Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	lord_n	servant_n	service_n	5,597	5	7.0128	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08849	[A Paraphrase vppon the epistle of the holie apostle S. Paule to the Romanes ...]	Palfreyman, Thomas, d. 1589?; Zwingli, Ulrich, 1484-1531.; Borrhaus, Martin, 1499-1564.; Somerset, Edward Seymour, Duke of, 1506?-1552.	1572 (1572)	STC 19137.5; ESTC S4810	168,483	223

sorte as though ye were wholly transformed and chaunged into an other nature redéemed from the prison of sinne to the ende you shoulde obey vnto righteousnesse and doo the prescriptes thereof And surely it is not an impossibilitie or else a thing harde for you to obey vnto vertue And as the nature of sinne doth gretly differ frō the nature of innocencie euen so the rewardes also of them bothe be much vnlike By meanes wherof waying the thing as it is we haue much more occasion to serue God than the deuill Yet whosoeuer obeyeth vnto vice serueth the diuell but he that serueth God obeyeth vnto innocencie Howbeit I thinke it best to temper my communication in this case according to the infirmitie and weakenesse of some of you in whom the spirite of God is not yet perfectly setled But this thing I earnestly require of you all that righteousnesse may haue at the least wise as good entertaynement among you as sinne And whereas before you haue exhibited your members to serue vnto vice and filthynesse continually fallyng from one vice vnto another to your owne confusions euen so it is now required that you exhibite your members vnto righteousnesse and for your profites and to ascende from one vertue to another vnto your moste worthy and highe commendation Surely it shal be a great shame for you if chryst haue not as great roome and place in you now at this tyme as had the diuell in times paste or else that you doo not aswell obey vnto righteousnesse as you haue heretofore done vnto sinne And to say as the matter partely occasioneth yée may peraduenture haue somewhat to lay for your excuse for that in times past being then but Paynims ye did obey vnto sinne and thought your selues not subiect to this new righteousnesse of the Gospell to obey vnto it inasmuche as yée knew not the law But now yée haue no maner of thing to lay for your defense Therefore if that the nature of vertue shall not be sufficient of it selfe to moue you to this obedience yet at the least wyse yée shoulde reuolue with your selues the great diuersitie of the rewarde for the seruices bothe the which ye haue already sufficiently put in practise Call to remembraunce I pray you what rewarde ye receiued at such time as ye became bounde to serue vnto the filthe of sinne and vnclenlynesse Verily your vices which ye then exercised brought you vnto suche abhomination and beastly filthynesse that after the putting away thereof ye worthily became ashamed and lothesome vnto your owne selues And not this onely chaunced vnto you through the working of vice and wickednesse but also the diuell was alwayes ready at hande with death to pay it vnto you for your rewarde which he duely ought vnto you for your seruice done vnto him Wherefore considering the life that yée ledde before was not rightly to be called life but rather very death it selfe ye haue now great occasion to say that the exchaunge of your seruice is worthy all acceptation by which beeing made frée from the power of sinne yée are become seruaunts of Iesus Chryst I doo not doubt but ye well perceiue the diuersitie of these two masters the wages and rewards of whom also if ye well consider with your selues I feare not but ye will confesse that of very wretched sinners ye are become and made the pure and cleane seruaunts of the almightie god All which after you haue finished the fewe yeres of your seruice ye shall receiue at the hands of your master immortalitie for your salarie and wages I woulde wishe therefore ye shoulde compare togither the two masters the one with the other God and the diuell godlynesse and filthynesse and life euerlasting to the eternall death of hell and ye shall euidently discerne the profite and frute that procéedeth from them all For as I sayde before the rewarde of sinne is death which the diuell payeth for all such seruice as is doone in fylthinesse and sinne so contrarywise he that serueth God hath payde vnto him euerlasting lyfe not as due vnto him for his seruice but it procéedeth onely vnto him from the speciall mercy and goodnesse of God and that not by Moyses but through Iesus Chryst our Lorde vnto whom God the father woulde we shoulde render our thanks for all suche graces blessings and benefites as we receiue of him and not vnto the Lawe or Circumcision that is not through keping of the Law or through the dignitie of our works The .vij. Chapter Chryst hath deliuered vs from the Law and death Paule sheweth what the flesh and outwarde man is and calleth it the law of the members BIcause Chryst hath not onely redéemed vs from the tyrannie of sinne but also from the bondage of the lawe and that not the Gentiles onely which were not obediente