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
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

Ierusalem nor have rested in the worship of the calves had they not been perswaded that they worshipped God in them Q. What is added to this Precept in the new covenant A. That we do not onely abstain from adoring images but also utterly avoid them and fly from them See 1 Iohn 5. 21. Little children keep your selves from idols 1 Cor. 8. and chap. 10. 14. wherefore my beloved brethren fly from Idolatry Q. In what manner are idolls to be avoided A. By being absent from those places where images are worshipped and not partaking of those things that are consecrated to them as it doth clearly appear out of those places which was a little before quoted Q. what is the third Precept A. Thou shalt not take the name of the Lord thy God in vain Q. What is it to take name of God in vain A. To call God to record in false matters Q. What is added to this Precept under the new covenant A. First that we may call to record not onely God but also Christ inasmuch as the Lord Christ searcheth the hearts and reins Rev. 3 13. next that it is n●● only unlawfull for us to forswear our selves but to swear at all unlesse it be in most weighty matters and such wherein the glory of God is concerned and then it must not be done rashly but with great fear of God and singular caution Q. Where is is written concerning this matter A. Matt. 5. 33 34. And ye have heard that it was said to them of old thou shalt not forswear thy self but thou shalt pay thy vows to the Lord and concerning which matter see also what is written Iam. 5. 12. Q. Since the Lord forbiddeth to swear at all how prove you that it is lawfull to swear in most grave and weighty matters A. That word at all hath not such a sence as if it were not lawfull at all to swear in any case whatsoever for it is opposed to voluntary oaths and such as proceeded from lightnesse such as the law of Moses did not forbid if they were true whereas our Saviour Christ opposeth his doctrine to that of Moses in this point besides we read that the apostles have sworn as Rom. 1. 9. 2 Cor. 1. 23. and chap. 11. 31. Phil. 1. 8. 1 Thes 2. 5. 10. 1 Cor. 15. 31. but to take away all scruple concerning the forequoted place Mat. 5. 33. 34. c. let it be well considered whether it be not here spoken of such paths wherein a man promiseth that he will do something and are therefore called promissary oaths which though lawfull under the law do by these words of Christ seem to be altogether forbidden unto Christians under the Gospel see also the other forecited place Iames 5. 12. which giveth light hereunto Q. Why should the Lord Iesus forbid us to swear voluntarily and lightly even in the things that are true A. That the name of the most high God and of our Lord Jesus Christ should be in the greater veneration again lest by levity of swearing we should learn to forswear our selves Q. Is it lawfull to swear by others besides God and Christ A. At no hand for neither hath God given to any other besides Christ to search the heart and reins Q. What is the fourth Precept A. Remember to keep holy the Sabboth day c. Q. What think you of this Precept A. That it is taken away under the new covenant as well as other ceremoniall observations Q. Why was it inserted into the Decalogue A. That it might appear that the chiefest part of the Mosaicall Law was not perfect and a hint might thereby be given that a far perfecter Law should succeed in room of Moses Law namely the Law of our Lord Jesus Christ Q. Did not Christ institute that we should celebrate the day commonly called the Lords day instead of a Sabboth A. By no means since the Christian Religion as it taketh away other ceremoniall observations so also the difference of dayes see Coll. 2. 16. but forasmuch as we see the Lords day to be of old celebrated by Christians we permit the same liberty to all Christians Q. What is the fifth Precept A. Honour thy Father and Mother c. Q. VVhat is it to honour our Parents A. To be obedient to them in all things which are not repugnant to the word of God and to shew all thankfullnesse to them for the benefits we have received from them Ephes 9. 1 2. 1 Tim. 5. 4. Q. But what is the duty of Parents A. That they do not provoke their children but educate them in the nurture and admonition of the Lord Eph. 6. 4. Coll. 3 21. Q. What is it to provoke children A. To chastise them without cause or exceed measure in chastising them or alwayes to pursue ones right and forgive nothing to them for by these means children are discouraged But the Apostle injoyneth that Parents provoke not their children lest they be discouraged Q. VVhat is it to educate them in the nurture and admonition of the Lord A. To introduce them into the wayes of the Lord and the obedience of his commandements both by pious conferences and exhortations and examples and example and conversation see Deut. 11. 