Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	grace_n	teach_v	ungodliness_n	2,208	5	11.7915	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	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. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

4.5 To this is opposite too much Right which is commonly called too much Wrong Of the latter sort are Vindicative Justice and Fortitude The former is when offences are curbed with fit punishments that one rather may perish then unity To this is opposite too much Lenity which begets too much liberty in sinning Not only 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. 15. Fortitude is that whereby according to the strength and vigor of a high and unconquered mind we endure difficulties and undertake high matters to Gods glory and our neighbours safety To this Sluggishnesse is opposite or Pusillanimity arising out of fear of dancers or desire of pleasures Temerity also and too much boldnesse To this also belong Duels undertaken for deciding of doubtful rights or upon other light and rash occasions Such Conflicts may be fitly 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 pleasing to God and profitable to the State The RULES I. It is lawfull for Christians to wage war as it was of old for the Jewes The reason is because it is no where prohibited in the New-Testament And that Captain of the Capernaites Mat. 8. and Cornelius the Centurion Act. 10. are reckoned amongst the faithful Neither did John dehort the souldiers from wars but from injustice Luk. 3. II. War is to be managed by the Magistrate not by private authority III. War must not be made but that which is just and necessary IV. It will be just in respect of the matter forme 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 policie VII Policie 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 towards the life of our neighbour In the Seventh Precept is set down how we must preserve our own and neighbours Chastity the summe 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 and 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 meanes to preserve chastity Temperance and Wedlock the first is enjoyned to all men the other to those who are called to wedlock Temperance is a vertue moderating the affections of our mind in persuing 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 ungodlinesse and worldly lusts and that we should live soberly justly and godly in this present world looking for that blessed hope and glorious appearance of the mighty God and of our Saviour Iesus Christ To Temperance is opposed Intemperance and Insensibility whereby honest and lawfull delights are despised also Hypocritical temperance of Monks and Eremites Temperance is both Sobriety and Chastity as also Modesty and Honesty The former vertues have relation to us the latter to our neighbour Sobriety is temperance from superfluous meat and drink We must study to Sobriety 1. Because of Gods command 2. Because of the reasons annexed to it taken from our calling 1 Thess 5.8 But let us who are of the day be sober From the necessity of Prayer and from the end of the world 1 Pet. 4.7 But the end of all things is at hand be ye therefore sober and watch unto prayer Lastly from the snares of Satan 1 Pet. 5.8 Be sober and watch for your adversary the devil walketh as a roaring lion seeking whom he may devoure To Sobriety is opposite Delicatenesse whereby dainties and delicacies are fought for imoderately in meats drinks Gluttony also of Voracity Drunkenes hurtful Abstinence Of daintines Solomon speaks Pro. 23.1 2 3. When thou sittest to eat with a Ruler consider diligently what is before thee and put a knife to thy throat if thou be a man given to appetite be not desirous of his dainties for they are deceitfull meats Gluttony and drunkennesse are to be avoided 1. Because they are prohibited by God Pro. 23.20.31 Luk. 21.34 Rom. 13.13 2. Because the effects thereof are most pernicious for they hinder the meditating on Gods works Isa 5.12 and thinking upon Christs coming Luk. 21.34 Prayers also 1 Pet. 4.7 It stirs up anger and strife Pro. 20.1 29.30 It kindles lust Pro. 23.31 32. It causeth scandal as the example of Noah sheweth Gen. 9. and shuts out of Gods kingdom 1 Cor. 6.10 Gal. 5.21 Hurtful abstinence is when we refrain from meat and drink to the prejudice of our health Neer to Sobrietie is Vigilancie when we abstain from untimely and too much sleep that we may serve God with chearfulnesse and follow the works of our vocations 1 Pet. 5.8 Be sober and watch Now as under the name of Sobriety sometime abstinence from pride and evil affections is meant Rom. 12.3 so oftentimes spiritual vigilancie is understood as an abstinence from the sleep of security to which Peter hath respect in the place above cited To Vigilancie is opposite Sleep and Monkish superstitious Watchings Chastity or Sanctimony so called Rom. 6.19 is temperance from lust We must follow chastity 1. Because God commands it Lev. 19.2 Be ye holy for I the Lord you God am holy 1 Thess 4.3 This is the will of God even your holinesse that ye abstain from fornication 2. Because they that follow it shall see God Mat. 5.8 Heb. 12.14 To Chastity is opposite both Dissembled chastity as is that of them who are tied with the Vow of chastity as also all Impurity as Fornication Adultery Whoredome Incest Rapes Softnesse Sodomy Bestiality c. Although there be degrees of these sins yet all of them exclude from the Kingdom of heaven as is taught plainly 1 Cor. 6.10 c. And how grievously God is offended at these sins let the Flood the fire of Sodom the destruction of the Israelites Num. 23. the miseries of David the ruine of Troy and the like bear witnesse Modesty is temperance from filthy words and lascivious gestures Heb. 12.28 Let us have grace whereby we may acceptably serve God with reverence and godly feare or modesty To this is opposite Filthy communication lascivious and unclean gestures Dances also obscene Pictures and Songs and filthy Sights

