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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13024	The Christians sacrifice much better then all the legall sacrifices of the Iewes; and without the which, all the said legall sacrifices of the Iewes, euen when they were in force, were not acceptable to God. Or, a logicall and theologicall exposition of the two first verses of the twelfth to the Romanes, with all the doctrine in the said two verses, plainly laid forth, and fitly applied according as these times do require the same. Wherein also besides the orthodoxall exposition of the said words, diuers other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the iudicious reader shall thinke his paines well bestowed in vouchsafing to reade this treatise following. With the authors postscript to his children, as it were his last will and testament vnto them.	Stoughton, Thomas.	1622 (1622)	STC 23314; ESTC S100120	224,816	288

then of them Doublesse the more that God hath honored Heb. 2 1. vs by speaking immediatly vnto vs by his Sonne in our owne nature the more earnest heed we ought to giue to those things which we haue heard from that his Son c. Yet alas in these times and in this matter of fashioning to the world all men liue as if there were no word of God to the contrary yea as though not onely the Pope that dispenseth with greater matters but God himselfe had giuen dispensation for all to liue as they list and to do what they list We may now well crie out O the fashions the fashions of these times He that in apparell will see the fashions of all countries need not to trauell out of our owne land he may see all and more then all within the land Euery other nation do better content themselues with their owne fashions then we here in England Yea we here in England by our multiplicitie of fashions do reade a lecture of doing the like to all other nations This horse disease of the fashions hath hatched another of the yellowes as dangerous as foule as vncomely as the former a species and a daughter of the former and from the foundations of the world for ought appeareth by any histories neuer heard of till now very lately and in our land as if the same were the common schoole of all vanitie except onely in Ireland where they saffron all their wearing linnen as some report for the auoiding of that vermin that do most abound in y● country Thrift indeed is pleaded for this yellowing of linnen as the which being so yellowed needeth not so much washing But why do they not so yellow also their other wearing linnen and bed-linnen and table-linnen They also that herein do most pleade thrift in all other things are least thriftie yea most prodigall most riotous With the premises may be remembred the diuers formes otherwise of apparell sometime long waists sometimes short waists the aprons of women and the girdles of men being almost at their chins So also the varietie of mens breeches sometimes like great cloak-bags sometimes below like water-tankers at the top So also of hats sometimes high crowned sometimes low crowned sometimes narrow brimmed sometimes broad brimmed so bangling about the eares of men and hiding their faces that they cannot easily be discerned and therefore the more resembling such couerings of the face as the Apostle forbad 1. Cor. 11. 4. 4. c. the men of Corinth in their Ecclesiasticall meetings and religious exercises Notwithstanding such hats seeme more tollerable for women as being more agreeable to such couerings as the Apostle commendeth to the women of Corinth in the place before alledged The like may be said of the varietie of girdles points garters bootes spurres shooes and shoo-strings though now bootes and spurres haue go● the vpper hand of shoos and shoo-strings and haue almost iustled them like Iacke of Lent cleane out of doores Moreouer the former diseases of fashions generally and of the yellowes particularly go not alone but are likewise accompanied with a third at least in men namely the staggers For alas how do men in these dayes of all sorts almost stagger and reele in all places Husbandmen seruants men and boyes come not to any market almost but they go home staggering and reeling But this belonging to the spirituall conformity to the world before spoken of it shall be sufficient to haue interposed thus much thereof in this place the rather haue I named this now though somewhat disorderly because I had before but named the roote of this disease The premises are the more worthy of reproofe because as the spider taketh hold with her Pro. 30. 28. hands and is in Kings palaces so the greatest of these euils haue gotten footing in the houses of the greatest professors 2. Cor. 8. 18. and of such as haue bin of praise in the Gospell and haue infected not onely their seruants but also their children yea their wiues yea themselues at least they being whist and winking at them in their seruants children and wiues not saying vnto them Why do ye so and so being 1. Kings 1. 6. accessorie vnto them O lamentable O wofull For is this inhibition of conformitie to the world only to husbands themselues and not also to wiues to parents and not also to children to masters not also to seruants Doubtlesse it is to the one as well as to the other The husband Gen. 2. 24. Mat. 195. Psal 128. 3. and wife are one flesh Children are branches of their parents Seruants are hands to their masters All make an houshold Is not Abraham commended that he would Gen. 18. 