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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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

of this Iude at his birth giue him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes So ought euery father in imposing his childrens names with Alpheus and euery mother with Leah make such choice of names as themselues and their children may bee put in minde yea and stirred vp to good duties euen so often as they shal heare or remember their own names The second point in this name is the variety of the names of Iude hee was called Thaddeus Mark 3.18 and Lebbeus Matth. 10.3 all which signifie the same thin gand all put in minde of the same dutie Here two Questions may bee asked First why was he called by so many names Some thinke he had all these names giuen him by the people and multitude as signifying all one thing others which is more probable that hee was thus called by the Apostles themselues rather then by his owne name that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten A second question is whether may a man change his name or no If the change thereof be no preiuidce to any man much lesse hurtefull to the Church or common-welth nor offendeth the faithfull but wholy tendeth to the glory of God and good of men it may be altred and changed As Saul a great persecutor being called to be a publisher and Patron of the Gospell changed his name into Paul as also Salomon was at the first called by his Mother Iedidiah Peter at first called Simon Bariones Christ afterwards gaue him a new name and he accepted it Yet hence the too common practise of the world cannot bee warranted who for fraud and deceite doe alter their names which when it is not intended may warrantably bee done as in time of persecution in the raigne of King Edward the 6. Bucer changed his name and both called himselfe and suffered others to call him Aretius Felinus so did diuerse other worthie men in those dayes seeking no other then the glory of God and good of the Church in their owne saftie and that the Papists not knowing their names might reade their writinges without preiudice The second thing in the person writing is his office being called a seruant of Iesus Christ which is not so generallie to be vnderstood as ment of euery professor of Christ and beleeuer who is a seruant of the Lord Iesus but of a speciall seruice namely of Apostleship to which he was deputed Wherein consider two thinges First that he was called to bee an Apostle and seruant of Christ to plant the Church of the Gentiles Secondly that he did faithfully execute his function and performed his seruice First he pleades his calling for two causes first in regard of others and secondly in respect of himselfe First that his doctrine might with more attention and reuerence be receiued of others seeing he run not vnsent but was called and that to an Apostleship and therefore he spake not of himselfe but whollie and immediately directed by God Secondly for the confirming and comforting of himselfe that the Lord who had called him would stand by him both in protecting his person and prospering his worke in his hand Vse Seeing the Apostle Iude before he writeth laieth down his calling so ought all Ministers to make their calling the foundation of all their proceedings containing themselues within the compasse thereof euen as they are to teach the same dutie vnto all sortes of men that they tempt not the Lord by passing the bonds and limites of their calling Secondly in that Iude though he was of the same Tribe yea of neare allyance vnto Christ yet hee passeth by all these respectes which hee might haue stood vpon and contenteth himselfe with the title of a seruant of Christ We learne to make more account and esteeme it a greater priuiledge to be a seruant of Iesus Christ than to bee of the kindred of Kinges and allyed to the greatest Monarchs of the world Christ himselfe shewes vs what kindred should take vp our chiefe delight when hee turned himselfe from his Mother and Brethren and beholding his hearers said those were his mother sisters and brethren that heare the word of God and keepe it this alliance in the faith was neerer and dearer vnto him then that in the flesh If then thou standest vpon thy preferment striue to be the seruant of Christ which is more honorable then to be the sonne of a King to be a follower of Chist is more then to goe before the Rulers of the earth But if thou aske how shall I come to this preferment Himselfe answereth thee thou must giue vp thy selfe to heare his word and doe it that is learne to know and obey his will this is the maine dutie of a seruant endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment and art admitted a seruant of Christ. Thirdly If wee bee admitted the seruantes and followers of Christ wee must serue no other Maister but keepe our selues from being intangled either with the offences or affairs of the world as to be vassals thereto no man can serue two much lesse more Maisters of such contrarie commaundes Let none pretend to bee the seruant of Christ who by louing pleasure more thē God or seeking earth more then heauen disgrace such a profession The third thing in the person writing is the allyance Brother of Iames of which name there were two first Iames the son of Zebedeus whose death is mentioned in the 12. of the Actes