Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	bring_v	salvation_n	ungodliness_n	2,454	5	11.7039	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11086	Two treatises of the Lord his holie Supper the one instructing the seruants of God how they should be prepared when they come to the holy Supper of our onely Sauiour Iesus Christ: whereunto is annexed a dialogue conteining the principall points necessarie to be knowne and vnderstood of all them that are to be partakers of the holy Supper: the other setting forth dialoguewise the whole vse of the Supper: whereunto also is adioyned a briefe and learned treatise of the true Sacrifice and true priest. Written in the French tongue by Yues Rouspeau and Iohn de l'Espine ministers of the word of God, and latelie translated into English.	Rouspeau, Yves.; L'Espine, Jean de, ca. 1506-1597. Dialogue de la Cène de N.S. Jesus-Christ. aut; Rouspeau, Yves. Traitté de la préparation à la saincte cene.	1584 (1584)	STC 21354; ESTC S106120	65,641	128

law vnlesse we wil be vnthankefull towards Iesus Christ and open enemies to his Church and to our owne saluation Now because it is not sufficient to the end we may be endued with true repentance that we know our sins that we abhorre them confesse them abstaine from them but we must also know desire and do that which is good as we are charged in the word of God We are to looke narrowly to those reasons whereby we ought to be stirred vp to sanctifie the name of God First whereas we are ioyned and knit to Iesus Christ in the supper whereas we are made flesh of his flesh and bone of his bone whereas we liue by his holy Spirit ought not these things to moue vs to fashion our selues after the image and likenes of our Lord and Sauiour Iesus Christ Can he dwell in vs can he feede vs with his owne substance can he quicken vs with his Spirit can he ioyne vs vnto himselfe and tye vs with the linkes of Faith and yet neyther he nor the holy Ghost nor Faith shal preuaile with vs to the bringing forth of good and holy workes actions Further seeing it is so that he giueth not himself vnto vs by the halfe neither yet voyd of his most excellent qualities and treasures but garded with al spiritual graces and blessings adorned with righteousnesse and perfection hauing innocencie and holines in his traine how is it possible we should receiue Iesus Christ enritched with al his treasures but that the righteousnesse of our head must shine in vs which are his members yea in euery of our parts whither they be of the soule inward or of the bodie outward Is it meete that the partes of our soule which are two in number to wit our vnderstanding our wil which ought to laie hold vpon the promises of God which ought by Faith to receiue the bodie and blood of our Lord Iesus Christ that is to saie Iesus Christ al and some very God equall in al poynts to God his Father and verie man compounded of humane soule and body is it meete I saie that these our vnderstanding and wil should be applied to the meditation of worldly and wicked things and should be void of the knowledge and loue of God and of due charitie towards our neighbour Is it meete that our bodie which is the Temple of God should be prophaned and made vnholie that our eares which God created to the end we might heare his voice should be stopped at the sounding of the heauenlie voyce and open at the bursting foorth of vaine and wanton talke of vnchast songs and lewd sonnets Is it meet that our tongue which is bound by the lawe of creation to sing out the praise of God and by the law of redemption to preach the tydings of the Lords death vntil his comming is it meet Isaie that this tongue so fit an instrument to God his glorie should be mute in al good occasions and loose to backebyte to slaunder to blaspheame without ceasing or at the least most slipperie to cast out idle words for the which we shall one daie giue accompt before the throne of God his Maiestie Is it meet that our mouth which receiueth the sacred signe of the body and blood of Iesus Christ should suppresse the benefit of our redemption and that the poyson of aspes should lurcke within our lippes Is it meet that our hands which laye holde in the supper vpon the assured gage of God his loue of the league which he hath entred with vs and of our saluation should not onely be heauy to do good but also nimble to spoyle to steale to murther to oppresse and to vse violence Is it meet that our feete which ought to runne to al good actions should be ready and swift to runne after euil No certeinlie neither is it tolerable in any condition But Euē as he which calleth vs is holy so ought we both inwardly and outwardly to shine