to the Lawe but also the Iewes them selues that were all vnder the prescriptes and appoyntments thereof vnto whom euen now at this present do I speake For all you know well inough who soeuer he be that is bounde vnder a Lawe as you were not long since vnder the Lawe of Moyses that so long tyme yée were bounde to serue and kéepe it vntill it be fully expired and lose the strength therof the which after it be once abrogate and dissolued they bée sette at lybertie and become frée from the further obseruing of it For as the maner of the Lawe is betwixte the marryed wyfe and hir husbande euen suche also it is touching the Lawe of Moyses For the marryed woman is no longer bounde vnto the commaundemente of hir husbande but so long as he lyueth with hir whiche when he is deade shée is sette frée and at lybertie from hym and is then made hir owne woman to doo what she lysteth But the same woman if shée would disorderly séeke hir fréedome from hym and become wyfe to an other man during the lyfe of hir firste husbande shée ought to bée taken for an harlotte and a committer of adulterie in hir dooyng Notwithstanding if shée continue iuste to him through all his lyfe time and willingly beare hir selfe in subiection vntyll he dye from hir then shée may well marrie with an other man You muste know that the state of mariage is not lyke to the state of Inheritaunce which descendeth from one to another of the same lyne and kindred Neither is it lyke the case of a bondeman which when hys master dyeth dothe not then chaunge his state and condition but onely his master But the state of mariage altereth assoone as the husbande dyeth Euen so it fareth with the Lawe of Moyses which was giuen to the Iewes for a while and did with hir Rites and Ceremonies prefigure Chryst to come and to that onely respect But when the true light of Chrystes presence was come then all the shadowes and ceremonies ceassed and stoode no longer in effecte For in stéede of the shadow we then receiued the body

owne seruaunte from stumbling Neither wyll his Lorde take it for any stumbling at all to mysse herein bicause he séeth that hys faythe and conscience doo kéepe him quiete and safe from all the daungers thereof And euen thus as it is héere spoken of the choyse of meates that enter into a mans body so lykewise it is to be vnderstanded of the obseruation of Holy dayes and feastes of the newe Moone with all other suche Ceremonies which are onely to be suffered for the weaklings sake or else for no cause at all For to obserue them amongest men that are perfecte it is greatly repugning the will of God and the holy Gospell Also the weake man in his fayth maketh difference betwixt day and day as though one day were holy and another vnholy and that it is lawfull to eate that thing vpon one day which may not be eaten vppon another day But contrary he that is strong and sounde in his fayth taketh vnto hym selfe all dayes indifferently and iudgeth the whole tyme of his life to be consecrate and appoynted altogither to godlynesse and true Religion For the disputation or questioning about these matters let not the Christian concord be broken amongest you in any case but let euery man for the tyme follow his owne iudgement and not condemne any other mans opinion inasmuche as either of the parties may be without offence in either of them a time of perfection may be séene to grow to true vnderstanding and godlynesse But that man which iudgeth to him selfe that all days alike be holy and are dedicate to all godly vses he iudgeth aright vnto the Lord neither is it material vnto thée how much it is that he iudgeth Also he that maketh difference of dayes if he doo erre therin he erreth vnto his Lord and it maketh no matter at all vnto thée Further he that without scrupulositie eateth of all kinds of meats the same also eateth for the Lords pleasure inasmuche as he therfore giueth thanks vnto him thorough whose onely benefite he eateth and through whose gracious benignitie al things are created for the vse of mankind Againe he that abstaineth frō sundry meates by reason of his weaknes he abstaineth for the lords pleasure this is nothing materiall vnto thee considering that though he eate but herbs rootes yet notwithstanding he yeldeth his harty thanks vnto the lord euen as thou thy self also doest vnto him Wherin if God shall allow and accept his thanks what hast thou then to do with him for it The cause of this matter is not one but the matter it selfe is one and the minde is one and the Lorde also is one This man is thankfull to God for his bountifull goodnesse hauing libertie by him to eate what him list and that bicause the law of the Gospell maketh rather a difference and choyse of our minds than it dothe of meats And another man thanketh him for his frugality and temperaunce in meates considering that by occasion of his weaknes in this behalfe eschueth surfetting vnnatural contagion by reason hereof kéepeth also him selfe within the limites of chastitie In suche things we be all of like affecte neither oughte we for the vpholding of our fantasticall