Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	salvation_n	teach_v	ungodliness_n	2,577	5	11.7800	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87161	A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.	Harrison, Joseph.	1655 (1655)	Wing H897; Thomason E841_7; ESTC R207225	67,448	83

abound to his glory Rom. 3.5.7 Or if fifthly and lastly we say that out of the evil we do God many times bringeth good they will not stick to affirm that we say Let us do evil that good may come thereof whose damnation is just Rom. 3.8 The Eighth Passage Righteousnesse or good workes are to be done by me but are not profitable unto me but unto others THis Passage seemeth to contain three Positions the first Assertive Righteousness or good works are to be done by me The second exceptive But righteousness or good works are not profitable unto me The third Restrictive But righteousness or good works are profitable unto others For the first of these that it is true in Thesi is unquestionable and however it is already proved in the explanation of the fifth Passage If any take occasion from the Pronoun me and question it in Hipothesi 1. Whether righteousness or good works are to be done by Ministers 2. Whether by such as me whom those that style themselves able godly and Orthodox represent as Libertines and enemies to all good works Then first not only good works of piety such as preaching praying and the like are to be done by Ministers and sins of another nature Acted Cum privilegio Mat. 23.14 But works of righteousness and charity For first the Apostle saith Let ours also that is Homines nostri ordinis as Beza learn to maintain good works for necessary uses that they be not unfruitfull Tit. 3.14 And expressely requires these as well as those 1 Tim. 3 2 3. Secondly Paul enjoyneth Timothy to be an example to the Believers in word in conversation in charitie 1 Tim. 4.12 And Peter chargeth the Pastors in general to be examples to their flocks 1 Pet. 5.3 not to stand like posts only pointing out the way unto others but to walk in it themselves Thirdly Peter dehorteth them from false lucre from Lordlinesse and Domineering 1 Pet. 5.1 2 3. And Iohn wrot against Diotrophes who loved to have the preheminence and challenged him for prating against poor christians with malicious words and that not content therewith neither did he himself receive the brethren but forbad them that would and cast them out of the Church Ioh Epist. 3. vers. 9 10. Fourthly Melancthon who continued forty years at Whittemberg and yet was alwayes expecting a removal before the end of fourteen dayes found special need during his time both of exhorting and reproving the men of his own order and thence often cried Ab odio rabie Theologorum libera nos Domine and it is to be feared that in these dayes of ours there is not only need of reproving and censuring the Antinomian Ministers for neglecting works of piety But likewise of exhorting and admonishing the Ministers counted Orthodox to perform works of righteousness and charity to deal tenderly with religion And beware of offending the little ones Mat. 18.6 For first what Mr. Baxter saith of the humane nature in Magistrates without blemish to Magistracy I think may as truly be said of the humane nature in Ministers without blemish to the Ministrie That for the most part it can as ill bear a high estate as a mans brains can endure to stand on the pinacle of a Steeple never more subject to mis-judge of things than when advanced by the Magistrate to sit in Cathedrâ Secondly Saul I meane the blind zealot beginneth already to breath out threatenings as if he had letters in his pocket and were in hopes to mount to Damascus Thirdly if any enquire Quid rerum nunc geritur in Angliâ The answer is Consulitur de religione And I learned in a Sermon preached by the right worthy Vice-Chancellor at Oxford in my way betwixt Lancashire and London that Nunquam pejus de Religione consulitur quàm cùm incidit inter Reverendissimos 2. Righteousnes or good works are to be done in a special manner by such as me First That with well doing we may put to silence the ignorance of foolish men 1 Pet. 2.15 Secondly That we adorne the doctrine of God our Saviour in all things Tit. 2.10 And make it evident to all that we are not redeemed to sin but from sin Nor that we turn the grace of God into wantonnesse but are turned from wantonnesse by the grace of God which hath not onely brought Salvation but Sanctification freely and effectually teaching us what the law can onely tell to and in appearance force from them Scilicet That denying ungodlinesse and worldly lust we should live soberly righteously and godly in this present world Titus 2.12 Thirdly To heap coals of fire upon the adversaries heads coales I mean Amoris to destroy the sinne if possible for the persons sake which is the Gospel-way Not Furoris to destroy the person if God will permit for the sins sake which is the legal way knowing that it is written Vengeance is mine I will repay saith the