Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	faith_n	justify_v	sanctification_n	2,387	5	10.2932	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42315	The old Roman Catholik, as at first he was taught by Paul, in opposition to the new Roman Catholick, as of latter he is taught by the Pope the one being apostolicall, the other apostaticall : derived and proven only out of the Epistle of Paul to the Romanes : whereunto is added a clear probation that the same also was the doctrine of the primitive bishops of Rome ... discovering to all clearly the apostasie of that church from the ancient Roman fayth and puritie thereof to the noveltie of gross heresie and idolatrie, and sufficient to convince, if not convert, any papist that is not wilfully obdured / by W. Guild.	Guild, William, 1586-1657.	1649 (1649)	Wing G2210; ESTC R30326	38,314	116

That it can not be subject or what fore-going preparations in him were I pray you to this same Apostles conversion Act. 9. 1. 2. Wherefore sayeth Fulgentius the elect GOD preventeth with grace being otherwyse altogether vnworthy of mercie 6. That the first conversion of a sinner is a work only of GODS meer grace and not partly flowing from mans Free-will ROM. 7. 18. For I know that in mee that is in my flesh or vnregenerate part there dwelleth no good thing and if no good thing Then it followeth That in the vnregenerate and carnall man there is no inclination of his will to bee subject or obey GODS will because as is sayd The carnall mynd is eninimitie agaynst GOD and is not subject to the law of GOD nor indeed can be till GOD work in vs as the Apostle speaketh else-where Both to will and to do Wherefore sayeth Bernard they are not my words but the Apostles that any good that can bee whether to think or to will or to do the good which hee willeth hee ascryveth all to GOD and no wyse to his own free-will 7. That wee are not justified before GOD by works or anie inherent Righteousness in vs but of GODS free Grace and by Fayth onlie ROM. 3. 24. Being justified freely by His Grace thorow the redemption that is in IESUS CHRIST Rom. 11. 6. And if by Grace then it is no more of works otherwyse grace were no more grace c. Rom. 3. 27. Where is boasting then It is excluded By what law Of works Nay but by the law of fayth Rom. 3. 20. Therefore by the deeds of the law shall no flesh be justified in His sight Rom. 3. 28. Wherefore wee conclude sayeth the Apostle that a man is justified by fayth without the deeds of the law Behold then here by this deduction of the Apostle and his conclusion in end That the poynt is clear that wee are not justified by works but of grace and by fayth only Whence it is that thus sayeth Ambrose This is my good that we are not justified by works Therefore I haue not whereof to glorie in my works And therefore I will glorie in CHRIST I will not glorie then that I am righteous but that I am redeemed and not that I want sinne but that my sinnes are forgiven mee c. 8. That Fayth is a sure Confidence in GOD and a full perswasion of the performance of His Promises and not an vncertayn conjecture ROM. 4. 12. Walk in the steps of that fayth of our father Abraham which he had being yet vncircumcised And what a fayth this was the Apostle subioyneth saying Rom. 4. 20. 21. He staggered not at the promise of GOD through vnbelief but was strong in fayth giving glorie to GOD being fully perswaded that what Hee had promised Hee was able to perform Whence it followeth That the nature of a true and saving Fayth where ●nto we are exhorted after the example of the godly before vs is not an vncertayn conjecture or probable opinion only but a full perswasion without staggering or doubting which the Apostle calleth vnbelief as contrary to fayth and which full perswasion of the performance of GODS Promises to a penitent believer is so farre from sinfull presumption whereby GOD is offeuded That on the contrary the Apostle declareth that GOD is thereby glorified and acknowledged true in His Promises And that on the other syde doubting of the performance of GODS Promises to vs is rather presumption for thereby wee make GOD a liar Wherefore Augustin speaking of this perswasion sayeth Neither is this presumption but fayth sayeth hee for to tell what thou hast gotten is no presumption but devotion 9. That the godly therefore may be assured of their Salvation and should not doubt thereof as Romanists teach them to do How-so-ever thorow infirmitie they may so often tymes ROM. 8. 