opinions in these poynts be therfore at variaunce with our brother or one christian man with another It shal be sufficient vnto either partie to be contented if god him self do allow the thing vnto whom onely appertayneth the moste true and iuste iudgemente For the thing it selfe is indifferente and to bée borne withall according to the condition of tyme One Christian man hath no further to doo with another but onely to profite one another Neither dothe any man liue his owne seruaunte or properly to him selfe considering wée be all seruauntes to the Lorde which hathe boughte vs from vyce to godlynesse and from death vnto lyfe Therefore there is no man that either liueth or dyeth his owne seruaunte but the seruaunte of another maister whych hathe power ouer him euen bothe for lyfe and death Thus then if the seruaunt liue he liueth not for his owne pleasure and honour but onely for the Lords honour or otherwise for his dishonour Which if he dye he doth it also to fulfill the wil of the Lorde Wherefore whether he liue or dye if the Lordes will therein bée doone it commeth of him selfe and not of thée neither will he therfore chalenge any thing at thy hand How shamefull a thyng then shall it be for one seruaunts to be comptroller of another seruaunte which is felow seruaunte with him in the seruice of God if he to whom the seruyce is doone bée sufficiently therewith contented And there is no bondeman amongest men so muche bonde vnto hys maister as wée béeing all seruauntes are bounde to our maister Chryst which hathe bought vs and redéemed vs not with siluer nor golde but onely with his most precious bloud Therfore if we fall we fall vnto him and if we stand we stand vnto him Agayne if we liue we liue to him and if we dye we dye vnto him All other bonde men doo ceasse to bée any more bounde to their Lorde and Mayster after they be once dead but all we that haue Chryst to our Lord be in suche case with him that whether we liue or whether we dye we be alwayes his for whose sake all things do● liue and haue their béeing For Chryst hathe authoritie not onely vppon them that bée aliue but also vppon them that be deade inasmuche as he employeth bothe his life and deathe for our saluation For thy sake he was made man and for thy loue he once dyed and the same rose agayne from his death vnto lyfe to the ende he shoulde bée Lorde bothe of the quicke and of the deade If wée liue vnto godlynesse we may thanke hym for it if wée bee deade to our vyces wée may refer it to his only goodnesse he is the Lorde and he is the Iudge And why then shoulde one seruaunt take authoritie vpon him agaynst another forasmuch as the thing onely appertayneth vnto the lord Thou that art superstitious how darest thou be so bold to iudge him that is stronger than thou thy self which eateth without any questiō of al kind of meats and vseth al daies alike in the seruice of god or else thou that art strong why darest thou haue thy brother in contempte that is weaker than thou thy selfe as though a man woulde say that thou shewest thy selfe rather his Lorde than felowe seruant with him To what end doth either this or that man take vpon him the roume of the Lord preuenteth the iudgements of God which shall be onely at the last day at the glorious appeasaunce of Iesus Christ Wherfore one man may not iudge another but one must helpe and instruct an other in the most holy and perfect state of religion For Christ that is Lorde vnto vs all will giue iudgement vppon all at what tyme wée

and be at peace with all creatures Superstition of it selfe is contentious and full of debate but the true worshipping of God is full of tranquillitie peace and quyetnesse Neyther can it bée any maruell at all to sée so muche contention amongest men for kéeping of suche superstition of the Lawe considering the same is neuer at one with God him selfe for it is none other thing but to adhere and sticke faste to the carnall and grosse lawe which God rather would to be made adnichilate and of none effecte amongest men and that by his sonne Iesus Chryst to the ende that in the place thereof shoulde succeede the law Spirituall than to be by suche contention at defiance with God. For he that is affectionate to the lawe whiche so muche dissenteth from the mynde and will of God can not be but cleane repugnaunt and contrary to him for so muche as his onely will and pleasure is wée should altogither folow the contrary Wherfore let no chrystian man thinke it a tryfle or small faulte to wedde him selfe or to be besotted to the kéeping of the lawe and to continue in the same It shall bée founde to be but a fryuolous and vnfruitefull thing to please the will of man and to displease the good will of god The obseruation of the carnall and ceremoniall lawe of Moyses may well please the affections of carnall men but truely the God of all holynesse and truthe will take it in euill parte and very displeasauntly onlesse the same shall ouerpasse the letter of the grosse Lawe and become the follower of the Lawe that is spirituall Therefore let the Iewes to the vttermoste of their