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
A77501	Gospel-marrow, the great God giving himself for the sons of men: or, The sacred mystery of redemption by Jesus Christ, with two of the ends thereof, justification & sanctification. Doctrinally opened and practically applied. Wherein (among many other useful and profitable truths) the unhappy controversie of the times about the extent of Christs death is modestly and plainly discussed and determined for the satisfaction of those who are willing to receive it. To which is added three links of a golden chain. As it was lately held forth to the Church of God at Great Yarmouth. / By John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1659 (1659)	Wing B4715; Thomason E1852_1; ESTC R209806	253,046	425

an unholy thing Now this in a degree do all presumptuous Backsliders who having been sacramentally washen in the blood of Christ and professed faith in him to look for Redemption through him do afterwards return with the Dog to the vomit and with the Sow that is washen to the Wallowing in the mire as Saint Peter describes such kind of persons 2 Pet. 2. last what do they herein but trample upon their Redeemer O take heed it be not so with any of us Take heed brethren lest there be in any of you an evil heart of unbelief in departing or to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius observes from the living God Heb. 3.12 Such Apostacie beware of lest thereby we put our selves into a desperate hopeless condition As for such how can they expect any benefit from the death of Christ whilest they thus directly cross the end for which he dyed which was to redeem those for whom he gave himself from iniquity free them as from the guilt so from the power of sin Which let all those who expect to have any share in this benefit have a special regard unto Being Redeemed by Christ bought with his blood as you believe do not now sell your selves as Ahab did to work wickedness so as to give ovet your selves to any sinfull way or course whatsoever In so doing what do you but sell your selves for nought As the Lord tells his people the Iews Isa 52.3 By their sins they had sold themselves into the hands of the Babylonians for which they had not so much as thanks from those their hard Masters And truly so do all revolting and backslding Christians by returning to their former sinfull wayes they sell themselves for nought yea that which is worse than nouhht for naught for that which without spedy repentance will bring them to nought prove their utter ruine Which far be it I say from every of us Is it so that we profess our selves to be in the number of these Redeemed ones now let this Grace of God bringing salvation which hath herein appeared unto us teach us and that effectually this great Gospel-Lesson here held forth that denying ungodliness and worldly lusts we live soberly Righteously godly in this present world This is our Apostles drift and scope in the Text where he maketh use of this as an Argument to press and enforce that Lesson upon Christians that they should so live in as much as Christ gave himself for them for this end viz. to Redeem them from Iniquity And such use let all of us make of it Not turning this Grace of God into wontonness taking liberty to sin because Christ hath redeemed us from it but therefore denie all ungodliness and worldly lusts living soberlie righteouslie and Godlie Such it becomed the Lords Redeemed ones to be They shall call them the holy people the Redeemed of the Lord saith the Prophet speaking of the Iewes when returned from their Babilonian Captivity Isa 62. last And such let all the Lords people be such as lay claim to this Benefit Being the Redeemed of the Lord let them be a holy people such a are redeemed from their vain conversation as Saint Peter describes true beleevers 1 Pet. 1.19 so walking as becometh those who have interest in so great a mercy Vse 5. Comfort to all true beleevers who are the Lords Redeemed ones To close up all in the 5th and last place Hath the Lord Jesus given himself for his people to redeem them from All iniquitie Why then let me hear for the Comfort and Consolation of all true beleevers take up the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that condemneth It is Christ that dyed Rom. 8.34 what though Satan the great Accuser do now bring against you many indictments charging upon you many and great sins yet let none of them dismay or discourage you Remember what you heard from Saint John that the blood of Jesus Christ cleanseth us from all sin Which in effect speaketh the same thing with this in the Text. Christ gave himself to redeem us from all iniquity Who then is it that shall lay any thing to the charge of Gods chosen Having such a Surety who hath undertaken for them and discharged their debt to the uttermost farthing True indeed had he made satisfaction in part and left them to do the rest as Papists would have it well