19. teach his children and houshold the way of the Lord c. The commendation of Abraham is a commandement for all that will be children to Abraham and a reprehension of all that do not that for which Abraham is commended Oh let such remember the sharp reprehension of Eli by 1. Sam. 2. 31. c and. 3. 17. the Lord for his being no sharper to his children as also the fearfull commination against his house in that behalfe 1. Kings 2. 17. with the euent according Here let vs not omit amongst the conformities of these times to the world womens painting their faces and breasts and laying open their said breasts most immodestly almost to their wasts yea their picturing likewise vpon their breasts cherries and birds yea the patching of them also and of their faces here a patch and there a patch Oh abominable oh monstrous the daughters of Zion before mentioned and wicked Iesabel her selfe neuer came to this height To the former may be added their wearing of strange haire I meane the haire of other women either bought of some that are poore and for money glad to cut it off to serue the foolish desires of other or taken from the heads of some before dead the which strange haire likewise sometimes they dye not according to the colour of their owne haire but white or of some other colour according to the fashion of most that so all in colour of haire may be like one to another how vnlike soeuer in complexion and all may weare one liuerie as seruing all one mistris The like may be said of their pendent locke about their cheekes most vndecently howsoeuer they thinke themselues adorned thereby and directly contrary to the precepts of Paul and of Peter I suppose also that if they knew 1. Tim. 2. 9. 1. Pet. 2. 3. their butter to be made by any wearing such lockes they would not very willingly eate thereof I could speake more homely hereof but that I thinke some to do it more of ignorance and custome and to satisfie the minds of some other either husbands or parents or mistresses then of any pride they take therein either not knowing or not remembring what holy Scripture hath said against the same

of the Supper of the Lord that is of praying and hearing the word and therefore the Apostle willeth a man to proue himselfe and so to eate and to drinke The word and Sacrament also 1. Cor. 11. 28. being so precious as they are who can be too carefull in purging themselues before the receiuing of them Who is so foolish as to put precious licour into a fustie vessell Neither must this cleansing of our selues be for the present onely afterward returning with the dog to the vomit 2. Pet. 2. 22. and with the swine vnto the mire but we must so keep our selues and the oftener we heare the word and receiue the Sacrament the more holy euery day must we be All this our holinesse must be in humilitie without humilitie there is no holinesse The more humble we be the more capable are we of the knowledge of the word Psal 25 9. and of comfort by the Sacrament yea also by prayers Luk. 18. 14. 1. Pet. 5. 5. Luk. 1 53. God resisteth the proud but giueth grace to the humble The Lord filleth the hungrie with good things and the rich in their owne conceit he sendeth emptie away euen from word from Sacraments from prayer He that thinketh 1. Cor. 2. 8. he knoweth any thing knoweth nothing as he ought to know Oh that this were well considered of For certainly many great professors are so ouer-weened and puft vp with a conceit of their owne knowledge that they thinke no man can teach them any thing that they know not alreadie yea some are like to those the Prophet said did striue Hos 4. 4. with the Priest so I say some are more ready to snap at that which is said by the Minister and to find fault with and controll the same as thinking themselues could speak better then in humilitie and meeknesse of mind to learne any thing As the former life is of God so is this holinesse Christ Ioh. 17. 17. prayed the Father to worke it through his truth and Paul 1. Thes 5. 23. prayed the God of peace to sanctifie the Thessalonians throughout or wholy Thus also to be holy is a work of Faith as well as to be liuing For our hearts are purified or sanctified by faith Act. 15. 9. As the life also of our sacrifice before spoken of noteth alacritie and constancie so whatsoeuer in this holinesse we do to God or to men we must do the same without grudging or murmuring yea as God giueth to all men liberally and Phil. 2. 14. Iam. 1. 5. vpbraideth no man so and much more ought all men to be cheerfull in all dutie to him As whom God loueth he loueth them to the end so let him that is holy be holy still Ioh. 13. 1. Reu. 22. 11. This holinesse is of great price far excelling all the robes of all Monarks yea more precious then all the vestiments of Aaron with their appurtenances It is the garment of all the blessed Angels in heauen of Christ Iesus and of God himselfe freely giuen vnto vs for Christ Iesus sake Who therefore would not weare it for the giuers sake If one haue something giuen him by some speciall friend he wil say that he will be knowne by it as long as it will last how much more ought euery man to say he will alwayes be knowne by this garment that is alwayes new and will neuer be old or the worse for wearing Thus much for this adiunct holy CHAP. IX Of the third adiunct of our sacrifice well-pleasing and of the time when we must thus sacrifice our selues as also shewing that no free-will can be gathered by this or any other the like exhortation THe third adiunct of this our sacrifice is acceptable amplified by the subiect to whom it is acceptable viz. to God As here holy and acceptable are ioyned together so the Apostle exhorting that prayers c. should be 1 Tim. 2. 