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
A73391	Five sermons, preached upon several texts by that learned and worthy divine, Thomas Wetherel, B.D. sometimes fellow of Gonevile and Caius Colledge in Cambridge, and parson of Newton in Suffolke.	Wetherel, Thomas, 1586-1630.	1635 (1635)	STC 25292.3; ESTC S125573	76,283	292

with credit receives it at their hands with joy Euge well done This triumph of God's hath two grounds 1. The relation wherein he stands to them and they to him The father joyes at the good of his sonne the husband at the good of his wife one friend at the good of another So God exults and is much affected when his servants performe such duties as they ought that it may goe wel with them because he is theirs in all these relations their father their husband and their friend 2. His owne glory which by his servants good employment is much advanced God indeed is in himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-sufficient and from all Eternity delighted in himselfe without the accesse of men or Angels but when it pleased him to create man and communicate himself unto him by giving him talents hee is well pleased with that which his grace hath wrought out of himselfe with the right ordering and disposing of it receiving the returne of it to him againe with a joyfull Euge oh well is it done The duty that I would enforce from hence is this that every man in his calling should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Paul speakes 2 Tim. 1. 6. quicken the gift that is in him to stand either Church or Common-wealth in stead even upon this encouragement that God rejoyceth in his worthy employment I remember Anselme Ansan 1 Cor. 6 reading those words of the Apostle 1 Cor. 6. 19. Your bodies are the Temples of the holy Ghost which you have of God falls upon this discourse You offend grievously if you prophane God's Temple your own body because as you would not have your house defiled no more would God have his Si vobis igitur non parcitis propter vos ipsos at parcite vobis propter Deum quifecit vos Templum suum If the comfort which your selves shall thereby reape cannot move you to spare your bodies from pollution yet spare them at least wise on the behalf of God who hath made them his So when I looke upon my Text and see God with such hearty affection entertaining mens good endevours I cannot but inferre thus much that surely we greatly sinne if we use not our stocke aright which God hath given us to trade withall since it is his will that his money should be put to the banke and bring in increase If then the discharge of our duties cannot worke upon us to be industrious and painefull in our places yet let the thought of pleasing God perswade us For how expedient is it for us that when wee come to reckoning God should smile upon us with a chearefull countenance and embrace us with an Euge rejoycing in our good rather than that hee should knit his browes and cast us off with a vah of indignation The point concerneth all men whom God hath adorned with the least talent of ability in any kinde it more neerely toucheth those who are furnished with knowledge dexterity yea and with authority to doe much good to many and thereby bring in a large crop into Gods barne at the day of harvest Consider with your selves you that are rulers and have the government on your shoulders what fruit God may have by yourusing your graces and places aright what benefit may redound unto his houshold which hee takes care of how hee joyes in seeing his plough goe by your ministery honour him who hath honoured you he hath lwone plentifully in his gifts to you let him reape abundantly in your increase to him that when he comes into your fields hee may see them stand full of corne when into your Circuits hee may see the torrents and streames of justice running downe and so may cheare you up with much encouragement and give you this for a largis euge well have you done This for God's exultation The compellation followes Good and faithfull servant Where are two things Mans reference to God servant The qualities where with a right servant is adorned Good and faithfull 1. Mans reference to God servant It is proper to God to be a Master he hath propriam singularem conditionem Domini saith Aquinas the true 2. 2. q. 81. res ed 1. ground of Lordship therfore it is proper to man to bee his servant he hath propriam singularem conditionem servitutis the true ground of service The foundation of this relation is twosold 1. God's making all things so man is a servant to him secundum conditionem saith Saint Austine in regard of his very being every worke oweth this to the maker that it is to be subject unto and ordered by him 2. God's principality over all things every inferiour is servant to his superiour the Curator to the Proconsull the Proconsull to the Emperour and all to God who is primus the first and chiefe in and by whose vertue and power all things move This reference to God is so rooted and setled in our nature that his servants wee are whether we will or no his servants de jure he hath command of us I and de necessitate too he will have the rule of us making us by his ineffable disposition that wee can doe nothing but what hee wils or suffers to bee done though de fact● wee be rebels and set our selves andaciously to contemne his precepts His servants wee all are by these bonds but some men servants in a neerer kind those whom hee hath set on worke to some notable employment either in the Church thus Saint Paul saith of himselfe Rom. 1. 