Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	abraham_n	servant_n	work_n	305	4	5.5386	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04112	A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.	Barker, Peter, preacher of Gods word.	1624 (1624)	STC 1425; ESTC S114093	290,635	463

vnto his worke vntill the euening yea encroach vpon the night for time and say with Iacob o Gen. 31. 40. I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eyes yet p Ps 127. 2 except God blesse his labour he shall find it is but vaine to rise vp early and to late take rest therefore rely not on the meanes In our owne profession q 1. Tim. 4. 13. 15. euery man to his study Sermons must not come forth as vntimely fruit from vncircumcised lippes therefore vse meanes but if God blesse not our studies we may fish all day r Luc. 5. 5. as Peter fished all night and take nothing we cannot ●●n the point aright except God giue winde to our sayles we shall be as barren and childles as Sarah I speake as Paul ſ 1. Cor. 4. 15. I haue begotten you in Christ Iesus before God blessed her All the Apostles tooke payne but t Act. 2. 46. it was God that added to the Church such as should be saued God without secondary causes can worke what he list The ruler saith u Ioh. 4. 49 Sir goe downe before my sonne dye is no greater then Marthaes x Ioh. 11. 21. Lord if thou hadst beene heere my brother had not beene dead greater is the faith of the Centurion who beleeueth Dei dicere is facere y Mat. 8. 8. maister I am not worthy that thou shouldest come vnder my roofe but speake the word only and my seruant shal be healed Greater the faith of the Leaper who beleeueth that Gods will is a worke z Mat. 8. 2. maister if thou wilt thou canst make me cleane In the booke of Genesis a Gen. 19. 22. haste thee saue thee in Zoar I can doe nothing till thou be come thither Non possum facere not that it passeth his power but that it is contrary to his nature this impossibility proceedes not of infirmitie but of might and Maiesty for what he purposeth in his minde he can effect and execute without let without meanes But meanes without God can neuer worke therefore vse good meanes but rest not in them as in God so rest on God that our confidence in him doe not exclude our taking paine yet so take paine vpon trust in him that our indeauours neuer be perplexed Before me A tyrants owne will goes for a law without regard of right or reason Sic volo sic iubeo stet pro ratione voluntas When Constantius would haue Paulinus Lucifer and other Bishops subscribe against Athanasius and communicate with the Arrianes he yeelded no other reason but this Quod ego v●lo pro Canone sit doe as I bid you or get you hence into banishment Thus he made a stawking horse of his owne will but in God in whom things cannot be deuided one from another righteousnes is linked with his will when he sheweth his will right is seene to goe with it his word agrees with his intention because he is truth his worke with his word because he is power his will with his equitie because he is right When he sheweth his law vnto Iacob his statute and ordinance vnto Israell reason is seene to goe with it as in this place see you haue no other Gods but me that brought you out of the land of Egipt out of the house of bondage for if you set vp an idol in your hearts and sacrifice your soules vnto it howsoeuer you may conceale this iniquitie from men yet it is open and manifest to me who haue made a window into the heart though I reserue it vnder locke and key for mine owne view Before me we doe good as before God not caring who sees vs wee doe good with a witnes and wish it might be on record but we doe ill as behinde God for we hide and cloake our sinnes and dawbe them ouer with some whorish complexion as our b Gen. 3. 7. first parents with Fig-tree leaues did couer their nakednes But c Heb. 12. 29. God is a consuming fire and in his presence all couers all false coloures all Poppean paintinges of these pictes doe soone fall away d Io● 1. 2. the wickednes of the Niniuits comes vp before God e Eccl. 8. 13 they feared not before God if our heart be not perfit with the Lord but deuided this wrong in parting his right among other is before God f 1. Cor. 2. 11. No man knoweth what is in man but the spirit of man that is in him Momus who controuled all the gods without exception blamed Vulcan for that he did not set a grate at mans breast that others might pry into his thoughts yet g Luc. 9. 55 a man knowes not his owne spirit except hee doth examine it but let him examine it yea double his examination as the Apostle doth h 2. Cor. 13 5. double his exhortation yet when he hath done all and sifted what he can his spirit is not so manifest to himselfe as it is vnto God and therefore Dauid confessing that i Psa 13. 