19. where there is a singular Precept concerning this matter that parents talk with their children about the law of God at morning and at even and not onely at home but also when they are abroad when they are in their Journey Q. VVhat hath the Lord Iesus added this Precept A. There seemeth nothing added hereunto Neverthelesse whatsoever is delivered in the new covenant concerning Subjects and Magistrates wives and husbands servants and Masters seemeth referrible hereunto by reason of the mutuall duties that are between them as between parents and children Q. What is the duty of Subjects towards the Magistrate A. To obey the Magistrate not onely for fear but for conscience to pay him tribute and custome to honour and fear him Q. What is the Office of the Magistrate A. To acknowledge their power given them by God for the defence of good men and terrour of wicked men see Rom. 13. 1 2 3 4 5. Q. What is the duty of wives toward their Husbands A. That they be obedient to their Husbands in all things as the Church is to Christ and that they fear their Husbands Ephe. 5. 24 33. 1 Pet. 3. 5. Col. 3. 18. Q. What is the duty of Husbands towards their Wives A. That they love them as Christ loved the Church and as their own bodies and give honour to them as to the weaker vessels and do not rage against them See Ephes 5. 25 28. Col. 3. 19. 1 Pet. 3. 7. Q. What is the duty of Servants towards their Masters A. To obey their Masters with fear and trembling and sincerity of heart as Christ not giving eye-eye-service as Men-pleasers but as servants of Christ doing the will of God from their hearts with good-will serving the Lord and

not men knowing that whatsoever good thing every one shall do that he shall receive from the Lord whether he be bond or free Ephes 6. 5 6 7 8. And 1 Pet. 2. 18. Let servants be subject to their masters with all fear not onely to the good and gentle but also the froward And Tit. 2. 9 10. That they please their masters in all things not answering again not purloyning but shewing all good fidelity And 1 Tim. 6. 1 2. As many as are servants under the yoke let them account their masters worthy of all honour lest the name of God and his doctrine be evill spoken of And those that have believing masters let them not despise them because they be brethren but serve them so much the more because they are faithfull and beloved partakers of the benefit Q. What is the office of Masters towards Servants A. That they give to Servants that which is just and equall and forbear threats knowing that they themselves also have a Master in the Heavens and there is with him no acceptation of persons ' Ephes 6. 9. Col. 4. 1. Q. What is the sixth precept A. Thou shalt do no murder Q. What hath the Lord Jesus added hereunto A. That we be not rashly angry with our brother and offend him with rough speeches proceeding from a desire of revenge which the Lord Jesus expresseth by the word Racha that is a vain person a fool Mat. 5. 22. hereunto belongeth those words of Paul Ephes 4. 31. Let all bitternesse and chasing and anger and clamour and evill speaking be put away from you with all malice Q. What is it to say to another Racha or fool A. It is all one as if you should say he were a man good for nothing or without reason Q. But if it happen that we offend our Brother what ought to be done A. He is very carefully to be reconciled for unlesse we be at peace with our Brother our Religion is vain and there is danger lest we fall under the judgement of God Q. It is then altogether unlawfull to be angry A. It is indeed unlawfull to be angry and that you should endeavour to satiate your desires of revenge but if any one be angry at the apparent sinfulnesse of a thing and yet doth not meditate or studdy any revenge not persevere in his anger it is not forbidden to be angry in such a matter Q. What else hath the Lord Jesus added to this precept A. He hath prohibited all kind of revenge not onely private but that which is by the Magistrate so that if any one hurt either our body goods or good name we should be ready rather to receive another injury then to revenge our selves which the Lord Jesus taught in these words But I say unto you resist not evill but if any one smite thee c. Mat. 5. 39 40 41. Q. Are not those words of our Lord to be taken simply as they sound A. No for we read of our Saviour himself that when he had a blow given him with the palme of the hand he did not only forbare to turn the other cheek but also opposed those words to the smiter If I have spoken ill hare witnesse of that evill if well why doest thou smite me John 18. 23. we read the same of the Apostle Paul Acts 23. 