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
A07348	Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation Collected out of the best esteemed, both old and new writers, together with the authors examinations, determinations, and short annotations. The texts in the seuen Epistles of Iames, Peter, Iohn and Iude are six and forty. The expositions vpon the Reuelation are set forth by way of question and answer. Here is also a briefe commentary vpon euery verse of each chapter, setting forth the coherence and sense, and the authors, and time of writing euery of these bookes. Hereunto is also annexed an antidot against popery. By Iohn Mayer, B. of D. and pastor of the Church of Little Wratting in Suffolke.	Mayer, John, 1583-1664.	1627 (1627)	STC 17731; ESTC S112551	448,008	564

excellency but in riches and honours here and therefore behaueth himselfe accordingly shewing all respect to the worldly great ones and neglecting the best Christians who are poore against which something followeth immediatly chap. 2. Now it is said to be vndefiled before God God being here opposed vnto man that is not in the account of man who may be deceiued but of God whom none can deceiue Whereas no mention is made of faith in Iesus Christ it is to be vnderstood that he speaketh according to the necessity of those to whom he wrote who in all likelihood did beare themselues altogether vpon faith not regarding to shew forth the power of Religion in the workes of mercy and holinesse as appeareth also further in the next Chapter which to put vs out of doubt herein is also begun with a mention of the Faith of our Lord Iesus Christ Note Note that the very remembrance of our Christian calling should stirre vs vp mightily vnto holinesse seeing wee are of Gods owne good will graciously made a certaine first fruits vnto God that is consecrated and set apart from others that be not Christians vnto him To pollute our selues now therefore will be taken far more hainously euen as if a common person should haue laid violent hands vpon Gods first fruits or offerings For this was horribly punished euen in the Priests sonnes 1 Sam. 2. Note againe Note that the Doctrines of Christianity together with the grounds whereupon they are soundly founded are not so easily and soone apprehended as that a man may by and by broach vnto others what he heareth or readeth and with eagernesse pursue such new vndigested tenents but great deliberation is herein to be vsed Be swift to heare slow to speake slow to wrath Note againe Note that it is most necessary for a Teacher to be Master of his passions and to vse meeknesse in instructing others as also he is exhorted 2 Tim. 2.24 because the anger of man doth not worke the righteousnesse of God He that is hasty and passionate shall not be able to teach others with profit for they will rather take that which commeth from him as proceeding of spleene and hatred than of loue and so it shall fall to the ground without any good effect of turning them to righteousnesse which God is wont to worke by the due and right teaching of his Word Note also from the Doctrine about the true and vaine Religion Note that how little soeuer men make account of vnaduised speeches in their anger yet they doe indeed ouerturne all their Religion hereby alone if there were nothing else it becommeth vaine and vnprofitable vnto them see Mat. 5.22 c. Note againe that workes of mercy are so necessary Note that without them no man can proue his Religion to be true and good this is the pure Religion before God howsoeuer one void of workes may seeme so before men That onely is a liuely faith that is accompanied with workes Note lastly that the world is a defiling thing Note a man cannot esteeme of and loue the riches and honours thereof but there will bee some aspersion vpon him hereby 1 Ioh. 2.15 The truly pure religious man is he that is mortified to the world Gal. 6.14 and the world vnto him CHAP. II. HAuing Chapter 1. Verse 27. spoken of the offices of loue and kindnesses in visiting the fatherlesse and widowes and of keeping a mans selfe vnspotted of the world which is by an ouer-esteeme of worldly things drawing the heart through couetousnesse after them whereby all such loue and kindnesse is extinct and it commeth to passe that after the manner of the world the rich only in this world are had in honour he now commeth more fully to explaine himselfe what he meant by such as are spotted of the world and to shew some reason of being rather kinde and louing to the poore intermixing some rebukes for being harsh towards them The