it shall live II. In the Schools it is called Actual Election Effectual Calling and Internal Calling It may be called actual Election because by this God puts in execution the decree of Election For whom he predestinated them he called Rom. 8.30 So Joh. 15.19 I have chosen you out of the world It is called effectual Calling in respect of the calling of reprobates which by their own fault is made ineffectual to salvation It is called also internal because the calling of reprobates is either outward onely by the Word or if they be any way inwardly illuminated or moved 't is but a temporary change III. The principal efficient cause of vocation is God the impulsive is his free mercy the instrumental the Ministery of the Word Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 2 Tim. 1.9 Who hath called you by our Gospel 2 Thes 2.14 IV. The matter or object of vocation is man elected but in himself as yet miserable natural carnal sinful estranged from the life of God yea dead in sin Eph. 2.1 And you together hath he quickened when you were dead in sins and trespasses Col. 2.13 And you that were dead in your sins hath he quickened Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another V. Therefore the Semipelagians erre when they give to man a preparation or a propension to hearken to his vocation The reason is plain by what we have said for how can a dead man raise himself no more can man further his own vocation VI. Yet man is not like a stock when he is called for he is the fit subject of vocation seeing he is not a Lion or Dog but a rational creature yet his reason helps him nothing to his vocation till it be enlightened VII T is absurd to extend this grace of vocation to all men where as common vocation of which already happeneth not to all men as the whole story of the Old Testament teacheth for not the Gentiles but Jews were called VIII The form consisteth in the gracious change of mans minde and heart whereby not onely is the minde illuminated but our stony hearts also are made fleshly and framed to obedience This appears sufficiently out of what is said especially out of Ezech. 36. IX Therefore the Arminian Novelists falsly teach that the understanding is endowed with knowledge and that the affections are irresistibly excited but it s left in the freedom of the Will to believe or not to believe that the power to believe is given by irresistible grace but not the act This errour is plainly overthrown by that which God pronounceth concerning the change of the heart Ezech. 36.26 so Christ witnesseth that not onely the Elect are taught of God but all that have been taught come to him Joh. 5.44 X. The grace of Vocation is plainly irresistible not if you look upon our corrupted nature which is harder then a stone but in respect of the Holy Ghost by whom the Elect are so drawn that they follow inevitably XI This drawing is no wayes violent nor doth it resist the natural liberty of the will which of its own nature being corrupted and bent to evil onely when the holy Spirit toucheth it presently and freely it follows This drawing is like that of the Shepheard when with a green branch he draws the sheep after him which follows not violently but spontaneously although this be not altogether alike because the sheep is allured by its natural inclination but man by that propension which the Holy Ghost hath put in him God indeed cals outwardly but withal he illuminates the minde inwardly that man might know the excellency of his vocation so God moves the heart that it might obey XII The Novelists also falsly teach that sufficient grace is given to all men but not the act it self of accepting and using that grace This opinion overthrows it self for if the grace of believing is not given in respect of the act then grace is not sufficient seeing no man is saved but he that believes we confesse indeed that common vocation is sufficient to make the Reprobates excuselesse but not to save them hence God speaketh Isa 5.4 What can I doe more to my Vineyard c. XIII * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sense as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the sons of wrath saith the Apostle But by grace we are saved saith the same Apostle by grace I am what I am saith he not I but the grace of God with me without me saith Christ you can doe nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace are distinct yet in a large extent grace may be called natural and nature may be called grace the first is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subject of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us so Adams original justice is called natural and so are all angelical perfections because they were created with them so the sanctification of those in Scripture who were sanctified from the wombe may be called natural Again nature may be called grace for whatsover is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live and move and have our being in God who is the prime and universal cause without whose influence the second and subordinate causes cannot worke and therefore even for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tyed if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other and so when the Fathers speak of Adams original justice they say he lost his garment and was stripp'd naked The Pelagians absurdly teach that by the grace of Vocation we are to understand our natural abilities For the Scripture never thus useth the word Grace but means either that grace which makes us acceptable or that grace which is freely given Eph. 1.5 To the praise of the glory of