16. The spirit it self beareth witness with our spirit that wee are the children of GOD The Apostle speaking here not of extraordinanary revelation but of GODS ordinary dealing with His Sayncts Whence it followeth If the Spirit of GOD witness to our soul or spirit that we are GODS children then hee witnesseth that we are heirs of Salvation and consequently if he witness this we should belieue his witnessing and rest assured of the certainty thereof because Hee is true Which is not presumption as Papists teach but as hath bene sayd it is rather presumption to doubt of the Trueth of this witnessing of the Spirit Agayn Rom. 8. 38. I am perswaded sayeth PAULL that neither Death nor Lyf nor Principalities nor Powers c. shall bee able to separate not mee an Apostle but vs speaking of all the Godlie from the Loue of GOD which is in CHRIST IESUS our LORD Remark then The Apostles full perswasion of his own salvation and of all the Godlies without any doubting or staggering in his fayth And yet I hope no man will call this Perswasion Presumption in the Apostle Paul 10. That no implicite Fayth doeth saue ROM. 10. 9. If thou shalt confess with thy mouth the LORD IESUS and shal belieue in thy heart that GOD hath raysed Him from the dead thou shalt bee saved c. Whence it followeth Seing we must belieue with the heart and confess with the mouth the express Articles of the Christian fayth Especially CHRISTS Death and Resurrection if we must be saved Therefore what we belieue we must distinctly know and not rely on an implicite fayth to be saved thereby 11. That no man can perfectlie keep GODS Commandements let bee to Supererogate ROM. 7. 13. But I see another law in my members warring agaynst the law of my mynd and bringing mee into caeptivitie to the law of sinne which is in my members O miserable man then that I am Who shall deliver mee from this bodie of death Whence it followeth That if so great an Apostle could not perfectly keep GODS Law and so be free of sinne Then what is hee that can claym to a greater then Apostolicall Perfection Wherefore sayth Ierom If thou canst show mee but a man who hath fulfilled the Commandements Then thou mayest show mee a man that needeth not GODS mercy 12. That our good works are not meritorious of Eternall Lyff ROM. 6. 23. For the wages of sinne is death But Lyff Eternall is the free gift of GOD through IESUS CHRIST our LORD Where wee see That death is called the wages of sinne because merited thereby But so is not lyff everlasting called the wages of righteousness But the free gift of GOD that thereby sayeth Augustine wee may vnderstand that it is not for our merits but according to His own Mercy that GOD bringeth vs to Eternall Lyff Agayn Rom. 8. 18. For I reckon that the sufferings of this present tyme are not worthy to bee compared with the glory which shall bee revealed in vs Whence it followeth That if the ve●ie sufferinges of Martyrs meriteth

not Eternall Lyff Much less can the actions of the Godlyest merit the same Agreeable wherevnto sayeth Bernard wee know that the sufferings of this tyme are not worthy to bee compared with the future glorie No not if one did sustayn them all for the merits of men are not such that for them Eternall Lyff should bee due of right sayeth hee or GOD should do any injurie if Hee did not giue it † 13. That there are no Penall Satisfactorie works in this lyff ROM. 5. 1. Therefore being justified by fayth wee haue peace with GOD through our LORD IESUS CHRIST Whence it followeth If in justification our peace bee made with GOD through the perfect satisfactory sufferings of our LORD IESUS CHRIST that therefore there is no place left for any penall or satisfactory works on our part to procure the same Wherefore by what payns and what fastinges can wee wash away our Sinnes sayeth Ambrose for the only paynfull suffering of the second Adam sayeth Bernard purgeth them whom the only sinne of the first defyled 14. That there are no satisfactory suffrings to GODS justice for our sinnes in or after this lyff sustayned by any ROM. 5. 10. For if wee were reconciled to GOD by the death of His Sonne much more being reconciled wee shall bee saved by His Lyff Whence wee reason thus GODS Loue is no less to vs being reconciled to Him by the death of His Sonne then when wee were enemies and vnreconciled but rather greater But when wee were enemies Hee reconciled vs to Himselff by the Death of His Sonne perfectlye saving vs both from the guilt of sinne here and all Satisfactorie punishment for the same here or here-after as the Apostle testifieth Heb. 7. 25. and 10. 