Lord Rom. 12.19 20. For fourthly we are not only accounted by others but really know and acknowledge our selves to be of the number of those Bankerupts to whom much is forgiven and that therefore there is much reason of our loving much Luke 7.39 43. The debt-book is frankly crossed without our paying of one farthing and therefore it is not meet that we of all men should take our fellow-servants by the throats saying to any Pay what thou owest but be tender-hearted forgiving one another even as God for Christs sake hath forgiven us Eph. 4.32 And hence fifthly I cannot but admire the furious blindnesse of some zealots in these dayes that will maintain good works to be the cause if not of acquiring yet at least of continuing and not loosing Iustification and yet dare pull their fellow-servants by the throats that owe them I am confident under the value of an hundred pence Mat. 18.28 contrary to that very Scripture upon which they seem mainly to ground this their assertion RIghteousnesse or good works are not profitable unto me or other Christians First as procuring causes of election for which opinion soever be embraced whether that which presenteth man as the object thereof qua condendum qua conditum qua lapsum or qua credentem as to be created as created as fallen or as believing it matters not as to this all implying the works we now speak of to be subsequent as fruits and not antecedent as causes or conditions of election And however the Apostle saith That it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 The children being yet unborn neither having done any good or evill that the purpose of God according to election might stand not of works but of him that calleth it was said unto her The elder shall serve the younger as it is written Iacob have I loved but Esau have I hated Rom. 9.11 12 13. Nor secondly as the procuring cause of conversion or vocation For first

and increased with goods and have need of nothing And knew not that she was wretched and miserable and poor and blind and naked Rev. 3.17 Fourthly Christians are sensible of and often humbled for many proud risings and secret boastings in their hearts occasioned by the sight and sence but of some outside fleshly performance whereby they think they have gained praise of men and seem to themselves to differ from others Ye are puffed up your glorying is not good 1 Cor. 5.2.6 3. Spiritual Christians when they that is the formal professors glory in their own righteousnes or when they that is they themselves glory really in the Lord do then most commonly in that imagined kind of glorying glory in their sins that is do publish or publickly declare though with detestation of and hearty compunction for their sins First what great sinners they were before their conversion and how God prevented them with his mercy calling to them before they ever looked after him I was a blasphemer a persecuter and injurious {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sed misericordia sum donatus as Beza but I was had mercie on because I did it ignorantly in unbelief 1 Tim. 1.13 which last words though some conceive added by way of extenuation yet doth Chamier out of Salmero interpret as added by way of aggravation of his sin Qausi diceret Deus vidit me per incredulitatem coecatum ut maia mea non agnoscerem ideò merâ suâ misericordiâ praevenit me peccatum enim causam esse summae bonitati ut subveniat As if he should have said God hath seen me blinded through unbeleef so that I could not acknowledg my misdeeds therefore he hath prevented me with his meer mercie for sin is a cause to infinite goodness that it may come and help and compares it with that parallel Gen. 8.21 Secondly what great sinners they yet are though converted according to that 1 Tim. 1.15 Christ came into the world to save sinners of whom I am chief Thirdly that the Law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Subintravit or obiter subiit as Erasmus came in unexpectedly as to the Iewes Scilicet Not that righteousness as they imagined but that the offence might abound Rom. 5.20 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was added as an appendant to the promise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for transgressions sake Gal 3.19 Scilicet To side with sin against the person or to be the strength of sin 1 Cor. 15.56 And not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Christ was delivered Scilicet for the taking away of sin from the person or siding with the person against sin by conferring either justifying or sanctifying grace Iohn 1.17 Rom. 4.15 And that yet for all this Where sin abounded {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Grace did much more abound Rom. 5 20. Fourthly that Christians are divinely ordered though never compelled permitted though never commanded to sin against God that hence God may prove true and every man a lyer That as it is written He may be justified in his sayings and clear when he is judged Rom. 3.4 Or that the most sanctified man may come sensibly to know that there is weakness and wickedness remaining in his heart which as yet he never saw as it is evident in the case of Hezekiah and Peter the one being left to himself for this very end after a most solemn profession made to God of the uprightnesse of his life Isa. 38.3.39.1 2. 