Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	father_n	king_n	servant_n	3,226	4	6.7708	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16696	Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.	Brenz, Johannes, 1499-1570.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 3601; ESTC S108281	65,005	180

his fayth whether hée bée king or subiect maister or seruaunt father or sonne according to the saying of saint Paule There is neyther Iewe nor Gentile neyther Barbarous nor Sythiā neyther bonde nor frée neyther man nor woman but all are one in Christ Iesu 3 Thirdly the king is not content to doe penaunce himselfe alone and to begin to leade a new and godly life but also he constituteth a puplike and generall ordinance in the Church that other men likewise might imbrace godlinesse For first of all he proclaymeth a generall fast not onely of men but also of beastes Sée sayth he that neyther man nor beast oxe or shéepe taste ought at all and that they neyther féede nor drinke water Then hée commaundeth them to put off their costly apparell and mourning wyse to array themselues in sacke Furthermore he commaundeth them to praye generallye saying and crie mightily vnto the lord Last of all he appoynteth a sermon or proclamation to be made of repentance saying Sée that euery man turne from his euill way and from the wickednesse he hath in hande Here we haue an excellent example of this godly king from whom al other kinges and princes may take examples of their calling There are manye which thinke that mundane or seculer princes as they terme them ought not to deale in matters Ecclesiasticall but onely in matters pollitique But this example and many other examples of Dauid Salomon of Iosophat of Iosias and likewise many sayinges of holy scripture doe testifie that princes ought specially to haue a care of matters Ecclesiasticall It is not required at their handes to preache but it is required at their handes to appoynt preachers and to sée that the woorde of God be preached sincerely For it is not ynough for Princes that they themselues are honest godly and vertuous but they ought to labour and to séeke by all meanes that their subiectes may also be honest godly and vertuous For as the good man of the house hath not done his duetie if he onely here sermons and leade a godly lyfe but must also séeke to traine vp his familye in true godlinesse and vertue euen so kings and princes haue not sufficiently discharged their duetie in directing their owne footesteps aright vnlesse they haue a farther regard to the pathes of their subiects But nowe let vs sée by the Text what things are here to be noted 1 First the king with his Citizens are clothed in sackcloth sit in the dust while they go about to repent them of their sinnes But what are those workes a satisfaction for sinne are sackcloth and ashes of such force before God that he respecteth them and for them turneth from hys wrath and punishment Nothing lesse truely For otherwise it were but vaine that God had promised his sonne from the beginning of the worlde to be the satisfaction for sinne and at the fulnesse of tyme to haue sent him to suffer death for sinne For he might then haue shewed vs sackcloth and ashes by the which our sinnes might haue béene done awaye But the matter is farre otherwise For the sinnes of the Niniuetes and our sinnes are farre greater than that they should be forgiuen of God by putting on of sackcloth or by sitting in the dust It was necessarie to the satisfying for sinne that the sonne of God should not put on sackcloth but that hée should suffer death that he should not sit in the dust but that he should hange on the Crosse What is ment then by the sackcloth and dust which the Niniuetes vsed They are not thinges able to pacifie the wrath of God but they are true signes of confession of sinnes and argumentes of contricion which is had for sinne In the King the throne was a signe of maiestie In the Citizens the hie and precious seats in the temple were signes of dignitie But nowe the king placeth not himselfe publiquely in his kingly throne but sitteth with his Citizens in the dust of the earth or in base and vncomely seates to the ende they might openly declare themselues for their sinnes to be vnworthy before God of their maiestie and dignitie and to haue deserued death and destruction The King and his Citizens had their sumptuous and precious apparell on festiuall dayes at mariages and at other solemne méetinges with the which they did bewtifie themselues and excell other men But nowe they put on vile and base apparell to the ende there might séeme to be no difference betwéene the king and his magistrates and other common people and also to declare that they thought themselues vnworthie of their bodily apparell by reason of their sinnne Therefore sackcloth and ashes are not satisfactions for sinne but they are onely argumentes of the acknowledging and confession of sinnes before God. The sinfull woman wherof Luke speaketh when she came and besought Iesus to haue hir sinnes forgiuen hir shée wept yet notwithstanding by this wéeping she did not put away hir sinne Esau also wept when Iacob had preuented him of his blessing yet notwithstanding he did not therby put away his sinne And Christ sayth In the vtward partes there shall be wéeping and gnashing of téeth and yet neuerthelesse there shall be no satisfaction there 2 Secondly the king commaundeth a generall fast saying neyther man nor beast shall taste ought at all neyther shall they féede or drinke water But he commaundeth not a fast as though thereby sinne should be forgiuen and the wrath of God pacified as the hypocrytes imagine of fasting but he commaunded it first to the ende the fleshe might be brideled by sobrietie then to the ende common banqueting might be omitted whereby they myght more conueniently come togither to publique preaching and prayer Wherevpon also it is added in the commaundement let euery man cry mightily vnto god These are the publique prayers or suffrages which in solemne wise were obserued and vsed of our elders not one houre but the whole day It were necessary therefore that men should abstaine from meate all the daye long to the ende they might bée readie in the Church So Iosaphat proclaymed a fasting not to satisfie thereby for sinne but for publique prayers sake which were appoynted to call vpon God in extréeme perill So in many other places of the scripture fasting and prayer are ioyned togither to the ende wée might knowe that fastings were appoynted as a preparatiue vnto prayer 3 But what meaneth the commaundement giuen for oxen and shéepe and other beastes to fast Hath God respect vnto the fasting of beastes There is nothing lesse ment truely but they are commaunded to fast in that sense and meaning that beastes were commaunded in the lawe to haue rest on the Sabboth day Thou shalt doe no worke sayth the Lorde on the Sabboth day neyther thou nor thy cattel nor the straunger that is within thy gates For rest is required of cattell on the Sabboth day that by that occasion men might