29 God knoweth euery mans thoughts long before they enter into his minde desireth God k Psa 19. 12 to cleanse him euen from his secret faults he could not vnderstand his owne faults but confesseth that God is well acquainted with those sinnes in the inmost concauity of the heart vnto which hee himselfe was but astranger The mind of man goeth vp to the heauens goeth downe to the deepe entreth into a thousand places without remouing the light of the sunne cannot bee shut vp in any place but sheddeth it selfe into all places and is present with all things wee see in essence and presence if the creature bee in so many places where shall the creator not bee if there bee such light in the one what light shall bee in the other in the father of lights in respect of whom the sunne it selfe is but a snuffe God is as Giges when hee had turned the head of his ring to the palme of his hand he is seene of none and ouerseeth all wee see God but in a glasse saculum est speculum this glasse was cleere before the fall but now l Cor. 13. 12 wee see through a glasse darkely but God seeth vs in open light ex antica facie as well as ex postico tergo ad intra as well as ad extra the thoughts of our hearts as well as the words of our lippes and workes of our hands Ionah m Ion. 1. 2. Arise and goe to Niniueh that great City and cry against it but Ionah knoweth that the iustice and mercy of God like the n Ioh. 20. 4 two disciples run together and that his mercy out-runs his iustice as the other disciple did out-run Peter and came first to the sepulchre and therefore thinking that when Iustice and mercy had a while striued together as o Gē

bee lesse regarded run with full saile into the breach of this Commandement but let this suffice to haue spoken of this hedge or fence extrinsecally so farre forth as it keepeth out such beasts as would profane the name of God now a word or two of it intrinsecally as it keepeth vs within the grounds of Gods glory that we haue a care to get glory to his name A sinner sits in sinne by consent lyes in it by working it sleeps in it by custome euery one of these must arise and not arise onely but as it was said to the palsie man o Luc. 5. 23 Arise and walke wee arise by eschewing euill wee walke by doing good we purchase no greater displeasure by committing iniquity then omitting of duty The p Mat. 25. 26. 45. slothfull seruant and they on the left hand are endited and condemned for sinnes of omission and therefore as this Commandement chargeth vs that we doe not dishonour God by committing sinne So on the other side it warneth vs to glorifie God in giuing and getting him honour by our words and deeds and first in our words by our oathes for as God who is the truth not deceiuing cannot be more dishonoured then when he is called to witnesse a lye for in this case the holy Ghost vseth the word defiling q Leu. 19. 12 Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God so can he not be more honoured then when he is produced to testifie a truth and therefore Gods seruice and a lawfull oath are coupled togither when the holy Ghost saith r Deu. 6. 13 Thou shalt serue him and sweare by his name this condemneth the Heretickes Cathari which affirmed that it was not lawfull for a Christian man to sweare for any cause at any time but because one iarring string is enough to bring a whole noise of musicke out of tune let vs see here what strings wee must harpe vpon to make a sweet concorde First the persons that sweare must bee such as feare God and eschew euill for Moses the Captaine of the Israelites placeth ſ Deu. 6. 13 fearing God and eschewing euill seruing him in the forewarde the swearing by his name in the rereward and Saint Paul as though he liked well this mustering of Moses mentioneth the true seruice he doth vnto God when hee cals him to witnesse t Rō 1. 9. God is my witnesse whom I serue in my spirit u Iob. 16. 17 16. 19. and Iob vseth the like kinde of trayning when in Marshalling hee first sets out the integrity of his life then my witnesse is in the heauin and my record is on high the mouth of other which magnifying themselues vse to say God is priuy to my heart he knowes my care when as yet they are but hypocrites and full of infection should be stopped as the lips of the leper were couered x Leuit. 13. 45. according to the law and if they come publikely to depose a good Magistrate should rebuke them as Christ did the vncleane spirit saying y Mar. 1. 25 holde thy peace and come out Secondly they must not in this case be voluntary men but stay for a call as Abrahams seruant did whom his master z Gō 24. 3 caused to sweare for a mans forwardnesse in offering himselfe brings great suspition that he is prodigall of his credit and of his soules health Thirdly the person called to witnes must bee the God of heauen and earth for by him doth Abraham minister an oath a Gē 24. 