mighte and power holde vp and mayntayne if they may their Ceremonies as in example the Ceremonies of the Booke of Moyses called Leuiticus their feastes of the new Moone their washings with all suche lyke of whose sort also be now the garments of the Priests and their fleshly Sacrifices expiations or pourgings consecrations their halowings cursings the difference of meats holydays vowes créepings knéelings knocking 's kyssings crossings with all the rest that they doo extremely vse in their temples yet for all that through the obseruation of all these or any of them they shall neuer be made righteouse although they glory neuer so muche among them selues ouer them All which things therefore appertayne nothing vnto you that are now become spirituall and suche maner of men as Chryst dothe vouchsafe to dwell in euen in the temples of your hearts for he that is but externely or onely baptised in the flesh remayneth yet still in the fleshe onlesse the same be inwardly washed moysted and tempered with the swéete taste and moysture of the spirite of god Wée be not made méete temp●●s for Chryst through our ceremonies but by vertue and power of the spirite which whosoeuer hath not within him is yet carnall and very farre from Chryst And if it so be that Chryst dwell in our hearts then inasmuche as Chryst is nothing else but charitie truthe temperaunce and all other vertues how shoulde there then be any place lefte in a Christian man for the receiuing of any vice into him It beste becommeth him to expresse Chryst in his works that hath him inhabiting within his heart Chryst did once dye in his flesh as is before sayd but now he liueth euerlastingly whom we oughte to expresse in our selues in suche maner that our earthly body that is our carnall and outwarde man which always prouoketh vs to disobedience and sinfulnesse be dead in vs and to forsake all vayne pleasure that offendeth God that the spirite that is our spirituall and inwarde man may liue in vs which alwayes stirreth vs to all honestie to iust and godly things Furthermore if the spirite of God be within vs which restored Chryst from death vnto life it is so frendly and frutefull vnto vs that it will not be idle and vnoccupied in vs for the spirite is louely liuely quicke full of efficacie and vertue Wherefore the same spirite according to our godly natures and inclination will worke with mercy that thing in vs which did most mightily worke in the Lord and sauiour Iesus Christ It restored him agayne from death vnto life and will suffer him to dye no more euen so it will call vs backe agayne from our sinnes which be the grounde of our death and giue vs lighte to auoyde all wickednesse and to lyue hencefoorth a deuoute and moste godly life Therefore all wée liuing to this spirite are bounde to this spirite and owe due obedience therevnto and not to our flesh vnto which wée are already deade For after wée became to bée made one with Iesus Chryste wée became to bée no more debtors to the fleshe God forbidde therefore that wée shoulde hencefoorth leade our lyues after the corrupte desire of our flesh which with all duetie should obey and serue it selfe vnto the spirite and become with all constancie bound vnto it Moreouer al you be called vnto the state of life but if you shal frame your conuersation according to your flesh you shall surely dye And contrarywise if through the strength of the spirite you shall quench the desires of your fleshly lustes then without doubt yée shall be blessed and lyue Neither is the commaundement of the spirite hards to be kepte which although it call men vnto mightie highe and heauenly things yet it calleth all suche as be willing and desirous to serue and obey it And it breatheth suche lyuely force of loue into all their heartes that it causeth them to thynke there is nothing harde nor vnpleasaunt to them whyche haue in them selues that heauenly truste and ready wyll to serue GOD and his holy Gospell And as the body lyueth by hys spirite euen so dothe the soule lyue by hir spirite And agayne if the spirite of the body bée weake and faynte then is also all the body weake and sicke But if it bée healthfull liuely and strong then is all the body lyuely strong and lustie Therefore they that frame their lyues after the spirite of GOD be the dearely beloued and true children of god And they that be truely the children of God will represente and moste ioyfully shewe the naturall conditions of their father and will frankely and fréely doo all suche things as they shall thinke will please their father But seruaunts for asmuch as they be not ioyned to their masters by nature but by law do their seruice vnto them for feare or else for the auoyding of displeasure and punishment and not for onely obedience loue and duetie which thing is proper vnto the Iewes who do obey the law kepe externely the cōmandemēts therof with al precisenesse lest they shold fal into bodily punishmēt But al you are made frée frō the law to the end you should serue it no more in feare of any punishment but should desire like naturall children moste gladly to