with holinesse As he by holy Baptisme hath brought vs into his holy house which is the holy Church the communiō of Saincts so we ought in the same Church to lead a godly life and to be of an holy conuersation As he hath washed our sinnes away by the precious blood of his Sonne Iesus Christ so ought we to die vnto sin and to liue vnto righteousnes As he hath called vs to a neuer dying or decaying hope of a blessed resurrectiō life euerlasting so ought we to lift vp our hearts on high not to be buried like moales in this frayle and transitorie earth which with al things aboue vnder it is sure to vanish To be short Tit. 2.11 seeing the grace of God is offered vnto vs from day to day and his holy word soundeth in our eares continually for this end onely that the same may bring saluation vnto vs and that we denying vngodlinesse and worldly lusts should lead a sober righteous and godly life in this present world looking for the blessed hope and appearing of the glory of the mighty God of our Sauiour Iesus Christ we must praie vnto God that by his grace we may so carrie our selues towards him in holines so towards our neighbour in righteousnes and so toward our selues in sobernes that we maie be found vnblameable at the great terrible day of the Lord by the meane of the same his welbeloued Sonne our Lord and Sauiour Iesus Christ OF THANKSGIVING The third Article Thirdlie it is requisite that we bee hartelie thankfull to God for the exceeding benefite of our redemption For to the end was the holie supper called Eucharistia that is to saie a thanksgiuing And surelie if our meates and the dailie bread which God giueth vs for the foode nourishment of our bodies ought to be sanctified by the word receiued with giuing of thanks is it not our partes so much the rather to giue God thanks for the heauenlie bread and for nourishment of our soules offered and giuen effectuallie vnto vs in the holy supper yea that which ought to be vnto vs a notable prouocation we see that our Sauiour himselfe hath by his owne example declared vnto vs our duetie in this behalfe For when he tooke the bread S. Mathew and S. Marke record that he blessed it before he brake it and gaue it to his disciples which word of blessing S. Luke expoundeth to be geuing of thanks Now seeing that Iesus Christ when he tooke the bread gaue thanks to God his father which he did in like manner when he tooke the cuppe and all for the redeeming of mankind is it not a principal chiefe point of our duety to render like thanks seeing it is we onelie which receiue so great and excellent a benefite But to the end we may be the better mooued and stirred vp to this acceptable sacrifice of thanksgiuing it behooueth vs to thinke vpon the worthinesse of the benefite of our redemption and vpon

discharge that office Now let vs prooue in like manner that their sacrifice cannot be auayleable nor forceable to please or to appease God nor any maner of way to procure or to obteine the remission of sinnes First a sacrifice to be of such a propertie must be perfect as Moses taught vs in the law when as by the ordinance of God he commanded so expressely that the beasts which should be offered vnto him to shadow him should be perfect without blemish whole of al their members But the sacrifices of men cannot be perfect because they themselues being vnperfect and al their workes vnperfect haue not in regard of their personnes or of their righteousnesse any other perfection then that which is imputed vnto them by the grace of God in the name and fauor of Iesus Christ Therefore it followeth that they can offer nothing vnto God that may make him well pleased and fauorable vnto sinners Further it is required that all Sacrifices as al other workes should be ioyned with obedience so by consequent that they should be commanded For otherwise they should be offered without Faith so become abhominable before God Yea the verie sacrifice that Iesus Christ did make of his owne bodie if it had not beene foreappointed of his Father had not beene receiued nor accepted And therefore it is that he maketh the greatest reckoning and the greatest accompte of his obedience For thus he saith Psal 40.9 Burntoffering and sinoffering hast thou not required then said I loe I come For in the roll of the booke it is written of me that I should do thy will o God S. Paul in like manner doth attribute al the fruite and profite that commeth by the death of Iesus Christ to his obedience when he saith That he became obedient to his father euen vntill the death and therefore that God had highlie exalted him Nowe let our preistes shew vs by scripture that God hath commanded them to chaunte to sing masse if they