couetous worldling is spotted of the world who hath the faith of Iesus Christ in respect of persons from which he dehorteth verse 1. and then explaineth what this respect of persons impugned by him is verse 2 3 4. and reasoneth against it vers 5 c. First Reason 1 from the consideration of the excellent condition of the poore verse 5. Secondly Reason 2 from the ill deserts of the rich verse 6 7. Thirdly Reason 3 from the scope and drift of the Law which is transgressed though it be offended but in this particular only verse 8 9. which he proueth verse 10 11. and then concludeth from this argument taken from the Law the iudgement of which cannot be escaped by those that are so void of mercy and are lead only by worldly respects from which yet the mercifull are free verse 12 13. The rest of the Chapter is spent in reprouing and confuting those that beare themselues vpon faith not regarding to doe workes of mercy wherein he doth resume that which hee began this Chapter withall Haue not the faith of our Lord Iesus c. and the last of the first chapter to visit the fatherlesse c. And so here is a new argument to proue that it cannot be pure Religion and acceptable to God that is void of the workes of mercy So that this whole Chapter consisteth of two parts a Dehortation with an explanation and arguments added to moue the more effectually verse 1 c. and a reprehension with arguments to conuince the vanity of that Religion which is barren of charitable deeds verse 14 c. the particular Analysing of which is most easie IAMES Chapter 2. Verse 1 2. Haue not the faith of our Lord Iesus Christ the Lord of glory with respect of persons Verse 2. For if there come into your Synagogue a man with a gold ring c. Verse 3. And ye haue respect to him that weareth the gay cloathing c. THe maine doubt of this place is Mayer whether it be vnlawfull to haue any respect of persons by giuing more reuerence to one than to another in regard of his wealth or outward dignity because this seemeth to make against all such respect as being partiall and vnreasonable Tho. Aquin. August Greg. Glosordin Thomas Aquinas handleth this question and cleareth it by the ordinary glosse and Austin and Gregory for both they and all sound Expositors speake to the same effect and that is simply to giue outward respect to the richer and to the more noble in this world as God hath differenced them by outward dignity wealth or office which they beare is not a sinne but may and ought to be done for it is commanded Honour father and mother Ephes 6.1 1 Pet. 2.17 Rom. 13. Honour the King and Giue honour to whom honour belongeth and seruants are commanded to reuerence their Masters and the younger to rise vp before the gray-headed A great rich man is in the office of a great Steward wherein he

by the Spirit because there is great deceit in spirits hee exhorteth here not to beleeue euery spirit but to try them whether they be of God or no shewing the meanes of triall v. 1 2 3. And that it might appeare that he had no suspition of their being deceiued hee affirmeth them to be of God and that he with the rest of the Apostles were of God whereby hee proueth againe that the false Antichristian teachers who heard them not were not led by the good Spirit of God but by an ill spirit of error vers 4 5 6. And considering that both they that heard and they that taught them were of God he exhorteth them to mutuall loue as they must needs doe that are all of God seeing God is loue vers 7 8. which is proued both from a singular act of his loue and the time when hee loued vs vers 9 10. And hereupon he exhorteth againe to loue arguing from our loue our being in God though we haue not seene him vers 12 13. And then he reflecteth againe vpon that which he spake of before touching the triall of spirits by this hee that confesseth that Iesus Christ is come in the flesh is of God This he saith that they the Apostles were eye-witnesses of and that they which beleeue it remaine in God vers 14 15. whom againe he affirmeth to be loue and so sheweth what confidence a man may haue and how vo●d of feare hee may bee that hath loue vers 16 17 18. And lastly for a proofe of our loue of God he saith that this appeareth by the loue of our neighbour whom hauing seene if we loue him not we cannot loue God whom we haue not seene vers 20 21. 