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
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

peace the protector of righteousnesse and the avenger of innocency then he is unworthy to live in a Common-wealth that is an enemy to such government But here some will object that Princes in all ages some have been carelesse of their charge committed to them to foresee dangers to prevent them giving themselves to earthly delights and slothfully minding nothing else and others addict themselves to their game and so set to sale all lawes and priviledges judgments and grants other some spoyle the poore communalty of money to spend it wastefully and prodigally other some exercise more robberies pillaging of houses deflouring of Virgins murdering of Innocents so that no image of God is seen upon them that ought to shine in Magistrates nor no token of the Minister of God is seene in him which was given for prayse to the good and for vengeance to the evill Now men naturally abhor tyrants and love their lawful Kings then what shal poore subjects do in such a case I answer Inferiours are to submit to the governement of such Princes although Pinces do not that which pertaineth to them but they goe beyond those bounds which the Lord hath set them yet it will not follow that we may sin against them because that they sin against God saith Peter Fear God and honour the King And ye servants be subject to your Masters with all fear not only to the good and gentle but also to the froward For this is thanke-worthy if a man for conscience towards God endure griefe suffering wrongfully 1 Pet. 2.17 18.19 Wee ought to observe the providence of God who disposeth of all Kingdomes and setteth up Kings as it pleaseth him see Dan. 2.21 Although Nebuchadnezar was a wicked man yet saith Daniel the God of heaven hath given thee a Kingdom vers 37. And saith the Lord I will give Nebuchadnezar the land of Aegypt for his good service and the spoile thereof shal be the wages of his Army Ezek. 29.19 20. And King Saul was a cruell tyrant see 1 Sam. 8.12 Yet the people are not freed of their obedience to him and saith the Lord I have given the earth to whom it seemed meet unto me and the Lord hath power to do what pleaseth him Psal 115.3 And he made the earth and man and beasts upon it then it followes I have given all these lands into the hand of Nebuchadnezar King of Babylon and all Nations shall serve him Jer. 27.5 6 7. Thus you see God will have this tyrant to be honoured And David said to Abishai concerning the King destroy him not for who can stretch forth his hand against the Lords Anoynted and be guiltlesse and another time saith he God forbid that I should do this thing unto my Master the Lords Anoynted so David stayed his servants with these words suffered them not to rise against Saul 1 Sam. 24.6 7.26.9 And we ought to have a reverent esteeme of them as wives to their husbands and as children to their parents for the King is worth ten thousand of us 2 Sam. 18.3 The breath of our ●ostrils is the Lords Anoynted Lam. 4.20 Then they that curse the King bu● in their thought a bird of the ayre shall carry the voyce and that which hath wings shall tell the matter Eccl. 10.20 Then are we unmercifully tormented by a cruell Prince or are our goods spoyled by a covetous and a ryotous Prince and are we neglected by a slothful Prince and are we vexed for a godly life by a wicked Prince then our duty must be to call to remembrance our sins which are scourged by that scourge of the Lord and by humility bridle our impatience and let us call to mind that it belongs not to us to remedy such evills it is only our duty to crave help of the Lord in whose hands are the hearts of Kings and the bowing of Kingdomes to his will He is a God who standeth in the assembly of Gods and judgeth among the Gods Psalm 82.1 And all Kings shall fall before him and all the Iudges of the earth shal be dashed in peaces like a potters vessell that will not submit to the Lord and kisse his Anoynted Psal 2.9.12 Yea woe be to them that decree unrighteous decrees and that turne aside the needy from judgment Isa 10.1.2 God reproved Kings for his peoples sake and suffered none to doe them wrong Psal 105.14 Yea he hath broken the bloody Scepters of proud Kings and overturned their intolerable government yet I say although God may justly correct their unbridled government by his owne revenging hand yet let us not think that we may do so which have no commandement given us but to obey and suffer this I speake concerning private persons Now it may be demanded of some that in case the chiefe Magistrate shall thus tyrannize over his people whether other Magistrates may not defend them and withstand this tyrant in the Cause of God I answer with Master Calvin Instit 4.20.31 If there be at this time any Magistrates for the behoofe of the people such as in old time were the Ephori that were set against the Kings in Lacedemonia or the Tribunes of the people