1. a servant of Christ set apart to the Preaching of the Gospell or in the Common-wealth thus is David marked out Ps 89. 20 I have found David my servant with my holy oyle have I anointed him these are not onely God's subjects over whom he rules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by generall command as a King but men of his houshold whom hee governes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by speciall power as a Master and these are the servants here spoken of This service of God it is bonos full of dignity and onus full of duty 1. Full of dignity for what more honourable than to serve so gracious and great a Lord The Princes and Rulers of the earth content not themselves with their owne excellencies but it is their ambition to bee entertained as speciall servants to the King Though a man would wonder that they who in some distance from the Sunne might shine bright themselves should desire to bee so neare about him by whom their owne splendour is much ecclipsed but it seemeth the light of a Kings countenance and the breath of his nostrils shining comfortably and breathing sweetly is more glorious to men than all the command over all the crouching reverencing and obeysance of meane persons And if it be an honour to serve a mortall man how great soever it is sweetly transcendent honour to serve the immortall God it is more then a weighty thing to have Commission from him and

to be imployed about his businesse See your calling ye Rulers and Iudges of the earth Reverent you are because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of the King to punish to protect but this is not all you also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 13. 4. God's Ministers and ye judge not for man primarily but for the Lord. 2 Chron. 9. 6. And this is your greatest honour triumph in this that God hath put your worke into your hands you are not onely the King 's but God's Iustices in this glory ride on prosperously and let your right hand teach you valiant things you are God's servants this is your dignity 2. Servus est nomen officii God's servants have much duty required of them a servant is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that moveth absolutely of himselfe hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle the masters instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely the masters servant but the masters wholly Two things then befit a servant Consulere Dominum and Obedire 1. To receive instructions from his master in his actions The eyes of servants looke unto the hand of their Masters and the eyes of a Mayden unto the hands of her Mistresse Psalm 123. 2. What is this looking to their hands but waiting for their command by which they must be guided It is a brave thing when servants know their bounds and presume not above their Masters pleasure things then goe right when the hands take counsel of the head servants goe when their Masters say goe come when their Masters say come doe when their Master saith doe it It is so in every houshold it is so in the great houshold of God the Common-wealth it then flourisheth when they whom God hath set over it looke what he will have done and addresse themselves to doe that It is reported of Scipio Africanus Gel. sit 7. c. 1 that hee was wont before day to goe into the Capitoll in Collam Iovis and there to stay a great while quass consultans de Republic● cum Jove discoursing with Iupiter concerning the administration of the Common-wealth whence it came to passe that his deeds were plaeraque admiranda saith the Historian very worthy and remarkeable The Heathen man did thus by the light of nature let grace teach the Christian Ruler the same course that he enquire at the Law of God for his direction I am sure this was enjoyned Ioshua when hee tooke upon him the Principality of Israel Meditate in the booke of the Law day and night so shall thy way be prosperous Iosh 1. 8. This is one thing concernes a servant to bee ordered by his Master 2. He must obey instructions received doing is the life of having therefore doth he aske his Masters advice that what his Master will have done may be effected Hee is a bad servant that consulteth with his Master for fashion but will doe what he list himselfe and a bad Magistrate is he who comming to the Temple of God to heare what is the Word that commeth from the Lord resolves for al that to let his heart runne after covetousnesse and practise injustice either for money or favour to pervert the wayes of righteousnesse which God who hath given him his chiefe Commission chalketh out unto him Iudges ought to remember that they are the servants of God and as they know his will concerning their government so they must take heed and doe it 2 Chron. 