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
A79884	Of scandal together with a consideration of the nature of Christian liberty and things indifferent. Wherein these weighty questions are fully discussed: Whether things indifferent become necessary, when commanded by authority? Neg. Whether scandalous things, being enjoyned, may lawfully be done? Neg. Whether a restraint laid upon things indifferent, without a reasonable ground, be not an infringement of Christian liberty? Aff. Who is to be judge, whether there be a reasonable ground or no, in such cases? How far forth we are bound in conscience to obey humane laws.	Clark, Samuel, 1626-1701.; Alsop, Vincent, 1629 or 30-1703, attributed name.	1680 (1680)	Wing C4495; ESTC R231493	83,945	180

means cannot be had by reason of any either natural or moral hinderance there a less convenient becomes necessary so long as the End may be attain'd thereby Yea further yet 10. In the case put I may not only do that which I judge to be inconvenient but suffer another to do that which I judge to be unlawful rather than be deprived of a necessary Ordinance E. g. If either I must have my Child baptized with the sign of the Cross or not baptized at all I may suffer it to be done in that way though I judge it an unlawful addition because the manner concerns him that does it not me at least not so much so long as there is all the essence He must be responsible for any irregularity in the manner not I. Thus Jacob took Laban's Oath though by his Idols And Christ did joyn with the Jewish Church in their Administrations of God's Ordinances though there were many Corruptions therein rather than not partake of the Ordinances at all But 11. If the inconvenience be such as would overthrow the main end of the duty and is inconsistent therewith then the indifferency is so far from becoming necessary that notwithstanding the command it is unlawful and I may not obey whatever the penalty be E. g. If I may not pray or read in the Congregation but with such a tone and modulation of the voice as would Pender what is so prayed or read unintelligible I must rather suffer any penalty than perform the duty in such a manner because the Congregation cannot be edified thereby nor understandingly joyn with me therein and so I do but take God's name in vain Lastly In all these cases there is left unto every private person a Judgement of Discretion to discern and try whether the thing commanded be (a) Ille judicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per modum privatae discretionis qui de sensu aequitate aut veritate dogmatis sive sententiae propositae à judicibus suprà nominatis judicat sine ullà potestate publicâ tantùm comprehendendo approbando intellectum suum admittendo Actus enim intelligendi non exercetur sine actu judicandi De judicis cujuscunque subordinati definitionibus adhibetur hoc judicium non solum ut intelligatur ejus sententia sed etiam ut Aequitas seu Veritas ejusdem consensio cum lege Supremi Judicis percipiatur obedientis animo persuadeatur Daven de Judice c. 3. lawful or no and how far forth the reasons that are publickly held forth to bottom the command upon are solid and valid as was shewed before Some indeed object That this will overthrow all obedience if Children Servants c. are not bound to obey till they be satisfied of the lawfulness of the Command But I answer Though 't is true the same Command viz. the fifth which enjoyns obedience to Parents and Masters enjoyns obedience to Magistrates also yet I conceive there is a different tie and that Subjects are not so strictly bound to Magistrates as Children are to their Parents or Servants to their Masters And therefore 't is observable that when the Apostle lays out the particulars of this obedience he bids Children obey their Parents in all things Col. 3.20 viz. in the Lord as he expounds it Eph. 6.1 i. e. in whatsoever is agreeable to God's will and not contrary thereto And so 't is for the obedience of Servants Col. 3.22 Servants obey in all things your Masters according to the flesh And so Wives must be subject to their own husbands in every thing Eph. 5.24 but he saith not the like for Subjects to Magistrates The reason whereof I conceive to be this That Children are for their Parents and Servants for their Masters but now Subjects are not for Princes but Princes for their Subjects i. e. for their benefit and advantage and therefore Subjects are not so strictly bound to Magistrates as Children are to their Parents and Servants to their Masters Thus having dispatch't these preliminary Discourses concerning Liberty and Indifferency we pass on to the principal and fundamental point of Scandal where we are to consider the nature of that Scandal for which we must forbear the use of our Liberty in things indifferent And we shall view it both as to the Quid Nominis and Quid Rei 1. For the Quid Nominis Much lies in that neither have I met with any one that gives a full and satisfactory account of it and therefore I shall be the more large and particular about it There are two words used in the N. T. translated Scandal and Offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word comes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference between which is but small if any and concerning which Criticks are not agreed upon their Verdict and therefore I must return an Ignoramus Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have spoken before in opening the words of the Text. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a Scripture-word (a) Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostras Gatakerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjectures it to have been of familiar use formerly In hanc classem verborum scilicet quorundam quorum usus jam evanuit nec in veterum scriptis extat am pliùs vestigia tamen adhuc residua sunt ex quibus olim familiaria fuisse liquido possit deprehendi redigi potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod apud antiquos Graecae linguae autores deprehendere hactenus nequiverunt qui sunt rerum istarum indagatores diligentissimi atque acerrimi Verum apud Hellenistas quos nuncupant crebrum est atque admodum familiare Gatak Adversar Miscellan cap. 41. p. 415. never used by any profane Author as H. Stevens observes Criticks say it signifies properly the bridge in a trap which when a Mouse or other Vermine touches the trap falls and so they are taken And indeed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very near of kin to it is used by Aristoph in Acharn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast set a trap or snare of words and thence 't is used to signifie any kind of snare in general whether proper or metaphorical or omne id quod exitii causam praebe● saith Grotius whatsoever tends to the hurt or ruine of another or whereby he is drawn into sin as a bird into a snare Others will have it to signifie primarily any thing that makes a man to halt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claudico or to go lame and thence any thing that occasions a man to sin And so if there be any difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is this the former signifies that which makes a man stumble the latter that which makes him halt a common effect of stumbling It is rendred A thing that doth offend Mat. 13.41 they shall gather out of his kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that offend An occasion to fall Rom. 14.13