1 IOHN Chapter 4. Verse 2. Euery Spirit that confesseth Iesus Christ to haue come in the flesh is of God Vers 3. Euery spirit that confesseth not c. this is the spirit of Antichrist which ye haue heard that it commeth and it is euen now in the world BY the Spirit here the Doctrine is commonly vnderstood Mayer to confesse that Iesus Christ is come in the flesh is to teach rightly both his humane and diuine nature Beza according to Beza his humane because he came in the flesh and his diuine because he came implieth one from whom he came that is the Father with whom he was from the beginning Oecumenius and Th. Aquinas expound confessing here not only in word but in deed and in life wherein this is confessed when a man is mortified vnto sinne but Beza more rightly vnderstandeth it more restrainedly of Doctrine only Euery one in this spirituall office of teaching that is sound in the doctrine touching Christ Iesus is of God The spirit here is he that pretendeth the spirit Piscator according to Piscator and to confesse that Iesus is come in the flesh is to teach truly touching the diuinity and humanity and touching the end of Christs comming into the world to deliuer vs from our sinnes as the very name Iesus doth imply so that in these few words is comprehended the whole Doctrine of the Gospell The obseruation of Thomas Aquinas is witty Tho. Aquinas to confesse hath in it a word con signifying together whereby is implied that it must be both in word and deed that Christ must be acknowledged but there may as well be vse of this conioining word to set forth the tongue and the heart agreeing in one He that confesseth not the vulgar Latine hath it he that solueth Iesus but all confesse that in the Greeke it is as wee reade it This cannot be referred to the denying of Christ in deeds for so euen the best doe sometimes because their life is not alwaies in all things so squared according to rule but to deny Christ in Doctrine is the thing meant here Now hee is not said to deny Christ thus only that flatly denieth Iesus the Sonne of Mary to be the Sonne of God and the Sauiour of the world but he which denieth the truth and teacheth falsly in any Article of faith according to Saint Augustine Aug. ser 31. de verb. Apostoli Ea tenus omnis haereticus Christum in carne venisse negat quantum libet fateri videatur quatenus aliquid sentit quod repugnans Chrisio esse conuincitur Simon Magus Menander Ebion Cerinthus Epiphan Haeres 30. Iren. lib. 1. c. 26. For euery Heretike saith he denieth Christ to haue come in the flesh though in word he confesseth it when he holdeth any thing that is proued repugnant vnto Christ And so this passage was very pertinent to those times wherein there were some that taught most wickedly concerning Christ As Simon Magus Menander his Scholler who taught himselfe to be God that to the old world he appeared by the name of the Father to the Iewes by the name of the Sonne and to the Gentiles of the holy Ghost Ebion who taught that Christ was begotten by the coniunction of Ioseph and Mary And Cerinthus who taught likewise that Christ came of Ioseph and Mary but he was at the first but Iesus and by the comming downe of the holy Ghost in his baptisme he became Christ also for he held God the holy Ghost to be Christ Now hee saith that the spirit whereby they were led was the spirit of Antichrist which should come and then was come that is in his forerunners who were led by the same spirit of error and did so neerely resemble him as I haue already shewed 1 Ioh. 2.18 Note Note that the Pope of Rome is not hereby freed from being the Antichrist because he doth not flatly deny Christ for no man in Saint Iohns time against whom he writeth did so but onely they taught erroniously touching Christ and hereupon he concludeth against them that Antichrist was then come For as much then as the Pope teacheth things contrary to Christ he doth in effect deny Iesus Christ to be come in the flesh and so is Antichrist For he denieth him to be an all-sufficient Sauiour whilst he teacheth satisfaction by acts of penance and the merit of workes and to haue had a true humane body because he teacheth such a body as is in a thousand places at once CHAP. 4. VERS 8. He that loueth not knoweth not God for God is loue Vers 16. He that abideth in loue abideth in God and God in him for God is loue c. From these words to the end of the Chapter the Apostle treateth onely of one thing Mayer viz. loue and therefore taking all together for one Text the first doubt occurring is how God is said to be loue August Quaestiune de Trinit Saint Augustine saith because power is properly attributed to the Father wisdome to the Sonne and loue to the holy Ghost therefore as the Father is said to be the Almighty the Sonne is called the wisdome of the Father and the holy Ghost loue P. Lombard 1 dist 32.