2 Chron. 32.31 The other after a most zealous confession of the strength of his faith Mat. 26.33 34. Fifthly That as the Devil through his subtilty and malice doth often bring the greatest evil to them out of their good works Scilicet pride against God and Ignorance of self-nakednesse Rev. 3.17 So doth God through his infinite wisdome and goodness often bring great good out of their sins Scilicet the advancement of his free mercy in pardoning them at their worst condition when they have least to say for themselves and against the Devil and his severe justice in condemning the Devil at his best condition when he hath most to say for himself and against them witness his dealings with Adam Gen. 3.14 15. with David 2 Sam. 12 13. with Hezekiah 2 Chron. 32.26 and with Peter Luke 23.61 62. And now though this publication and penitential confession of sins be to a single eye and a spiritual man instrumental for the glorifying of Gods grace shining clearly in the glass of the Gospel above that cloudy appearance in the Law the casting down of man in himself and the rendering of sinne most odious and abominable yet looked upon with a double eye and to a carnal man it is all one with a real glorying in or a publick narration of our sins accompanied with a conceit of an excellency in and a delight arising from them For first Let christians confesse with Paul I was a blasphemer a persecuter and injurious and yet I was had mercy on or God who is rich in mercy for the great love wherewith he loved us quikened us when we were dead in trespasses and sins Eph. 2.4 and these men presently conceit that they teach people to commit those sinnes to prepare them for mercy or converting grace and that they not only deny good works to be the way to get salvation But assert bad works to be the way to obtain justification at the hands of God Secondly If christians confess after the receiving of grace and mercy that they are the chiefest of sinners or count all things but losse for the excellencie of the knowledge of Christ Iesus their Lord for whom they have suffered the losse of all things and do count all things but dung that they might winne Christ Phil. 3.8 And these men conclude peremptorily that they delight in committing the chiefest of sins and are professed enemies to all good works Thirdly if christians recite that of Paul the law entered that sin might abound but where sin abounded grace did much more abound These men proclaime them Antinomians against all Law and unlesse they will recant and use it not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as becometh the nature of a Law 1 Tim. 1.8 but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the very place and steed of the Gospel they will not let to swear that they are Libertines and teach men to continue in sin that Grace may abound Rom. 6.10 Fourthly If christians confesse with David Against thee thee only have I sinned and done this evil in thy sight that thou mightest be justified in thy sayings and over come when thou art judged These men not understanding how the unrighteousnesse of men serveth to commend the righteousnesse of God censure them either to judge God unrighteous who taketh vengeance or that it is mans duty to lye that the truth of God may thereby more

Burgesse it was Adams Abrahams c. then though Christians may heare read speake of and hearken to the letter which saith labour and it may be but useful in divers respects as is hereafter shewne yet are not Christians bound to an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or obedientiall hearkening thereunto as when it saith unto them labour upon that accompt but they are to hearken to the word which is nigh them even in their mouthes and in their hearts That is the word of faith which we preach and to looke for the Spirit in faith to worke in them through the ministrie of the Spirit all such effects as Christ hath purchased and the Father hath promised in that new covenant of which the Man Christ Iesus is the everlasting Mediatour The Antecedent of this position which is Negative is evident for first the Apostle opposes the Letter or law as dispensed by Moses unto the word of Faith or doctrine of the Gospel which we preach and dehorts from an obedientiall hearkening unto that and exhorts to a hearing and Cordiall beleeving of this as holding forth Christ the end thereof for righteousnesse and salvation to every one that beleeves Rom. 10.4.5.6 8.9 Secondly We are not under the law but under grace Rom. 6.14 I through the Law am dead to the Law that I might live unto God Gal 2.19 Wee are become dead to the Law by the Body of Christ that we should be married to another even to him who is raised