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	live_v	ungodliness_n	2,449	5	11.2335	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17649	The comentaries of M. Iohn Caluin vpon the first Epistle of Sainct Ihon, and vpon the Epistle of Iude wherein accordyng to the truthe of the woordes of the holie Ghost, he most excellently openeth and cleareth the poinct of true iustification with God, and sanctification by the Spirit of Christ, by the effects that he bryngeth forthe in the regeneration. Translated into Englishe by W.H.; Commentaire sur l'épistre canonique de S. Jean. English	Calvin, Jean, 1509-1564.; Calvin, Jean, 1509-1564. Exposition sur l'épistre de S. Jude. aut; W. H.	1580 (1580)	STC 4404; ESTC S107184	123,116	300

counsell the speeche must be resolued thus Wheras I haue translated by striuyng to helpe the Faithe it is as muche as to endeuour to keepe the faithe and to endure strongly the contrary assaultes of Sathan For he teacheth that to the ende thei maie remaine stedfast in the Faithe thei must vndergoe many conflictes and that continuall trouble waiteth vpō them He saith The Faithe once giuen That thei maie knowe that thei haue attained to it vpon this condition that thei neuer faint or fall awaie Creptein Albeeit that Sathan is alwaies malicious against the godlie and therefore doeth not cease to prouoke them yet he admonisheth them to whom he writeth of the presente necessitie Now he saieth Sathan doeth especially sett vpon you and prouoke you You must therefore take Armour to resist hym Here wee gather that a good and faithfull Pastour must wifely foresee what the present state of the Churche doeth require that he may thereto applie his doctrine The woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he vseth doeth note a sinister and secret creepyng in whereby the ministers of Sathā deceiue the ignorant For in the night and when the Housbandmen slepe Sathan doeth scatter his Tares that he maie corrupt the pure fede of the Lorde And together he toucheth that this is a daungerous euill For heare also is the crafte of Sathan to raise vp to doe hurte those that be of the flocke to the ende thei maie the easelier fall in Condemned before He calleth the Iudgement either damnation or a reprobate sense whereby thei are caried to peruerte the doctrine of goodlinesse And that can no manne dooe but to his owne destruction Further this Metaphour is taken from thence whereby the eternall counsell of God by whiche the faithfull are ordeined to Saluation is called a booke And when the faiethfull heare that thei are auowed to eternall death thei ought to take heede to themselues least thei endanger themselues with the same destruction Albeit Iude meaneth also to meete with a perill least the strangenesse of the matter might moue or trouble any For if thei were of old ordained it followeth that the Churche is not exercised but by the assured counsell of God The grace of our God Now he sheweth more plainly what maner of mischeef it was For he saieth that thei abused the grace of the Lorde that thei might giue ouer them selues and others to an impure and prophane libertie to sinne But the grace of God hath appeared farre to an other ende that is that we should deny vngodlinesse and worldelie lustes and liue soberly iustly and godlie in this present worlde Let vs therfore knowe that there is nothing more pestilent then this kinde of men whiche by the grace of Christ pretēde a libertie to sinne Because we teach that by the free mercie of GOD wee obtaine Saluation the Papistes accuse vs of this faulte But what auailes it to refell their impudencie with woordes when euery where wee vrge Repentance the feare of God and newnesse of life and thei dooe not onely corrupte the whole worlde with moste vile examples but also thei take from the worlde by their wicked doctrine true holinesse and the right worship of God Albeeit I thinke that thei of whom Iude speaketh were like to the Libertines of our time as it wil more plainly appeare by the course of the texte God whiche is onely Lorde Certaine olde Copies haue Christe whiche is onely God and Lorde And in deede in the second Epistle of Peter there is onely mention of Christe and there he is called Lorde He meaneth that Christe is denied when thei who were redeemed with his blood dooe againe embondage them selues to the deuill and make voide as muche as lieth in theim that inestimable price Therefore that Christe maie retaine vs in his owne possession let vs remember that he therefore died for vs and rose againe that he might rule ouer our life and death 5 J will put you in remembraunce for as muche as you know this how that after the Lorde had deliuered his people out of Egipt he