3. 5. 4. made for all men especially for Kings as also exhorting to honour widowes indeed c. enforceth both exhortations by the very like argument saying This is good and acceptable in the sight of God In both which places the words in the originall are altered for holy the Apostle saying good and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the sence and meaning is all one Now the word here vsed being a compound of two words one signifying well the other pleasing the word signifieth well pleasing This third adiunct well pleasing is an effect of the two former For whatsoeuer sacrifice is liuing and holy the same is also well pleasing The sacrifices indeed of the Law being themselues dead were yet holy and well pleasing to God not of themselues but as they had respect and relation to Christ of whom they were types And we being both liuing and holy are well-pleasing because our said life holines are from God do make vs to resemble God as also from and in Christ Mat. 3. 17. Iesus in whom God resteth and is well pleased not only with his owne person but also with all that are in him and his members hauing communion with him This word is vsed againe in the next verse to perswade these Romanes to be transformed by the renewing of their Rom. 14. 18. mind that so they might approue the acceptable or well pleasing will of God It is also vsed in matters of indifferencie He that in these things serueth Christ is acceptable to God or well pleasing to God and approued of men Where it is worthy obseruation that to forbeare things indifferent for the weaknesse of other is to serue Christ and to please God What the contrary is I leaue to the iudgment of the wise 2. Cor 5. 9. Ephes 5. 10. Philip. 4. 18. Col. 3. 20. Tit. 2. 9. Heb. 13. 21. It is also elsewhere vsed but it were more labour then profit to set downe the words of euery place This adiunct well pleasing must not be taken alone but with the amplification thereof from the subiect to whom it is well pleasing viz. to God himselfe To be well pleasing to other may be a discómendation as well as a commendation It must therefore necessarily be ioyned with the former And thus to be well pleasing to God is more Gal. 1. 10. then to be well pleasing to all men in the world And therefore sometime to be pleasing to men is opposed to the seruing of Christ and we are forbidden to be seruants 1. Cor 7. 23. to men It is notwithstanding lawfull and more then lawfull to be pleasing to men in the Lord as children to their Rom. 13. 1. 1. Pet. 2. 13. parents and seruants to their masters especially subiects to their Princes as whom the Lord hath set ouer both parents and masters yet so that we still remember them to be Gods subiects and God to be their Soueraigne as well as they Soueraignes

he doth abundantly testifie how well pleased he is with his said holy ones Moreouer what meaneth that that is said by Balaam the sorcerer yet by the speciall instinct of the holy Ghost He hath not beheld iniquitie in Iacob neither hath he seene Numb 23. 21. peruersenesse in Israel Doubtlesse the meaning is not as some not well aduised nor iudicious in the Scripture haue thought and taught that the Lord seeth no euill neither can see in his children For as before hath bin shewed there is no man in this life that sinneth not Is the Lord blind who seeth all things that he should not see that And is not that I know thy works as well to be vnderstood Reu. ● 1. c. of euill as well as of good works And doth not the Lord reproue the best Churches as well for their euils as commend them for their goodnesse Do not the children of God see the faults one of another as well as their vertues Do men see more then God Doth not the Lord sometime chastise his children for their sinnes as Dauid for his adul●erie and numbering the people and Hezekiah for entertaining so honorably the Ambassadours of Merodach Baladan c. What doth the Lord herein as the blind man shooteth at the crow The meaning therefore of the former place in Numbers is onely this that they that are the Lords holies are in so great grace and fauour with him and so well pleasing vnto him that though they haue their faults yet he taketh no notice of them but as a most indulgent father passeth by them as if he saw them not at all How pregnant an euidence therefore is this of their well pleasing God that giue themselues a liuing and holy sacrifice vnto God Now although I haue hitherto spoken of this adiunct well pleasing as amplified by the subiect to whom the same is well pleasing viz to God yet there is no absurditie to referre the same to the whole exhortation to euery branch thereof For we must sacrifice our selues onely to God because to him onely all sacrifices are due We must liue onely to him touching both our natural and also our spituall life because of him onely we haue receiued both and do wholy hold both the one and the other And touching our naturall life all our actions thereof euen our eating 1. Cor. 10. 31. and drinking our walking and talking our sleeping c. and whatsoeuer we doe all must be done to the glorie of God yea our not eating and our not drinking ●hat is our fasting must be to bring our bodies into the better subiection 1. Cor. 9. 