3 I will make thee sweare by the Lord and Ieremy commands it b Ier. 4. 2. thou shalt sweare the Lord liueth and therefore the Aegyptians were to blame to sweare by the life of their King the Scythians by his throne and Nouatus who ministring the Communion to the people vsed to sweare them by that they had in their hand that is the Sacrament as the Papists did by their Masse and by their other Idols but hee that sweares by Malcham and that shall say c Am. 8. 14. thy God O Dan liueth robbeth God of his honour and giueth too much vnto an Idoll attributing vnto it wisdome to see into the breast and power to punish him that shall binde his lye with an oath and rewarde him that shall sweare in truth in iudgement and in righteousnesse As there are rules for the persons so for the matter it must be a knowne truth for a man must not sweare that which is false and he knowes it false nor that which is true if he thinkes it false nor that which is false though he thinkes it true for a wise man lookes or he leape d Ec. 2. 14 his eyes are in his head e 5. 1. he is not rash with his mouth f 10. 2. his heart is at his right hand Againe we must not produce the name of God in matters of no moment but in such as shall be of great importance marriage is a weighty matter and if a man will not vndoe himselfe when he tyes himsele fast if he seekes a godly seede he must ioyne himselfe with such a wife as is not seperated from God for men doe not g Mat. 7. 16 gather grapes of thornes or figges of thistles there fore Abraham sweares his seruant in a matter of marriage that he shall not take a wife for his sonne among the Idolaters but in a h Gen. 24 3 godly family it is a shame to plaintife and defendant and a dishonour done to a great man to produce him either ad testificandum or respondendum in a matter that is not worth the speaking of much more shamefull is it for a man to dishonour the great God in calling him out of heauen and making him waite in matters of no weight to serue where his humour shall place him let therefore other meanes i Ex. 18. 22. as inferiour Officers end smaller causes but let God haue his glory as another Moses in determining doubtfull matters when they shall be of great importance As we must bring glory to God by our oathes so by our speach without oath first in speaking of his word when leauing the booke that is clasped vp to the Lambe and the Trinitie our tongues are occupyed in his statutes so as on the one side God shall not haue cause to complaine on vs as of the Iewes k Hos 8. 12. I haue written vnto them the great things of my law but they were counted as a strange thing on the other side man shall haue cause to giue vs the cōmendation which S. l Luc. 24. 15 Luke doth the two disciples going to Emmaus who as they went did not busie their tongues about slandering or vaine words but talked of the death and resurrection of Christ Secondly in speaking 〈…〉 his nature of his name as Dauid naming 〈…〉 glory m Psa 50. 1 the Lord

Num. 17. 7. 8. Aarons rodde layd forth brought forth buddes brought forth blossomes and bare ripe almondes therefore say not the rodde causeth blewnes chiding discourageth breaking is violent the yoake is heauie but with the birch bend children in youth like the birch least you bewayle them in age for their wilfull irreuerence and stubborne disobedience you parents many times iarre and snarre you men and wiues sometime bestow blowes each on other leaue off reserue them for your children they will doe your sonnes and daughters more good correct them make them know themselues they will be a ioy to your hearts they will be your glory and as the Apostle speaking of the faithfull saith g Heb. 11. 16. God was not ashamed of them to be called their God so you neede not be ashamed of them to be called their father but let them run riot and take their owne swinge dote vpon them and displease them not they will grieue your hearts and assure your selues that so many sorrowes shall afflict you as a due punnishment in age if a 1. Sam. 4. 18. with Elie you doe not breake your neckes before as you suffered vices in them in their youth they wil proue like a generation of vipers which rend and teare their mothers sides and the dishonour which they will doe vnto you will be as a sword passing thorough your hearts thus hauing stept a little aside to shew the cause of childrens disobedience I returne to the charge Honour thy father that is thy master for he is paterfamilias the father of his houshold and therefore b 2. Kin. 5. 13. Naamans seruants call their Master father and on the other side the Master as c Mat. 8. 