14. Therefore being reconciled much more shall Hee perfectly saue vs both from the guilt of sinne here and all Satisfactorie punishment what-so-ever that it deserveth here or here-after Elss CHRIST could not bee to vs a perfect Saviour But wee in part by our satisfactorie sufferings here and in purgatorie should be saviours to our selues Wherefore sayeth AUGUSTINE CHRIST by vndergoing the punishment and not the guilt hath abrogated both the punishment the guilt the sufferings of CHRIST being of an infinit value to joyn therefore the sufferinges of the Godly thereto is altogether superfluous sayeth DURANDUS 15. That the Sayncts can not totally nor finally fall away ROM. 8. 35. Who shall separate vs from the Loue of CHRIST Shall Tribulation or Distress or Persecution c. Agayn ROM. 11. 29. For the gifts and calling of GOD are without repentance Whence it followeth If nothing can separate the Godly from the Loue of CHRIST seing whom Hee loveth Hee loveth to the end Iohn 13. 1. and that His saving gifts and effectuall calling are without repentance Therefore it is impossible that such totally finally can fall away or perish Wherefore sayeth AUGUSTINE this thing GOD hath promised saying I will put My Fear into their hearts that they shall not depart from Mee which what other thing is it But My Fear shall bee so great which I will put into their hearts that they shall constantly adhere to Mee 16. That no Meats are to bee abstayned from for Conscience sake ROM. 14. 3. Let not him that eateth despyse him that eateth not and let not him that eateth not judge him not that eateth And agayn vers 14. and 17. For I know and am perswaded sayeth th' Apostle by the LORD IESUS that there is nothing vnclean of it self but to him that esteemeth any thing to bee vnclean to him it is vnclean And the Kingdom of GOD is not meat and drink but righteousness peace and joy in the holy Ghost If therefore one should not judge nor despyse another for eating any fort of meat because nothing of it self is vnclean and that the Kingdom of GOD consisteth not in the lyke Therefore it followeth That the commanding to abstayn from meats for conscience sake is an overthrowing of Christian libertie and contrarie to the APOSTLES Doctrine And therefore may justly be called Antichristian or as the Apostle calleth it 1. Tim. 4. 1. 2. a doctrine of divils and speaking lies in hypocrisie For every creature of GOD is good sayeth hee and nothing is to bee refused if it be receaved with thanks-giving Wherefore sayeth Augustine wee learn that in eating it is not in the sort of meat but in the immoderate gluttonie that any man is to bee blamed CHAP. VI Of the SACRAMENTS SECTION 1. That SACRAMENTS conferre not grace on the receavers ex opere operato ROM. 4. 11. And hee to wit Abraham receavedthe signe of circumcision a seal of the righteousness of the fayth which hee had yet being vncircumcised Whereby wee see That this is the nature of Sacraments to wit That they are signs for representation and seals for Confirming or Obsignation And as seals conferre not the gift vpon any which they serue to confirm Even so Sacraments ex opere operato or by the meer receaving conferreth not grace or salvation on any but only GOD who is the giver of all grace and glorie Wherefore sayeth Augustine without the sanctification of invisible grace what avayleth the visible Sacramēt For the visible Baptism of Simon Magus avayled him nothing because hee wanted the invisible grace of Sanctification Which doubtless hee had receaved with Baptism if Sacramentes of them selues had conferred grace 2. That Baptism is not absolutelie necessarie to infants for Salvation ROM. 9. 11. 12. 13. For the children being not yet born 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 sayd vnto her to wit Rebecca the elder shall serue the younger as it is written Iacob haue I loved but Esau haue I hated If Iacob then who was elected and loved of GOD before he was born could not be prejudged of Salvation altho he had died in the birth or shortly thereafter for want of circumcision which was only to be on the eyght day Then it followeth That even so neither can the children of faythfull Christians who are elected and loved of GOD before they bee born bee prejudged of salvation altho they in lyke manner die before they receaue Baptism which succeedeth in place of Circumcision For this cause therefore sayeth Bernard our Saviour when Hee sayd Hee that believeth and is baptised shall bee saved warily and watchfully Hee sayeth not but who is not baptised shall bee damned but only this Who believeth not shall bee damned What nature or reason then sayeth hee teacheth this That none can attayn to internall or eternall Salvation whose bodie is not outwardly sprinckled with the visible element 3. That in the LORDS Supper there is no Transsubstantiation of the Bread into CHRISTS Bodie ROM. 1. 3. Concerning His Sonne IESUS CHRIST sayeth Paull our LORD who was made of the seed