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	teach_v	ungodliness_n	4,302	5	11.7286	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66823	The abridgment of Christian divinitie so exactly and methodically compiled that it leads us as it were by the hand to the reading of the Holy Scriptures, ordering of common-places, understanding of controversies, clearing of some cases of conscience / by John Wollebius ; faithfully translated into English ... by Alexander Ross.; Christianae theologiae compendium. English. 1660	Wolleb, Johannes, 1586-1629.	1660 (1660)	Wing W3256; ESTC R29273	215,518	472

of it violently by our own hands and unlawfull preserving of it Th●y who neglect the mean of preserving life they sin by omission but th●y that put violent hands on themselves sin by commission N●w there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly wantonly expose themselves to danger as Wrestlers Rope dancers Drunkards Gluttons c. the unlawfull preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing railing or upbraiding of any offence committed or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death do not Prov. 24.11 c. If thou forb●a● to deliver them who are drawn unto dea●h and those that are ready to b● sl●in if thou sayest behold we knew it not c. How grievous unjust slaughter is which is done out of private desire and not by the Magistrate or publique authority and how grievous a pun●shment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith Iohn 1 Epist. 3 15. Whosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 Whosoever shall say to his bro●her Racha shall be in danger of the Counsel but whosoever shall say thou fool he shal be in danger of Hel fire To this duty are subordinat two kindes of vertues some whereof conduce to withhold our selves and some to withhold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtfull to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Mat. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matth. ●7 Mildnesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matth. 5.5 Blessed are the meek for they shall inh●rt c. To meeknesse is opposite anger unjust wrath too much gentlenesse or want of just anger desire of revenge Of anger Solomon sa●th Eccles. 7 9. Be not hasty in the spirit to be angry Of unjust ange● Moses Le. 19.18 Thou shalt not avenge nor bear a grudg against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Lev. 16. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite fiercenesse or Cruelty and too much Indulgence Both sins are kinds of murther for by too much rigour and too much indulgence we sin against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemency because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil. 4.5 To this is opposite too much Right which is commonly called too much Wrong Of the later sort are Vindicative Justice and Fortitude The former is when offences are curbed with fit Punishments that one rather may perish than unity To this is opposite too much Lenity 〈◊〉 begets too much liberty in sinning Not onely is it a sin to kill but also not to kill when the Law requires it Of this we have an example in Saul 1 Sam. 1● Fortitude is that whereby according to the strength vigour of a high and unconquered minde we endure difficulties and undertake high matters to Gods glory our neighbours safety To this sluggishness is opposite or pusilanimity arising out of fear of dangers or desire of pleasures Temerity also and too much boldness To this also belong Duels undertaken for deciding of doubtfull rights or upon other light and rash occasions Such Conflicts may be fi●ly reduced to Self-murther Both these to wit Justice and Fortitude appear either in Peace or in War War is publike hostility which the Magistrate exerciseth with armed power for ends ple●sing to God and profitable to the State The RULES I It is as lawfull for Christians to wage war as it was of old for the Iews The reason is because it is no where proh●b●ted in the New Testament And that Captain of the Capernaites Matth. 8 and Cornelius the Centurion Acts 10. are reckoned amongst the faithfull Neither did Iohn dehor● the souldiers from wars but from injustice Luke 3. II. War is to be managed by the Magistrate not by private authority III. War must not be m●de but that which is just and necessary IV. It will be just in respect of the matter form and end if it be made in a just cause for a good end and according to the prescript of Gods word V. It will be necessary if the matter be tried by Councel before it be handled by Arms VI. When war is undertaken it matters not whether it be managed by strength or policy VII Policy joyned with lying and breaking of covenants is not to be allowed but it may be approved with dissimulation VIII Although the Church is built by the Word not by the Sword yet being built is justly to be defended by the Sword against unjust violence CHAP. XI Of Vertues and Works belonging to the Seventh Commandment Thus of our duty toward the life of our neighbor In the seventh Precept is set down how we must preserve our own and neighbours Chastity the sum whereof is that the Heavenly law-giver would have our own and neighbours chastity preserved inviolable This precept is negative Thou shalt not commit adultery Synecdochical also for under the name of Adultery all lust and intemperance is understood Hence ariseth the affirmative that by endeavouring temperance we preserve our own and others chastity There be two-means to preserve chastity Temperance and Wedlock the first is en●oyned to all men the other to those that are called to Wedlock Temperance is a vertue moderating the affections of our mind in pursuing and avoiding bodily pleasures Tit. 2.11 12 13. The grace of God which bringeth salvation to all men hath appeared teaching us to deny ungodliness and worldly lusts that we should live soberly justly and godly in this present world looking for that b●essed hope and glorious appearance of the mighty God and of our Saviour Iesus Christ.