27. vnto him The same must be said of all the actions of our spirituall life of our hearing reading meditation preaching or talking of the word of our receiuing Col. 3. 17. or deliuering the Sacraments of our praying singing admonishing or instructing one another c. all must be done vnto God Our holinesse therefore both inward and outward in all places at all times as well secretly as openly must be onely to God as it is wholy from God Thus the whole sacrifice of our selues shall be pleasing well pleasing to God We are here further to consider that these words well pleasing to God are not added as a seuerall adiunct of our sacrifice but also as a reason to moue vs to present our selues a liuing and an holy sacrifice vnto him For we ought to do any thing whereby well to please him Children ought Col. 3. 20. to do any thing whereby to please their parents so ought seruants to please their masters So especially all good subiects to please their Princes in all things that possibly they 2. Sam 23 16. 17 may euen to the danger of life it selfe as those three Worthi●s of Dauid did that aduentured their liues to fetch water for Dauid from the well of Bethlehem And this subiects ought to do because Princes are called Gods and Psal 82. 1. 6. are by God himselfe set vpon his throne and are made Kings for the Lord their God not to do whatsoeuer they 2 Chron 9. 8. list but to execute iudgement and iustice yea not onely in the former respects neither because the wrath of a King Pro. 19 12. is as the roaring of a Lion but also because his fauour is as the raine vpon the grasse And who indeed either of feare of Princes wrath or of desire to be in grace with them do not labour by all mea●es to please them especially to recouer their fauour hauing before done some thing whereby they haue prouoked their indignation against them Much more therefore ought we by this reason to be encouraged to present our selues a sacrifice liuing and holy to God because such a sacrifice is well pleasing vnto him Yea the more carefull ought we to be of so doing in consideration both of our former and also of our daily sinnes whereby we iustly deserue his euerlasting displeasure But hauing thus largely hitherto spoken of these words well pleasing to God both as another seueral adiunct of our former sacrifice and also as a reason to moue vs the more willingly to present the same liuing and holy to God what is the vse of all that hath bin said hereof That all spoken of presenting our selues a sacrifice in bodie and The vse of the former doctrine soule actiue and passiue vnto God must be referred to this end that therein we may be well pleasing to God It is no matter for pleasing of men except by pleasing of them we do also please God If by doing of that wherein we please God we displease men yea all the men in the world if that were possible that also is no matter For if God be Rom. 8. 31. Ioh. 10. 29. with vs what skilleth it who is against vs Is not God stronger then all By the coniunction of this with the former we are taught these two points first that onely they that are holy do well please God secondly that all that are holy are well pleasing acceptable and gracious vnto God Onely they that are holy and all they that are holy are in Christ Iesus in whom God is well pleased Onely they that are holy and all that are holy haue faith whereby the heart is purged Act. 15. 9. Heb. 11. 6. and without which no man can please God When we know our selues to be in grace with God and to please him then may we assure our selues that whatsoeuer we performe vnto God or suffer for God is well pleasing to God As the sacrifice of the wicked is abominable to God so the sacrifice of euery one that is liuing and holy is well pleasing to God Forasmuch also as before we haue heard how many wayes it appeareth that the Lords holies or Saints are well pleasing vnto him by their manifold priuiledges and prerogatiues whereby the Lord testifieth the same how should this prouoke and quicken

speaketh not of meere naturall men but of such as in whom the Lord had alreadie wrought grace and euen that hope before spoken of of being like vnto Christ such are more then meere naturall men Secondly the Apostle saith purgeth himselfe not other men to correct the curiositie of some that call for reformation of other neglecting their owne whereas both must concur Thirdly this phrase purgeth himself signifieth to vse the meanes whereby he may be purged As Iob is said to sanctifie his children because he rose vp early in the Iob. 1. 5. morning and offered burnt offerings according to their number For this was a principall meanes whereby they might be sanctified for the obtaining of pardon of whatsoeuer sinne they had committed in their mutuall feasting because it is hard to feast without sinne also that pardon thereof obtained they might haue more grace of sanctification afterward He that vseth not the meanes whereby he may be purged and sanctified bewrayeth that whatsoeuer he boasteth of his hope in Christ of being like to Christ at his appearing hath indeed no such hope at all Now to conclude the answer to this obiection such exhortations as this is and other are the meanes both to giue life to them that are dead in their sinnes and also to preserue life where by such exhortations it was before begun yea also by the same to discouer their