by Herod the second was the son of Alpheus here mentioned First that he might distinguish himselfe from the other Iudas the traytour Secondly that he might winne further credit and attention to his doctrine seeing hee was no vnknowne person but one that came of the worthiest stock that was vpon the face of the earth and for this cause hee mentioneth his brother Iames who was better knowne as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time Act. 15.13 not to credit himselfe but this Scripture which otherwise is in it selfe sufficiently powerful by the mention of him Now followes the second thing in the Salutation that is the person to whom Iude wrote in these words vnto those who are called and sanctified by God the father and preserued by Iesus Christ it is the militant Catholique Church which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world who are effectually called and sanctified and preserued vnto life euerlasting Out of which description note First who and what they bee that are members of this Church namely no wicked or profane persons but onely the elect such as are chosen vnto life euerlasting who after receiue their calling vnto holines and therein are assuredly preserued vnto life which priuiledges no wicked

pates balde shaue the lock● of their beards make cuttings in their flesh as Baals Priests did the Priests of the Sonnes of Aaron may not do so If they make glorious Altars plant Groues about them the Israelites may not doe so especially in the Wildernesse but either Altars of earth which presently vpon the remouall might bee demolished and cast downe left the remainds should be abused to superstition or if of stones they must be rough and rude vnhewen vnpolished lest any beautie of them should solicite their preseruation as for groues see Deut. 16.21 If they shall in way of superstition or worship reserue any portion of their sacrifices the Lord rather then he will haue any portiō of the Paschall Lambe preserued till the morrow will haue it burnt with fire neither shall Moses bodie bee knowne where it is buried lest they should make an Idoll of it Nay which is more and as worthy the noting we may obserue how the Lord euen in ciuill things draggeth his people from their society and fellowship for first Israel is charged that they should goe no more backe to Aegypt that way so as the danger was if any by their neighbours whose countries were adiacent vnto them the which the Lord vseth all meanes to preuent both in that he willeth his people to nourish a perpetuall emnity with the Moabite and Ammonite the peace and prosperity of whō they may neuer seeke all their daies as also to debarre them from pressing into his people he chargeth that neither of them euer enter into the congregation of the Lord to the tenth generation intending hereby that they should not rise to preferment authoritie or Magistracie among them And as for the other strangers though Israel seemed in priuate respectes to bee if not somewhat obliged indebted to diuers of them yet as it were bound to peace and to hold their hands from open hostilitie yet might they not bee admitted into the congregatiō of God vnto the third generation Besides this foreseeing that the next and most direct way whereby the heathē might league linck in thēselues with his people might bee by marriages and cōtracts the Lord is very studious that all such meanes be cut off and therefore would haue the distinctions of Tribes obserued with straite prohibition that no Iew except the Leuite should marry out of his owne Tribe much lesse without his owne people whereof although I acknowledge other more main causes as the distinction of the Tribe of the M●ssiah from the rest the cleare acknowledgement of his race the execution of the Lords whole regiment Ecclesiasticall and Ciuill in that policie fitted according to that distinction to their seuerall offices and possessions yet I thinke this is one included reason not to be neglected especially seeing they had straite charge against it Againe in case a seruant Iew would marry a stranger into his Masters house he was not at his departure to carrie his wife and children for they were to bee his Masters but if hee would abide still with her hee was then shamefully to come before the Magistrate and for euer renounce his libertie vntil the Iubily released him by which straite lawes the Lord would restraine euen slaues and seruāts who for the most part are neglected from matching themselues with strangers Such another law to this purpose is recorded Deut. 21.10 that if an Israelite in warre should see a bewtifull woman taken captiue whom he did affect for his wife it was ordered by God that first all meanes should bee vsed for the alienating of his affection as that hee must haue her home a moneth before and not marrie vpon any sudden motion Secondly shee must shaue her head to make her as ill fauored in his eies as might be Thirdly she must nourish her nailes to make her yet more sordid Fourthly she must put off the garment wherin she was taken and put on base and neglected garments fit for a pensiue captiue Fifthly shee must bewaile her father and mother a whole moneth to shew how hardly and sorrowfully she was brought from her fathers house into the power of strangers and then if by al these meanes the man could not be drawn frō her loue it was permitted to him to