not to doubt but God is in this Command setting down an universal rule touching Superior● nec interest saith he it is not concerning to consider whether they who are to be thus honoured by us be worthy or unworthy for whatsoever they be they have not attained to such eminency without Divine Providence Cujus ratione ipse Legislator illos honorari voluit So that whatsoever reverence and subjection a man is to give to to this natural Father when he inflicts punishments that are within his sphere that same subjection and reverence is to be yielded to the Magistrate that beareth the Sword punishing in his capacity albeit perhaps he erre in his procedure as Parents may do 3. It shall not be asserted that there is no difference between a Royal or Magistratical power and that which is called dominative and masterly seing besides other differences they do mainly differ in this that the Master or Lord of Slaves hath his own profit mainly before his eyes which he may under Gods glory lawfully have but the profit of his Slaves onely secondarily and also in order to his own good which is maintained by their well doing But a King or Magistrate should think that his power is primarily ordinated to the publick good of the community it self and only secondarily and consequently to the good of himself it being profitable for him that the Common-wealth should flourish 2. In this that a dominative and masterly power such as was of old in use and under which people were made Slaves either having their lives spared in a just War and quitting their liberty to spare their lives serva serviam or being sold and bought by the possessors money which was no way like the condition of our hired servants free to go off when they will did interest these who were invested with it with a greater power over the bodies and goods

and Parasits of Princes such flatterers of People to their own confusion and destruction should with their writings have such entertainment and countenance But yet it must be said that L. R. is far more tolerable then Naph for what he grants only to the body of the people or the inferior Rulers and Nobles with the people in acting against the King Napht. extends in favours of any party of meer private persons amongst the people against all Magistrates supreme and subordinate and affirms what the whole body with inferior Magistrates may do against a King deviating from his duty any small part of meer private persons if they have strength enough may by vertue of the Covenant do the same against all Magistrates supreme and subordinate not only as to resistance but as to revenge and punishing them A few notes shall be sufficient upon the former Doctrine and then the matter shall be at an end 1. Where a Covenant is made between a King and a People a King I say that is truly such a one it s granted that the Covenant on the Kings part binds him not only to God in relation to the people as the object of his duty but doth bind him to the people formally yet not so as if he be deficient in his duties they are enstated in a power above him to sit as his Judges or that they are loosed from all duty to him and free to do him violence If a Father swear to do his fatherly duty to his Child that makes not the Child his Superior to punish him if he fail when a Minister is admitted to teach a people he swears to them to be dutiful but they are not therefore made his Superiors to punish him if he fail It is a most false assertion that goes alongs that whole Book that a right is given by the covenant sworn to the inferiors and subjects in the politick Society to judge and punish their superiors in case of failing No man can lawfully be judged and punished whatever contract be by another then his lawful Judge that is above him in that Society whereof he is a part L R. Pag. 100.101 2. There is a very great difference between these who are in different political Societies when they break their Contracts or Covenants one with another and betwixt the head and body or members of one and that same civil Society God having allowed lawful Wars allows seeking of reparation or repelling of wrongs done by one Nation to another by force of the Sword when no rational means can bring the doers of the wrong to do right and there being no other remedy he himself the Lord of hosts and God of armies sits Judge and Moderator in that great business and in the use of War is appealed to as Judge there being no common Judge on earth to sit on the causes of these independent Nations But God having set and established in one particular and political Society or Nation his own Ordinance of Magistracy to which every soul must be subject and all subject to the Supreme he hath not put the punishing Sword in any hand but in the hand of the Magistrate his Sword-bearer Rom. 13. Nor hath allowed liberty to meer private persons to manage it against the supreme Magistrate no nor to inferior Magistrates as to him who in respect of the supreme Majesty are but private persons whatever they be toward their inferiors The Magistrates chiefly the Supreme are by their official power above the whole Nation and as absurd it is to say they are above the powers which God hath set over them as L R. p. 460. saith Thrasonically he hath proved unanswerably as to say that every Parish is above the Minister in an Ecclesiastical way though he have official power over them all or that every Lord in Scotland have their Tennents and Vassals above them a thing which the Nobles of Scotland had need to look to For certainly the Principles which lead to subject Kings to people lead clearly and by undoubted consequence to subject them to their Vassals and to all under them yea and all Masters to Servants and Parents to Children and to confound and invert the order of all humane Societies This truth we must cleave to that in one and that same civil Society where God hath appointed Rulers and ruled Subjects cannot without sacrilegious intrusion and contempt of God snatch the Sword out of the Magistrates hand to punish him with it though in some particulars he abuse it Neither can a War intended for this end by meer private persons be lawful against their head or heads nor can any forraign War be managed without a lawful Authority on the Part of the undertakers 3. It is a very false assertion That the people gave the Kingdom to David only conditionally if he did such and such duties to them and if not reserving power to dethrone him L. R. p. 97. God having set David upon his holy hill as his King and not only made him King by his Providence but express designment special command and word none on earth were left at liberty to undo what God would have done and appointed to be 4. It is very weakly reasoned L. R. p. 97. That because Gods people may humbly plead with himself upon the account of his own fidelity in promising or as this man sayes have action of Law and jus quoddam a bold enough expression against God to plead with him that therefore the Kings Covenant gives the people ground of civil action against him to coerce or punish him It had been better said that upon this ground they might humbly plead with him supplicat and reason with him as Gods Deputy bearing the impress of his Majesty and Soveraignty on earth But as God cannot otherwise be pleaded with upon account of his promise wherein he is bound not so much to us as to his own fidelity to evidence it reddit ille debita nulli debens and cannot be pleaded with by force or violence So his Deputies on earth on whom under himself he hath stamped inviolable Majesty whatever they be as Calvin writes in the place often cited are not to be pleaded with by strong hand and force howsoever in somethings they miscarry a thing not competent to the Majesty of God For he hath not in his Word given any commission to any of their Subjects to rise violently against them or use the punishing Sword upon them If this commission can be produced we have no more to say but Good is the Word of the Lord but till this be seen we shall cleave to Rom. 13. that makes the Magistrate the only Sword-bearer of God to avenge or punish however perhaps he hath his aberrations in using it If this man can shew a Superior on earth to use the Sword upon the Soveraign Magistrate people shall have fair liberty to plead their claim or law-suit as he calls it before him But who will judge it more