Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	jesus_n	priest_n	verbal_a	18	3	16.8675	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66360	Ho Antichristos the great antichrist revealed, before this time never discovered, and proved to be neither pope, nor Turk, nor any single person, nor the succession of any one monarch or tyrant in any policies, but a collected pack, or multitude of hypocritical, heretical, blasphemous, and most scandalous wicked men that have fulfilled all the prophesies of the Scriptures ... and especially have united ... together by a solemn league and covenant to slay the two witnesses of God, Moses and Aaron ... that is, the supreme magistrate of the Commonwealth, and the chief pastors and governours of the Church of Christ, and the Christian world is requested to judge whether the Assembly of Presbyterians consulting at Westminster, together with the independents, Anabaptists, and lay-preachers be not the false prophet ... and whether the prevalent faction of the long Parliament ... that killed the two witnesses of Jesus Christ, 1. Charles the First ... 2. William Laud ... be not the grosse and visible body of the same antichrist / by Gr. Williams.	Williams, Gryffith, 1589?-1672.	1660 (1660)	Wing W2662; ESTC R25201	504,825	313

a King and a Priest and so in denying him to be Christ he denieth him to be Jesus and a Saviour which he saith he beleeveth him to be and therefore he must needs be a great Lyar in saying that now which he presently denieth Question But here the question may be demanded How is it or how can it be that the Antichrist which professeth himself to be not a Jesuit from the name of Jesus but a Christian as they were first termed in Antioch from the name of Christ and saith he doth acknowledge and beleeve and will not and doth not deny Jesus to be both a King and a Priest yea his King and his Priest whom he doth above all others both honour reverence and obey as his King and as his Priest should notwithstanding be said and said truly without any unjust impuration laid upon him to deny Jesus to be the Christ that is the King to rule and the Priest to govern and to instruct his Church I answer that the Apostle meaneth not Respons That the Antichrist should in plain words positively and peremptorily deny Jesus to be a King and a Priest He that sayeth thou art my King and I am thy Subject but thou shalt not rule me neither will I obey thee is not he a Lyar as the Jews Turks and other Infidels do when as he confesseth publikely and in plain terms and never denieth with any manner of words that Jesus is not the King of Kings and Lord of Lords and that he is not a Priest for ever after the Order of Melchizedech but professeth the same as much and more than any man living and yet herein he is the great Lyar because that what he saith in words Factis negat he apparently denieth by his deeds which are the chiefest affirmation or negation of any truth and the best witnesses to confirm both what we say and what we deny as both our Saviour and his Apostle St. Paul do sufficiently testifie And so What it is to deny Jesus to be the Christ the meaning of denying Jesus to be King and Priest is not to be understood of any verbal denial but that the Antichrist though he doth in words confess him to be his King and his Priest and denieth him not to be anointed by God with the true Oyle of grace He that denieth Jesus to execute the Office of King and Priest denieth him to be King and Priest the oyntment of Gods Spirit above and beyond all others that ever were anointed to be the King and the Priest of the whole Church yet by his deeds and his actions he would most treacherously and maliciously deny and hinder Iesus to exercise and execute those Offices that is his Kingly Offices and his Priestly Office by those his deputies and Vicegerents whom he appointeth and placeth under him and in his stead to rule govern and to instruct his people here on earth for he being ascended into heaven executes these Offices of King and Priest none otherwise now in his personal absence than by his Substitutes and Deputies that he placeth to be Kings and Priests under him and whosoever denieth and hindereth them to discharge their duties and to execute those Functions and Offices of King and Priest denieth Jesus to execute the same and to discharge the duties of his Kingly and Priestly Office And we must not understand the Apostles words that the Antichrist denieth Jesus to be the Christ or his denial of him to be the true Messias and Saviour of the World and for that end to be anointed both for a King and a Priest which he never denieth or otherwise if this were his denial of him to be a King and a Priest to this end That thousand thousands deny Christ to be Jesus but the Antichrist only denieth him whom he confesseth his Jesus to be the Christ we should have ten thousand thousands of such Antichrists as Iews Turks and all the Infidels over all the World that deny Iesus the Son of Mary to be anointed for a King and a Priest to become the true Messias and to save his people from their sins for we know that all those do thus peremptorily deny Iesus to be the Christ or to be thus and to this end anointed to be King and Priest and yet they are not said to be the Antichrist nor the great Lyar which the Antichrist is said to be because their lye doth not contra mentem ire nor deny that which they