6. the Centurion calles his seruant sonne for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sonne as well as seruant and we may say of seruants God hath made them little lower then sonnes as Dauid said of man d Psal 8. 5. thou hast made him a little lower then Angels but a little lower and God accounting seruants as sonnes saith e Col. 3. 24 they shall receiue the reward of the inheritance The Master hath a care of his seruant to giue them meate in due season and though he doth not say by and by when his seruant commeth from the field f Luc. 17. 7. 8. Goe and sit downe at table yet afterward he saith eate thou and drinke thou A●d g Pro. 31. 15 the wise and worthy woman for her part riseth while it is yet night and giueth the portion to her housholde and the ordinary to her maydes if God doth visit the seruants with sickenes the Master doth not shut his doores vpon them or send them to an hospitall but keeping them in sickenesse vseth the best meanes he can for their recouery a 1. Sam. 30 13. not dealing as the Amalekite who left his seruant because he fell sicke but like the good Centurion who comming vnto Christ in the behalfe of his seruant saith b Mat. 8. 6. Master my seruant lyeth sicke at home of the palsie and is grieuously payned but speake the word only and my seruant shall be healed Againe he alloweth them lawfull times of honest recreation and will not weare them to the backe as though they were made for nothing but his seruitude he will pay them their wages at their time concluded on and not find or frame excuses to discarde them empty in a word he will so vse them that if opportunitie serue they shall feele the sweetnes of their seruice and his bounty In regard of the soule he is a Seraphim to kindle their zeale and reckoning his seruants as much his as hee is his owne hath a care that they walke with their God and doe not transgresse the limits of honesty like that noble man who had for his Impresse two bundles of ripe Millet bound together with this Motto seruari et seruare meum est for the nature of the Millet is both to garde it self from all corruption also to preserue from putrifying those things which lye neare it thus doth the good Master and therefore his seruants honour him but if he should be of a contrary disposition c Psa 123. 2. yet the eies of seruants must looke to the hands of their Masters and the eyes of a mayden to the hand of her Mistresse a good seruant must be subiect to his bad Master as farre forth as he may doe him seruice with cleane hands and with an honest heart and this is that which Saint Peter wisheth when hee saith that seruants d 1. Pet. ● ●8 should be subiect not only to good and courteous Masters but also to the froward for then a cleane napkin doth wipe a fowle mouth This honour consisteth in reuerence in token whereof e 2. Sam. 9. 11. Ziba doth acknowledge Dauid his Lord and himselfe his seruant in obedience in witnesse whereof the Centurion saith f Mat. 8 9. I say tomy seruant doe this and hee doth it in diligence and therefore g Gen. 2 54. Abrahams seruant when he nath suffered his eies to sleepe and his eie-lids to slumber and the temples of his head to take a little rest will not for all intreaties admit for any longer stay but like an arrow out of a bow hasteth to dispatch the businesse whereabouts his master sent him in faithfulnesse which caused a Gē 24. 33 Abrahams seruant to preferre his masters businesse before his owne necessity which made b Gē 39. 9 Ioseph true to his master notwithstanding the inticements of his mistrisse which maketh many seruants hazarde their own liues for their masters safety This serueth to condemne such seruants as will be haile fellow well met with their masters secondly such as being bid to doe any thing will giue their master leaue to doe it himselfe or at least murmur and grumble reason the matter and answere againe Thirdly eye seruants which will doe good seruice but yet no longer then their masters eye is vpon them such a one is that seruant in the Gospell who c Mat. 24. 49. in his masters absence doth reuell and take on as though hee would throw the house out at the window such a seruant did that fat man meete withall who being asked why being fat hee did ride vpon leane horse answered I feede my selfe but trust my man to feede my horse Fourthly such as are treacherous to their masters and by discouering them or their secrets doe bring them into danger but here a question may be moued how farre forth a master or his secrets may be concealed We read in Chronicles that when Richard the third that vsurper did pursue the Duke of Buckingham to put him to death for tyrants vse to cut downe the staires by which they climbe vp the Duke in extremity did flie for succour to one Banaster his seruant vpon whom hee had bestowed great meanes to enrich him