Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	abandon_v	find_v	know_v	21	3	2.8488	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14095	A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse	Twisse, William, 1578?-1646.	1631 (1631)	STC 24402; ESTC S118777	563,516	728

Ioseph be tempted with a wanton Mistris yet if lust be mortified within him her wanton invitation shall never captivate Ioseph No nor the ladyes admitted to his presence could inflame Scipio Adricanus though a man of warre with a lustfull appetit Shewe a Lyon grasse he is nothing affected with it sayth Decumenius because it is not the dyet of a Lyon but of an Oxe Shew an Oxe flesh he hath no appetite unto it for fleshe is no diet for an Oxe but for a Lyon rather every man is tempted sayth S. Iames when he is drawne away by his owne concupiscence and entised And by working upon this concupiscence it is that the Divell leades men captive to doe his will no such matter could he finde in our Saviour And so much some conceaved to be signified when he sayth The Prince of the World commeth and sindes nought in me Yet cannot the Divell certainly prevaile to every particular nor to any particular so as to justifie that man doth not that evill which he doth sponte for even beasts doe sponte whatsoever they doe and man even the worst of men doth not onely of his owne accord that which he doth but voluntarily also yea and freely too And yet the Divell is none of those externall things you speake of with farre more colour of reason did they proceed who mainteyned that looke what mē did of passion they did not voluntarily fetching the restraynt of doeing voluntarily not from things externall but internall rather even from the passion themselves but even this also is learnedly confuted by Aristotle long agoe 3. We must with patience expect and wait till you come to your text and intreat of the theame proposed to wit of the infinity and immutability of divine goodnesse communicative The first sentence is not well stated for Sarah was old stricken in age and it ceased to be with her after the manner of Women when hearing from the Lord something concerning the conceaving of a child by her she sayd After I am waxed old and my Lord also shall I have lust Lust certeynly may be in old age and not a sinne lust is one thing inordinate lust is another thing and where lust is why should it seeme a Monster in corrupte nature for that lust to be inordinate And if a proud man be brought to a beggars condition why should it seeme monstrous if his morall condition be not altered but he continue as proud as ever As Plato discerned a proud heart thorough Antisthenes patcht coate And Diogenes might be as proud of his tubbe as Alexander of his Crowne And a man may be as proud of carying a cloake bagge beh●nde him as Cardinall Camprins was of his sumpter horse that followed after him for pride though it be more hatefull in one then in another as the wiseman speaks yet it disdeyns no condition but accepteth entertainment in every breast how much more in the breasts of Kings and such may be found even amongst the wandring planets on earth otherwise called Roagues and beggars Certeynly men of a shifting disposition if they have gotten wealth thereby it is nothing strange if they continue their trade still considering that Crescit amor nummi quantum ipsa pecunia crescit especially if they have prospered well by it And yet I confesse men sometimes give over their former trades as horse leaches leave sucking when their bodyes are full but I doe not think they can so easely leave off their manners neither doe temptations begett any sinnes but rather provoke our corruptions to actuate themselvs as a mans corrupted will and affection to actuate it selfe and bring forth actuall sinne And as the Apostle sayth Sinne not only provoked by temptation but even taking occasion by the Commandement doth bring forth in us all manner of concupiscences It seemes you are a very morall man your selfe that are so well perswaded of others but in the meane time you are little thankfull unto Gods grace For this your morality when you ascribe it to a generall inclination of nature belike you are loath to be beholding to Gods grace for the morality of your nature I wonder the lesse at the prodigious blindnesse of your minde mainteyning that he who hates his brother desires to deserve well of him whereas S. Iohn sayth that he who hateth his brother is a man-slayer that the avaritious person desires to be liberall and the Hypocrite desires to be upright and the unmercifull to be compassionate the Extortioner or robber to be just and the Niggard to be bountifull which is as much as to say that the hotte fire desires to be cold as earth and the cold earth desires to be as hote as fire Why doe you not proceed in expressing the good opinion you have of a naturall man even of the worst of men and say that they have a desire to repent to please God to be holy to be religious Continuance in sinne was wont to bee called altera natura and secunda natura and the Prophet justifieth it where hee saith Can a blacke Moore change his skinne or a Leopard his spots then may ye also doe good that are accustomed unto evill The sight of Gods judgements causing feare may restrain from evill like as an hedge of thornes crossing a mans way may hinder him from finding his paths But as for impulsions unto goodnesse in a man abandoned unto his lusts and who as the Apostle speakes commits sinne with greedinesse and is growne to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know none And Seneca seemes to be your onely Oracle for this a proper master for a Christian Divine to rely upon And yet upon the scanning Seneca alledged by you in this place I finde pleades against you rather then for you as who plainly professeth that They who erre in matters of life and manners are delighted with their errours every criminall person is delighted with his crime one sola●th himselfe in adultery another delights in over-reaching others and in theft He saith that naughtinesse is afraid of darknesse it selfe which may restraine from evill I confesse but this gives no evidence of any impulsion unto goodnesse no more then his last conclusion that naughtinesse may be safe but never secure Which conclusion seves you for a passage to the next Section 4. It is very true an evill conscience will not suffer a man to be secure for if a good conscience be a continuall feast surely an evill conscience holds a man continually upon the racke Occultum quatiente animo tortore slagellum The wicked slye when no man pursueth him saith Solomon and There is no peace saith the Lord to the wicked It was one of the Iudgements God threatned to his owne people when they persisted in their obstinate courses against him namely that the sound of a leafe should chase them and they should flie no man pursuing them but this is no evidence of any impulsion unto