corruptions remaining and to quicken them to labour for more grace for reformation of them Thus much touching the former obiection for free-will from the former exhortation And this also shall suffice for the three former adiuncts of this sacrifice liuing holy well pleasing CHAP. X. Of the last argument for confirmation of the former argument contained in the last words of the first verse NOw followeth the last words of this first verse and the fourth argument for enforcing the former whole exhortation of presenting our bodies a sacrifice liuing holy and well pleasing to God This argument is in the words commonly translated and read your reasonable seruing or seruice Neither are these words onely a confirmation of the foresaid exhortation but also an amplification of the former three adiuncts of the sacrifice to be presented liuing holy well pleasing And this amplification is from the meanes whereby the said sacrifice may be made so liuing holy well pleasing as we shall see after the meaning of the said words opened Touching the words themselues the common interpretation and reading of them hath seemed not onely hard but somewhat strange also vnto me namely that it should be translated reasonable For I could neuer see any sufficient reason for the said interpretation The word indeed from whence it is deuided signifieth reason at least in other writers but it can hardly be shewed so to signifie in the new Testament The compoūd thereof with a priuatiue particle signifieth vnreasonable as beasts are and so vsed by Peter and Iude yet the simple word I do not remember 2. Pet. ● 12. Iude. 10. in Scripture to signifie reason yea and in the places of Peter and Iude before alledged the compound may as well be translated speechlesse as vnreasonable according to the common signification of the simple word which signifieth the word and so it is commonly vsed as when it is said Let him that is taught in the word c. Let Gal. 6. 6. Col. 3. 16. 2. Tim. 4 2. 2. Pet. 1. 19. the word of Christ dwell in you c. Preach the word c. We haue a most sure word of prophecie c. and in diuers other places needlesse to be alledged The reason of the common translation of this word hath bin from the opposition of this sacrifice of our selues to the sacrifices of the Law all offered of vnreasonable creatures but the word your seruice here interposed maketh this reason of no great force Other say that this our sacrifice is called reasonable by opposition likewise to the former old sacrifices but in another respect namely because there could be no reason giuen of the former old sacrifices why the Lord required so many beasts to be sacrificed but there may be and is great reason of sacrificing our selues But this reason is vnreasonable and contrary to all truth For who is so simple as not to know the former sacrifices to haue bin commanded to foresignifie and foreshew the death of Christ as also to teach that we had deserued to die Are these no reasons Chrysostome commeth nearest to the truth and to that that I intend though he do not so fully lay it open as were to be wished he had done These are his words Rationalis cultus est spiritualis seruitus ratio viuendi iuxta Christi instituta Our reasonable worship is our spirituall seruice the maner of liuing according to Christs institutions If he had spoken more plainly it had bin well For I thinke the Apostles meaning by the words translated your reasonable seruice to be that so to present our selues a sacrifice liuing holy and well pleasing to God is that seruice that God or Christ requireth in his word Of this interpretation I am the more fully perswaded because the very like words are so interpreted by all other and cannot be interpreted 1. Pet. 2. 2. otherwise As new borne babes desire the sincere milke of the word In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commōly translated not the reasonable milke but the milke according to the word or the milke of the word The adiectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else in all the new Testament but onely in these two places in this to the Romanes in that of Peter All interpreters wha●soeuer English that I know do interprete this of Peter the milke of the word Why therefore should this place to the Romanes be translated either in Latin rationalem cultum or in English your reasonable seruice and not rather the seruice of the word And this interpretation of mine accordeth with that as I said of Chrysostome iuxta Christi instituta according to the institutions of Christ For according to Christs institutions and according to the word is all one By this my interpretation notwithstanding different from the former I do not altogether infringe or controll the common translation your reasonable seruice especially if we vnderstand the word reasonable as oftentimes it is taken in our English tongue for that that is iust and equall For such things we say are reasonable Thus my interpretation of these words your seruice of the word is nothing different from the former your reasonable seruice For as it is reasonable that subiects should obey their Soueraignes and children their parents and seruants their masters according to the lawes orders and directions of such Soueraignes parents and masters and not of other so and much more it standeth with all reason that all men of what ranke and degree soeuer should serue the Lord according to this owne word or according to