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	father_n	servant_n	8,837	5	6.6381	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16623	A treatise of the nature and vse of things indifferent Tendinge to proue, that the ceremonies in present controuersie amongst the ministers of the gospell in the realme of Englande, are neither in nature nor vse indifferent.	Bradshaw, William, 1571-1618.	1605 (1605)	STC 3530; ESTC S106384	14,281	36

A TREATISE OF THE NATVRE AND VSE OF THINGS INDIFFERENT TENDINGE TO PROVE THAT THE CEREMONIES IN PRESENT CONTROVERsie Amongst the ministers of the gospell in the Realme of England are neither in nature or vse Indifferent Iohn 18.23 IF I haue spoken euell beare witnesse of the evell but If I haue spoken well why smitest thou mee Math. 5. 11. Blessed are yee when men reuil you and persecut you say all manner of euel against you for my sake falsly Reioyce and be glad for great is your reward in heauen for so persecuted they the prophets that were before you Printed 1605. THE PRINTER TO THE Reader A Copy of this Treatisse by the prouidence of God cōming into my hand I thought it behoofull for my Countrimen that they should be made acquainted with it that by meanes thereof they might receaue som lyght of the truth for which so many suffer The author whosoeuer hee is hath litle cause to be offended with it The paines he hath taken in it doth perswad me that he cannot but desier the same in it self though daunger want of meanes might hinder him from publishing it But howsoeuer good reader accept it as a testimonie of my vowes for the good of my Countrey the weale whereof shall euer possesse me though I cannot possesse it Farewell A TREATISE OF THINGES Indifferent CAP. 1. Of thinges Indifferent ingenerall A Thing Indifferent in the largest extent of sence is any Mean between two Extreames 2 Extreames properly are the vtvttermost bounds and limitts of any thing being in direct opposition one vnto the other 3 To be a Mean between two Extreames is so to be seated between thē as that it stand equally affected to either inclinnyng no more to the one then to the other 4 Hence the Latins call things indifferēt Res mediae Midle matters And that by reason of that analogie proportion that is between them those things that in phisicall or Mathematicall Dimensions possesse the midle place in any line figure or bodie For that is properly called the midle of any thing that in position being as neere as can be to both extreāes inclineth no more to the one then to the other but is a like equally distant from both 5 And they are therfore called things indifferent because in their relation to those extreames between which they are seated and vnto which they are referred they stand indifferently disposed and affected to either whence of the Greeks they are called Adiaphora vnto which our English terme doth precisly answere For as that is iust the midle of a line that leaueth on both sids so much to either extreame that there is in respect of it no difference between the one and the other but vnto it both are equall a like So those things are called indifferēt properly that without any difference doe equally agree vnto or dissent from those extreames vnto which they haue reference relation 6 By all this it may appeare that things Indifferent are not such simply in thēselues of themselues considered but as they are compared and haue relatiō to the saide opposite extreames as the Center in a circle considered in it selfe and by it selfe is not the midle of any thing but only as it hath reference to the opposite extreames in the Circumference from any of which it is equally distant and in that respect only is it called the mean or midle of such a figure 7 The very essence therefore of a thing indifferent consists in that equall and indifferent reference and relation that it hath to some two opposite terms or extreames vnto which either in sence or reason it is compared and by which onlye it is measured So that it is in the number of those things that in schooles are called relatiues all which haue only but an accidentall being The subiects therof being variable according to the diuers references and respects that they haue vnto diuers things For as a man simply considered in himselfe is nether husband Father nor Master but onely in respect of Wife Child and Seruant And as the same man in diuers respects may be a father a sonne a master and a seruant So nothing is in of it selfe indifferent but only in relation reference to some opposit extreās And those thinges which in some such respect may be indifferent in some other respect may be Extreames Cap. 2. Of things more commonly called Indifferent 1 Though things indifferent may in that former generalitie spread themselues to any mediocritie whatsoeuer Yet Custome the mistris of all speach and language hath restrained limitted the name to such things only as are a Mean between good and euell So that to omitt what in rigorous proprietie of speach may be comprehended vnder the name that is giuen vnto them In commen vse of speach a thing indifferent is onely any mediocritie between good and evell 2 The proper Extreames therefore of things indifferent being good euell they cannot retaininge the nature of their indifference communicate or pertake of either for whatsoeuer standeth equally affected to good and evell cannot in that affection haue in it either good or evell It being impossible that either of the extreames should be foūd in the Mean without distruction of the nature thereof 3 Whatsoeuer then voyde of all euell (a) such they say are our Ceremonies For those things are good that are decent orderly meāes of edification participateth but the least measure of good or voyde of all good pertaketh but the b) Such wee say and haue proued the Ceremonies to be least degree of evell cannot beare the name of a thing indifferent For there can be noe indifferencie in that which inclinneth more to the one extreame then to the other 4 A thing indifferent therfore being a mean between good evell it is So are not these ceremonies so seated between them that it is as far remooued from Good as a thinge not euill can be and as far remoued from evill as a thing not Good can be and as neare vnto Good and evill as any thīg can be that is neither good nor euill So that whatsoever is Indifferent is neither good nor evill whatsoeuer is either good or euill is not Indifferent whatsoever is not Indifferent is either good or evill 5 Things indifferent being equally devided from good evill are in like manner deuided from all the properties of either For euery propertie being vnseperable from that subiect from the nature whereof it springeth noe one can be communicated to any thing but vnto that vnto which the subiect it selfe communicateth it selfe Yf therfore the propertie of any extreame be found in a thing indifferent the extreāe it s●lfe is to be sound likewise therein Which to imagin is as absurd as to looke to find the Circumference of a Circle in the Center 6 No indifferent thing therefore as it is an indifferent thing d But they say