3. Q. May we not then go to Law before the Magistrate and prosecute injuries A. Yes so you be free from the desire of revenge for our Saviour forbiddeth this onely But it is revenge when a man endeavours to requite him that hath been injurious towards him with like for like as it was tollerated in the Law of Moses to requite eye for eye tooth for tooth hand for hand foot for foot burning for burning stripes for stripes Q. What is the seventh precept A. Thou shalt not commit adultery Q. What hath the Lord Jesus added thereunto A. first that we do not onely avoid the act of Adultery but forbear to look upon a woman so as to lust after her intimating that he which lusteth after her in his heart hath already committed adultery with her besides he addeth that he which putteth away his wife unlesse it be in case of Adultery and marryeth another doth commit adultery and he also that marrieth her that is put away doth also commit adultery Lastly he forbiddeth all fornication and uncleannesse and filthy speech and sacrallity and jests Mat. 5. 28. chap. 19. 9. 1 Cor. 9. 10. 13. 18. Heb. 13. 4. 1 Thes 4. 3 4. Ephes 5. 3 4. Q. What pertaineth to the same precept A. That a Beleever do not marry with an Unbeleever lest by such a Marriage the Beleevers heart be seduced for which cause we see that under the Law such Marriages were forbidden by God himself See 1 Cor. 7. 39. Exod. 34. 16. Dent. 7. 3 4. Q. What if it happen that one of the unbeleeving married parties become a Beleever must the other unbeleeving party be thereupon deserted A. By no means if the unbeleeving party be content to dwell with the beleeving but if the unbeleeving party be not content the beleever is at liberty in such a case 1 Cor. 7. 10 11 12 13. Q. What is the eight precept A. Thou shalt not steal Q. What is forbidden in this precept A. All manner of interversion in those things that concern the commodity of our neighbour which commeth to passe when we either take away those things which he hath or doe not when we are able lend our assistance to him standing in heed Q. In what manner doe we take away from our neighbour that which is his A. Either by force or fraudulent interversion how it is effected by force is evident to every man but there are sundry ways of fraudulent Interversion for you may easily find them in buying or selling or exchanging or hiring or letting or lending or other actions as we have an old prohibition of God touching sale Lev. 19. 35 39. Deut. 25. 14 15. Thou shalt not have in this house an Epha and an Epha but thou shalt have a just waight and a just Epha Q. Is not Usury to be referred hither A. Yes Q. What is Usury A. It is the extorting of Commodities and benefit from money lent with the oppression of another which appeareth from the signification of the word wherewith Usury is expressed in the Old Covenant which is all one with biteing Exod. 22. 25. Levit. 25. 36 37. Deut 23. 19 20. whence it is apparent that to receive Commodities from money lent without biteing or detriment of another is neither biteing nor Usury whence it commeth to passe that under the Gospell the receiving of such benefit is no where forbidden unlesse it be there where Covetousnesse or extortion is forbidden although all those things that are contrary to the Spirit and Doctrine of Jesus Christ are in sundry places expresly set down Q. What hath the Lord Jesus added to that precept A. That we should

eternity Christ is the Wisdome of God Therefore he was begotten from eternity That this argument is invalid appeareth hence First because Salomon speaketh of wisdome simply and absolutely considered without addition of the word God but Paul 1 Cor. 1. 24. whose words they are wont to confer with those of Salomon doth not speak of wisdome simply and absolutely but with addition of the word God 2 By wisdome sundry Expositors whom the Adversaries themselves account to be Orthodox do not conceive that a true and real person is meant but onely that a feigned person is here ascribed to Wisdome and it brought in speaking like a woman Thirdly though we should admit that by Wisdome is understood a person yet what hinders but that we may with far greater probability understand it of the holy Spirit who is called the Spirit of Wisdom and hath the same things attributed to him that are ascribed to Wisdome see Isaiah 11. 1 2 3. 4 5. Isaiah 4. 4. Exod. 31. 1 2 3 4 5 6. compared with Prov. 8. 12 14 15 16 20. and Gen. 1. 2. compared with Prov. 8. 22 29 30. Where it is observable that Moses describing the Creation of the world maketh mention of the holy Spirit but not of the Son of God who was as worthy to have been mentioned and would accordingly have been expressed had he been then present with God as well as the Spirit Neither will it be amisse to cite the concurrent suffrages of holy men under the Old Covenant whose writings though put out of the Canon as not found in the Hebrew are yet deservedly of great esteem among the people of God For it is apparent from sundry passages both of the book of Wisdome and that of Ecclesiasticus that these Writers as they by wisdome understood a creature so did they conceive that creature to be the Spirit of God See Wisdome 6. 