against the Roman Consuls or the Demarchi against the Senate of Athens or as it is with us the three Estates in Parliament holding the principall Assemblies saith he I am so far from forbidding these to withstand the outrageing licentiousnesse of Kings that I affirme that if they winke at Kings wilfully rageing over and treading down the poore Communalty that their dissembling is not without wicked breach of faith because they deceitfully betray the liberty of the people whereof they know themselves to be appointed protectors by the ordinance of God And saith he in the 8. Section no kinde of governement is more blessed then this where liberty is framed with such a moderation as it ought to be and is orderly established for continuance and so I count them most blessed that may enjoy this estate and if they stoutly and constantly trav●ll in preserving and retaining it do nothing against their duty yea the Magistrates ought with most great d●ligence to bend themselves hereunto that they suffer not the liberty of the people of which they are appointed governours to be in any part diminished much lesse to be dissolved but if they be negligent and carelesse therein they are faith-breakers and false in their office and betrayers of their Countrey and the very thinking to bring in any other change of government is not only foolish and superstitious but also very hurtfull Then would any bring in Monarchical government let me tell them that it is seldome seene that Kings so temper themselves that they will never swerve from that which is just and right Again they are not alwaies furnished with so great a sharpnesse of judgment and wisedome that every one seeth so much as is sufficient for every thing therefore the wants that are in single persons are cause sufficient

matter whereto we swear for God may not be brought for a witnesse to a lye 2. It must be in truth according to the mind of him that sweareth without fraud or deceit and with intent to performe that truly which he promiseth thereupon Secondly we must sweare in righteousnesse which also respecteth two things first the thing sworn to that must be just and lawfull and according to Gods word secondly the conscience of the sweater for a man must not sweare for a trifle although the thing be true but either by authority of the Magistrate or upon some necessary cause of his lawfull calling and against this vertue do those sinne that sweare usually in their common talke though the thing be true for trifles and light matters are not a just cause of an oath Thirdly we ought to swear in judgement that is he that sweareth rightly ought to know the nature of an oath and be able to judge of the matter before whom and to whom and of time and place and other circumstances and for his owne person he that sweareth ought to see in his own conscience that he is fit to take an oath and thereby to worship and glorifie God for he that sweareth aright ought to have his heart smitten with feare and awe toward God as in all other parts of his worship Deut. 10.20 The feare of God and swearing are joyned together therefore a prophane man that hath no feare of God in his heart ought not to sweare this may suffice our Anabaptists concerning the lawfull use of swearing especially that oath of Allegiance to Princes wherein they are bound in subjection to Civill government which they despise and so much for their first objection against the lawfull use of Civill government Their second objection they say that subjection came in with sin but say they Christ hath taken away sin and therefore he hath taken away subjection also Againe they say that man in innocency was to rule over the fish in the sea the fowels of heaven and over the beasts on the earth and all creeping things but not over man Gen. 1.26 But after the fall Eve is put under subjection to Adam Gen. 3. To this I answer that there be two kinds of subjection the first is servile the second civill the former is the subjection of a slave or vassal who is onely to seeke the proper good of his Lord and Master the latter is that whereby one man is subject to another for the common good the first of these came in by sin but the second was before sin even in innocency and so Eve was subject to Adam in innocency and the Apostle argueth thus Let the woman be subject to the man for shee was taken out of man for the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man 1 Cor. 11.8.9 Let the woman learn in silence with all subjection I suffer not a woman to usurpe authority over the man for Adam was first formed then Eve 1 Tim. 2.11.12 13. Now this was in their innocency that the woman was taken out of man that Adam had the priority in creation woman was made a help meet for man Ge. 218. Therfore she was subject in the time of innocency Again in the time of innocency it was s●●d increase and multiply therfore by the light of nature there is a plain distinction between the father and the sonne the one to rule