wil haue vs to approue their sacrifice If they cannot do it no more can we without it auouch their sacrifice to haue power and vertue to satisfie and to please God as they doe hold neither yet that it is acceptable nor holy before God Againe the power of such a sacrifice must be eternall and infinite that it may surpasse and exceede the disobedience of the first Adam And as the one hath spread abroad the poyson thereof a general calamity vpon all the men in the world in what countrie time or age soeuer they haue liued so the obedience of the second Adam being opposed to that of the first must bring a generall blessing felicitie vpon al them that are predestinate to eternal life to the end That where sinne hath abounded Rom. 5. there the grace of God might more abound But the sacrifice of a Popish Priest cannot haue this vertue and power yea lesse then the ancient sacrifices of the Priests of Leui which were ordeined appointed of God and were a type and shadow of Iesus Christ Then let vs conclude against their opinion that it neither is nor can be sufficient to please God Also the sacrifice wherewith God must be pleased and his wrath appeased must be but one for otherwise it should not be perfect if it were renewed neither the power and vertue thereof infinite wherefore the Preists that sing so many masses doe euidently declare by the multiplying of their Sacrifices that they are vnperfect and therefore they cannot be propitiatorie that is to say of nature and force to please and to satisfie God If they saie as commonlie they do that they offer Iesus Christ we answere First it cannot be so because Iesus Christ can die no more Rom. 6. Heb. 9. which must needes be if he were sacrificed againe because there is no Sacrifice without death Secondlie this renewing of the Sacrifice should be vnprofitable and seruing to no vse in respect of the remission of sinnes which by Faith we do beleeue and obteine Heb. 10. for Where no remission is there is no more sacrifice for sinne For if the end of the Sacrifice be to sanctifie and to perfect him for whom it is offered what need we to haue anie more sacrifices seeing that by the sacrifice Heb. 7. that Iesus Christ did offer vnto God of his owne body we are already sanctified and made holie for euer Thirdly it would be a great preiudice and a notorious iniurie to him if his Sacrifice should be renewed and offered againe by any other then by himselfe For if it were so then should he be robbed and spoiled of his honor Heb. 7. and the oblation that he made once of his body should be reputed and taken as vnperfect and insufficient for the renewing is a certeine reason and argument of imperfection And if there were other Priests to offer gifts and sacrifices for sinne Heb. 8. and Iesus Christ were yet abiding vpon the earth he should be no Preist at all For if he were Preist he should be Priest alone neither can he haue any fellow to be ioined and associate vnto him in the Preisthood no more then in his other offices So we may be resolued that we ne haue ne can haue other Preist to reconcile vs to God then Iesus Christ ne other sacrifice then that which he hath once offered to purchase vnto vs remission of al our sinnes And so He is both the Priest and also the oblation as saith S. Augustine For as there was neuer in the world anie perfect bodie saue his onely worthie to be offered vp vnto God in sacrifice so there was neuer anie other man so perfect as he was fit and capable to offer vp the same bodie in sacrifice The third point which we haue to consider in the Masse is touching certaine things annexed to the sacrifice and to the Priesthood which poynt maie briefelie and in fewe words be dispatched For they are confessions praiers or praises or the reading of Epistles and Gospels or of ceremonies As concerning praises such as are the orisons or confessions made at the beginning entrance of the Masse they are to be reiected and refused because they are for the most parte against the expresse commandement of God consecrated to creatures Psal 9. As concerning praiers this is much vngodlines or impietie and no lesse infidelitie or vnbeliefe in them forasmuch as the intercession or merite of some Saincte is most commonlie mingled and ioyned with them Iosue 7. As for the reading of the Epistle and Gospell in that the name of God is vsed taken in vaine because they be redde in a strange language it cannot bring any edifiing to the congregation As for the ceremonies to the end I saie nothing more grieuous they are al superstitious because they are al the inuentions of men without any sence or signification saue onlie such as slumbering and dreaming Monckes haue forged