destroyed thē afterwardes whiche beleeued not 6 And the Angels whiche kepte not their first estate but left their owne habitatiō he hath reserued in euerlasting chaines vnder darknesse vnto the iudgement of the greate daie 7 As Sodome and Gomorrha and the Citees aboute them whiche in like maner as thei did commited and followed straunge fleshe are set forth for an example and endure the like vengeaunce of eternall fire 5 To put in mynde He either excuseth for modestie sake least he maie seeme to teache theim as rude people of thynges whiche thei knowe not or in deede which liketh me better for the more vehemencie he testifieth that he dooeth not bryng them any thing which thei had not heard of before To the ende that that whiche he was to speake might haue the more credite and aucthoritie He saieth I onelie bryng to your remembraunce those thynges whiche you haue learned alredy But as he dooeth attribute vnto theim knoweledge to the ende thei maie bee the more watchfull to take heede So leaste thei might thinke the labour whiche he vndertooke towardes them to bee needelesse he saieth thei haue neede of admonitions For this is not onely the vse of the worde of God that wee maie learne those thynges whiche wee were neuer taught but also that it maie stirre vs vp to meditate earnestly those thynges whiche wee knowe alreadie and maie not suffer vs to bee drousie in fruitlesse knowledge And this is the effecte that after we are called of God wee must not scarcely boste of his grace but rather walke carefullie in his feare Because if any doe mocke God after this sorte the contempte of his glorie shall not goe in vaine He sheweth this by three examples For firste he calleth to minde the punishement whiche God executed vpon the vnbeleeuers whom beyng redeemed by his power he had chosen to be his people Almoste the like comparison is in Paule in his first to the Corinths the tenth Chapter The effect is Those whom God had adorned with greatest benefites whom he had aduaunced into the same degree of honour whiche he vouchsaueth vs at this daie he afterwardes seuerely punished Therefore thei in vaine boast of the grace of God who soeuer do not answere vnto his callyng The name of People is honourably taken for an holie and chosen Nation As if he should haue saied that it did not profite them that thei were taken into the Couenaunt by a singuler Priueledge When he calleth them vnbeleuers he noteth the fountaine of all euilles For from thence saieth Moises did proceede all their sinnes that thei did not yeelde themselues to bee guided by the worde of God For where the obedience of faithe is it is together of necessitie that there remaine obedience towardes God in euery part of this life 6 Jf not the Angels An argument from the more to the lesse For the condition of Angels was

now he sayth By Faith we know the loue of God towardes vs. Whereby it appeareth that the fatherly loue of God is apprehended in Christ and that they knowe not any thing at all in Christ for certaine excepte it bée onelye such as acknowledge themselues by his grace to be the children o● God For therefore the Father doth set forth his sonne vnto vs that he might adopt vs in him God is loue It is as it were the lesse proposition in the syllogisme because he reasoneth from faith to loue after this manner God dwelleth in vs by Faith but God is loue therfore wheresoeuer God remayneth there loue must néedes flourish Héerevpon it followeth that loue is necessarily knit vnto faith 17 In this is loue perfect in vs that wee might haue boldnesse in the daye of iudgement that as he is we also are in this world 18 There is no feare in loue but perfect loue casteth out all feare because feare hath painfulnesse in it And he that feareth is not perfect in loue 17 THere are two mēbers of this speach that then we are made pertakers of the diuine adoption when we so resemble god as children doo their father and then that this boldnes is an incomperable good because that without it we are most miserable Therefore in the first place he sheweth vpon what conditiō god hath imbraced vs in loue and how in effect we inioye this grace which he hath giuen vs in Christ Therefore the loue of god towards vs is héere to be vnderstood He saith it is Perfect because it is poured out in full measure and perfourmed so throughlye as if it were absolute on all partes But he affirmeth that there are none pertakers of this good except such as béeing conformable vnto God doo approue themselues to be his Children The argument therefore is of those things which be ioyned together That we may haue boldnesse Now he beginneth to shew the fruite of the loue of God towards vs albeit he will afterwards shewe it more cléerely by the