Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	deny_v	live_v	ungodliness_n	2,449	5	11.2335	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01804	The succession of the bishops of England since the first planting of Christian religion in this island together with the historie of their liues and memorable actions faithfully gathered out of the monuments of antiquity. VVhereunto is prefixed a discourse concerning the first conuersion of our Britaine vnto Christian religion. By Francis Godwin now Bishop of Hereford.; Catalogue of the bishops of England	Godwin, Francis, 1562-1633.	1625 (1625)	STC 11939; ESTC S105686	74,779	749

dung Mal. 2. 3. and a menstruom cloath yet thou owest it already as thou art a creature and one debt cannot pay another If then we should goe a begging to all the Angels who never sinned let them lay all their stock together it would begger them all to pay for one sinne no it is not the merit of Angels will doe it for sinne is the transgression the destruction of the Law Psal 109. 1. and the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more worth than heaven and all that is therein Onely though it be thus unconquerably sinfull by all created powers it hath not gone beyond the price that Christ hath paid for it the Apostle compares to this very purpose sinne and Christs righteousnesse together Rom. 5. 15 20. 'T is true sayes hee that sinne abounds and that one sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and instanceth in Adams sinne which staineth all mens natures to the end of the world yet sayes he the gift of righteousnesse by Christ abounds much more abounds to flowing over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes the Apostle 1 Tim. 1. 14. as the sea doth above mote-hills Malach. 7. 14. Though therefore it would undoe all the Angels yet Christs riches are unsearchable Eph. 3. 8. hee hath such riches of merit as are able to pay all thy debts the very first day of thy mariage with him though thou hadst beene a sinner millions of yeares afore the creation to this day and when that is done there is enough left to purchase thee more grace and glory than all the Angels have in heaven In a word he is able to save to the utmost all that come to God by him Heb. 7. 5. let their sins be what they will But then wee must come to him and to God by him and take him as our Lord and King and head and husband as he is freely tendered we must be made one with him and have our hearts divorced from all our sinnes for ever And why not now doe we yet look for another Christ and to allude to us as Naomi said to Ruth Is there yet any more sonnes in my wombe that they may be your husbands So say I Hath God any more such sonnes or is not this Christ good enough or are we afraid of being happy too soon in being married to him But yet if we will have Christ indeed without whom we are undone how shall we thou continue in sinne which is thus above measure sinfull no not in one The Apostle speaks there in the language of impossibility and inconsistencie Christ and the raigne of one sinne they cannot stand together And indeed wee will not so much as take Christ untill first wee have seene more or lesse this vission here and sinne appear to us as to him above measure sinfull naturally we slight it and make a mock of and account it precisenesse to stick and make conscience of it but if once sinne thus appeares to any but in its owne colours that man will looke upon the least sinne then as upon hell it selfe and like a man affrighted feare in all his wayes lest he should meet with sinne and starts at the very appearance of it he weepes if sinne doe but see him and hee doe but see it in himselfe and others and cryes out as Ioseph did How shall I doe this and sinne and then a man will make out for Christ as a condemned man for life as a man that can no longer live oh give me Christ or else I die and then if upon this Christ appeares to him and manifests himselfe as his promise is to thē that seek him Ioh. 14. 21. his heart thereupon will much more detest and loathe it he saw it evill afore Out then it comes to have a new tincture added which makes it infinitely more sinfull in his eyes for he then lookes upon every sinne as guilty of Christs bloud as dyed with it though covered by it the grace of God appearing teacheth us to deny all ungodlinesse and worldly lusts The love of Christ constraines him Thinkes he Shall I live in that for which Christ died shall that be my life which was his death did he that never knew sinne undergoe the torment for it and shall I be so unkinde as to enjoy the pleasure of it No but as David when hee was very thirstie and had water of the well of Bethleem brought him with the hazard of mens lives powred it on the ground for sayes hee It is the blood of these men So sayes he even when the cup of pleasures is at his very lips It cost the blood of Christ and so pours it upon the ground And as the love of Christ constraines him so the power of Christ doth change him Kings may pardon Traytors but they cannot change their hearts but Christ pardons none hee doth not make new creatures and all old things passe away because he makes them friends favourites to live with and delight in and if men put on Christ and have learned him as the truth is in Iesus they put off as concerning the former conversation the old man with the deceitfull lusts and he ceaseth from sinne that is from the course of any knowne sin they are the Apostles owne words which shall judge us and if we should expect salvation from him upon any other termes we are deceived for Christ is author of salvation to them onely that obey him Heb. 5. 9. AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE BY THO GOODWIN B. D. LONDON Printed by M. F. for Iohn Rothwell 〈…〉 be sold at the Sun in Pauls Church 〈…〉 M DC XXXVII Contents of Aggravation of sinning against knowledge Doct. TO sinne against knowledge is the highest aggravation of sinning page 34 1. Demonstrations of the point by comparing it with other kinds of sinning 36 How much sins against knowledge doe transcend sins of ignorance 37 1. In sins of ignorance there may be a supposition if he had known it he would not have done it but not so in these ibid. 2. The vast difference between them appears in the repentance God accepts for each a generall repentance for the one not so for the other 39 3. Some kinds of sinning against knowledge exclude from mercy which done ignorantly leave a capacity of it 40 4. Sinning against knowledge is the highest but that of sinning against the holy Ghost 41 6. Reasons 1. Because knowledge is the greatest mercy 42 2. Knowledge is the immediate guide of men in all their waies a man sins against his guide 43 That knowledge is so proved in that an erroneous conscience binds 45 3. Reason Knowledge layeth a further obligation to obedience ibid. Lawes come in force when promulged 46 4. There is the more contempt cast on the law 47 5. In sins against knowledge the will of the sinner closeth more with sin as sin ibid. 6. In sinning against knowledge a man condemnes himselfe 48 Three things handled concerning sins against knowledge ibid.