the other to obey therfore obedience is due to Magistrates Again they mis-alledg that place Gen 1.26 because it was spoken not of man alone but of all mankind which comprehends aswell women as men for all mankind without exception had dominion over the vest of unreasonable creatures and for the second place Gen. 3.15 He shal rule a●d thou shalt be subject this is not spoken as if ruling subjection were not before the fall but because now subjection is joyned with feare griefe and sorrow this is that curse that came in by sin and was not in innocency for then subjection was delightfull and full of pleasure So then subjection it selfe is not a curse but as feare and griefe and sorrow are joyned with it then let us make our subjection to Magistrates a pleasure and so the curse is taken off and we shall enjoy the blessing promised Ephes 6.2.3 Thirdly they object that every beleever is in the Kingdome of Heaven even in this life and further they say in Heaven there is no King but God therfore beleevers are to be subject to none but God and Christ I answer there be two kinds of Government upon earth one is spirituall and inward this is called the Kingdome of Heaven that is within you which standeth in righte usnesse peace of conscience and joy in the holy Ghost Rom. 14.17 In regard of this government of Christ there is no difference of bond and free Master and Servant Father and Sonne for all are one in Christ Gal. 3.28 But the other is actuall Government wherein orders and distinctions of men must be maintained as some must be Princes some must be Subjects some Fathers some children some Masters some servants hence every man ought to sustaine two persons and is to be considered first as a believer and a member of the Kingdome of Christ thus he is equall to any beleever and any beleever is equall to him Secondly he must be considered as a member of the Common-wealth wherein he liveth thus he is either a Superiour or an Inferiour so then their reason were to some purpose if every beleever were only in the Kingdome of Heaven but every one that liveth here is also a member of some Common-wealth so that he must either be a Magistrate to rule others or else hee must be subject and obedient to others whom the Lord hath appointed to rule them Fourthly they object that civill Government is full of cruelty which having the sword in their hand they destroy the bodyes and soules of offenders in not giving them time of repentance and therefore is intolerable among Christians I answer Moses and the Levites by Gods commandement flew 3000. of the Israelites for worshipping the golden Calfe and never gave them space to repent Secondly malefactors that are not moved to repentance under the sentence of present death there is little hope that ever they will repent although they had longer time allowed to them Thirdly Gods wisedome and commandement must take place of mans reason but he commandeth that the malefactor should dye that thereby the evill may be taken away then better it is that one should be destroyed then unity better that one be removed then a multitude by the contagion of his example should be infected therfore civill government is necessary and ought to be obeyed Fiftly they object many places of Scripture such as these Gal. 5.1 Stand fast in the liberty wherin Christ hath set you free from

to the ministery of the word Now here it may be demanded how they may know that they are called of God to the ministery of the word I answer they may know it if they find three things in themselves the first is the Testimony of their consciences that they entred not for praise honour or lucre but in the feare of God with a desire to glorifie him and to edisie the Church Secondly a faculty to doe that which they have a desire to doe in this saculty are two things 1. A knowledg of God and of his ways 2. Aptnesse to deliver that which they know The third thing whereby they may know their calling is the ordination of the Church which appeares and gives testimony of their will and abilitie he that hath these things is certainly called of God Now put the case a man wants the first of these three and entred with an evill conscience being carried with ambitious and covetous desires I answer yet his calling still in respect of the Church is good and lawfull and when he repents of his bad conscience it is also accepted of God So then Ministers must have a calling or else they cannot preach for saith Paul how shall they preach except they be sent Rom. 10.14.15 No man ought to take that honour upon himselfe but he that is called of God as Aaron was Heb. 5.4 Vzzah was smitten with death for but touching the Arke although his intent was but to stay it from from falling 2 Sam. 6.7 And the men of Bethshemesh were slaine for but looking into the Arke without a calling fifty thousand 1 Sam. 6.19 therefore the Apostles in the front of their Epistles declare their calling This might convince our phantastical Anabaptists