might they the best of them be thought full about their condition The least sum undischarged by the surety and left upon the account of the Debtor who hath nothing to pay it with is enough to keep him indurance And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law which runs in that latitude Cursed is every one that continueth not in every thing Gal. 3.10 But here is the Comfort of true beleevers The Redemption which Christ hath purchased for them is a full and plenary Redemption even from All iniquity and the All of iniquity And therefore whilest blinded Papists busie themselves about their Labour in vain studying how to make satisfaction for their sins let the Lords people onely study how to testifie their thankfulness unto him who hath taken this work out of their hands and done it for them To this Great God and our Saviour Iesus Christ who hath thus given himself for us to Redeem us from all Iniquitie To him with the Father and Eternal Spirit be praise honour and glory now and for ever Amen Thus have I done with the former of those Ends wherefore Christ gave himself the first and immediate end Redemption Come we now to the latter which is a consequent following upon it viz. Purification And purifie unto himself a Peculiar people c. Parts 3. IN the handling of which words I shall propound these 3. things to be considered The Agent Act End The Purifier the Purification and the Design therein Who it is that doth this How he doth it and Wherefore he doth it Deal with them severally 1. The Agent the Purifier Part 1. The purifier Christ himself who it is that undertaketh this work which is even he that undertook the former Redeemer and Purifier are both one even the great God our Saviour Iesus Christ He it is that Purifieth those whom he hath Redeemed Of which more anon Part 2. The Act Purification 2. But how doth he do this That is the second thing the Act. To which Answer may be returned This he may be said to do two wayes Sacramentally Really Christ said to purify his people two ways 1. Sacramentally 1. Sacramentally Such were the Jewish Purifications under the Law which were made by divers kinds of Offerings and Washings Oblations and Ablutions and other Ceremonial observances Of which the Apostle speaking Heb. 9.13 tells us that they sanctified to the hurifying of the flesh making those who made

into the Doctrine of Vniversal Redemption Neither shall I say any thing in answer to those reasons that are ordinarily brought to prove the universality of Redemption and sufficiency of grace given to all Bellarmine himself hath said enough who after he had earnestly laboured to prove a sufficiency of grace given to all because else all men would not be capable of admonitions exhortations and reprehensions or of Gods displeasure for their sins he granteth two Propositions The one is this (z) Sit jam rertia Propositio nulla esset in Deo iniquitas si non solum aliquibus sed etiam omnibus hominibus auxilium sufficiens ad salutem negaret haec certissima est apud omnes qui ex divinis literis peccatum originale noverunt nam cum per peccatum primi hominis nascantur omnes filii irae nihil nobis jure debetur nisi poena Quarta Propositio sive detur sufficiens auxilium omnibus sive tantum aliquibus nos tamen de nullius salute donec in hac vitâ fuerit desperare debemus neque ab ullo subtrahere correptionem exhortationem alia charitatis officia Haec quoque sine controversiâ recipitur ab omnibus nam tametsi nonnulli ita desererentur a Deo omnique auxilio prorsus destituerentur ut nulla ratione converti possint nos tamen qui nescimus qui sunt illi de omnibus benè sperare debemus Apostolum Paulum audire qui jubet ut cum patientia corripiamus cos qui resistunt veritati Bellarm. de gratia lib. arbitr lib. 2. cap. 4. There should be no iniquity in God though he should deny sufficiency of grace not only to some but unto all for saith he seeing by the sin of the first man we are all born the children of wrath nothing is due unto us but punishment The other Proposition is this whether there be a sufficiency of grace or help given to all or only to some we are not to despair of the salvation of any while they are in this life neither are we to withdraw our admonition exhortations or reprehensions For saith he though some be forsaken of God yet we know them not Neither shall I say much in reference to or of the persons engaged in this Controversie I know there are Learned men of both perswasions only I wish That according to the practice of this Judicious Author the Controversie may be so managed that there be no transgression of the law of peace and moderation for as the Church of Lyons speakes in this case (a) Qui non tranquillè pacificè moderatur quod sentir sed statim paratus est ad contentiones dissentiones scandala etiamsi non habeat haereticum sensum certissimè habet haereticum animum Vsher histor Gottes pag. 77. he that doth not quietly and peaceably moderate his judgment