Selected quad for the lemma: master_n
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A96623
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The gadding tribe reproved by the light of the Scriptures. Wherin the true Protestants are encouraged to hold fast their Christian profession, maugre the Beast (i.e.) the pope; or the image of the Beast (i.e.) the Quakers, and their followers: to whom is given a mouth to speak great things. / By George Willington, schoolmaster in the city of Bristoll.
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Willington, George.
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1655
(1655)
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Wing W2802; ESTC R186606
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17,221
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35
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place ye call me Master and Lord and ye say well marke that ye say well for so I am If I then your Lord and Master have washed your feet ye also ought to wash one anothers Rom. 14.4 Who art thou that judgest another mans servant To his own Master he standeth or falleth Eph. 6.5 6. Servants be obedient to them that are your Masters according to the flesh and so forward to the end of ver 9. Masters give unto your servants that which is just and equall Col. 4.1 I shall name one Scripture more which alone of it selfe is enough to overthrow the whole body of the Quakers and to lay them upon their backs but I pray God it may bring them upon their knees to beg pardon of God for breaking the peace of the Church upon such a false ground 1 Tim. 6.1 2 3 4 5. Let as many servants as are under the yoke count their own Masters worthy of all honour that the name of God and his doctrine be not blasphemed And they that have beleeving Masters let them not despise them because they are brethren but rather do them service because they are faithfull and beloved partakers of the benefit These things teach and exhort Marke what followes ver 3. If any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse he is proud knowing nothing but doting about questions and strifes of words whereof commeth envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gaine is godlinesse from such withdraw thy selfe To which we may adde two Tenets of theirs of a higher nature 6. That Infant Baptisme is no Ordinance of Christ and therefore of no use in the Church of God Proofe That this is theirs doth appeare by Iohn Audlands lastbook against M. Farmer and also in Richard Farnworths book intituled the heart opened by Christ Confut. 1. An expresse command I grant is not to be found in the New Testament for Infant-Baptisme no nor yet an expresse command against it Infants under the Law were circumcised at eight daies old Gen. 17. And this Circumcision was a seale of the righteousnesse of faith Rom. 4.11 even of that righteousnesse of Christ made ours by faith And in the roome of Circumcision under the Law is ordained Baptisme or washing with water as a seale of the same righteousnesse of faith now if it had been the will of God that Infants should not have been sealed or this righteousnesse of faith sealed to them by Baptisme under the Gospell as well as by Circumcision under the Law he would have given an expresse command to the contrary which neither Christ nor his Apostles have done therefore Infants are to be baptized 2. If Baptisme should be denied to Infants under the Gospell more than Circumcision under the Law this inference must of necessity follow That the Covenant of grace now under the Gospell would be of a farre more narrow extent than the same Covenant or dispensation of grace was under the Law Ergo Infants are to be baptized 3. The Apostle Saint Paul saith That the blessing of Abraham comes on the Gentiles Gal. 3.14 Now a part of the blessing of Abraham and a great one too was this That his Infants or male-children for the female were uncapable of Circumcision should be circumcised the eighth day as a seale of the Covenant Gen. 17. or as a seale of the righteousnesse of faith Rom. 4.11 Now how can the blessing of Abraham come on the Gentiles if their Infants under the Gospell should not have the seale of the Covenant by Baptisme as well as Abrahams had under the Law by Circumcision Since Baptisme is commanded to us under the Gospell in the roome of Circumcision and doth seale the same Covenant Thus we have Scripture for Infant-baptisme but you that deny it have none 7. That the Lords Supper is of no use in the Church of God since the resurrection of Christ Proofe That this is theirs is evident by the writings of one Richard Farnworth who is a professed Quaker in his book intituled The heart opened by Christ And he seems to prove it by 1 Cor. 11.26 For as often as ye eate this bread and drinke