offerer These were performed by offering of gifts onely or by offering of living creatures also The sacrifice of gifts called Libatio or Meat-offering was that in which meat drink oile salt frankincense c. were offered The sacrifice of Living-creatures was performed either by burning the fat of the sacrifice or by killing and eating of the beasts also That was called the Sacrifice of Pacification This the sacrifice of Praise The holy-times were either of dayes or of years Of dayes were 1. The morning of each day and the two evenings in which the daily sacrifice was offered 2. The seventh or Sabbath-day which was a type of that sanctification and rest which was to be obtained by Christ. 3. The Calends or New-moons or first day of the moneth The times of the year were either anniversary or every year or else after the expiration of divers years The anniversary Solemnities were either greater or lesser The greater were the feasts of Easter of Pentecost and of Tabernacles The feast of Easter was celebrated the fifteenth day of the first Moneth as a remembrance of the peoples delivery from Egypt and as a type of future deliverance by Christ. The feast of Pentecost was kept the fiftieth day after Easter as a memorial of the Law given upon mount Sinai and as a type of that new Law which was to be written in our hearts by the holy Ghost who was to be sent afterward in a visible forme At this feast were offered the first-fruits hence it was called the feast of the first-fruits The feast of Tabernacles was solemnized the fifteenth day of the seventh moneth as a remembrance of that gracious preservation of the Israelites in the desart in tents and as a type of Christs incarnation Thanks also were given to God at this feast for the fruits and harvest whence it was called the feast of Collection The lesser solemnities were the feast of Trumpets celebrated the first day of the seventh moneth in which the civil year had its beginning the feast also of expiation which fell out upon the tenth day of the same moneth That did represent the sounding of the Gospel this of our atonement to be made by Christ The Solemnities that were kept after divers years were the Sabbathical year and the year of Jubile The Sabbathical year or year of weeks was every seventh year wherein there was a cessation from tilling the ground from demanding of debts The year of Jubile was every fiftieth year in which all possessions return to their owners the Hebrew servants were set free A type of our freedome from sin and Satan by Christ. So much for the ceremonial Law the judicial Law was that which belong'd to the constituting of the Jewish Common-wealth The RULES I. As the Ceremonial Law had relation to God so the Iudicial to our Neighbour II The Iudicial Law binds us in those things that agree with the Moral Law and were of common right III. But what was of private right and commanded for the Iewish Common-wealth in particular do no more bind us than the Municipal Laws of other Common-wealths CHAP. XV. Of the Gospel and how it agrees with and differs from the Law HItherto we have seen out of the Law the necessity of Redemption now we are to see the truth thereof in the Gospel The Gospel is the joyfull news or Doctrine of the Son of God being sent into this World that he might assume our nature and might undergo the curse of the Law for us that by his perfect obedience to the same he might obtain life eternal to us The RULES I. The Law and Gospel agree in the chief efficient cause to wit God and in the instrumental namely the written Word but they differ in their outward instrumental causes both because the Law was delivered by Moses and the Gos●el by Ch●ist fully and also because the Law is by nature known to man but the Gospel is not except by Gods gracious revelation II. They agree in their common matter because on both sides obedience is required by promises and threatnings but they differ in their particular matter for the Law principally teacheth what we must do and the Gospel what we must believe III. They agree in their common forme because on both sides the Looking-glass of perfect obedience is exhibited but they differ in their proper forme for the Law teacheth what is that righteousness which is perfect and most pleasing to God but the Gospel sheweth where or in whom we are to finde that perfect righteousness the Law requires it of us the Gospel shews where it is to be found namely in Christ. IV. They agree in their principal end to wit in Gods glory and in the next subordinate end to it namely our salvation which on either side is seen but they differ in their particular ends for the Law was given to that end that it might drive us to seek Christ but the Gospel that it might exhibite Christ. V. They agree in their common object namely in man lapsed but they differ in their proper object for the proper object of the Law is man as he is to be terrified and humbled but of the Gospel man as he is terrified and humbled VI. They agree in their common adjuncts to wit holiness goodness and perfection which both Law and Gospel have being considered in themselves but they differ in this that by accident and by reason of our weakness the Law without the Gospel is insufficient to save us VII It is apparent by this comparing of the Law and Gospel after what manner these two are proposed in Scripture as subordinate and opposite the one to the other VIII They are opposite in respect of man as he is regenerate or irregenerate but they are subordinate in the regenerate man They are proposed by the Apostle as opposites Rom. 6.14 You are not saith he under the Law but under grace Here he points out the state of man before and after regeneration The unbeliever is said to be under the Law 1. Because he is under the curse of the Law 2. Because he is under the rigour of the Law by which it requires perfect righteousness and obedience 3. Because he takes occasion to sin from the Law according to that Nitimur in vetitum semper cupimusque negata We alwayes incline to forbidden things and desire that which is denied us see Rom. 7.8 But the believer is said to be under grace 1. Because he is free from the curse of the Law 2. Because he is delivered from the rigour of the Law and that exaction of perfect righteousness to wit that which Christ hath performed 3. Because he is delivered from the dominion of sin so that he takes not any longer from the Law occasion to sin but begins to yield obedience to the Law by the operation of the Holy Ghost that he might give witnesse of his thankefullness But they are set out as subordinate when Christ is said to be