not all possibilitie of amendment being taken from him My opinion to the contrary is that no man hath filled up the full measure of his iniquity till death As touching the possibility of amendment I acknowledge none in man without the regenerating grace of God whereby he gives man repentance Neither do I know any time in the course of mans life wherin any man is excluded from possibility of repentance by the grace of God We know God gave the thiefe repentance upon the crosse Our Saviour gives us to understand that God calleth some at the very last houre of the day Paul admonisheth Timothy to carrie himselfe gently towards them that are without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be God at any time may give them repentance that they may come to amendment out of the snare of the devill by whom they are led captive to doe his will Of old it was wont to be said Inter pontem fontem and the like is usuall amongst us Betweene the stirrop and the ground Mercy I askt mercy I found All this which followeth and which you have transcribed out of Bishop Hooper I finde nothing that contradicteth any of these assertions of mine or that justifieth any of your opposite assertions not in this which immediately followeth thus Every man is in Scripture called wicked and the enemy of God for the privation and lacke of faith and love that hee oweth to God Et impij vocantur qui non omnino sunt pij that is They are called wicked that in all things honour not God beleeve not in God and observe not his commandements as they should doe which we cannot doe by reason of this naturall infirmity or hatred of the flesh as Paul calleth it against God In this sense taketh Paul the word wicked So must we interpret S. Paul and take his words or else no man should be damned In all this I finde nothing to that purpose whereto you alledge it Yet by the way I am not of Master Hoopers opinion in saying that They were called wicked meaning in holy Scripture that in all things honour not God beleeve not in God and observe not his commandements as they should which wee cannot doe by reason of this naturall infirmity c. For all this is verified of the very Saints and children of God here on earth and I doe not finde that the Saints of God in holy Scripture by reason of their infirmities not honouring God not beleeving in God not observing his commandements in such measure as they should as God knowes and our consciences well know that in many things we offend all are therefore called wicked Especially considering that the Greeke word which Master Hooper aimes at and which hee renders by the word wicked in English is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeares by his reference to Rom. 5. 8. In this sense saith Bishop Hooper taketh Paul this word wicked when he saith that Christ died for the wicked Now this state noted by S. Paul in these words is not the state of grace but the state of sinne precedent to justification and the state of enmity against God as appeares by the two next verses Much more being justified by his bloud we shall be saved by his life 10. For if when we were enemies we were reconciled to God by the death of his Sonne c. Whereby it is manifest that the state of sinne in which we were when wee were reconciled to God by Christs death was the state of enmity against God And indeed otherwise there were no place for reconcilement which consists in making them friends which before were enemies Neither doe I know any Divine of master Hoopers opinion in construing S. Paul in this manner as if these sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he cals wicked for whom Christ died were onely such as doe not honour God beleeve in God and observe his commandements as they should which wee know is incident to the very children of God and to the most righteous Saints that are on the earth who yet are never accounted in holy Scripture for ought I know the enemies of God Yet such are they termed for whom Christ died and who S. Paul saith are reconciled to God by the death of his Sonne I willingly grant that Christ died to procure the salvation of none but such as sooner or later should become the Saints of God to honour him beleeve in him and observe his commandements though not in such measure as they should by reason of the flesh which they carie about them still lusting against the spirit and this seemes by this place undoubtedly to be the opinion of Bishop Hooper though he erreth in the interpretation of S. Paul who in this place considereth not what shall be their condition sooner or later for whom Christ died but only sheweth what was their condition when Christ died for them thereby the more to commend the love of God towards us who sent his Sonne to die for us when wee were sinners and reconciled us to himselfe by the death of his Son what time we were his enemies And I am perswaded your selfe are of the same opinion with me in this though I will not say that the evidence of S. Pauls text seemed so plaine unto you this very way I have interpreted it that therefore you concealed S. Pauls passage mentioned by master Hooper thus When he saith that Christ died for the wicked and in the margent referres us to Rom. 5. 8. all which you have handsomly left out to what end I know not But hereby it comes to passe that the reader may be to seeke of that passage of S. Paul in case he have no other meanes to judge thereof then your transcribing it As for the reason of Bishop Hooper to justifie this interpretation of S. Pauls text it is nothing consequent as when he saith So we must interpret Saint Pauls words or else no man should be damned If S. Paul had said Christ died for all the wicked or for all sinners then indeed we should be driven to seeke out some such interpretation of the word wicked or sinners or else none should bee damned But S. Paul doth not say Christ died for all that are wicked or for all sinners but for us sinners his words are these God commendeth his love to us that while we were yet sinners Christ died for us Now he writes unto Christians and for such onely hee died though they were not Christians when Christ died for them but rather in the state of enmity against God And thus to appropriate Christs dying for mankinde doth manifestly appeare to bee master Hoopers meaning as before I shewed albeit he deviates from the right interpretation of S. Pauls Text in the place mentioned by him That which followeth doth in my judgement carie a greater shew of justifying your former assertions and yet but a shew neither as when he saith Now we know that Paul himselfe S.