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	servant_n	wife_n	7,379	5	6.5654	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94173	Ten lectures on the obligation of humane conscience Read in the divinity school at Oxford, in the year, 1647. By that most learned and reverend father in God, Doctor Robert Sanderson, Bishop of Lincoln. &c. Translated by Robert Codrington, Master of Arts.	Sanderson, Robert, 1587-1663.; Codrington, Robert, 1601-1665.	1660 (1660)	Wing S631; ESTC R227569	227,297	402

Fathers Knights and Common-People for of these three orders after that Kings desisted and there were as yet no Emperors the whole City did consist And in this sence for in the whole duration of that Common-wealth the State was popular the Roman writers are to be understood as often as they make mention of the preserving of the Safety Dignity and Majesty of the people IX I have the more diligently expounded these things not only because the proper significations of many words of this kind do depend on the use of that people from whom the words themselves are derived to us but for another two fold Cause The one that we suffer not our selves to be deceived and circumvented by a lesse proper interpretation of a doubtful word The other that in the bare appellation of the word people there may be no force to the prejudice of him who is Prince of the Commonalty and the head of the people Either of which of what moment they are to our present purpose you shall presently understand by those things which I am to prefer unto you X. I say therefore that this word people as many other words signifying an aggregate multitude may be taken two wayes Either collectively as it signifieth the whole Commonalty of the Republick that is the Prince and Subjects together or discretively and precisely as it signifieth the Subjects only and severed from the King In the very same manner as the Body either implyes the rest of the Members with the Head or the rest of the Members without the Head And the appellation of a Family doth sometimes comprehend all who are within one House Wife Children Servants and the Master of the Family himself who is over them all and sometimes again those only who are under his command and of whom he hath care And in the name of an Army sometimes the General is comperhended with the Souldiers sometimes he is not comprehended And the like is to be observed in the words of Parliament or Kingdom and other words of the same kind which signifie indeed a collection of many but with order and reference to one as their principal or their Head Therefore if not with a malignant intent yet certainly by a most dangerous Error it comes to passe that that which is spoken of the people collectively in the former sense inclusively to comprehend the whole Commonalty that is the Prince with the Subjects should be so wrested that it should be applyed to the people in the latter sense that is to the Subjects alone the King excluded XI But you will say how may it appear to us that the Appellation of people in the first sence may in that Axiom be understood collectively for the King and people and not discretively in the later sence for the common people alone I answer that most manifestly it doth appear by the common use of speaking and the Analogy of other words of the same signification In which the most certain rule of Interpretation is that words collective are alwayes to be taken collectively unlesse the Adjunct which is opposite to it doth require it For examples sake where it is said 1 Col. 1. 18. Christ is the Head of the Body of the Church It is manifest by the Adjunct opposite to it to wit the mention of the Head to which the Body is there relatively opposed that the word Body is there taken discretively for the other Members of the body precisely severed from the Head So if any man should say that the General had advanced with his Army into the Fields or had sent them to their winter quarters or that the Master of a Family had forbad any belonging to him to go out of his doors at twelve of the Clock at night Or what is written of David That whatsoever the King did was acceptable to the people It is manifest by the Adjunct every where opposed that in the word General master and King those collective words of Army Family and Subjects are not to be understood collectively but discretively and exclusively that is by the appellation of the Army the Souldiers are only comprehended and not the General and by the appellation of Family the Servants or Children are comprehended and not the Master himself and by the appellation of people the Subjects are only comprehended and not the King The reason is because the Opposite which is one of the correlatives being adjoyned doth necessarily imply the word collective answering on the other side and relatively opposite unto it to contain precisely its correlative that is the multitude only annexed and conjoyned to the Head and chief and not the whole Commonalty aggregated as it were from both the Terms correlative XII But when an Opposite is not added which may necessarily carry its signification to the other part of the Relation only it were incongruous to sence and reason to take the word collective otherwise than collectively and in its just latitude so that ●t may thereby comprehend both the Terms of the Relations especially when the speech is concerning safety profit or any other good or advantage which is or mat be common to them both for examples sake if it were commanded that tomorrow the camp should march because the Army should not be invironed by the Enemy or that Corn should be bought for the present use of a Family Orectes himself would swear that the man was not of a sober understanding who should apprehend that what was spoken either of the Army or the Family had relation only to the good of the Souldiers and the Servants no account or care being had of the General who commanded the Army nor of the Master who governed the Family which is all one as if a sick man being admonished by the Physician to have a greater care of his body for the future should with a great diligence begin to keep warm his Breast and his Thighs and other members beneath his neck but take no care at all to provide for his head because the Physicitian did only put him in mind of his body but not of his head XIII But I come yet nearer to the point in hand if Peradventure a whole company of common Souldiers should affirm that the safety of the Army was the supreme Law military but they had a General who did put them upon such hard service by his unsufferable commands that unlesse they timely should shake off the yoak of obedience to him the whole liberty of the Army would be in great danger to be lost and thereupon from this Principle of asserting their own liberties by force of Arms they should consult and agree amongst themselves no longer to obey his commands but to take away the life of their General Or if household Servants whom the Apostle 1 Peter 2. 18. would have obedient not only to those who are good and favourable to them but to those also who are rough and rigorous should combine amongst themselves to refuse his commands

