Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	salvation_n	teach_v	ungodliness_n	2,577	5	11.7800	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00819	Five godlie sermons, preached by R.T. Bachiler of diuinitie. 1. The charge of the cleargie. 2. The crowne of Christians. 3. The annointment of Christ, or Christian ointment. 4. A festiuall sermon vpon the Natiuitie of Christ. 5. The fruits of hypocrisie..; Five godlie and learned sermons	Tyrer, Ralph, d. 1627.	1602 (1602)	STC 24475.5; ESTC S106205	127,399	317

as that which may be knowne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest in his workes the inuisible things of God that is his eternall power and Godhead being seene and considered by the creation of the world The word of God The third preacher is the word of God it selfe wherein God himselfe his goodnesse and glorie is preached vnto vs most plainly proclaimed lowdly and described fully and that so perfectly as neither he will require nor we desire any more knowledge as concerning him wherein we may bcholde him most cleerely better then by the light of nature which is as it were in the night and darkely in comparison and that more cuidently then in the looking-glasse of his workes which is but of steele and therefore diuine in respect when as in this as in a myrrour of Christall God is seene openly and face to face and especially in the word of the Gospell the vaile of the temple being rent and Moyses vaile being taken away As our Apostle 2. Cor. 3.18 Notwithstanding I say all which preachers and proclaimers common criers and publike witnesses which euidently testifie and certifie vs of God yet are we so deafe and dull that we wil not nor cannot heare except the Lord boare our eares with the piercer of his spirit as he did the eares of Dauid as he confesseth of himselfe Psal 40.6 Secondly his Truth is also called here Godlinesse Truth in respect of the subiect matter which it containeth which is indeede nothing els but God and that one God in vnitie of substance and three in trinitie of persons and all that is to be knowne of vs concerning him not concealed in his secret will but reuealed in his manifest word euen that which our Sauiour tearmeth Matth. 16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the things which are of God and not of men which Peter vnderstood not when he gaue ill counsell to our Sauiour and therefore was worthily reprooued and called by the name of Satan because he sauoured them not And Paul 1. Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit of God which carnall or naturall man cannot perceaue or conceiue because they are foolishnes vnto them neither can they know or vnderstand them because they are spiritually discerned Againe which Christ nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen heauenly things which are opposite and contrarie to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly thinges in the same verse and finally that which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words of eternall life Iob. 6.68 which may be said to be the science of all sciences being the knowledge of the only true God and of him whom he hath sent Christ Iesus being of it selfe life eternall Ioh. 17.3 Yea as Aristole tearmeth his Logicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so may it be called euen not the instrument of all instruments but the instruction of all instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the hand and holdfast of the power and horne of our saluation Thirdly and lastly it is called Godlinesse of the end or effect because it maketh or ought to make vs to liue a godly life for as first Dauid saith of the Law Psal 19.9 and of the iudgement thereof that they are true and righteous altogither and then Paul Rom. 7.17 that the law is holy and the commandements holy iust and good So Paul of all Scripture which is giuen by diuine inspiration of God That it is profitable to teach to improoue to correct to instruct in righteousnes that the man of God may bee absolutely perfect to euerie goodworke 2. Tim. 3.17 but especially of the Gospell which is the grace of God The Gospell that bringeth Saluation vnto all men and teacheth vs to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world 2. Tit. 11.22 which neither the golden sentences of Pythagoras nor the Ethnicke Ethicks of Aristotle nor the prophane Morals of Plutarch nor the vertuous Tables of Cebes nor the studious offices of Tullie nor the wise politicks of Lipsius although they shew the way of liuing well and containe in them notable and excellent precepts of ciuill conuersation in all kind of good manners and behauiour are able to effect but onely this powerfull word of Godlinesse which can conuert the soule and make a man on the earth to be as an Angel in heauen before whom all religions and professions which carrie the name of pietie and Godlinesse are confounded and fall as Dagon did before the Arke of the Lord. For as there is but one God which is which was which is to come 1. Apoc. 3. One Iesus Christ which is yesterday to day and the same also for euer 12. Heb. 8. and one holy spirit which is aboue all thorow all and in all 2. Ephes 6. In comparison of whom all other Gods are but Idols all other Sauiours are but Seducers and all other spirits are but euill spirits of illusion Euen so is there but one word of God only which endureth for euer in respect whereof all other wordes are but winde and vanitie and but one truth of Christ which is great and alwaies preuaileth in regard whereof all other verities are but fables and falshood and but one pure and vndefiled religion which al men are bound to confesse professe in comparison whereof all other religions are but ceremonies and superstitions and finally but one sure and sound Godlinesse which all Christians ought onely to know and practise in regard whereof all other shewes and zeales of Holinesse are but impieties impurities and pollutions euen this Godlinesse which our Apostle here mentioneth and I my selfe now commend vnto you which is neither the abhominable Idolatrie of the Papists nor the absurd Vbiquitie of the Lutherans nor the confused communitie of the Famelists nor the Phreneticall extacie of the Brownists nor the phantasie of the Anabaptists but only the pure diuinity of the Protestants which embrace the synceritie of the Gospell Great is the Mysterie As we haue declared what this Godlinesse is Definition of godlines so let vs now in orderspeake of the definition thereof as it is here set down by our Apostle calling it first a Mysterie in regard of the matter therein contained and secondly Great in way of comparison First therefore of the one and then of the other This word Mysterie in the Originall signifieth an hidden secret and not that which is hidden onely but which is holy also of the Grecke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to teach deepe and diuine doctrine from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceedeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instiucter or minister of the word of God and Sacraments and therefore the auncient Lattin Fathers alwaies translate this word Sacramentum tanquam sacrum secretum whereupon the foolish and vnlearned Papists tooke the occasion of that their foule error in making so manie Sacraments for wheresoeuer they found this word Mysterium

