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
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

in sinne and drunkennesse and is not reclaimed sure this rubbish must first bee cast out before Christ the foundation can bee laid hee sets downe a way contrary to Christs owne rule Matthew 12.29 How can one enter into a strong mans house and spoyle his goods except hee first bind the strong man Sinne being the strong man must first bee bound and cast out before Christ will enter and till wee can bring men to reclaime and get power over their corruptions no sure foundation can be layd What communion hath light with darkenesse and what concord hath Christ with (s) Nullus potest esse consensus Christo cum Belial id est cum Diabolo venit enim Christus ut destruat opera Diaboli Estius in loc Belial 2 Cor. 6.14 15. in preaching against these grosse sinnes wee shew our selves Ministers of the Gospel Titus 2.11 12 13. The Grace of God that bringeth salvation teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world but hee concludes if we have reclaimed men from these sinnes they are not any whit nearer the Kingdome of heaven Our Saviour is of a contrary minde who said to the Scribe Mark 12.34 Thou art not (a) Longior namque ignorantia est a regno dei quam scientia● Hier●nym in loc Ideo non fuit longe a regno Dei quia sententiae illius quae novi Testamenti evangelicae perfectionis est propria fauror extitisse probatus est Aquin. aur caten farre from the Kingdome of heaven In regard of his knowledge his discreet answer and that he was a favourer of Christ hee was nearer the Kingdome of heaven then those that were without that knowledge and respect to Christ which he had and lived in more grosse sinnes then he did and it is probable that (b) Ex quo judicamus hunc tandem ad numerum credentium accessisse Aretius Com in loc Parum adhuc abes a vera Dei agnitione quae progressu tem poris tibi contingere potest jam enim quasi in via es Ac verifimile est hunc Scribam post resatrectionem ad Christum redemptorem suisse conversum bene erga Christum affectus discessir si enim quidam curiositate impulsi Evangelicas conciones audiunt non ut discant sed ut novi aliquid audiant ●amen fieri potest ut meliores discedant aliquando Christum agnoscant quare sic formandae sunt conciones ut dociles sanabiles non repellan ut Luc. Osiand in loc afterwards he did beleeve and of nearer came to be within the kingdom of heaven So men that are by the Ministery of the Word brought to leave their sinnes they formerly lived in may be said to be and indeed are nearer the Kingdome of God then those which goe on obstinately in their sinfull courses Pag. 40. he useth this desperate expression Nay have wee not made them seven times more the children of hell when we doe by the blessing of God upon our preaching reclaim men from their former evill life which is the onely way and without which wee cannot lay a sure foundation doe we by this make them more the children of hell this is contrary to Christs way Mark 10.19 20 21. When the man told him hee had observed the Commandements from his youth Then Jesus beholding him loved him Sure hee did not count him seven fold more the child of the Devill for being reclaimed and there was no sure foundation layd our Lord tells him One thing thou lackest he was in a faire way to the Kingdome but to adde venome to his expressions he concludes Publicans and Har lots shall enter into the Kingdome of Heaven before such as are thus reclaimed and leaves it barely without expounding it the meaning is not such as now (e) Di●untur igitur publicani meretrices praecedere sacerdotes in regno Dei quia praedicationi Joannis sidem babentus paenitentiam egerunt Intelliguntur ejusmodi publicani meretrices non qui tales adhuc sunt sed qui tales olim suerunt Gerbard Haim Evang. par 1. cap. 151. pag. 834. are Publicans and Harlots but those who in times past were such but now beleeve and repent of their former evill life For to be Publicans and sinners and to enter into heaven is impossible Matth. 11.15 It is said the lame walke the dease heare that is those that were before lame and deafe doe now walke and heare So those that were before harlots are by Johns preaching true penitents and beleevers O desperate Doctrine tending to the undervaluing of sanctification and a holy reformation in the soules of men and to the ruinating of Christs kingly office who reignes in the hearts of his people subjecting them and brings under every high thought to the obedience of his will set downe in his word we are not of that mind that Sanctification is the foundation but where that is not there can bee no sure foundation Pag. 40. at the end and the beginning of the 41. farre be it from us to spend the time in prophane and vaine bablings Sure if his conference betweene a sick