Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	duty_n	lord_n	servant_n	4,270	5	6.7893	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56405	A revindication set forth by William Parker, in the behalfe of Dr. Drayton deceased, and himself of the possibility of a total mortification of sin in this life: and, of the saints perfect obedience to the law of God: to be the orthodox Protestant doctrine, and no innovations (as they are falsly charged to be) of Dr. Drayton and W. Parker; in an illogicall vindication, wherein the necessity of sins remaining in the best saints as long as they live, and the impossibility of perfect obedience to the law of God, is ignorantly and perversly avouched to to [sic] be the orthodox Protestant doctrine; by one who subscribeth his name John Tendring. ...	Parker, William, fl. 1651-1658.	1658 (1658)	Wing P486A; ESTC R200724	221,023	288

our sins not only where they pray for and with others in a mixt Congregation but alone by themselves also in regard of our innumerable sins formerly committed But we would aske Augustine againe doth Christ contradict himself in that prayer when he teacheth to pray thy will be done in earth as it is in heaven But he interrogating saith is this prayer to be said of Christ only or of beleevers also Yea it is the prayer of the sons of God also for they call God father all which is true but nothing to the purpose But he proceeds saying what are ye that say ye have no sin Lyars saith the Apostle 1 Iohn 1. To which first we say that men that say they have sin may be liars and nototious liars also witnesse the Vindicator And secondly that some men may say they know no sin by themselves for the present and yet speake the truth therein as Paul did 1 Cor. 4.4 but if any man saith he hath not sinned at all he is a liar and so Saint Iohn explains that in the first Epist chap. 1. ver 10. which he had spoken more darkely and especially to the babes in Christ ver 8. as may further appear chap. 2. ver 1. where he saith My little children thes things have I written unto you that ye sin not What doth he put them upon impossibilities then No he furnisheth them there and in the next verse with such a propitiator and healer of sin as is able to cure and take away the sins of the whole world if they would seek unto him for it is Jesus Christ the just or righteous But whereas in the next place he cites against us Luk 17.10 When ye shall have done all these things that are commanded you say we are unprofitable servants we have done that which is our duty to do But he is here like the man possessed who cut himselfe with stones Mark 5.5 for this Text shews that if we doe all those things that are commanded us which he implyeth that we may doe yet we doe but our duty therein and add nothing to the Lord and in that regard are but unprofitable servants and no dvantage to our Master O how unprofitable are they then who neither will doe all those things that are commanded nor suffer other men to be at quiet who indeavour to do and teach others their duty therein But he saith that we have a silly subterfuge for concealing our perfection or rather for saying we are unprofitable servants that were we never so righteous for humility sake we should say we are unprofitable servants But he answereth with Saint Augustine proper humilitatem ergo mentiris Therefore for humility sake thou lyest but it is certain that Christ never taught men for humility to ly No he did not but Angustine and he are far from truth if they say that Christ hath not taught them who hath fulfilled the Law and Gods will to say that they are still unprofitable servants for can a man be profitable to God as he that is wise is profitable to himselfe Iob 22.2 But he urgeth us again with Bernards words first in Anunciatione Mariae who is better then the prophet David of whom the Lord said I have found a man after mine own heart and yet he need not to say enter not into judgement with thy servant True so hath every man in regard of his manifold former sins but not always in regard of sins newly committed when he is throughly sanctified as they were 1 Ioh. 4.17 18. yet there is a time of greater grace and growth in grace promised then that which David had attained Zach. 12.18 In that day shall the Lord defend the inhabitants of Jerusalem and he that is fallen or a feeble one among them at that day shall be as David and the house of David that●s of the beloved or of the Princess shall be as God as the Angell of the Lord before them Secondly he alledgeth this saying out of Bernard 23. Serm. 25. upon Cantic It sufficeth me for all righteousnesse to have him reconciled unto me whom I have only offended True but he is not fully reconciled unto any man nor any man fully reconciled unto him until he be dead with Christ unto al known sin Rom. 6.8 For if we be dead with Christ we beleeve that we shall also live with him and this cannot come to passe without receiving of abundance of grace and of the gift of righteousnesse as the Apostle speaks Rom. 5.17 and being thus justified by faith we have peace with God through Jesus Christ our Lord and no otherwise Rom. 5.1 But he brings a third saying of his in Serm. 10 contra vitium ingrati To be without sin is Gods righteousnesse but mans righteousnesse is Gods grace pardoning of sin Which accords well with our doctrine if rightly understood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the putting away of sin as well as the pardon of sin Luk. 1.74 to give the knowledge of salvation unto his people for the remission or putting away of their sin to wit by sanctification Now this cannot be done but by the contrary goodness and righteousness Rom. 12.21 Be not overcome of the evil but overcome the evil with the good But page 25 he saith Wo to the miserable generation in whom their own insufficiency seems sufficiency So say we for our sufficiency is of God alone 2 Cor. 3.5 and we also bewaile the miserable generation that shall die in their sins because they believe not a sufficiency in Christ alone but in and through weakness it self a corporal death to purge away the dross and filthiness oi sin John 8.21 24. which also is his unbeleife But here which is his third digression without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cometh to distinguish of perfection and perfect men and first askes how Paul Phil. 3.12 13. denyeth that he was perfect and verse 15. ranks himself among those that are perfect To which he answers out of Augustine Sermon 28 we suppose he means de temp That he was perfect according to his intention not according to prevention and attainment and out of Bernard saying That great vessel Saint Paul grants perfection that is a going forward as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is not only one that is come to the end but signifieth him that moveth towards it and out of Ambrose in Rom. 8.9 which yet is known to be none of his comment That the Apostle speaketh unto Christians sometimes as unto them that are perfect and other times as those who are to perfect that which is required of them But this is one of his digressions and impertinences for we plead not for such an absolute degree of perfection as is expected in the world to come but a limited one which is called perfection viz. yet containeth a love of God above all and of our neighbour as of our selves which removeth all contrary lusts

