Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	good_a	know_v	servant_n	4,627	5	6.6577	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20718	Abrahams tryall a sermon preached at the Spittle, in Easter weeke. Anno Domini 1602. By George Downame Doctor of Diuinity.	Downame, George, d. 1634.	1602 (1602)	STC 7102; ESTC S110119	37,293	100

vs Act. 2.23 and 4.28 So by the wicked and malitions temptations of Satan who therein seeketh the ruine and perdition of the faithfull the Lord furthereth their saluation sometimes chastising them for their amendement sometimes trying their faith and obedience sometimes exercising them to humilitie and mortification of sinne alwaies so onerruling the malice of the diuell that euen in his temptations wherein he intendeth nothing but their harme and destruction he becommeth maugre his spite the instrument of God to further their saluation Thus then it appeareth that God tempteth no man vnto euill and that howsoeuer the Lord hath a hand in all temptations which be vnto euill yet he worketh no euill but vseth ordereth and disposeth them vnto good and so ouerruleth all his creatures that when they intend and doe euill to their owne damnation they are the instruments of God to aduance his glorie and further the saluation of the elect The which doctrine as it ministreth singular comfort to the faithfull vnto whose good al things euen the temptations of Satan doe worke together Rom. 8.28 So it serueth to discouer the diuellish malice of the Papists namely of the shamelesse author of the twelue Articles who is not ashamed to publish in print that wee not onely make God the author of sinne which is blasphemous but the only cause of sinne and that which the diuell would haue bin ashamed to vtter in his owne person that wee make God worse thē the diuell Articl 10. But I conclude this point with Fulgentius ad Monimum lib. 1. pag. 57. Deus itaque licet author non sit malarum cogitationum ordinator est tamen malarum voluntatum de malo opere cuiuslibet mali non desinit ipse bonum operari That is God therefore although hee be not the author of euill thoughts yet he is an orderer or disposer of bad willes and by the bad worke of euery wicked one he ceaseth not to effect that which is good Hitherto wee haue spoken of the former kinde of temptations which are prouocations to euill in which sense God tempteth no man The other kind are probations or trials in which sense God in diuers places of the Scripture is said to tempt that is to trie or to proue men and that diuersly as we shall heare anon But it wil be said that tentare to tempt or trie a man is to take an experiment of him that is tried presupposing in him that tēpteth either ignorance or doubting at the least the former whereof is a priuation or absence the latter a defect and want of knowledge but neither is incident to the alknowing God who with one eternall view or act of vnderstanding doth at once perfectly and distinctly know al things that haue been are or shall be It may therefore be demanded in the next place in what sense God is said who knoweth all men better then themselues to tempt or proue them I answere that tempting or prouing doth not alwaies presuppose ignorance or doubting in him that tempteth For there are two sorts of tempting or prouing the one when a man tempteth to take an experiment of that which hee knew not or doubted of as when a master trieth the fidelitie of his seruant or one friend the good will of another whereof he is not sufficiently perswaded The other when one tempteth to cause the partie tempted to giue an experiment of that which hee alreadie knoweth as when a Schoolemaster calleth forth one of his best schollers and apposeth him in such questions as hee can answere The end of both indeed is experimentall knowledge but of the former the knowledge of him that tempteth that hee may by experience know somewhat whereof before he was ignorant or doubtfull of the latter the knowledge not of him that tempteth but of him that is tempted and also of others In the former sense tempting cannot properly be attributed to God yet vnproperly and after the manner of men it may For euen as God is said to be angrie or sorie or to repent Non quantum ad affectum sed quantum ad effectum Not in regard of the affection which is not incident vnto God but of the effect whē he doth that which a man would doe when he is angrie or sorie or repenteth So God may be said to tempt metaphorically when as after the similitude of a man he saith or doth any thing whereby the minde and disposition of him that is tempted may appeare either to himselfe or to others And as this is spoken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by a metaphore takē from men so afterwards vers 12. when hee saith now I know that is now I haue experience or experimentall knowledge for thereunto tempting directly tendeth But in the latter sense tempting may properly be ascribed to God who is then said to tempt when he bringeth men into triall and causeth them to giue an experiment of that which is in them that their minde and disposition may be manifested not to God before whose eyes all things be they neuer so secret are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is naked and as it were cut through the backe bone but to themselues and to others In this sense God is said to haue tempted Abraham when he caused him to giue an experiment to the world of his excellent faith and obedience and answerably hee is said vers 12. now to know that Abraham feared God when Abraham had giuen a good experiment of it as Procopius fitly expoundeth those words Nunc noui i. nunc specimen eius rei dedisti eximium And thus tempting which in the former sense is attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men is according to the latter sense vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it beseemeth God as Athanasius speaketh Now if it be further obiected that if God would take triall of Abrahams faith and obedience hee should haue tried him rather whiles he was yonger and before he had giuen so many testimonies of his faith and obedience for it may seeme strange that he would trie a tried seruant I answere according to that which hath been said that God taketh triall of his seruants to another end then men doe Men take triall of their seruants because they would haue experience olf their fidelitie which is not sufficiently knowne vnto them But God to whom the secrets of all hearts are knowne needeth not make triall of men to this end that hee might learne something which before hee knew not But hee is said to trie men when hee causeth them to giue experiments of that which he perfectly knoweth and that either to themselues or to others To themselues for as Augustine well saith Nescit se homo nisi in tentatione discat se A man knowes not himselfe throughly vnlesse by tentation he hath experience of himselfe For men many times ouerweene their owne gifts and therefore God bringeth them into trial that they