Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	child_n	husband_n	parent_n	3,987	5	7.8229	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01490	An apology against the defence of schisme Lately written by an English diuine at Doway, for answere to a letter of a lapsed Catholicke in England his frend: who hauing in the late co[m]mission gone to to [sic] the Church, defended his fall. Wherin is plainly declared, and manifestlye proued, the generall doctrine of the diuines, & of the Church of Christ, which hitherto hath been taught and followed in England, concerning this pointe.	Garnet, Henry, 1555-1606.	1593 (1593)	STC 11617.2; ESTC S100190	128,732	216

going to the Church if he were amongst vs. Eph. 6. Therfore if the Emperour biddeth one thing and God an other what doe you iudge Paye tribute Attend vnto my seruice very well but not in the Idolls temple In the Idolls temple forbiddeth it who forbiddeth it a greater power Pardon me thou thretnest prison he thretneth hell Here now must thou take vpon thee thy faith as a buck ler in the which thou maiest quench all the fierye dartes of the enemy Thus S. Augustine Turne I pray you the wordes Idolls temple into hereticks conuentickle and see how it fitteth your case Or shew why there is not the same reason in the one as in the other in ep ad Tit. c. 3 If it be good saith S. Hierome which the Emperour and gouernour commaundeth obey the will of the ocmmaunder but if it be euill auswere him out of the Actes of the Apostles Act. 5. It behoueth to obey God more then men This same let vs vnderstand both of seruantes to their maisters and of wiues to their husbandes A lesson for wiues and children of children to their parents that in those things onely they must be subiect to their maisters husbandes parents which are not contrary vnto gods commaundementes Thus S. Hierome Againe S. Augustine Iulianus was an Infidell Emperour was he not an Apostata wicked an Idolater Christian souldiers serued an infidell Emperour when they came to the cause of Christ they did not acknowledge but him onely which was in heauen When he would that they should worshippe Idolls that they should offer incense they preférred God before him But when he saied bring forth the Army goe against that nation forthwith they obeyed They distinguished the euerlasting Lord from a temporall Lord and yet were they subiect for the euerlasting Lord euen to the temporall Lord. ❧ Thus you see what these holy Fathers doe iudge of such kind of obedience Obedience alone is not intended in this lawe but also religion L. 5. c. 1. But let vs I pray you consider more deepely the nature of obeidence Although the very forme and wholle drift of obedience be to doe according vnto the law or commaundement of the Superiour yet as it appertaineth vnto euery law in common to direct vs vnto all kind of vertues as Aristotle teacheth in his Ethickes for as he saith the law commaundeth vs to doe workes of fortitude of temperance and of meekenes and in like maner of other kind of goodnes or naughtines comman ding the one or forbidding the other So is there no particuler precept or law but besides the vertue of obedience to it selfe intendeth some act of some other vertue Hence doth it proceed that one which doth transgresse a law is not forthwith called disobedient properly vnlesse * D. Tho. 22. q. 105. ar 1. ad 1. he of purpose did transgresse because he despised the law but he is said to haue sinned against that vertue which the law or precept intended An example hereof we may haue in temperance The law commandeth that we make but one repast on a fasting day If a man ouercome with his appetite transgresse this precept than hath he sinned against temperance not obseruing that abstinence which the law prescribed Neither is he properly in this act disobedient but so farre as disobedience is materially included in euery sinne which in that it is a sinne must needs be against some precept or other And this is very euident for two causes For if in euery sinne there were a formall disobedience then could there be but one kind of sinne in the world that is of disobedience and the particuler obiectes of euery vertue should be but materiall in euery action as the particuler malice of euery vice also materiall in respect of one forme of disobedience and so but one nature of vertue vice in the world Besides one may doe contrary vnto a law in such a light maner and with such want of consideration that he may onely sinne venially against the same and yet if it were properly disobedience it were alwaies a mortall sinne implying in it selfe contempt of the law which cannot be without a mortall deformity See Caiet verbo Contemptus verbo Inobedientia euen in the least sinne of the world although it were but an idle word For to worke any thing of contempt and hatred of the law and law-makers cannot be without such hainousnes Now therfore in euery law there is some other goodnes intended besides the goodnes of obedience No law intendeth obedience only For when or in what countrey was it euer heard of that there was a law made for no other end but for obedience Turne ouer all Brookes Abridgement of the law looke vpon his titles goe ouer all your Statutes which haue bene from time to time made vnder diuerse Kinges See whether you can finde any title of any law in the worlde onely for to be obedient The law intendeth alwaies obedience in euery particuler statute and bindeth the subiectes to obey the same and neuer doubteth of the subiectes obedience so long as he obserueth euery law and behaueth him selfe orderly in the common welth and hauing once accepted the Prince for his superiour and professed his obedience vnto him followeth his direction to all ciuill vertues But that a law should be made whose end should be onely obedience without anyother reason of goodnes or the breach of which should be onely a contempt without the transgression of some other vertue of right and equity towardes the common welth I confesse my ignorance and that I may be deceiued yet I neuer either heard or read in any age or in any author Yea in the holy religiouse estates where obedience is vowed the superiour alwaies commaundeth according to the rule professed which is for to guide the subiectes to all particuler vertues and to mortifie the worldly man not ridiculously intending bare obedience and nothing else obedience being practised in euery particuler commaundment Than Sir in your statute intituled An act to retaine the subiectes in their dew obedience there must needes be intended some other vertue besides obedience For is not the wholle lawe sufficient to shew obidience or if there were any doubt of acknowledging that Superiour by whom law is administred were not othes of fidelity and homage the ordinary and accustomed way to acknowtedg the same or is in this onely act obedience to bee shewed and in none else in no place but in the Church in no maner but by ioyning with heretickes in their seruice where are so many other lawes of eating of flesh of other actions either cōmanded or forbidden which we know how litle these great exacters of obedience doe esteeme So may you euidently see that it is not odedience only pretended but some other end some other reason of that which is proportionable vnto that marke which they shoote at which if you can deuise any other then religion