Therefore Eph. 4. 18 19. the Apostle speaking of them sayes that through their ignorance and darknesse and want of feeling they committed sin with greedinesse and so with more pleasure they not having knowledge or hearts sensible of the evils that attend upon their courses Secondly thou wilt in sinning against knowledg be given up to greater hardnesse If the light that is in thee be darknesse sayes Christ how great is that darknesse therefore the more light a man hath and yet goes on in works of darknesse the more darknesse that man will be left unto even to a reprobate mind in the end Thirdly it will procure thee to be given up to the worst of sins more than another man for God when he leaves men makes one sin the punishment of another reserves the worst for sinners against knowledge These Gentiles when they knew God they worshipped him not God gave them up to the worst of sinnes whereof they were capable as unnaturall uncleannesse c. But these are not sinnes great enough for thee that art a sinner of the Christians to be given up to drunkennesse or adultery c. otherwise than to discover thy rottennesse these are too small sins but thou shalt be given up to inward profanenesse of heart as Esau was having been brought up in a good family so as not to neglect holy duties onely but to despise them to despise the good word of God and his Saints and to hate godlinesse and the appearance of it thou shalt be given up to contemne God and his judgements to trample under foot the blood of the covenant or else unto devilish opinions those other are too small to be punishments of thy sinne For stil the end of such an one must be seven times worse than the beginning as Christ sayes it shall if thou wert a drunkard a swearer or an uncleane person before and thy knowledge wrought some alteration in thee thou shalt not haply be so now at thy fal but seven times worse profane injurious to Saints a blasphemer or derider of Gods wayes and ordinances Fourthly when thou commost to lay hold on mercy at death thy knowledge will give thee up to more despaire than another man Knowledge though when it is but newly revealed it is an help yet not made use of turns against the soul to wound it and to work despaire and this both because we have sinned against the meanes that should have saved us as also because such as sinne against knowledge sin with more presumption and the more presumption in thy life the more despaire thou art apt to fall into at death Therefore Esay 59. 11 12. what brought such trouble and roarings like Beares upon these Jewes and that when salvation was looked for that yet it was so far off from them in their apprehensions our iniquities say they testifie to our face and we know them Now then sins testifie to our face when our conscience tooke notice of them even to our faces when we were committing them and then also the same sins themselves will againe testifie to our faces when we have recourse for the pardon of them Therefore thou wilt lye roaring on thy death bed and that thou knowest them will come as an argument that thou shalt not have mercie As ignorance is a plea for mercie I did it ignorantly therefore I obtained mercie so I did it knowingly will come in as a bar and a plea against thee therefore I shall not have mercie Fiftly both here and in Hell it is the greatest executioner and tormenter In this sense it may be said Qui auget scientiam auget dolorem He that increaseth knowledge increaseth sorrow as Solomon speaks for knowledge enlargeth our apprehension of our guilt and that brings more feare and torment Have they no knowledge who eate up my people Yes there is their feare sayes David Therefore Heb. 10. 28. after sinning after knowledge there remaines not onely a more fearfull punishment but a more fearfull expectation in the parties consciences And this is the worme in hell that gnawes for ever Light breeds these wormes But then you will say it is best for us to be ignorant and to keep our selves so I answer no For to refuse knowledge will damn as much as abusing it This you may see in Prov. 1. 23. Ye fooles sayes wisedome you that hate knowledge Turne and I will poure my spirit upon you and make known my words to you Well ver 24. they refused and would none of his reproof Therefore sayes God I will laugh at your calamitie that is I will have no pitty but instead of pitty God will laugh at you and when your feare comes I will not answer because ye hated knowledge ver 29. so as this is as bad There remaines therefore no middle way of refuge to extricate thy selfe at and avoid all this no remedy but turning unto God otherwise thou canst not but be more miserable than other men yea and this must be done speedily also For thou having knowledge God is quicker in denying thee grace and in giving thee up to a reprobate mind than another man who is ignorant He will wait upon another that knows not his will waies twenty thirty forty yeares as he did upon the children of the Israelites that were borne in the wildernesse and had not seene his wonders in Egypt and at the red sea but those that had he soone sware against many of them that they should never enter into his rest Christ comes as a swift witnesse against those to whom the Gospell is preached Mal. 3. 5. he makes quick dispatch of the treaty of grace with them Therefore few that have knowledge are converted when they are old or that lived long under the meanes And therefore you that have knowledge are engaged to repent and to turn to God and to bring your hearts to your knowledge and that speedily also or else your damnation will not only be more intolerable than others but the sentence of it passe out more quickly against you Therefore as Christ sayes Ioh. 12. 36. Whilst you have the light walk in it For that day of Grace which is very clear and bright is usually a short one And though men may live many naturall dayes after and enjoy the common light of the sunne yet the day of grace and of gracious excitements to repent may be but a short one FINIS AGGRAVATION OF SINNING AGAINST MERCIE By exaggerating the Riches of common Mercies men sinne against BY THO GOODWIN B. D. LONDON Printed by M. F. for R. Dawlman at the brazen Serpent in Pauls Church-yard MCD XXXVII THE TABLE THe first generall Head What goodnesse or bounty patience and long suffering are in God page 3. Bounty in God described ibid. 1. He must be a giver 4 2. What he gives must be his owne ibid. 3. He must give largely 5 4. He must give all he gives freely 6 5. He looks for no