into their own Country and re-establish the ancient Law of Moses and the whole Judaical worship But to deny a total conversion of the Jews to Christ is to keep up the partition-wall still which Christ came to break down represented by the rupture of the veil of the Temple at Christs death Why was Christ called the Corner-stone if he did not mean to unite the two wals of Jew and Gentile And how can that prophesie of his be fulfilled There shall be one sheepfold as there is but one Shepheard That prophesie of Zachary c. 12. v. 10. Rev. 1.7 They shall look on him whom they have pierced and shall mourn for him must be understood of the Jewes final conversion which shall be with godly sorrow and repentance before the last day for it is said there He shall come wirh clouds Luk. 21.27 Our Saviour foretels that Jerusalem shall be trodden under till the fulnesse of the Gentiles be brought in We read in Rev. 7. that besides the innumerable multitude of all Nations that stood before the Lamb there were of the Israelites also an hundred forty and four thousand on Mount Sion A definite number being used for an indefinite by which is intimated the Jewes total conversion In Malachi c. 4. Elias is promised to turn the hearts of the fathers towards their children which Prophesies the old Doctors apply to the conversion of the Jews by the preaching of Elias and Christ tels us that Elias shall come and restore all things Mat. 17.11 This prophesie indeed is applyed by Christ to his first coming and John Baptist there is called Elias yet this hinders not the application of the same prophesie to his second coming also before which either Elias shall come or else powerful Preachers in the force and spirit of Elias who shall convert the Jews And so the Fathers interpret these words Psal 59.6.14 They shall return in the evening of the conversion of the Jews in the end of the world And so they observe that their late entry into the Church of Christ which is the house ot the living God was prefigured by the elder brother Luk. 15. who came not in till he was intreated by his father and that was after the younger brother or Gentiles had returned But their conversion is more plainly foretell by Hosea cap. 1.11 The children of Judah and Israel shall be gathered together and appoint themselves one Head This cannot be meant so much of their return from their dispersion in their first captivity as of their last conversion for the Israelites never returned from their first captivity This is more fully explained in Hosea cap. 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodness in the latter dayes Here by the latter dayes we cannot understand Christs first coming for we do not finde that this prephesie hath been yet accomplished Some few here and there have been converted but what is that to a general conversion of the whole Nation or at least of the greatest part which the Apostle expresseth fully Rom. 11.25 I would not brethren have you ignorant of this mystery that blindness in part is hapned to Israel untill the fulness of the Gentiles be come in and so all Israel shall he saved and ver 32. God hath concluded them all in unbelief that he might have mercy on all Now all the circumstances and words preceding and following doe make it plain that Saint Paul speaks not of the spiritual but of the carnal Israelites or Nation of the Jewes and of their total conversion which ver 12. he calls their fulness as he calls the total conversion of the Gentiles the fulness of the Gentiles ver 25. And doubtless Christ who came to save his people from their sins to whom he preached in his own Person and sent his Disciples first of all to these lost sheep of Israel 〈◊〉 prayed for them on the cross and makes intercession for them still in heaven will not forget when the time comes to bring back these straying sheep into his sheepfold This is that Michael the great Prince who standeth up for the children of Israel and by whom Daniels people shall be delivered every one written in the book of life Dan. 12.1 So certain and indubitable was this truth that in the primitive Church as Saint Austin confesseth l. 20. de civ Dei cap. 29. It was ordinarily spoken and believed by the faithful that the Jews by the preaching of Elias should believe in Christ Yet I deny not but that the Jews hitherto have been like that fruitless fig-tree in the Gospel which our Saviour cursed but here is the difference that the fig-tree was never to fructifie any more but we must not say so of the Jews I grant also that the Fathers believed the Jews shall follow Antichrist because he saith that if another come in his own name him they will receive but it will not therefore follow that they shall never have their eyes opened to discern the falshood of Antichrist and that they shall never follow Christ Neither doth Saint Paul contradict himself who having proved the conversion of the Jews saith 1 Thes 2.16 That wrath is come upon them to the end For he speaks there only of those perverse Iews who lived in his time they having crucified Christ persecuted all his followers therefore final destruction came upon them under Titus or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifieth utterly as we translate it and so extream or utter destruction came upon them And whereas it is said Hos 1.6 That God will have mercy no more on the house of Israel but will utterly take them away this was spoken of the ten Tribes captivity from which they were not delivered as the house of Iudah was ver 7. But what is this to the final conversion of the Iews As for those imprecations of David against them Psal 69. ver 23 24 25. they have relation onely to their temporal punishments and outward afflictions and not to a final or endless obstinacy To conclude the Apostle proves out of Isa 59.20 That all Israel shall be saved because there shall come to Sion or as the LXX translated it out of Sion the deliverer and shall turn away ungodliness from Iacob Rom. 11.26 This Prophesie hath not been yet accomplished therefore it is to be fulfilled in the end of the world when the Deliverer shall turn away ungodliness from the whole Nation of the Jews This opinion is plausible if it it were found in Scripture The Prophetical testimonies which they alleadge were fulfilled in the Apostles times when upon the breaking down of the partition-wall the Jews and Gentiles were united into one body In the Revelation we find nothing that doth solidly confirm this opinion Their chief hold is in that of Rom. 11.25 26. For I would not brethren that you should be ignorant of this mysterie lest