this cup ye do shew the Lords death till he come that is saith he till he come from the dead Confut. This Scripture 1 Cor. 11.26 doth plainly shew that this Ordinance of the Lords Supper is to be continued in the Church of Christ till the second comming of Christ to judgement for first this Epistle was not wrot till after both the Resurrection and also Ascension of Christ and also the comming down of the Holy Ghost for it was written by Saint Paul and Saint Paul was not converted till after the comming down of the Holy Ghost and therefore could not write it till after he was converted and it was a present duty in the Church of Corinth when the Apostle wrote this Epistle as appeares ver 20. to the end of the Chapter see Acts 2.46 and 20.7 So it is cleare that this Ordinance is to continue in the Church of Christ till the second comming of Christ to judgement Reverence therefore deare Christians the antiquity of this so high and heavenly a mystery for it was ordained by our Saviour Christ Jesus himselfe when the world was three thousand nine hundred fourescore and five years old the foure and twentieth day of March and in the three and thirtieth yeare of the Nativity of Jesus Christ our Lord above sixteen hundred yeares ago and hath been continued in the Church of Christ ever since and must till his second comming as hath been shewed 1 Cor. 11.26 For as often as ye eate this bread and drinke this cup ye do shew the Lords death till he come It was never my purpose Christian Reader to have wrote a Treatise of this Subject till of late firding none that have answered that Pamphlet set forth by Iohn Audland full of malice and spleen against our Magistrates and Ministers When I see two Hebrews strive together I cannot but say to him that did the wrong why smitest thou thy fellow Exod. 2.13 Not out of any pragmaticall disposition or love to contention as all that know me can witnesse and God the searcher of the heart is witnesse but out of a heart unfeignedly affecting the Peace of Sion Remember I pray you that of Saint Austine there are some who defend their opinious not because it is true but because it is their own for so selfe-love doth draw men into errours I doubt not but I shall heare from some what Moses did from the Hebrew who made thee a judge over us But Saint Ierome hath taught me not to regard subtill disputes nor reproaches My conscience beares me witnesse that I have in this matter dealt sincerely And if I should be smitten with the tongues and pens of any yea of many yet the reducing of a few that erre or satisfying of some that doubt shall be a sufficient comfort to me It is an excellent speech of a worthy servant of Christ prayers are fitter for these times than controversies I would to God we were all effectually perswaded of the truth hereof for so controversies might be easily decided opinions might be turned into unity contention into amity and these lamentable digladiations which afflict the Church into the precepts and practice of piety and charity which blessing of peace the God of peace grant unto his Church in his own good time and I beseech the God of peace and truth to bring into the way of truth all those poore soules that have erred and are deceived Amen FINIS
teach others also See Acts 6.3 4 5 6. I could alledge many more but these are sufficient to convince any that do not set themselves on purpose to resist the Holy Ghost Besides many worthy Divines have written very largely upon this subject upon another occasion and against another generation of men See to this effect a book intituled The Pulpit guarded and another The Pulpit guard relieved 3. That we are to salute no man Proofe That this is their Tenet appeares daily by their manners and carriage Confut. Mat. 5.47 Saith our blessed Saviour If ye salute your brethren only what do ye more than others Do not even the Publicans the same Mat. 10.12 When ye come into a house salute it 1 Sam. 25.14 We read that David sent one of his young men to salute Nabal And in 1 Sam. 17.22 we find it was the practice of David himselfe who was a man after Gods own heart David came and saluted his brethren Acts 21.19 We find it was Saint Pauls practice he saluted the Elders and Disciples And in the 16 of the Romans he gives command for it almost throughout the whole Chapter Objection Luke 10.4 Salute no man by the way Answer This was a commandement given particularly to the Apostles at and for that time only compare this with Mat. 10.10 11 12. Besides the Apostles at that time were to weare no shooes nor to carry a scrip which the Quakers do If they leave off saluting let them also leave off their shooes too let them conforme to all or to none This Text of Scripture we see being rightly understood and compared makes rather against than with their unmannerlinesse 4. That the Scriptures