man and his pastor as himselfe confesseth in his Epistle to his neighbours of Pirton was the substance of ten yeares Sermons those must needs be stuffed with Tautologies and vaine repetitions over and over The peoples case is to be pitied and their patience to be admired who have lived so long time under a ministery that had so little substance ministring questions that tend not to the edifying but subverting of the hearers Whereas he sayes the Schoolemen spent themselves in frivolous disputations he doth in this betray his owne ignorance of their worth and learning for we have good experience of the wholesome use Protestant Divines have made of the Schoole men Page 43. at the beginning he propounds this question How did Johns doctrine burne and shine more then the Law I answer saith he The Law sanctifieth to the purifying of the flesh (d) Hic locus multis errandi occasionem praebuit quia non reputabant de Sacramentis tractari quorum spiritualis est significatio carnis emundationem exponumt quae●antum inter homines 〈◊〉 ficut prosani homines habebant sua piacula quibus scelerum infamiam delenent haec rero expositio nimis prosana est nam injuria fit Dei promissionibus si earum effectum restringineus ad poliuam duntaxat Calvin in loc Heb. 9.13 Johns doctrine purifieth the conscience To this I answer This place hath reference to Num. 19. The Apostles argument is from the lesser and the argument runs thus If the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shal the blood of Christ purge your consciences c. This ashes did sanctifie the uncleane to the purifying of the flesh because those who for their outward uncleannesse were excluded from the

locale sive circumscriptibile e converso vel quia dimensionemeapiens longitudinis altitudinis latitudinis distantiam facirin loco ut corpus vel quia loco definitur determinatur quoniam cum sit alicubi non ubique in venitur Magist lib. 1. dist 37 cap. 6. Tolle spacia locorum corporibus nusquam erunt quia nusquam erunt necerunt Tolle ipsa corpora qualitatibus corporum non erit ubi sint ideo necesse est ut non sint Aug. Tom. 2. Epist 57. col mihi 275. affirmes that it is the property of a body to be so limited and determined to one place that it cannot be in every place but the Papists doe by their reall presence affirme the body of Christ to be omnipresent and thereby doe utterly overthrow his humane nature Take away the spaces or dimensions of places from bodies and then they shall be no where And because they shall be no where they shall not be at all Take away the bodies themselves from the qualities of bodies and there shall be no place where they are And therefore it followes necessarily that they be not at all And thus you see the Papists doe quite take away the foundation We hold Christ as he is set forth to us in the doctrine of the Apostles and Prophets to be the onely foundation Doe not the Papists in making their (b) Concil Trident. Sess 4. Traditionsof equall Authority with Scripture goe about to lay another foundation is not this a wide difference I might instance in other fundamentalls but he doth plainely confute and contradict himselfe when he saith the Papists doe deny Christ comming in the flesh And this is a misfoundation Page 34. He propounds this question I will therefore aske the wise Jesuite how we come to be partakers of Christs Righteousnesse and I am sure I shall have this answer by Sacraments by Penance Faith and other good workes which are a meanes to apply Christ unto us I beleeve he is a man that hath not much troubled himselfe in reading controversies betweene the Papists and us neither hath any insight into the Jesuites If he aske some of the learned Papists how we come to be justified in the sight of God (c) Causa efficiens primaria est honitas miscricordia Dei Bellar. Tom. 4. de Justificat cap. 2. Prima justiria per quam ex impiis reddimur justi non ex merito sed ex misericordia Dei Bellar. de Justif tom 4. lib. 4. cap. 21. Bellarmine will answer that the primary and efficient cause is the goodnesse and mercy of God And according to his distinction of first and second Justification he will tell you that in the first Justification whereby a wicked man becommeth Just in the sight of God it is not from merit but from Gods free mercy And Cardinall (d) Quoniam diximus ad justitiam nos pervenire per fidem justitiam Christi nobis donatuam Inde est quod experimento videmus vitos sanctos qui quanto majus in veritate proficiunt tanto minus hbi placent ac proprerea tanto magis intelligunt se indigere Christo Justitia Christi sibi donata ideoque se relinquunt soli Christo incumbunt Rivet Cathol Orth. tom 2. pag. mihi 243. vide plura ibid. Contarenus saith we are justified by Faith and that the righteousnesse of Christ given unto us whereby we are inserted into Christ and have put