19. 7 this is mans reference unto God servant The qualities of this servant follow bone fidelis good and faithfull the one whereof that is goodnesse belongeth to him qua homo as a man the other that is fidelity qua servus as he is a servant An excellent paire of vertues where they are united goodnesse gracing the person and fidelity adorning his employment so that if you looke upon him in his private course you shall see an Israelite indeed in whom is no guile and if in his publike calling a true dealer for his Lord Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without turning aside any way 1. Good well affected well conditioned An excellent thing it is when this Attribute may bee given to men in authority that they are good men it maketh the City rejoyce saith Salomon Prov. 11. 10. And so it well may for it followeth By the blessing of the upright a City is exalted A good man will doe much good in his place and make many glad hearts by partaking of his goodnesse Therefore Ietbro wishing Moses to set men over the people would have them timentes Dei and veraces Exod. 18. 2. servers of God true-hearted men and the Lord himselfe appointing Ioshuah over the congregation testifies of him that hee was a man in whom was the Spirit Numb 27. 18. It is said of Rulers ye are gods Psal 82. 6. It is true they are gods by their power one way I but doubly age Pol 3. 13 if goodnesse dwell with their power Aristotle puts them together they that are gods amongst men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excell both in vertue and power And indeed they had need have goodnes that are such eminent servants and have many Talents committed to them they will never else beare their great burthen of being Pillars to uphold a State Streames to refresh it Pilors to guide it Havens to harbour it Castles to shelter it the good Magistrate will be all this when a wicked man will fall short a crack'd Pillar a bitter streame an erring Pilot a sandy havon a broken Castell in whom the ship of the Common-wealth cannot put any confidence I will conclude this point with Davids exhortation to the great ones of the world Psalm 2. 10 11. Be wise now therefore O ye Kings bee instructed ye Iudges of the earth serve the Lord with feare and reioyce with trembling It is not enough that ye be wise and learned that you know how to manage affaires and order your businesse though this be an eminent quality serve the Lord likewise and bee full of piety that your care of discharging your duty may issue forth from the fountaine of an honest heart in you for if it come not from hence it will scarcely have being That servant who gained somuch was good and faith full but good in the first place faithfulnesse followeth the second quality A quality very pertinent to a servant it is required in a steward that he be faithfull 1 Cor. 4. 2. and it consists in this us depositum ad voluntatem disponentis disponatur that what a man is betrusted with hee imploy according to the will of him that betrusted him God giveth divers abilities to men to some more to others lesse hee that shineth according to ●he measure of his light that worketh according to the person of his strength that helpeth according to the quantity of his ●yle hee is faithfull This faithfulnesse is commended in Christ in

strangely revealing murthers How often have we heard that the fowle of the heaven hath carried the voyce and that which hath wings hath declared the matter Men conscious of blood have imagined that the birds in their chirping did bewray them and in articulate voyces tell them of their cruelty yea the stone hath cryed it out of the wall and the beame of the Timber hath answered it every noyse hath affrighted them and made their guilty consciences never to be at rest till they have opened themselves to the world and have had judgement answerable to their bloody crime surely this is the finger of God not suffering the earth to hide in her bowels the blood of him that hath dyed innocently and to bee unpunished 2. If all faile by sharply revenging blood himselfe Cain was a murtherer and hee had a punishment as himselfe complayned greater than he could beare God made him a runnagate and branded him with such a marke in his soule as that he was infallibly knowne to be a reprobate Joab was a murtherer and that made him hee could not goe downe to the grave in peace the blood of Abner and of Amasa did returne upon the head of Ioab and upon the head of his seed for ever To conclude Iehu was a murtherer and behold God here threatneth that hee will avenge the blood of Iezreel upon Iehu and upon his house Now what should all these things teach us beloved but onely this that wee be wary never to have hand in this loud-speaking and high-crying sinne of murther which is as wee have heard