but is apt to fall into dissentions and scandals though he have not an heretical sense yet he hath an heretical mind 2. That in the management of this cause there may be no reflexion upon God himself as to say if it be so or so then God is the Author of sin or then God is cruel or not sincere or not wise or not just c. for is not God able to make out his justice wisedome or sincerity though I understand it not Augustin speaks well unto this matter In one Scripture saith he it is said God will have mercy on whom he will have mercy In another Scripture it is said He would have all men to be saved (b) Occurit enim cur pereant ex his aliqui cum omnipotens Deus omnes homines salvos fieri velit in aguitionem veritatis venire deinde cur rursus induret alios misertus aliorum aut quomodo omnes salvos fieri velit homines eum ipse nonnullos ne salventur indurer hoc quantum ad humanam justitiam videtur injustum sed quis ita desipiat vel potius quis ita blasphemet ut dicat de justitia dei lege humanae justitiae disputandum quae profectò si justitiae dei adversatur injusta est ab illo enim qui summe justus est omne quod qualitercunque justum est manare manifestum est Non est ergò de illa majestate divinae sapientiae humanae vanitatis arbitrio disputandum August de praedestinat gratia cap. 2. it may be some will say why then do any perish if God would have all to be saved and why doth he then harden some and shew mercy to others or how doth he will that all should be saved seeing he hardens some that they may not be saved This as to mans justice seemes unjust but who is so mad or rather who doth so blaspheme as to dispute of Gods justice by the rule of humane justice or who will measure Gods wisedome by the wisedome of man We are not to dispute of the Majesty of Divine Wisedome by the vanity of humane wisedome for the wisedome of the flesh is enmity to God 3. That there may be no reflexions upon mens persons that are now living Perit judicium cum res transit in affectum for when it comes to personal reflexion an affection and heat is begotten and when affection prevailes the matter and judgment is lost The Apostle Paul saith But foolish talking and jesting let it not be once named among you as becometh Saints Ephes 5.3 4. The word for jesting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by Aristotle Aristot Ethic. lib. 4. cap. 3. is used for the vertue of urbanity and facetious deportment but because this facetiousness doth often degenerate into evil he saith the word is used for dicacity and scurrility and so it is forbidden by the Apostle in this Scripture No man is to make himself or others merry with the sins or reproach of another This kind of jesting in Print doth neither commend a mans cause Qui talibus dictis scatent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecis ridicularii latinis talia vero personam graviorem qualis est hominis Christiani non decent Grotius in locum nor become his person especially if he be a Minister of the Gospel Surely Gods cause hath no need of our passions or vanities 4. That there may be no wrong done to the persons that are dead by making them to speak when they are dead what they never thought while they lived or what is contrary to the general scope and sense of their Writings for this if willingly done will be found at the great day to be no better then false witness But if there shall any word or line drop from their pen that may occasion such a Citation let men take the Counsel of the Church of Lyons who farther speaks thus in this case (c) De caeteris verò qui in ipsa infidelitate atque impietate sua perseverantes sunt perituri si de Scripturae sanctae autoritate quod etiam pro

talibus dominus passus sit certissimis clarissimis testimoniis nobis demonstrare potuerunt boni viri qui talia definierunt dignum omnino est ut credamus nos Si verò non potuerint cessent contendere pro eo quod non legunt pude●t eos definire quod nesciunt timeant statuere quod nullum Sanctorum Patrum Concilium nullum Apostolicae sedis Pontificum nullum Ecclesiasticorum Dogmatum decretum hactenus inveniant statuisse quod etsi quid a sanctis venerabilibus Ecclesiae Doctoribus vel scriptum vel dictum unde hujusmodi sensus occasio sumi posse videatur inveniant salvâ eorum debita Reverentiâ cohibeant se potius submittant se humiliter divinae auctoritati rem tam obscuram tamque inusitatam divinae reservent humiliter Majestati Vsheri histor Gotteschal pag. 81. As for the rest say they which having persevered in their infidelity and perished in their ungodliness if it can be proved by Testimony of Scripture that Christ died for them it is fit that we also should believe it but if men cannot so prove it then let them cease to contend for that which they read not let them be ashamed to define that which they know not and let them be afraid to affirm that which no Councel of Fathers none of the Apostolical Sea and no Ecclesiastical Decree hath affirmed or established and if they find any word in the holy and Reverend Doctors of the Church from whence the occasion of such a sense may arise let them rather contain themselves humbly submitting to Divine Authority and refer themselves in so obscure a matter to the Divine Majesty Wherefore good Reader being compassed about with so great a cloud of witnesses I am not unwiling to bear my Testimony also though of small moment unto this Truth presented to thee and to accompany my Reverend and Learned Brother to the Press Now the Lord give thee an heart to receive this and all other truth in the love thereof Thine in the service of the Gospel WILLIAM BRIDGE Febr. 15. 