ought not be expounded and that expounding of Scripture is an adding to Scripture and if we adde then God will adde to us all the plagues that are written therein Proofe That this is theirs although I could bring sufficient witnesse I need go no farther than their own writings to make it appeare It is so well known they cannot deny it Confut. Neh. 8.8 We read of the Priests and Levites that they read in the Book in the Law of God distinctly and gave the sense and caused the people to understand the reading And Marke 4.34 we read of our blessed Saviour that before his crucifixion at Ierusalem he expounded all things to his Disciples And after his glorious Resurrection for our justification we read of him that beginning at Moses and all the Prophets he expounded unto them out of all the Scriptures the things concerning himselfe Mat. 9.13 Saith Christ Go ye and learn what that meaneth I will have mercy and not sacrifice Quoting that place Hos 6.6 I desire mercy and not sacrifice he bids go and learne what it meaneth see Chap. 12.7 So in Ioh 5.39 our ever blessed Saviour gives this in charge to his Disciples Search the Scriptures Search them to wit for the spirituall sense and meaning of them see Mat. 24.15 So in Acts 28.23 we read of Saint Paul that when many of the people were come to him he expounded and testified the kingdome of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Nay yet further Acts 8.31 we read of a certaine Eunuch who was in his Chariot returning home and was reading in Esaias the Prophet then the spirit said unto Philip go neare and joyne thy selfe to this Chariot and Philip ran thither to him and heard him read the Prophet Esaias and he said understandest thou what thou readest And he said how can I except some guide me And he desired Philip that he would come up and sit with him c. Then we see ver 35. that Philip opened it unto him Pray read the place at your leisure So Saint Peter also 2 Pet. 1.20 Seeing this first that no prophecy of the Scripture is of any private interpretation In that Saint Peter doth say the Scripture is not of any private interpretation he doth not meane that the Scriptures should not be expounded at all as some have seemed to prove for then he would have said peremptorily the Scripture is of no interpretation at all but he saith the Scripture is of no private interpretation Implying that no private person of a private spirit ought to expound or interpret the holy Scriptures for they admit of no private interpretation A good wipe for all those who leap from their shop boards into the Pulpit to expound the Scripture unto the people see the answer to the second Tenet Here is enough I hope to convince any gainsayers of this truth except such unreasonable persons with whom I discoursed the other day who said let me alledge what I would they would not beleeve me 5. That it is not lawfull to use the title of Master to any Proofe That this is theirs appeares by their writings and the proofes they do bring for it are two Mat. 23.12 Be ye not called Masters for one is your Master even Christ And again Iam. 3.1 My Brethren be not many Masters knowing that we shall receive the greater condemnation Confut. The meaning is not that it is unlawfull to be called Master for Christ himselfe was so called and found no dislike with it as appeares Iohn 20.16 and many others But when the Ruler said unto him good Master what shall I do to inherite eternall life Luk. 18.18 19. Jesus then said unto him why callest thou me good because he looked upon him only as a man but he did not say unto him why callest thou me Master but why callest thou me good There is none good * but one and that is God But the meaning is be ye not called Masters of other mens faith to tye them to your humours or do ye not seek for the title to wit in way of vaine glory Object 1 Cor. 7.23 ye are bought with a price be ye not the servants of men Answer The meaning is let no mans humour be your guide in Religion be bound to no mans example in Religion be tied to no mans will lusts likings but be free unto the service of Jesus Christ only who hath paid a deare price for us And that this is the meaning of the place will appeare if we compare this verse with the five foregoing verses 1 Cor. 7.18 19 20 21 22 23. compared And that it is lawfull to call Master doth appeare by these Scriptures Mal. 1.6 If I be a master where is my feare A son honoureth his father and a servant his master if then I be a father where is mine honour And if I be a master where is my feare saith the Lord of Hosts So Psalm 132.2 as the eyes of servants look unto the hands of their masters and as the eyes of a maid unto the hand of her mistris so our eyes waite upon the Lord our God c. Nay Christ himselfe calleth himselfe the Disciples master Ioh. 13.13 14. it is a notable