from the dead we are delivered from the Law that being dead wherein we were held Rom. 7.46 Thirdly The binding of Christians to obey this Law renders Christ unprofitable to them for circumcision did it not simply for if so doubtless Timothy should not have been circumcised by any consent of Paul but because it was looked upon as making them debtors to doe the whole law Gal. 5.2 3 4 and necessarily putting them under the curse for not doing of it Gal. 3.10.12 If it be granted that Christians are freed from the Damnatorie but not from the Mandatory power of the Law and that the promissory being accidental to a Law this and the Directory essential Then note 1. that the question is not about a Law but this Law nor what is essentiall to or will make up the definition of a Law Politique but what is essential to and wil make up the Definition of the Mosaicall Law which was dispensed at Sinai subratione foederis and so not after the usual manner of other Lawes And now if wee beleeve Paul and will not be so very Logicall as to deny Moses description to be a Definition He describeth the righteousnesse which is of the Law That the man which doth these things shall live by them Rom 10.5 And Paul proves that as many as are of the works of the Law are under the curse Because it is written Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal 3.10 He proposeth these texts as containing the Sum essentials of Moses Law And can no more be denyed so to doe for ought I See then that of Gen. 12.3 cited Gal. 3.8 to containe the Summe and essentials of the Gospel Secondly The Law is said to be dead Rom. 7.2.6 But how dead if both essentiall parts be vnited and in their vigour Can a man be said to be dead because he wants some Integrall part as a leg or Arme So Long as the body and Soule which are the essentials remain in vnion Thirdly Beleevers under the Old Testament were freed from the Damnatory power of the Law for they were blessed with faithful Abraham as well as beleevers now Gal. 3 9. But beleevers under the New Testament are freed from this Law or covenant as beleevers under the Old Testament were not and therefore cannot their freedome be Interpreted of a freedome from the curse or Damnatory power thereof as is fully cleared by Mr Shephard Thes Sab. part 1. pag. 73. they must therefore of necessity be said to be freed from the obligatorie power of the Law at least quá foedus and if so quá dispensed by Moses which is the point to be confirmed Secondly Christians are to serve God not in the oldnesse of the letter but in the newnesse of the Spirit Rom. 7.6 whereas the Law or letter demands the service to be done in the power of the old man menaces death for the least failing therein and is disenabled either from accepting or rewarding any obedience unlesse so done Rom. 8.4 For though it be not against the service done in the newnesse of the spirit Gal 5.23 any more than the satisfaction made by Christ in the flesh yet as this so that is not exactly Idem the same there required at least not done per eundem by the same though being spirituall and proceeding from the spirit of Christ it be really the tantidem the tantamounts nay the Supramounts and farr more acceptable to the Father who is both the Soveraigne over and was the giver of the Law The consequence of this position which is affirmative is as plaine For first Christ hath promised to send the Spirit Iohn 16.8 And the Scriptures plentifully declare both that and what he shall worke when hee is come Ezek. 36.27 nay what he hath already wrought Gal. 5.22 And sure then Christians should looke for the spirit to work and to work those very works in upon them in measure which are promised and have been wrought in others Secondly Christians are encouraged to pray for the holy Spirit Luke 11.13 and sure not to be idle but to worke either by in or upon them and shall they not looke for an answer to their prayers Thirdly Christians are exhorted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2.12 to work their own salvation That is as Chamier Interprets it from the like phrase Gen. 2 Rev. 18 to be employed and worke in those things which concern their own salvation with feare as in the presence of God and with trembling at the sense of their own weakenesse and unworthinesse and that upon this ground because it is God that worketh in them c. And if though wee be called upon and said to work It is indeed not so much wee that worke as God that worketh in us shall we presume to set our selves to worke in conformitie to the letter and not firstly nay continually in much weakenesse fear and trembling looke to and for God to worke both the will and dead by his own Spirit And fourthly Seeing we received not the spirit by the workes of the Law but by the hearing of faith Gal. 3.2 wee are to looke for the spirit to worke not by the ministrie of the Law which saith labour but by the word of faith or doctrine of the Gospell For as Reynolds The Law can onely shew what is good gives no power at all