marrie her for his wife which law letteth vs see how hardly the Lord endureth is drawne to admitte the least liberty in this behalfe How many ciuill things might I instance in wherein the Lord straitened his people that they might bee vtterlie vnlike the Gentiles in habit manner of liuing behauiour and other like circumstances otherwise in themselues very indifferent which I had heere inserted but that I must consider that I write an addition not a booke an admonition not an exposition if yet these ordinances of God himself seeme in some mens opinions too straite and not to be imitated of vs in regard of the Papists towards whom wee are not to be so seuere as so far to seuer our selues that is but the seeking of a knot in a rush and to be acute in distinguishing where God hath not distinguished and in effect to affirme either that the Idolatry of the Romish Church is not so vile and grosse as is that of other Idolaters or else seeing our people conuerse with them more then any Idolaters that to communicate with their Idolatrie is nothing so dangerous now as it was for Gods people to participate with the Idolatry of the heathē against Gods expresse Commandement But if with any such the testimony of man be greater then the testimony of God as it is commonly with the Popish minded who flie from the Scriptures vnto men because their doctrine is from below let them looke vnto those most auncient Councels which were the purer for sixe hundred yeares after Christ and they shall finde that the Church would haue her children diametrally opposed euen on lawfull things to the Iewes and heathen of whom they were in danger to be corrupted Those were more famous of Nice which decreed that the feast of Easter should not bee kept of Christians at that time and in that manner that the Iewes did that in nothing they might agree with them That also of Brac●a decreed that Christians should not decke their howses with bay-leaues and greene boughes than which what can be more indifferent neither rest the same day frō their callings wherin they did nor keepe the first day of euery moneth as they did It would be too tedious and argue forgetfulnes of my selfe and no remembrance of my reader to recite the testimonies of other Councels Fathers and our owne principal Writers in this behalfe which otherwise easily had I bin carried vnto by the tenacity and stiffenes of many in this argument But to end as our Sauiour wished his hearers Beware of the leauen of the Pharisies so let euery man beware of the leauen of the Papists for what is Popish

that they are said to go immediatly before his face Psal. 89.14 and so necessarie among men that without them no societie can be preserued The aduersaries hereof are first the liues of most men who seeke their own things and not to maintaine the liues goods name chastitie of others yea too many preferre their priuate gaine before the common good of men in Church and Common-wealth Secondly the maine aduersarie is the Romane Religion which defendeth the greatest iniustice that can be by establishing a Monarchy among themselues not onely controlling the soueraigne authoritie of Princes in their owne kingdomes but also exempting their subiects from their alleageance at their pleasure Of which vsurped power deba●●e them once and that counterfeit Religion will fall with it because it is onely vnderpropped by it Secondly that Religion ouerthroweth iustice in chastitie for first it giueth power to the Pope to dispense with mariages within degrees of nature it licenseth the brother by that dispensation to marrie his brothers wife and so is a patrone of horrible incest Secondly it defendeth the toleration of Stewes Thirdly by solemne decree it forbiddeth mariages to sundrie orders of men which Paul calleth a doctrine of diuels 1. Timoth 4. Yea they binde certaine men and women from mariage and yet call it a Sacrament Fourthly the last Councell of Trent affirmeth that all mariages not solemnized by a Masse-priest and in the faith of the Romish Church are of none effect Thirdly that Religion teacheth that to steale a small thing is a veniall sinne whereas the thought of stealing deserueth the curse of the law Secondly it defendeth begging yea and placeth holines in it whereas the word teacheth that there should be no begger in Israel Fourthly it teacheth that a sporting lie or a beneficial lie are venial sins flat against the ninth Commandement Lastly against the tenth Commandement it teacheth iniustice namely that hurtfull motions intended against our neighbour if there bee no consent of will are no sinne Whence wee may see what to thinke of that Religion yea Christ himselfe sheweth Mat. 5.19 Whosoeuer breaketh the least of these Commandements and teach men so to doe he is the least in the kingdome of heauen that is he hath no part therein But the Romane Church breaketh them yea and teacheth men to doe so and therefore it is not of God and the peremptorie teachers thereof haue no part without repentance in the kingdome of heauen The tenth ground is 1. Cor. 7.20 Let euery man abide in that calling in which hee was called First the meaning The scope of the words sheweth that among the Corinths some who were sla●es and seruants but cōuerted to the faith their masters still remaining Infidels thought that now they were free from their Masters and might relinquish their seruice and