24 chap. 1. 4 5 6 7. chap. 7. 27. chap. 9. 17 18 19. Ecclesiasticus 24. 12 13 14. chap. 1. 4 5 7 8 9. Fourthly those words Pro. 8. 23. which are rendred from everlasting are in the Hebrew à seculo from the age or from of old But it is one thing to be à seculo from the age or from of old and ab aeterno from everlasting See Isa 64. 4. Jer. 2. 20. Luke 1. 70. Q. What are those places of the Scripture that seem to attribute some things to Christ at a certain and determinate time A. They are of two sorts the one having respect to names the other to things which they imagine to be attributed unto Christ by the Scripture Q. What are they that have respect to the names of Christ A. Those wherein they think that Jesus is called Jehovah Lord of Hosts the true God the only Master the great God the Lord God Almighty who was is and is to come the God that purchased the Church with his own bloud the God that laid down his life for us See Jer. 23. 6. Zach. 2. 8. 1 John 5. 20. Jude 2. Tit. 2. 13. Rev. 1. 8. and Rev 4. 8. Act. 20. 28. 1 John 3. 16. Q. What answer give you to these places and first to the first A. It doth not of necessity follow that the name Jehovah is here attributed to Christ For those words And this is the name wherewith he shall be called JEHOVA-TZIDKENU or the Lord of Righteousnesse may be referred to Israel of whom the Prophet spake in the clause immediately going before Yea that it ought so to be will appear by comparing this place with that in the 33. chap. v. 15. 16. where the Prophet saith In those daies and in that time will I cause the branch of righteousnesse to grow up to David and he shall execute judgement and righteousnesse in the land In those daies shall Judah be saved and Jerusalem dwell safely and this is the name wherewith she shall be called JEHOVA-TZIDKENU that is the Lord our rigoteousnesse In this place the feminine Hebrew particle rendred She in English must of necessity be referred to Jerusalem and doth in this place answer to Israel which was put in the former place chap. 23. 6. and consequently those words And this is the name wherewith he shall be called are to be referred unto Israel But though we should grant that the word Jebovah may be referred to Christ yet is it apparent hat he is not simply called Iehovah so that it cannot thence be concluded that he is indeed Iehovah no more then the Altar which Moses erected and called Jehovah-Nissi Exod. 17. 15. was indeed Iehovah Or that which Gedeon erected Judg 6. 24. and called Iehova-Shalom Or the place which Abraham called Iehova-jireth Gen. 22. 14. whether therefore those words Ier. 23. 6. be spoken of Christ or of Israel the meaning of them is that God would justifie the Israelites which was then accomplished when he sent Christ amongst them Q. What say you to the second A The words of Zachary run thus chap. 2. 8. 9. Thus saith the Lord of Hosts After the glory hath he sent me unto the Nations that spoiled you for he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoil to their servants and ye shall know that the Lord of Hosts hath sent me This passage is by the Adversaries wrested to Christ because they suppose it here to be said that the Lord of Hosts was sent by the Lord of Hosts Which exposition is so absurd that any other sense was rather to be put upon the words But it is evident that they were uttered by another then the Lord of Hosts namely by the Angell who talked with Zachary and the other Angell and is in the fourth verse first brought in speaking For he saith not He that toucheth you toucheth the apple of mine eye but of his eye meaning the Eye of the Lord of Hosts that sent him Q. What say you to the third A. In this passage 1 Iohn 5. 20 21. We know that the Son of God is come and hath given us understanding to know the true one and we are in the true one in or by his Son Jesus Christ This is the true God and eternall life These words This is the true God cannot be referred unto Christ not as if he were not a true God but because he is not the true God that is here spoken of as the article added in the Greek doth intimate Neither doth it any whit advantage the adversaries cause who will have these words This is the true God referred unto Christ that Christ was mentioned immediately before For relatives are not alwaies referred to the antecedents immediately going before but oftentimes to that which is chiefly spoken of as appeareth from these places Act. 7. 18 19. Till another King arose which knew not Joseph The same or he dealt subtilly with with our kindred Act. 10. 6. He Peter lodgeth with one Simon a Tanner