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	servant_n	son_n	8,066	5	5.7600	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02400	The Romish chaine. By Edmund Gurnay, parson of Harpley	Gurnay, Edmund, d. 1648.	1624 (1624)	STC 12530; ESTC S121205	26,705	112

should seeme to take vpon him the Office of a Iudge and so leaue a conceit in his followers that some degree of Authority might bee deriued from him euery where finally prescribing such courses and aduising all that desired to grow great in him to exceed only in humilitie preferring therefore a child before them all when they stroue who should be the greatest and telling them in effect that authority and greatnesse was to bee deriued only from the Kings of the Nations For whereas after his ascention hee tells vs that All power was giuen him both in Heauen and in Earth His meaning therein is only this that now all power both in Heauen and Earth should be vnder his humanitie as before it was vnder his Deity and that as all men euen Adam himselfe and all his race were formerly vnder him as he was the Sonne of God so now they should likewise bee vnder him as hee was the Sonne of man For the effecting thereof there needed no alteration of States or new conueyances for that as all other creatures both in Heauen and in Earth whether Angels Beasts Wormes Plants Stones or whatsoeuer are likewise become subiect vnto this manhood and yet still retaine their orders natures and properties as before Angels remaining Angels Beasts remaining Beasts Lyons Lyons Stones Stones c. so does it no otherwise follow but that mankind may likewise become subiect vnto the manhood of God and yet all men still to continue in their former properties Kings remaining Kings Princes Princes Fathers Masters Husbands Wiues Subiects Sonnes Seruants in their former condition and as the Apostles tell vs Euery man in the same calling wherin he was called as well after his birth in the Second Adam as in the first For as the second Adam did not thinke good to be the Father of a new generation by the course of Nature wherewith to propagate his Church but made choise of the old Adams issue to new graft vpō So may we conceiue it to be a course most answerable thereunto that when he meanes to adorne and bespangle his Church with Scepters Crownes and Authorities He will not make new Crowns or new Scepters or take away Crownes and Scepters from the old possessors to adorne his followers withall but only new graft vpon those old Crownes and Potentates and so most sweetely bring it to passe that though hee does not make his followers Kings yet does hee make Kings his followers Which as it is all one for the outward glory and countenance of the Gospell so it is farre more agreeing with the propertie and profession of the Gospel namely in winning Kings vnto the grace of God by gentle easie weake and peaceable meanes making choice of Sheepe and not Wolues or Lyons for his Ambassadors and that when hee sends to Wolues and Lyons and worse then Tygers that so those Rebells in the day of visitation when they see how the Lord hath dealt with them and how in stead of sheepe hee could haue sent wolues and Lyons in their owne kinde to haue worried and destroyed them then as ouercome with the coales of fire which his long suffering had cast vpon them they with all their hearts and soules present him and his Gospell with their Scepters Crownes Dignities and Possessions yea they thus breake forth into most vehement and sincere protestations as our so Christian Soueraigne hath taught them vnto his Maiestie alone I haue deuoted my Scepter my Sword my Penne my whole industry my whole selfe with all that is mine in whole and in part I doe it I doe it in all humble acknowledgement of his vnspeakable fauour c. to whose seruice as a most humble homager and vassall I consecrate all the glory honour lustre and splendor of my earthly Kingdomes Wee conclude then that neither diuine ordinance nor Church benefit does inforce or perswade this ground without which Saint Peter cannot be intitled vnto Soueraignty that the more spirituall men are the more they ought to bee possessors of Authority which conclusion also were it granted yet would not Peters Supremacy thereupon insue vnlesse it bee also proued that in Spirituall gifts and graces Peter must of necessity bee acknowledged to surmount all persons which we grant not For as concerning the Text and collections which vse to bee alleadged for that purpose as namely that Peter is ordinarily first named when the Apostles are rehearsed 2. That our Sauiour three seuerall times gaue him charge to feede his sheepe 3. That our Sauiour particularly told him that he had prayed for him 4. That our Sauiour payed the tribute for him 5. Did more ordinarily discourse with him then any of the rest 6. Gaue him a new name 7. Tearmed him a Rocke and promised to builde his Church vpon him 8. Gaue him the Keyes of heauen 9. And finally wrought especially by him in the Primitiue Church affayres We thus shortly answer them in order And first concerning his nominall priority we answer that it is not of force to intitle him vnto any principality it being not auoydable amōgst the most equals but that there must bee such kind of precedency as for example in the Trinity though neither is Peter euery where first named both Iames and Andrew being sometime named before him 2. And as for our Sauiours triple charging him to feed his sheepe wee answere That it is rather a checke then a grace to bee often called vpon to doe a dutie and in that it is said that Peter was sory when it was said vnto him the third time c. it may seem that Peter took it no otherwise as perhaps conceiting such tripling of his charge to bee in the way of a glance at his triple denial 3. Frō the like consideration of Peters weaknesse wee answere to the third might proceed our Sauiours telling him that He had praied for him For no doubt our Sauiours praier was as frequent effectuall for the rest though he saw not the like cause to tell them so much 4. And as for our Sauiours paying the tribute for him we answer that it may rather argue Peters pouerty and subiection then any kind of excellency and dominion the rest also perhaps not being lyable to the tribute which was then demanded either because they were no dwellers at Capernaum as Peter was and so it might bee if it were the Emperors tribute or for that they were not the first borne in their Families of whome onely the other tribute toward the Temple was demanded 5. And as for our Sauiours so ordinary discoursing with Peter wee answere that it is ordinary with natural Fathers to make choice rather of their little ones to oppose and discourse withall then their men growne sonnes especially when their intent therein is to teach standers by the most ready answerers rather then the more wary being fittest for such purposes 6. And as for the new naming of Peter wee answere that