Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	call_v	lord_n	word_n	2,792	4	4.2711	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69098	A most excellent hystorie, of the institution and firste beginning of Christian princes, and the originall of kingdomes wherunto is annexed a treatise of peace and warre, and another of the dignitie of mariage. Very necessarie to be red, not only of all nobilitie and gentlemen, but also of euery publike persone. First written in Latin by Chelidonius Tigurinus, after translated into French by Peter Bouaisteau of Naunts in Brittaine, and now englished by Iames Chillester, Londoner. Séen and allowed according to the order appointed.; Histoire de Chelidonius Tigurinus sur l'institution des princes chrestiens, & origine des royaumes. English	Chelidonius, Tigurinus.; Boaistuau, Pierre, d. 1566.; Chillester, James.	1571 (1571)	STC 5113; ESTC S104623	160,950	212

Counsels of God also he describeth in like manner in an other place the paines punishments that are prepared for such as make the temple of God and the membres of Iesus Christ the mēbres of an harlot where he sayth that fornicators and adulterers shal not possesse the kingdom of god Hauing nowe broughte forth these Examples before sayde as it were to sette before your eyes the plagues and punishments the God hathe laid vpon the wicked from time to time for their abhominations wishing the same may be a terroure and feare for all Princes and others to beware they fall not into the like It shall not be muche impertinent to the matter as me thinketh to entreate of the obedience of the wife to the husbande and of the duetie of the husbande to the wife bicause that we entende afterwardes to enter into the commendations of the dignitie and excellencie of marriage which is the very remedie that God the Lord hath ordained againste this vice before named Afterwardes we wil goe forwardes and declare how that Princes and all other that féele them selues ouer prone of Nature ought to marrie as well for the continuance of their race as also for the comforte of the imperfection of mannes nature and to auoide the displeasure and indignation of god Man hauing that diuine Image of God and smelling something of the celestiall Carrecter of whom he tooke his beginning is not onely dreadfull to the moste furious and proudest beastes vppon the earthe but further he hathe a preheminence and aucthoritie ouer the woman a creature moste noble nexte to him selfe of all others to whome the Lorde hathe giuen a straighte commaundemente to obey hir husbande as Moyses the great Lawyer dothe witnesse in the thirde Chapter of Genesis where the Lord said speaking to the woman thou shalt be vnder the gouernement of man and he shall rule thée which thing is also confirmed by S. Peter the faithfull minister of the secretes of his maister in his first Epistle and third Chapter where he exhorteth women to be obedient to their husbandes As likewise S. Paule the cleare Trumpet of Iesus Christe hathe confirmed the same in many places of his Epistles where after that he hathe amplie disputed of the subiection of the woman and of hir obedience he addeth thereunto bicause saith he man is the chéefe and head Which thing also Plato the Ethnicke and Aristotle his scholler voide of the knowledge of the Gospell guided only by the goodnesse and bountie of Nature do full well recognise the same when the one in the fifth booke of his common wealth saith that man dothe rule and gouerne ouer the woman as the shepheard ouer the shéepe And the other in his Politikes saith that man by kinde dooth know the aucthoritie and power that he hath ouer the woman and nature hir selfe a witnesse irreprouable doth manifest vnto vs sufficiently in hir works the very true portraict image of this subiection and obeysance For doe we not see that amongs al beasts as wel the airie and watrie as also those that liue vpon the earth the males do always cōmaund the females A thing not only common amongs liuely creatures but also amongs precious stones and vegitable plantes for amongs them suche as haue any force strengthe and power we call alwayes the males and the other more weake and inferiours we call females For further confirmation of which things we may reade in many Histories as well Greeke as Latine sacred as prophane that the vertuous women did alwayes in acknowledging their obeisance cal their husbands their Lordes and Masters As Ignatius the disciple of Iohn the Euangelist a greate obseruer of antiquities dothe witnesse in his Epistle to the Citizens of Antioche as also did Sar● the wife of the holy Patriarke Abraham who speaking of hir husband sayd my Lorde is an olde man And S. Peter also a great commender of humanitie did not forget it in his first Canonical Epistle in the third Chapter