declare our selues to be those of these last daies perillous times which Paule foretould should be in the world hauing ashew of Godlinesse but denying the power thereof 2. Tim. 3.5 not to loue one another in tougne in word only but indeede and in truth as Iohn exhorteth vs for such externall shewes and semblances such outward facing and gracing with such deepe dissembling and hollow harted hyprocrisie God vtterly hateth and abhorreth whē as we dally with God himselfe double with men deceaue our owne soules as may well be said deceauing and being deceaued making this world as it were a Theator the Church a stage themselues as actours and players in seeming to be that which they are not in disguising thēselues as it were with the side Robes broad Philactaries and lōg fringes of the scribes and Pharises vice masking vnder the visour of vertue profainenesse lurking vnder the couerture of holynesse and falsehood hiding it selfe vnder the coulour of truth and veritie which is not to follow the steppes of our Sauioure who would only as it is here sette downe be iustified in the spirit and thus much of this second branch of this tree of truth now of the thirde Seene of Angels After that our Apostle had sette downe in the wordes going before that double heauenly misterie of our Sauiour Christ that he was manifested in the fleash and iustified in the spirit he doth amplifie the miracle of that misterie and the power of God by a notable circumstance of greate waight and moment confirming and establishing the same by the witnesse and testimonie of high and Heauenly powers as in matters of greatest importance are requisit to be eye and eare witnesses not persons of base and meane estate and credit but such as are of worthie estimation and reputation not mortall men of the inhabitances of the earth who would be astonished at the wonder of so greate a worke that Christ should become a man but euē the immortall Angels the host of heauen who were excedingly glad and reioyced to see the same within finite admiration praysing the name of God being such a newe and strang thing vnto them as they neuer wisht nor thought of before for althoughe it be to begrāted that these Saints and seruants of God which stand in the presence of God and behold the face of God doe know manie of the secrets of God as being indewed with an excellent knowledge in heauenly mysteries there fore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seeing and perceauing much and therfore did no doute vnderstand that the world should at length be redeemed and saued and that Christ in time should be borne and finally should suffer and be slaine for the sinnes of mankind As we reade that the Angell Gabriell did foretell the same vnto the Prophet Daniell 9. Dani. Notwithstanding most sure and certaine it is that they know not euerie misterie miracle of God nor all the secrets of the Lords whole deuine counsels and therefore not euerie particular circumstance of time place and person belonging to the incarnation passion and resurrection of our sauiour neither yet knewe they the meanes and howe these thinges should be brought to passe Insomuch that all be it they sawe not this at the first yet at the last the Lord vouch safed to reuele the same vnto thē and not onely to make them behoulders thereof but also messengers and ambassadours of so glad tidinges and reioysers of so greate a grace bestowed vpon mankind As was Gabriell not onely the foretellour of these happie newes in general tearmes vnto Daniell as is before declared but also as legate a latere frō the lord God himselfe the signifier and certifier of all the particular circūstāces belōging to his incarnation vnto Ioseph Marie Zacharie and the shephards as it may appeare in the beginning of the gospell as first who should be his forerunner euen Iohn the baptist the sonne of Zacharie and Elizabeth Secondly how he should be conceaued euen by the holy ghost Thirdly who should be his mother euen the virgin marie Fourthly the place where he should be borne euen in Bethlē the least of all the cities of Iuda Fifthly his name whereby he should be called euē Iesus because he should saue the people from their sinnes with many other specialties sette downe at large by the Euangelists all which when it was perfourmed as the angell had prophesied and had beene fullfilled as Gabriell had fore shewed to Ioseph Marie Zacharias and the sheaphards of Bethelem not only he himselfe but the Angels of God likewise were rapte and rauished as it were with ioy when they saw it brought to passe which made also an host of heauenly souldiers to ioine in consort and to praise God and say Glorie be to God on highe on earth peace and good will towards men Luke 2 13.14 The cause of this their exceeding gladnes being this not only for the common saluation of mākind and generall grace that had appeared vnto all but for that the Lord vouchsafed both to shew them that fauour as to make them the spectatours of so notable a miracle to giue them that honour as to take them as witnesses of so greate a misterie for the strengthning of our faith enlarging of our hope the ascertaning and assuring of our soules and consciences in the vndouted truth thereof and these as witnesses in the higher degree as in the nexte wordes he descendeth to the testimonie of these that are of lower accompt euen of men here note the Proprietie of the speech the pregnancie of the Phrase which it pleaseth ●he blessed spirite of God in holy and heauenly wisedome here to vse when as the Apostle saith that he was seene of Angels and not that Angels did see him signifying hereby not any vertue in themselues in this respect but Gods vouchsafing toward them Seing that is said to appeare vnto one which is not in the behoulders power to see it As when one hath a stone before his eies which he looketh vpō we say not a stōe is seene of him but he seeth a stōe the like of the sunne the moone the light the rest of the visible creatures of God here in the world the common and continuall obiects of our sight so that not of their owne nature nor by their owne power nor through any abilitie that was in them did they see the lord Christ but only by Gods gift grace and goodnes was the incarnate word reueiled vnto them and many other misteries which were before vnknowne of them whereupon Beda saith Quod in natiuitate apparuit Angelis claritas quae non a●tea in veritate visa est hominibus that is that after the natiuitie of our sauiour there appeared a clearer brightnesse in the angells then euer indeede appeared before vnto men and that in two respects first in regard of the ministerie of the Apostles secondly in respect of the knowledge of the people