written Law of God although both of them by themselves are most perfect in their own kind and being joyned do contain the particular Principles of supernatural faith and the general Principles of things to be done accommodated to all parts of life yet neither of them doth descend to all those particulars which either may be or for the most part are necessary for the preservation of Peace and Order in Cities and Governments For examples sake the Law of reason which is the same with the Law of Nature doth dictate and the Scripture also in the next verse of this Chapter doth teach that Tribute is to be paid for the maintainence of Princes and of the charges of Wars and other publick uses but unlesse it be by a L●w determined how much is to be payed and by what proportion and by whom and in what space of time and other circumstances either th●● payment will miscarry or not be made timely enough or else it will not be enough for the use of the Common-wealth If you say that by this Argument the necessity of Laws is proved indeed but the obligation of them is not determined for Subjects may be enforced to their duties by the ●●nunciation of punishments We confesse indeed the truth of this if we should go no higher but it furthermore we shall consider without selves how headlong man is burryed to forbidden sins and how bold to venture through them all how 〈…〉 a Keeper Fear is of Duty unlesse that withall there be some sense of Religion to contain men in their duties it will most easily appear how wisely Almighty God the most prudent Moderator of all things hath provided for the affairs of men who hath endued their Consciences with a certain religious reverence to the Law which doth grow up together with their use of Reason From hence it comes to passe that amongst the Heath●●● ignorant of the true God there were scarce any one found of the antient Legislators but pretended to the people that the Laws which ●e made were delivered to him by some God to 〈…〉 need not give you the names of 〈…〉 Lycu●gus and many others who● the 〈◊〉 make mention of it being a truth so well known to all XXVII The third argument is this What is to be done for the Lord we are bound in Conscience to the performance of it But we are bound to be subject to Humane Laws rightly established that is so constituted by the supreme power or by others receiving their Authority from it for the Lord ● Pet. 2. 13. Be subject to every Ordinance of man for the Lords sake whether it be to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Supreme which sufficiently expounds the meaning of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Higher Powers in the first verse of 〈◊〉 Chapter or unto Governours as unto them that are sent by him c. And that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Lord or for the Love of God as the French Translation hath it doth imply the obligation of Conscience is manifest in the first place by the use of the same expressions in other places of the Scripture as Eph. 6. 1. where speaking of the Duty of Children towards their Parents the words of the Text are Liberi obedite Parentibus vestris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Domino Children obey your Parents in the Lord And by the Duty of Servants to their Masters in the same Chapter v. 7. With good will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving the Lord and not men which in the third of the Col. v. 23. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord and not to Men as if he should say For Conscience and not for Wrath only or for the fear of God rather than the dread of Men. It is manifest Secondly from the following words in that place of St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so is the will of God And ●o St. Paul in the said sixth chapter of the Ephesians and the sixth verse speaking of the Duty of Servants he exhorts them to obey their Masters in the sincerity of Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing the will of God from the Heart Now the will of God is the very same Rule of Conscience which I have said to be the Rule Adaequate XXVIII The fourth Argument What Natural Reason doth so prescribe to be done that both the fault and the guilt of the fault are contracted if it be not done we are without all doubt obliged in Conscience to the doing of it For since the sense of Sin pertaineth to the Conscience as also doth the fear of Punishment which ariseth from it whatsoever it is that the Mind rightly conceiveth doth induce the stain of a fault and a guilt of punishment for that fault it doth directly appertain to the obligation of the Conscience Now Natural Reason whose Judgement cannot be indirect doth so far command us to obey Humane Laws that if that obedience be not performed we are immediately conscious to our selves that it is meerly by our own fault that we fayl in that Duty XXIX The fifth Argument ●he Violation of that which necessarily draweth along with it the Violation of the Laws of God doth oblige the Conscience because no man with a safe Conscience can viol●te the Law of God which is the Rule of the Conscience but the violation of every particular Law solemnly constituted by Men doth necessarily draw along with it the violation of the Law of God to wit of that General Commandment by which God commandeth obedience to the Magistrate Therefore the said Violation of the particular Law of Men doth oblige the Conscience XXX The sixth Argument We are bound in Conscience not to Act that which if it were acted is in a manner to resist God himself For we are bound to be subject and to submit our selves unto God and therefore not to resist him for Subjection and Resistance are contrary unto one another neither can any Man at the same time be subject unto and resist the same person But not to obey Humane Laws solemnly constituted is interpretatively to resist God For he who obeyeth not the Laws doth disobey the Legislative power of the Magistrate which whosoever he is that doth it the said power being ordained by God he doth oppose himself against Gods Ordinance and by Consequence interpretatively he doth oppose God himself which is the Determination of St. Paul in the second verse of this chapter and from whence he orderly concludes the necessity of Subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ccording to Conscience in this ve●se XXXI From what hath been already spoken it will be no great difficulty to answer to the Arguments which commonly are objected by the Adversaries to this Truth The first and chiefest whereof is taken from Christian Liberty and to the Confirmation of it many places of Scripture are alleged with much pomp circumstance which seem to adstipulate to that Liberty