where he saith that in olde time the holy women that put their truste and confidence in the Lord did tire them selues after this manner that was to be obedient to their husbandes as Sara obeyed Abraham and called him Lord and master as I saide before And further if we will be curious to search into the secretes of the auncient histories we shal finde more stranger things and yet true also that is that in the olde time the husbands had power ouer their wiues and children as well for death as life as Cesar a great aucthor hath left vnto vs in wryting but suche vnnaturall power was afterwardes stayed and ended by the mightie hande of God that it should be no more lawfull for man to abuse them in that sorte or to vse them as drudges For as his pleasure was to make the woman of mannes owne flesh and drawe hir out of his side so he woulde that he shoulde entreate hir as his faithfull friend and euerlasting companion And if you finde in any place of the holy scriptures that our Lord God dothe any thing abase the woman or make hir inferior to hir husband ye shal finde in a great numbre of other places that he dothe magnifie hir exalte hir and fauoure hir before man and specially at the beginning of the vniuersall creation where he honored the first woman with this title or name Eue which is to say life and as for man he called him Adam which is to say earth and not thinking that sufficient but did create hir in a noble place that is to say Paradise terrestre but man was made in the open fieldes and afterwards carried into Paradise and the woman also was created of a moste noble substaunce that is to say of the flesh and side of man a matter made pure liuely and quick but he created man of an element grosse and heauy that is to say of the slyme and excrements of the earth And Nature a soueraigne framer of all things willing to signifie vnto vs what remembraunce and estimation we ought to haue of the woman hath giuen hir a certayne priuiledge aboue man after the opinion of the Philosophers and that is if the man and the woman shall happen to be drouned at one instant the man is firste vnder the water and the woman by the very prouidence of Nature doth remayne long aboue the water And further for a certayne reuerence as an especiall grace and fauour of Nature when she floweth she turneth vppon the water hir backe vpwarde towards heauen and his face and the reste of hir body towards the water but man after he is drouned turneth his face vpwarde Also Plinie and Helyen the Greke Philosophers doo write that for a very reuerēce towards women the very brute beasts doo fauour and honour them for being in any fury or otherwise oppressed for hunger they will neuer touche any woman where to the contrary wee sée commonly they doo deuoure

Tyraunt vexeth his people with Subsidies and vnreasonable Exactions and layeth heauy burthens vppon them the good Prince doth not exacte vpon his subiectes but for things that are necessarie and behouefull The tyraunt conuerteth all his exactions into pompe pleasures and braueries superfluous and vnprofitable The good Prince to the contrary imployeth all for the sauegarde defence and conseruation of his Subiects the strengthning of his Realme and to resist the incursions of suche as would trouble the quietnesse of hys people the Tyraunt woulde be feared and redoubted of his Subiects without rendering any loue of his behalfe agayne The good Prince would bee faythfully loued of his Subiects with a true and sincere heart and loueth them agayne with a paternall zeale and amitie The tyraunt doth rule and gouerne his common wealth by dissembling deceite and couetousnesse the good Prince doth gouerne by prudence integritie of life and well doing The tyraunt is gouerned by flatterers clawbackes and other suche kinde of vermine that doo bewitche and enchaunt his senses with pleasaunt things as fantasies collusions and newes the good Prince dooth not take in hande or execute any thing but by the aduise and counsell of the wyse and sage The tyraunt feareth nothing more than that the people should agrée togithers and bee of one minde fearing thereby that they should conspire agaynst him the good Prince desireth nothing more than to nourish and mayntayne peace amongs his people and if there rise any debate or stryfe amongs them trauelleth by all the meanes and wayes he can to reduce them agayne to good will mutuall loue and amitie The tyraunt béeing styrred and moued as writeth the Prophet Ezechiel is as a rauening wolfe ready to shed bloud or as Plato sayth a consumer and deuourer of the people And the Wise manne knowyng very well his propertie nameth him a fierce and greedy Lion or a Beare that is hungry and thirsty for the flesh and bloud of the poore people which saying is confirmed by S. Paule when he sayde béeing