Hence the master of the sentences deliuereth it that the holy Ghost is loue essentially seeing it is the holy Ghost whereby we abide in God and we are said by loue to abide in him Tho. Aquin. Tho. Aquin. saith that loue is twofold First whereby we loue elicitiuely and formally and this he granteth is a created habit or else effectually and exemplarily and this is the holy Ghost But most consent that God is said to be loue in the abstract as he is said to be goodnesse iustice and wisdome because he is infinitely louing an example whereof is immediatly subioyned and such a fountaine of loue as that they which are in him cannot but loue one another Now God is said to be loue Vers 11. Th. Aquinas Si tantus tantillos iustus iniustos creator creaturas nos qui samus fra●res pares natura conformes debemus in●●cem diligere Verse 12. that finding it impossible for vs to loue as we should wee might seeke it of him Secondly how doth it follow from Gods louing of vs that we ought to loue one another This he resolueth afterwards vers 20. because we cannot otherwise shew our loue to God but by louing one another Againe as Thomas Aquinas hath it by his example who is our Father we his children should be drawne to loue If so great an one loued so little ones the Creator the creatures the Iust the vniust we that are brethren and equall and of a like nature ought much more to loue one another The loue of God is said to be perfect in vs as perfection is opposed to fiction it is in vs indeed neither doe wee make shew hereof only And this true loue he calleth the spirit Vers 13. We know that we abide in him by the spirit which he hath giuen vnto vs because it is a principall gift of the spirit Thirdly what meaneth he when he saith As he is so we are in this world therfore we haue boldnesse in the day of iudgement Vers 17. Oecumen To this Oecumenius may answer for all that we are as Christ was in this world when by the mortification of the deeds of the flesh we represent Christ dying for vs and by true brotherly loue we come as neere vnto him as we can for who so doth thus shall appeare at the last day not vnto condemnation but vnto life and saluation Augustine expoundeth it of God Augustine as he is so we are in this world if wee loue our enemies and so doth Beda Beda There needeth no contention whether of these wayes it be expounded but that being vnderstood of Christ is may seeme to be put for was but one saith Catharinus that Christ is still in this world in memory and example being alwaies propounded to the eyes of the faithfull Fourthly how is loue said to be without feare and that loue casteth out feare seeing to feare is elsewhere commended Vers 18. Oecumen To this also Oecumenius answereth that there is a two-fold feare the first initiall when for feare of punishment a man commeth vnto God the second profiting whereby a man out of the perfect loue which he beareth vnto God becommeth sollicitous lest in any thing hee should faile of doing that which ought to be done towards him whom he most dearely loueth Psal 19.10 August Ser. 214 de temp lib 83. quaest q. 36. Tantò minor sit timor quantò patria quò tendimus propior maior enim timor debe●esse perigrinantium minor propinquantium ●●●●us per●●●entium and this loue when a man attaineth to he is without all feare of punishment and so without the trouble that commeth by this feare And of this the Psalmist speaketh affirming it to be pure S. Augustine saith that no man whilest hee liueth can be free from feare because he cannot be free from sinne and so hath not yet perfect charity but this feare is the lesse by how much the Countrey to which we are tending is the neerer for the feare of those that are in their perigrination is the greater the feare of those that draw nigh is the lesser but of those that come thi her none at all Touching the initiall feare before spoken of he granteth it to be necessary to bring vs into a right Christian estate as the bristle maketh way for the Shoo-makers threed a burning hot iron though for the present it maketh the wound paine the greater yet by drying vp the putrified humour it taketh away all paine at the last Tertul. in Scorpia●● cap. 12. Tertullian saith that the feare which is not in loue is worldly feare whereby a man is not afraid of death for Christ his sake But the feare of death is not here handled but the feare which is in respect of the day of iudgement of which hee spake in the words before going And therefore I subcribe to Augustine and Oecumenius that no seruile feare breeding anxiety and trouble in the minde is in perfect loue so that a man should be in feare of damnation for the more perfection of loue a man attaineth to the more free he is from all such feare being at peace with God This feare is the lesse the more grace a man hath attained vnto but at the day of iudgement when charity shall be perfected there shall be no such feare at all but all confidence and boldnesse to which feare is here opposed Feare of punishment is in the beginning of grace but after some proceedings made herein this worketh no more but the feare of offending God because he is good and gracious so that there is no painfulnesse now any more in respect of the punishments to come but the trouble of the minde that is ariseth out of a sollicitude and carefulnesse about being in Gods fauour and continuing therein in respect of our owne infirmities Fiftly why doth he affirme that he which loueth not his neighbour whom hee seeth cannot loue God Vers 20. whom hee seeth not To this it is commonly answered that things seene and present doe affect vs more than those that are absent and not seene our brother that is like vnto vs continually with vs and subiect to the same affections and necessities if hee be not loued of vs in naturall reason it cannot be that we should loue God whom we see not But yet by faith we may apprehend so of him as to loue him more Note Note how great the excellency of loue is in that God himselfe is said to be loue it is thus spoken of him in respect of any other attribute of righteousnesse or wisedome or power but onely of loue that we might the more prize his endlesse loue towards vs in giuing his onely Sonne to the death for vs and so be the rather drawne to mutuall loue Note againe that the onely way to haue a quiet conscience Note and not to be distracted with the feare and dread of