contrarie But yet this is inestimable felicitie that we dare stande boldly before God For by nature we fly from the ●ight of God and worthely For séeing he is the Iudge of the world and our sinnes doo presse vs with guiltinesse it is of necessitie that together with God death and hell come into our minde Hence is the feare which I spake off that men flye from God as much as lyeth in them Iohn denieth that the faithfull are afraid when there is mention made to them of the last iudgement but rather to come bold and chéerefull to the iudgement seate of God because they are assuredly perswaded of his fatherly loue Therefore so much hath euery one profited in the faith as he is rightlye prepared in minde to waite for the daye of iudgement As he is By these wordes as I said alreadie he dooth meane agayne that this is requyred of vs that we resemble the image of God Such therefore as God is in heuen such dooth he commaunde vs to bée in this worlde that we may be accompted his children For the image of God when it doth appeare in vs it is as a seale of his adoption But so hée séemeth to place parte of our trust in workes Therefore héere the Papists doo stroute themselues as if Iohn denyed that trust to haue an assured confidence of saluation by the alone grace of God except works did helpe together But they are deceiued in that that they weigh not that the Apostle dooth not héere fetch his Argument from the cause but the place is of things ioyned together And wée willinglys confesse that no man is reconciled to God by Christ excepte together hée be reformed and made agréeable to the Image of God and that they are so conformable that they cannot bée seperated the one from the other The Apostle therefore sayth this most fitlye for he dooth driue all them from the assuraunce of Grace in whome there is not séene any lykenesse of God For it is most certayne that suche are vtterly straungers to the Spirite of GOD and to his sonne Christ Neyther also doo we denye that the newnesse of lyfe auayleth to the confirmation of an assuraunce but that I may speake so that it be taken as a seconde helpe But in the meane time it behooueth vs to bée grounded vpon onely grace Neyther indéede otherwayes shoulde Iohns doctrine agrée with it selfe For common experience dooth shewe and the Papistes themselues are constrayned to graunt that there is alwayes a cause of fearfulnesse in the respect of workes Wherefore no man shal euer come with a quyet and perswaded minde to the iudgement seate of GOD excepte hée determine first with himselfe and willynglye confesse that hée is of him euen freelye beloued But there is no cause that any man shoulde meruaile that the Papists taste none of these things séeing the miserable men knowe no faith but that which is full of doubting And further that hypocrisie dooth ouer spred them with darknesse least they should earnestlye bethinke how fearfull is the Iudgement of God where Christ is not present a mediatour Others passe by the resurrection as if it were a tale but that we may goe foorthe glad and chéereful to méete Christ it doth behoue vs to haue our faith fixed in his grace alone 18 There is no feare Now by contraries he commendeth the excellencie of that good for he saith that we are continuallye tormented vntill God doo deliuer vs from that miserable torment with the remedye of his loue towards vs. The effect is séeing nothing is more miserable than to be vexed with continuall disquiet that we attain vnto this loue of God towardes vs being knowen that we maye quietlye rest without feare Whence appeareth how singular a benefite it is that God dooth vouchsafe vs worthy of his loue Further of this doctrine he will immediately raise an exhortation But before hée exhort vs to our dutie he commendeth this guifte of God to vs which by faith taketh feare from vs. I knowe that all this place is other waies expounded of many but I respect what the Apostle meaneth not what others thinke They saye That there is no feare in loue because when of our owne accord we loue God we are not constrained to his obedience by force and feare Therefore according to them a seruile feare is héere opposed to a voluntarie reuerence Whence also is risen the distinction of seruile childly feare I grant indéed that that is true when we willyngly loue God as a Father that we are no more vrged with the feare of punishment but that doctrine hath no agréement with this place For the Apostle dooeth onely teach that when the loue of God is perceiued and knowen vnto vs by Faith peace is giuen vnto our consciences leaste they be any more disquieted Yet it maye be asked when perfect Loue casteth out feare because being indued with some taste onely of the loue of God