hence tooke occasion to liue as they listed against which conceit of licentiousnesse the Apostle Paul opposeth himselfe and wisheth that this be reformed and that those who being called to the faith vnder vnbeleeuers abide in that same calling wherein they were called In which verse two things are contained First that euery man that would liue religiously must haue a double calling first the generall calling of a Christian secondly some particular vocation and calling wherein to conuerse Secondly that euery man must abide in his particular calling which that a man may doe first he must be contented and well pleased with his calling Secondly hee must walke diligently in the duties thereof for these reasons first the commandement of God Genes 3.19 In the sweate of thy face shalt thou eate thy bread which words though they be a threatning yet they include a commaundement bounded with a promise of blessing Psalm 128.2 The man that feareth God shall eate the labours of his own hands and blessed shall he be Exod. 20. Sixe daies shalt thou labour enforced by Gods owne example for in sixe daies the Lord made heauen and earth Quest. May we not vse recreation in the sixe daies Ans. Yea so it be moderate and help to make vs fitter for our callings for labour it selfe being commaunded euery thing also which vpholdeth it is commanded Such commandements are vsuall in the New Testament also Ephes. 4.28 Let him that stole steale no more but rather let him labour with his hands the thing that good is So 2. Thess. 3.12 men are commanded to eate their owne bread Secondly Examples in the Scripture God enioyned Adam in the state of innocencie this double calling first to serue him secondly to dresse the garden The second Adam Christ himselfe while he led a priuate life till his baptisme which was the space of thirtie yeeres liued in his father Iosephs calling The Angels themselues are ministring spirits for the good of the godly and ascend and descend vpon the sonne of man and liue not out of their calling Thirdly it is the ordinance of God that men should be his instruments for the commō good of the societies wherein they liue euen as euery member in the bodie endeuoureth it selfe not onely for it owne good bu● for the benefit of the whole So should euery member of the bodie politique This ground is of great weight for the maintaining of the three maine societies for neither familie Church nor Common-wealth can stand without distinction of particular callings and labour in the same for which cause the Apostle would not haue him to eate that will not labour 2. Thes. 3.3 The aduersaries hereof are first many amongst vs as those who spend their liues in gaming and they who spend their wealth in bezeling and drinking and they also who being strong to labor spend their time in begging all which are vile courses of life and enemies to all good societies Secondly the Roman religion first in maintaining a Monkish life whereby a man cutteth himselfe off from all societie and liues in prayer and fasting but wee are taught not onely to practise duties of the first table but of the second also and without the speciall calling the generall is nothing Secondly In maintaining loosenes of life and idlenes for God hauing appointed 52. Sabbaths in the yeere wherein men are to lay aside their ordinarie callings and no moe they haue added as may appeare in their callender fiftie two moe which they call holy daies and so spend more than a quarter of a yeere in rest and idlenes whereby they become aduersaries of this ground The eleuenth ground is 1. Tim. 1.19 Keepe faith and good conscience The meaning By faith we must vnderstand the wholesome doctrine and religion deliuered in the writings of the Prophets and Apostles further this faith must not goe alone but must haue his companion which is a good conscience the propertie of which is to excuse and iustifie a man in al callings before God and man and it is knowne by a two-fold testimonie first of the life past secondly of the life present and to come The testimony

three things first the Magistracie hath a power in it selfe whereby the Ciuill Magistrate may commaund in his own name The Ministrie hath power onely to pronounce what God commandeth and that in his name Secondly the authoritie of the Ciuill Magistrate is in himselfe the authoritie of the Minister not in himselfe but in Christ so as the Ciuill Magistrate may command obedience to himselfe but the Minister commandeth it to God Thirdly the Ciuill gouernment hath an absolute power to compell and enforce the outward man but the Ministrie hath power only to counsell perswade exhort Secondly this power of the Sword is added to distinguish it from all priuate power as in Schooles families which haue a power of commanding but not of the Sword Lastly I adde for the common good of mankind Rom. 13.4 The Magistrate is the minister of God for thy wealth that is procuring the welfare of soule and body which standeth in two things first true Religion secondly ciuill iustice both which are by Magistracie maintained It may be here demanded 〈…〉 Church appeareth in that the 〈…〉 preparation and performance of the same 2. Chron. 