on Christ is that certaine solid foundation upon which wee must stay our selves and beleeve that for that alone wee are justified before God that is to be accounted just and to be just and hee doth plainely shew that we are not justified by the workes of Sanctification or by any inherent righteousnesse in our selves but by the righteousnesse of Christ freely given and communicated unto us Thus this Papist telleth us that we are made partakers of Christs Righteousnesse not by penance or any workes of ours but from the free gift of God That of wicked men we are made just in the sight of God is by being made partakers of Christs righteousnesse now whereas he saith Page 34. That the Jesuite will say by Sacraments penance faith and other good workes we are made partakers of Christs Righteousnesse and that they are a meanes to apply Christ unto us The Papists will deny this to his face Bellarmin upon Romans cap. 4 5. where the Apostle makes it plaine That we are not justified by workes saith Paul (e) Paulus ad R●m 4. dicit non ex operibus justiheari c. Nos igntur di●mus Paulum loqui de prima justificatione qua homo ex impio fir justus ideo recte Paulu● dicere hominem justificari sine operibus Quemadmodum enim nemo po est opere suo seips procreate aut a morte revocare procreatus autem vel a morte revocatus ipse se comedendo bibendo nutrit auget sic etiam homo per peccatum mortuus non potest merito opetum suotum se justificare Bellarm. de Justif tom 4. lib. 4. cap. 18. col mihi 267. speakes here of the first Justification whereby a man of wicked is made just in the sight of God and therefore Paul saith rightly that a man is justified without workes He useth this illustration As no man is able by his owne worke to procreate himselfe or to recall himselfe from death but being procreated and made alive from the dead then he doth by eating and drinking nourish himselfe and groweth So a man that is dead in sinne cannot by the merit of his owne workes justifie himselfe but after God hath justified him he is able by living well to cherish and increase righteousnesse in himself and of just to become more just which the Papists call the second Justification and so they labour to bring in merit and justification by workes We deny this second justification And concerning the first justification he saith we are made partakers of that righteousnesse not from merit but from the mercy of God The Apostle tells us how wee come to be made partakers of Christs Righteousnesse Rom. 3.24 Being justified freely by his grace through the redemption that is in Jesus Christ Aske the Councell of Trent (f) Cum vero Apostolus dicir homini●m justificari perhdem gratis ea verba in eo sensu intelligenda sunt quem perpetuus Ecclesiae Carholicae consensus tenuit expressit ut scilicer ignitur per fidem justincari dicamur qua fides est human● salntis initium fundamentum radix omnis justineationis line qua imp●ssibile est placere Deo ad filiorum ejus confortium pervenire gratis autem justificari ide●● d●●auaut quia nihil comm quae justificationem pracedunt five ●des sive opera ipsam justification S●tatiam promeretur si enim gratia est jam non e● ope●●bus alioquin ut idem Apostolus inqu●● pratia jam non

alium atque alium populum nec terminant gratiam Dei ab aeterno illi destinatam Muscul in loc alterations of some men dying and others being borne doe not constitute another and another people neither doe they terminate the grace of God destinated to his people from eternity to this or that particular generation of beleevers seeing that all the severall generations of beleevers are but one people of God and Christ is the gift of this people of God The same yesterday and to day and for ever And though Christ was to be borne in time to (h) Quamvis enim futurum hoc esset post aliquot secula ipsa tamen gratiae hujus communicatio non erar tempori nativitatis Christi alligata sed toti Ecclesiae electorum inde a principio illius ad finem usque destinata Muscul in loc come many Ages after yet the communication of this grace was not tyed to the time of Christs Nativity but was destinated and appointed to the whole Church of God from the beginning to the end who as I said before though they consist of diverse Generations of men and lived in severall ages of the world yet make but one Church and people of God Consider the objection Pag. 55. line 8. If any man say they speake sometime in the present and preterperfect tense I answer saith he with Saint Peter That not unto themselves but unto us they did minister those things 1 Pet. 1.12 Let us looke into the true meaning of this place it may be understood these wayes First The Prophets prophesied not unto themselves that is to the Jewes but to us Christians for they did (i) Praedixerunt enim Christi adventū vocationem grat●ā salutem obventuram Christanis