who think that any man may preach that will without any speciall calling and they alledge for their purpose that the house of Stephanus addicted themselves to the ministery of the Saints 1 Cor. 16.15 I answer the meaning of the place is not that they called themselves but that they set themselves apart to the ministery of the Saints in the purpose and resolution of their hearts of all gifts they desired to prophesie yet these desires did not make them Ministers except God were pleased to furnish them with gifts and they ordained by the Church but till then they must give me leave to put it out of my beliefe that they were Ministers Again they alledge that all Christians are Kings and Priests and the office of the Priest is to teach I answer we are spiritual Kings over our owne corruptions in this world For grace reignes through righteousnesse unto eternall life through Iesus Christ Rom. 5.21 And in this world wee are a holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 But when iniquity shall have amend and the Saints are freed from sin Rom. 6.7 they shall inherite all things Revel 21.7 In stead of reigning over their corruptions they shall reigne over all the creatures when they are again restored to their first perfection as Adam did in his innocency Gen. 1.26 The second Adam will restore them to us perfect againe at the day of judgement being purified by fire at that day For he hath made us Kings and Priests and we shall reigne on the earth Revel 5.10 And being Priests when the sacrifice of player shall cease being in full fruition yet we shall offer the sacrifice of praise to God continually Heb. 13.15 I heard a great voice of much peoole in Heaven saying Hallelujah salvation and glory and honour and power unto the Lord our God Revel 19.1 But this shall be when all teaching ceaseth when all the ●ares that did offend are cast into the furnace of fire and there are none but Saints Then they shall not need to teach every one his neighbour saying know the Lord for they shall all know me saith the Lord Jer. 31.34 Whether there be prophesies they shall faile 1 Cor. 13.8 Now teaching more properly belongs to the Propheticall office then to the Priesthood Every man ought to covet the best gifts and desire to prophesie 1 Cor. 12.31 14.1.5 ●9 And thus Moses wished that all the Lords people were Prophets Numb 11.29 but neither Moses nor Paul desired that all were Priests to offer sacrifice Vzziah went into the Temple to burne incense upon the Altar of incense but the Priests said to the King it pertaineth not to thee to burne Incense and the Lord smote him with Leprosie 2. Chro. 27.16.18.19 But all might prophesie or teach so that they keep within their bounds and limits appointed them that is their owne Families Fathers may teach their children and Masters their servants they may command to keep the Sabbath all within their gates but we being spiritual Priests maketh nothing to prove that all may teach publiquely Thirdly they alledge that the power of the keyes is given to the Church I answer that it is so yet the use and administration thereof belongs to the Ministers onely in their dispensation of the word So then none are to meddle in the Ministery but they that have a lawfull calling thereunto Now it belongs to God alone to call men to the ministery Paul an Apostle not of men nor by men but by Iesus Christ Gal 1.1 The Father thrusts forth labourers into the harvest Mat. 9.38 And the Son gives pastors and teachers Ephes 4.11 And the holy Ghost makes overseers Acts 20.28 And the Churches power and authority to call and ordaine Ministers is no more but a duty or service whereby they testifie and declare and approve of them whom God hath called Now they are called three waies first by men and not by God thus all false teachers are called Secondly when God calleth men by the ministery of men thus are all ordinary Ministers of the word called Thirdly when men are called not by men but by Christ immediately and so Paul and all the Apostles were called Now this last manner of calling being extraordinary ceased with the Apostles they were not only called immediately but they were inspired immediately and ayded with an infallible assistance of Gods spirit of all this they had promises Mat. 10.19.20 Luke 10.16 But now the ordinary way to furnish them with gifts is the Schooles of the Prophets and if it please the Lord to sanctifie those gifts and to give them a willing heart to doe service in the Church to the glory of God and they have a lawfull ordination by the Church this is the doore of the sheep-fold and he that thus enters into the fold of Christ is a true shepherd of the sheep neither may any preach publiquely but he that is thus called and fitted to take such a charge upon him Acts 20.28 So then it is not for men of other callings He that warreth in this warfare must not intangle himselfe with the affaires of this life 2 Tim. 2.4 And saith the Apostle It is not reason that we