Arrias Montanus hath it and that from a special Author also Seventhly we would not have it slightly passed over which is written Numb 13.14 concerning the ten unbelieving spies who would neither encourage themselves nor others to go and fight against the Canaanites that so they might have inherited the promised land but disheartened themselves and others with the apprehension of impossibilities till they were excluded therefrom in the end ' for whatsoever was written in time past was written for our instruction Rom. 15.14 1 Cor. 10.6 Heb. 4.1 and so was the story of Bar-Jesus Elymas the Sorcerer Act. 13.6 who called himself Bar-Jesus that is the Son of Jesus and pretended to become a prophet but he opposed the true faith in Christ as the Vindicator and some others do seeking to turn away the Deputy Sergius Paulus from it and so perverted the right way of the Lord being an enemy to the true righteousness in which regard he is not onely called a false prophet and a sorcerer as his name importeth but smitten with blindness from which sin and all other as well as from the horrid effects thereof the Lord in his mercy preserve us all and let those in speciall find mercy at his hands who opposing the truth have done it ignorantly in unbeliefe 1 Tim. 1.13 Eighthly that a great part of the Clergy in this nation and no smal part of them in authority begin to decline from the Orthodox faith of our English reformed Church and to urge the rigid and turbulent opinions of Mr. John Knox the father of the Gomarists in Scotland whose doctrine and discipline in an hundred years space hath not brought forth so much reformation of life in that nation as our late erected Government hath done there though for the most part by awe and constaint Lastly that as this doctrine deviates from the Apostles faith Rom. 6.8 for if we be dead with him we believe that we shall live with him so it swerves from the right end of both the Sacraments for by baptism we are buried into the death of Christ that like as Christ was raised up by the glory of the Father even so we should walk in newness of life for if we have been planted together into the similitude of his death so then shall we be into the likeness of his resurrection Rom. 6.5 6. and in the Lords supper we are to shew forth the Lords death in dying with him unto all iniquity until his coming again unto us in the power of his resurrection 1 Cor. 11.26 Which two estates are by the Vindicators doctrine opposed as things of impossible attainment in this life and so the summe of the Gospel the right belief and true Christian race hereby denied decried and openly opposed in this Vindication by which the Vindicator hath verified as if his name were ominous in reference to his design another anagram of his Name O hindring net God hath his net and so hath the Devil Both nets are daily us'd about the evil Gods net draws fish out of the sea of sin The Mare clausum Satan casts them in Where Satans drudger-man is still impli'd To watch and draw Gods fish on his shore side This work to do John Tendring he is set To plead for sin hence call'd O hindring net True Doctrine is Gods net his fisher men Are ministers of righteousness and then False doctrine must be Satans net to draw Men from their due observance of Gods law By which they love to God and man forget And such thy book doth prove O hindring net Having finished also the catasceuastical part of our Revindication in the next pirce we shall presume to offer some Queries because we desire to lay open our hearts and minds for the trueths cause to such as are held to censure and rashly to judge of those whom they beleive are contrary-minded unto themselves 1. Querie Whether do you or any of you pretend to an infallible Spirit whereby you do not nor can erre in what you affirm or deny to be divine truth according to the Records commonly called the Scriptures The reason is because the late Synod confessed cap. 31. of their Confession that Councels and Synods have erred as themselves have done else why do they not answer the Examen against it in the materal points out of pity to the examiners who pitied them to undeceive them and the well-meaning people Secondly because if it be true as aforesaid then why do the Committees for trying in one place and ejection in every County though some are more moderate then others put the Article at the foot of other Articles That he is ignorantand insufficient for the work of the Ministry when sometimes the person the said article is put upon is a grave Doctor of Divinity and may be their catechisers Father for age in years and learning Thirdly because many are put out and others kept out of a livelyhood in the way themselves live and grow with other additionals rich by because they cannot ex consciencià subscribe and own their masters opinions Et jurare in verba magistri and yet these masters by their own confession may erre as their masters did whose servants were the miser men John 7.45 46 47 48 49. 2. Querie What do you aim at in your preaching with such bitterness especially in Wilts against us whether to maintain a combination and faction of self interest or that the people you preach unto may live a peacable and most holy life and their souls saved in the day of the Lord. The reason of this Querie is because the Apostle saith James 1.14 If you have bitter envying and strife in your hearts glory not also you lye against the truth and vers 16. where envying and strife is there is confusion and every evil work vers 17. and that the fruit of righteousnesse sown in peace of them that make peace Therefore Heb. 11.14 the Apostle saith follow peace with all men without which none shalt see God 3. Querie Whether such doctrines as hold out a possibility of a total mortification of sinne through the grace and help of Christ and a perfect obedience to the Law of God are not the Doctrines which do perswade people to live that most holy life but lead men as some have said from Heaven to Hell if Hell be where no sin nor unclean thing can come and Heaven be where much sinne will remain it is confessed according to the Vindicators attestation and position The reason of this Querie is offered by reason we have heard from an intelligent and present hearer thereof that a Minister in Salisbury but it is said he was late a New-England man did pray to God in his ignorant real before many people that he might never believe such a doctrine as a possibilty of a total mortification of sin in this life And we pray God of his mercy not to say Amen to his prayer but pray unto the Lord Jesus for him or