many yeares as in Idolatrie in abusing the name of God in adulterie in vsurie yea in all kinde of wickednesse The which are so growne so increased and so ripe that they ascende into heauen before the maiesty seate of god Wherfore there is nothing more certaine than that England hath deserued extreme punishment and perdition Furthermore let vs vnderstand and know that séeing the worde of God is reuealed and preached so fréelye vnto vs there is some hope left vnto vs of saluation For except the Lorde sought to saue this Realme of Englande he woulde not haue sent IONAS I meane the preachers of his worde vnto the same Séeing therefore he hath reuealed his will by IONAS and his whole intent we haue a manifest argument of his clemencie and loue towardes vs Wherefore if we will escape the punishment threatned we must fall to repentance the vse wherof hereafter God willing more plainely shall be declared But and if we be contemners of the worde of God and impenitent let vs looke vndoubtedly for destruction and euerlasting perdition Wherevpon our sauiour Christ sayth This is condemnation that light came into the worlde and men loued darkenesse more than light ¶ And Ionas made him readie to flie vnto Tharsis from the face of the Lorde IONAS flieth to Tharsis from the presence of the Lorde which some interprete to be the sea other thinke it to be the proper name of a Citie which men call now Tunetum sometime Carthage Here therefore twoo thinges are to bée considered the one is the disobedience of IONAS and his flight from the presence of the Lorde The other is the cause why he fled and was disobedient to the calling of God. First let me here demaund a question What meaneth the Scripture when it sayth that IONAS fled from the presence of the Lorde Howe coulde IONAS flie from the presence of God when as his maiestie fulfilleth both heauen and earth and all places else Whither shall I goe sayth the Psalmist from thy spirite or where shall I hyde me from thy presence if I climbe vp into heauen thou art there if I go downe to hel thou art there also and so forth And the Prophete Amos sayth They shall not flie awaye there shall not one of them escape nor be deliuered Though they were buried in the hell my hande shall fetch them from thence though they climbe vp to heauen yet shal I cast them downe though they hyde themselues vppon the toppe of Carmell yet shall I séeke them out though they créepe down from my sight into the déepe of the sea I shall commaunde the serpent euen there to bite them Let vs therefore note that if mention be made here of the eternall and omnipotent maiestie of God then there is none that can flie from hys hand or presence The which thing the example of IONAS proueth very well For here he flieth from the hande and presence of the Lorde taketh shippe and goeth about to passe into a straunge countrie yet notwithstanding he could not escape from the presence of the Lorde God sawe his flyght yea God sawe his secret councell purpose and intent And he so stayeth him wyth his mighty arme in the sea that the more he séeketh to escape the more straightly he is helde with the hande and power of God and is cast into extréeme peril and daunger which he sought to auoyde Wherefore méere foolishe and vaine is their purpose which thinke by their deuise and pollicie to escape from the power and presence of god But where as the scripture sayeth that IONAS fled from the presence of the Lorde it signifieth that he fled out of the lande of Israell in the which God is sayde aboue all other nations to dwell First bicause in that lande was the chiefe place of the Churche of God and the Arke of the testament by the which it pleased God oftentimes to aunswere Secondly bicause God had appointed in that lande the publike ministerie of the preaching of his worde and was wont to reueale himselfe to the Prophets and to worke miracles to confirme his promises as concerning Christ Last of all bicause in that lande the stocke of Christe dwelt which is the true face and liuelye presence of God bicause whosoeuer séeth Christ séeth the true and euerlasting god By this we may learne that then a man is sayde to flye from the presence of God or to hyde him from his sight when he flyeth those places in the which the worde of God is preached or when hée shunneth those men which preache the worde of god So Caine is sayde to go forth and to flie from the presence of God bicause he fled from his father Adam and dwelt farre from him least he shoulde be reprehended of his father by the worde of god So disobedient seruants and sonnes flie from the face of God when they flie from their parents and maisters least for their disobedience they shoulde be reprehended by the worde of the Lorde and punished So the wicked and vngodlye flie from the face of God when they despise the preaching of the word of God fearing least by the same they should be reprehended from their sinne wickednesse Wherefore although no man as touching the omnipotencie of God can flie from his maiestie power and presence yet notwithstanding as touching the externall preaching of the worde of God those flie hys presence which doe despise his word neglect his sacraments continue in disobedience towardes him and go forwarde in a wicked lyfe What shall we saye then Can such as flie the presence of God escape God hymselfe and his punishment which they so feare No vndoubtedly For the more they flie the worde and sacraments of God the more they fall into his hande and incurre his wrath prouoking iust vengeance vppon themselues Caine fled from the presence of the Lorde but the more he fledde the more hée was tormented with horror of minde IONAS fled from the presence of the Lorde but the farther he fled the more subiect he was to perill and daunger Wherefore we must not flie from God in sinne and in the feare of punishment but rather we must approche vnto God by repentance and inuocation by the which meanes alone we escape the wrath of God and the deserued punishment for sinne But of this we will speake more plentifully anone Secondlye it is demaunded for what purpose and intent IONAS fledde out of the lande of Israell and woulde not obey the calling of God sending him to Niniue Of sundrie men sundrie and diuers causes are declared and alleaged Some saye that IONAS was afearde of the daunger that might come vnto him at Niniue for his ambassage sake For to preach that a citie should sodenly be ouerthrowne and destroyed in the Citie it selfe is inough to stirre vp against a man all the Citizens inhabitants of the same and to make himselfe to be accused of sedition Other some thinke that