35. and 〈…〉 here two differences in this authoritie must be marked First that ciuill 〈◊〉 doth not after the same 〈◊〉 order causes ecclesiasticall as 〈…〉 in ciuill causes is ord●●th all and 〈◊〉 all likewise but in ecclesiasticall it hath power to order all but not 〈◊〉 execute them The Magistrate indeed ordereth and prescribeth in all but the Minister is ●e that executeth in ecclesiasticall causes Secondly that ciuill authoritie hath power ouer all the things of men but not ouer the things of 〈◊〉 as the Wo●d and Sacrament● faith conscience the graces of God in 〈◊〉 Ci●ill power hath no rule ouer these concerning which Christ comm●nded to giue vnto God the things of God and vnto Caesar Caesars Secondly this authoritie extendeth it selfe to all persons as well Ecclesiasticall as Ciuill but so as it stretcheth onely vnto the 〈◊〉 man to the bodie life 〈◊〉 and outward things but not to the soule and conscience of which God is the onely Lord and gouernour 〈…〉 asked what are the kinds of this power I answere it is of three sort● first in one person man or woman which is a Monarchie secondly in moe when the gouernment is in a few states and 〈◊〉 thirdly in the bodie of the people which is a popular gouernment by one of these three is euery Common-wealth gouerned These are the Gouernment● despised by these seducers The second point followeth 〈◊〉 vpon what grounds they despised gouernment Ans. Their grounds may be knowne by the Heretikes of th●● time the Anabaptists who are giuen vp to the same 〈◊〉 and they 〈◊〉 be 〈◊〉 to these foure heads First subiection say they came in with sinne and therefore Christ hauing taken away sinne hath taken away subiection also The former part they prooue out of Gen. 1.26 Man in innocencie was to rule ouer the fish of the sea the fowles of heauen ouer the beasts the earth and all creeping things but not ouer man but after the fall Eue is put vnder subiection to Adam Genes 3. Ans. There bee two kindes of subiection the first Seruile the second Ciuill The former is the subiection of a slaue or vassall who is onely to seeke the proper good of his Lord and Master The latter whereby one man is subiect to another for the common good The former came in by sinne the latter was before sinne in innocencie Eue was subiect to Adam in innocencie thus the Apostle reasoneth 1. Tim. 2.12 Let the woman be subiect to the man for she was taken out of the man Againe in innocencie it was said Increase and multiplie and therefore in the light of nature is a plaine distinction betweene the father and sonne and an inequalitie The first place is misalleaged Genes ● 26 because it was spoken not of man alone but of all mankinde euen women as well as men who haue also dominion giuen ouer the vnreasonable creatures As for the second place Gen. 3.15 He shall rule and thou shalt be subiect It is not spoken because the ordinance of God simply considered in it selfe was not before the fall but because now the subiection was ioyned with feare griefe and sorrow which it wanted in innocencie for then it was a pleasure and this makes subiection a curse in some respect but is not so no not since the fall in it selfe considered Secondly they reason thus Euery beleeuer is in the kingdom of heauen euen in this life Now in heauen there is no King but God and therefore no beleeuer is to bee subiect to any but God and Christ. Ans. There bee two kindes of gouernments vpon earth one is spirituall and inward this is the kingdome of heauen and of Christ within man standing in peace of conscience and ioy in the holy Ghost in regard of which regiment of Christ there is no distinction of persons no difference of bond or free Master seruant father sonne but all are one in Christ. The other is a ciuill regiment wherein orders and distinctions of men must be maintained as some must bee Princes some subiects some fathers some children some Masters some seruants Whence it is that euery man susteines vpon him two persons and is to be considered first as a beleeuer and as a member of the kingdome of Christ thus is he equall to any beleeuer and any beleeuer equall to him Secondly as a member of the Common-wealth wherein he liueth thus he is either a superiour or inferiour Their reason were somewhat if euery beleeuer were onely in the kingdome of heauen but euery of them liuing here in earth is also a member of some Common-wealth Thirdly Ciuill gouernment is full of crueltie which hauing the power of the sword destroyeth the bodies and soules of offenders in not giuing them time of repentance and therefore is intolerable among Christians Ans. Moses and the Leuites by Gods commandement flew 3000. of the Israelites for worshipping their golden Calfe and neuer gaue them space to repent Secondly the malefactor that is not moued to repentance at the sentence of present death there is little hope that euer hee would repent after if hee had longer time Thirdly Gods wisedome and commaundement must take place of mans reason he commaundeth that the Malefactor should die and thereby that the euill be taken away better it is that one should bee destroied than an vnitie better that one bee remoued than a multitude by the contagion of his example infected Fourthly they plead liberty by some places and testimonies of Scripture Gal. 5.1 Stand fast in the libertie wherein Christ hath set you free Ans. The libertie which Christ hath procured vs is libertie of conscience freedome from the power of sin Satan death hell and condemnation and therefore spirituall but not from temporall and ciuill subiection Ob. Rom. 13.8 Owe nothing to any man but