escaped from the crueltie of Nero he was deliuered from the throte of the Lion but to the contrary the good Prince hath suche care ouer his Subiectes as a good Father hath ouer his children and familie or as a good Shepheard hath ouer his flocke who as writeth Iulius Pollux to Commodus Caesar to the end he would haue him garnished with those things that are required at his hands ought also to bée méeke iuste gentle magnanimious liberall master of his owne will carefull industrious vigilant puissant in counsell sober stable and firme in words prompt to forgiue and flow to reuenge And hauing thus now made an end of the differēce betwene good princes and tyrannous princes I will now folowing our accustomed maner produce some examples of those that haue ben most infamously renoumed in tyrannie and crueltie to the ende that Princes séeing their disorders and insolencies by the testimonies of the moste faythfull and moste credible authors that haue written should be admonished to eschue such vices least that their posteritie haue not cause to write of them as we doo now of others And bicause Heliogabalus a Romayne Emperour hath borne the firste name of wickednesse in his time we will put him firste in the ranke and to the ende that his monstruouse life shall be the better authorised we wil recounte it according to Lampridius Eutropius Iulius Capitolinus and many others The firste beginning of his Tragedies was he caused his brother to be slayne afterwards he maried his stepmother the mother of his brother whom he had thus killed and immediately after he was chosen Emperour in steede of well prouiding for his Empire and giuing good orders that his common welthe should be well gouerned and ruled the rather to come to his enterprises he banished all the wise and sage personages of his dominions afterwards he ordeyned a worshipfull colledge of bawdes of bothe kinds who did openly in the presence of all people cause youth of bothe sexes to be defiled the seruice of these people was so agreble to his minde that he vsed them as pages to serue him as other great Lords are serued of their houshold seruants Beholde lo the first zeale of this beastly Emperour to his common wealth Now when he had ended and finished this his notable worke he woulde then take vpon him the office of an Orator and made a long Oration to them in the which he did persuade them by wanton and slender reasons to inuent al the new vnacustomed means that they could of baudry and filthynesse and that with all libertie And the better to bring them to his lore he exhorted them to put away all shamefastnesse and that they should become bolde and shamelesse bicause that shamefastnesse and bashfulnesse were chéefe enimies to all pleasures and not contenting him selfe with these abhominations he gaue himselfe wholly to be caried away with his wanton and impudent desires and lustes that he caused foure naked women of the fayrest in all his prouince to be tyed to a charyot and so led through the stréetes and also when he was at hys meat he would be serued with foure other women naked as the others were to the ende that by suche meanes his people with al libertie should be prouoked to wantonnesse and whordome and bicause nature had giuen him an excellent beautie in all his lineaments aswell in his face as in the proportion of his members he was so effeminated that he would fashion him selfe like a woman and the better to folow them he would trim him selfe in their habites and counterfayte their behauiours and countenaunces and dyd desire further amongs hys other filthynesse to bée transformed into a woman to the intent that he mighte proue the pleasures of the feminine Sex. And therfore not stayed nor contented with all these aforesayde beastlinesse and lasciuiousnesse this diuell incarnate did persuade him selfe therevnto that no wicked spirite or diuell coulde deuyse the lyke but as one sinne draweth another so he did fantasie in hys mynde that by arte he mighte be transformed into a woman And the better to put in execution this hys Diabolicall luste he caused all the chiefe and excellente Surgions and Phisitians of hys tyme to be gathered togythers to worke this feat and they béeing assembled togithers promised him that he should haue al such ouertures and cuts as he would desire and that he should be made apte to haue the company of a man as a woman hath By which persuasion they gelded and cut him in all places necessarie for the same but in the ende he was made by the iust iudgement of God vnprofitable in both the sexes And now to the intente the vertuous eares of those that shal heare the maner of this his losenesse slipperinesse of life shall abhorre and detests the same and frame them selues to eschue the like we think it expedient to declare also after what sorte and