non Judae●● Cornel. a Lapide in loc foretell the comming of Christ vocation grace and salvation to come to Christians not to Jewes according to that of the Apostle 1 Cor. 10.11 These are written for our admonition upon whom the ends of the world are come Secondly they did minister not unto themselves The Apostle meaneth that those things which they prophesied did not belong unto themselves as is plaine Act. 15.11 But the sufferings and glory of Christ were revealed to them not so much for their (k) Non tā ip sorū causa quā vestri qu●●ratis co●um lib●os lectu●i Est●us in loc sakes who did already beleeve as for ours who were to read their bookes that so our Faith likewise might be confirmed concerning him considering the Doctrin of the Prophets Apostles to be one the same concerning his incarnation Thirdly Not unto (l) Non suo tempore sed nostro Lawren in loc themselves but unto us that is they did minister those things and did foretell that which was to be fulfilled not in their times but in our times Looke then upon this 1 Pet. 1.10 11 12. You shall see that the Prophets were not Ministers of the Letter but of the Spirit ver 11. The Spirit of Christ was in them They were Ministers likewise of the Gospell ver 10. Prophesied of the Grace that should come They were Evangelicall Prophets and Propheticall Evangelists and no question they did not want the fruite and benefit of their owne Prophesies neither were they excluded from the grace of Christ and the fruition and injoyment of Christ being made partakers of the same salvation with us though they did not see the Complement and fulfilling of the promise in regard of Christs apparition (m) Quibus etiam ait pa●esactum ver 12. Eos non sibi sed nobis illa administrate non quantum ad fruitionem illi enim ejusdem salutis participes fiunt sed quoad Christi apparitionem Tossan praelect in loc and exhibition in the flesh with their bodily eyes yet by they eye of Faith they did see and injoy the present benefit of Christs Incarnation and Manifestation in the flesh Whereas he sayes Page 55. line 14. John speakes of the time hard at hand or present We confesse that this manner of speaking hath respect to the predictions concerning the Messias but yet it doth not deny but that the Kingdome of God as Kingdome is here taken for the Kingdome of (n) Regnum coelorum regnū gratiae vocat misericordiae Dei in Christo Pareus in loc Grace was alwayes at hand to true penitents and that Christ was neerer to them that lived many ages before John who saw him with the eyes of Faith in his incarnation many yeares before than to them who lived in Johns time and saw him in his humane nature onely with the eyes of the body Page 55. The three last lines there are these words The Apostle after our Saviours Ascension speakes as of a thing actually past and done shewing plainely the way and meanes whereby the Sonne of God hath purged and sanctified his Church he proveth this Heb. 10.14 By one offering he hath ever perfected them that are (o) Comprehendit hoc nomine omnes Dei Filios Calvin Christus qui nun● ad dextram Dei sede● ●nico suo sacrificio omnibus quorquot salvandi sunt remissionem plen●ssimam omnium peccatorum unpetravit Luc. Osiand in loc sanctified I answer That Christs one offering was ever the way to perfect such as were sanctifyed Beleevers in all times of the world having no other way and this offering did extend it selfe to all beleevers in regard of time past present and to come Dare any man conclude from this place that Beleevers were not actually sanctifyed purged and perfected and their sins actually remitted before Christs Ascension into Heaven if they doe t is popery if not worse Pag. 56. at the latter end saith he There are I confesse many difficulties in the way but I have not now leisure to remove them The greatest is that the Jewes are said to eate the same spirituall meate and drinke the same spirituall drinke 1 Cor. 10.3 4. This objection was not made when he Preacht but was put to him since and he could not answer it 'T is strange that having so long time before he Printed his Sermon that he should in Print say he had not leisure to remove it But I beleeve him for this place doth tell him to his face that his Doctrine is false and this he will never be able to remove But to open this Scripture They did eate the same spirituall meate and dranke the same spirituall drinke to wit the body and blood of Christ t is plaine then that they were not under the curse The Apostle in this place proves that the Fathers had the Sacrament of the (p) Eucharistia est Communio corporis sanguinis Christi At Manna aqua ex rupe fuerunt Israelitis Eucharistia Ergo Manna Aqua ex rupe suerunt Israelitis Communio corporis sanguirus Christi non potest ergo negati Sacramenta veteribus fuisse quod ad rem attinet paria novis