against the Commandement of God against which God hath armed the hand of the Magistrate with a sword and which if all men passe by God will be sure not to let goe unrevenged Alas the life of man which is a thing so precious in the sight of God is now adayes smally regarded Blessed be our Solomon who is carefull to keepe the blood of his subjects within their bodies But what shall we say to those wretched Circumcellions which visit us ever and anon under the name of Souldiers who as they pretend have beene so fleshed with blood that they hunger and thirst after it daily yea cannot tell otherwise how to set themselves on worke but by the slaughter of men I doubt not of the lawfulnesse of killing enemies in warre but this I doubt of nay I condemne the blood-thristinesse of men who pant with eager desire after the doing of that which they should not doe without a kinde of unwilling willingnesse Iehu did at Iezroel what he might doe but the bloody minde spoyled all as you shall heare by and by What shall we say unto our too too proud and insolent gallants who thinke so well of themselves that the least word of disgrace offered them cannot be appeased without blood the field must be appointed and the life of the offender sacrificed to the fury of his adversary I may well liken them to Thrasonical Lamech Gen. 4. 23. who brags that he will slay a man in his wound and a young man in his hurt and goeth on to out-dare God himselfe If Cain bee avenged seven-fold truly Lamech seventy seven-fold As who should say If God will take vengeance on those that contemne him why may not I of those which contemne mee nay though God will forgive evils against him yet will not I evils against mee I le have the Iu. in lot odds of him seventy to seven Thus farre if not in words at least in deeds proceed our resolute Champions boasting in how many bowels their swords have beene sheathed how many soules they have sent out of their bodies to hell for ought they know but let them heare how David reads their destiny and be more moved at it than at a reproachfull word Bloody neen shall not live out halfe their dayes thou O God shalt bring them downe into the pit of destruction Psal 55. 23. And so I leave to speake of murther in generall and come to the restriction of it by that murther which is here specified in the Text The blood of Iezreel Of Iezreel that is the blood which was spilt in Iezreel this Iezreel and Samaria were the two mother Cities of the ten tribes who were called Israel there the Kings had their palaces and in them were all of the blood Royall at the time of Iehu's conspiracy Ioram and Iesabel at Iezreel the Kings children at Sameria to Iezreel comes Iehu and there putteth to the sword the King and the Queene mother and thence directeth his letters to have the same effected upon their children at Samaria hence commeth it to passe that here in the Text this murther is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloods of Iezreel intimating both the multitude of those that were slaughtered and the place wherin that murther was committed And here that question commeth fitly to be demanded and discussed how God threatneth in this place to avenge upon Iehu the blood of Iezreel when as hee shed it by the command of God himselfe for so we have it laid downe in expresse terms 2 King 9. 7. the Prophet saith to Iehu in the word of the Lord Thou shalt smite the house of Ahab thy Master that I may avenge the blood of my servants the Prophets Bellarmine looking onely as it seemeth upon the history either not knowing or forgetting this Scripture goeth about wholly to commend Iehu's fact as altogether laudable Quis credat Deum De am quae l. 2. c. 23 laudaturum factum Iehu a● dicturum eum studiose fecisse quod rectum erat si Iehu ex ambitione rebellasset et injuste dominum suum occidisset And other Interpreters miserably torture themselves in reconciling Gods command with this punishment But not to spend time in rehearsing their opinions I am of their mind who thinke Iehu sinned fouly in this slaughter of his and therefore hath vengeance denounced against him by God in this place for it Which sinne of his that I may open I will shew two things 1. I will lay this downe in thesi as a ground that a man may doe a thing according to the command of God which is good ratione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the act done and event when as notwithstanding it is evill to him ratione modi in regard of his manner of doing it and deserveth punishment 2. I will in hypothesi shew this to have beene the fault of Iehu For the first the truth of the ground will appeare to us if we consider two things the rule of mans doing and the principle of his doing which two have maine sway in making all his actions good or bad if man have both a good rule to direct him what is to be done and a good principle from whence hee sendeth forth his actions certainely the thing done must needs be good but if hee be defective in either of these his worke is evill to doe a good thing not