1658. Yarmouth Errata 1. Treatise PAge 2. line 5. r. there propounded p. 7. l. 9. r. acknowledge p. 36. l. 6. r. speciatìm p. 37. l. 29. r possession p. 38. l. 5. m. r. crederent ibid. l. 23. m. r in uno l. 28. r. the main p. 39. l. 2. r. censured p. 52. l. 16. r. Texts ibid. m. r. counterpoized p. 59. l. 8. r. so as to ibid. l. 28. r Abrahami p. 63. l. 12. r. in it self p. 65. l. 12. r. this is p. 87. l. 3. r. as our p. 97. l. 12. r. Assurance p. 101. l. 2. r. chose p. 102. l. 1. r. rest a going p. 104. l. 5. m. r. dominicum ibid. l. 10. r. coelestem p. 106. l. 17. r. ascertain p. 107. l. 16. r. immerge p. 111. l. 1. m. r. poculum l. 18. r. himself l. 25. r. stave those p. 112. l. 14. r. to do p. 116. l 13. r is it p. 120. l 18. r. fastning p. 131. l. 20. r. and Tyranny of p. 145. l. 24. ra r. abrupit p. 150. m. r. arietino p. 152. l 11. del of p. 161 l. 14. r. the praise p. 163. l. 6. r. and leaning p. 164. l. 19. r. for their ibid. l. 24. r. and fiery p. 166. l 20. r. it becometh p. 167. l. 20. r. thoughtful p. 169 l. 8. r. purifying l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 170. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 27. r. inquinamentum l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 175. l. 2. r. Mal. 3. p 176. l. 24. r. fining-pot p. 179. l 10. r. the Element p. 182. l. 12. r. he here p. 187. l. 15. r. I spake p. 192. l 31. r Segullah p 200. m r. fit to be p. 204. l. 5. r. Absconditi p. 211. l 4 m r. Apostolus p 218. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 225. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 228. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 237. l. 23. r. all thy p. 246. l. 22. r. to a Disciple p. 251. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelus l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. m. r. Capessentem l. 31 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 152. l. 13. r. it is written p. 256. l. 6. r. maketh it p. 269. l. 7. r. from whence ibid. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 270. l. 3. r. this service p. 276. l. 19. r. to this p 277. l. 11. del it p. 287. l. 10. r. mocking of God p. 295. l. 1. r. be drawn 2. Treatise PAge 4 l 4. r. find him p. 7. l. 21. del and. p. 8. l. 5. r. in all ibid l. 28. r. Thine they were saith our Saviour p 11. l. 9. m r. hic cum affectu l. 11. r. previous p. 22. l. 8. r. profess p. 31. l. 14. r. to the. p. 35. l. 26. r. may be p. 47. l. 4. r. in the like Mr. Brinsley's Gospel-Marrovv GOSPEL-MARROW THE Great God giving himself for the Sons of Men. TIT 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself ae peculiar people zealous of good works IN the Verse next but one precedent to the Text Coherence we have a practical Lesson held forth in and by the Gospel a Lesson which all those who expect to have any share or interest in that Grace of God which bringeth Salvation are to learn and take forth This we have there set down first Negatively shewing them what they are to eschew and abandon That denying ungodliness and worldly lusts then Positively directing them what to practise how to live we should live soberly and righteously and Godly in this present world And what is thence propounded in the two verses following we have prosecuted and pressed and that by a double Argument each serving as an effectual Motive to put Christians upon and to continue them in such a Godly and Religious course The former taken from the second coming of Christ his coming in Glory at which time they who so live shall receive the end of their faith even that blessed hope eternal Salvation which they not onely may but ought to look for looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Crist v. 13. The latter from his first coming his coming in the flesh and there doing and suffering what he did which as it was for them for their benefit their Salvation and so layeth a great ingagement upon them so it was for this very end that he might redeem and deliver them as from the guilt and punishment so from the power and dominion of sin as Iustifying so sanctifying of them This you have in the words now read who gave himself for us that he might redeem us c. A passage of which we may say as one hath done before us singula verba singularem emphasin