affirm deny by their doings what they affirm by their sayings but their hearts and their tongues do conceive and confess the same thing that Iesus is not the Christ neither their King nor their Priest and the Antichrist doth the clean contrary saying in words that he is his Jesus and yet by his deeds utterly deny him And therefore by this ample Explanation of this mystical Sentence that the Antichrist is a great Lyar because he denieth Iesus to be the Christ I hope it is made plain enough that the meaning of the Apostle is that the Antichrist which mendaciously and falsely like a great Lyar professeth himself a Christian and acknowledgeth in his words that the Lord Iesus is the Christ that is his King and his Priest and himself his loyal Subject and the most faithful Servant of Christ will notwithstanding all this great profession maliciously deny and most rebelliously hinder and oppose the lawful Deputies Lieutenants and Servants of Christ our King and Priest to execute and to discharge their Kingly and Priestly Offices under Christ and in Christ his stead and will as I shewed you from the force and true meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so deny them to execute their functions that nothing will satisfie or serve his turn untill he hath utterly destroyed both King and Priest and so denied them both to serve their Offices and to live in their places that is to be King and Priest Thus the Antichrist denieth Iesus to be the Christ by denying his Deputy-Kings and Priests He that resisleth Christ his Deputies resisteth Christ himself to execute their Kingly and Priestly Offices under him for as he that resisteth the lawful Magistrate resisteth the Ordinance of God saith the Apostle and so far as he resisteth Gods Ordinance he resisteth God himself because Man can make no other visible resistance of God than by the resistance of his Ordinance So he that revolteth from or rebelleth against the execution of these Offices of Christ by those deputies that he sets under him here on earth is rightly said to revolt from and rebel against Christ and so he that denieth them to execute their Offices of Kings and Priests under Christ may justly be said to deny Iesus to execute his Office of King and Priest even as you see he that resisteth against the Kings Sheriffe or Lieutenant is justly said to rebell against the King For though Christ be now in heaven yet he hath his Kingdom here

' Ο ΑΝΤΙΧΡΙΣΤΟΣ The Great ANTICHRIST REVEALED Before this time never discovered AND Proved to be neither Pope nor Turk nor any Single Person nor the Succession of any one Monarch or Tyrant in any Policie BUT A collected pack or multitude of Hypocritical Heretical Blasphemous and most scandalous wicked men that have fulfilled all the Prophesies of the Scriptures which have forespoken of the coming of the great Antichrist and especially have united and combined themselves together by a solemn League and Covenant to slay the two witnesses of God Moses and Aaron as Christ interpreteth them They have Moses and the Prophets Luke 16.29 that is The supreme Magistrate of the Common-wealth and the chief Pastors and Governours of the Church of Christ And the Christian world is requested to judge Whether the Assembly of Presbyterians consulting at Westminster Together with the Independents Anabaptists and Lay-Preachers be not the false Prophet and the mystical soul of that great Antichrist And Whether the prevalent Faction of the long Parliament termed of late the Rump Parl. and their Adherents that killed the two witnesses of Jesus Christ 1. Charles the first King of Great Britain and in him civilly all his Magistrates 2. William Laud Arch-Bishop of Canterbury and civilly all the suppressed Bishops and silenced Preachers of these 3 kingdoms be not the grosse and visible body of the same Antichrist By Gr. Williams L. Bishop of Ossory Impii homines qui dum volunt esse mali nolunt esse veritatem qua condemnantur mali August Me me adsum qui feci in me convertite ferrum Virg. Jehovae Liberatori London Printed at the charge of the Authour 1660. A strong faith fenced with a golden helmet Need not fear the beast his hatchet But his wicked deeds will ring And shew the prayses of the King Whom the cruell beast hath kill'd And all the Prophesies fulfill'd Of our blessed Saviour Christ Touching the accursed Antichrist The Authours Protestation I Call God to be my witnesse and heaven and earth to testifie against me if I aym at any thing or desire any thing by the publishing of these books but the glory of God the true service of Jesus Christ and the good the peace and the happinesse of the Church of Christ and the people of these Kingdomes without envie to any mans good or hatred to any mans person or the ambition and desire of any place profit or preferment for that I thank God I have learned in any state to be contented Et contemnere contemni The Authours Prayers which Morning and Evening he useth to say to Almighty God and to his Saviour Jesus Christ The Authours first addresse to Almighty God Our Father which art in Heaven c. O Eternal Almighty Lord God our good God sweet Saviour Jesus Christ Holy and blessed Spirit glorious Trinity three persons and one God have mercy upon us most miserable sinners have mercy upon us most miserable sinners O Lord God pardon and forgive us all our sins those great and many sins that we have most hainously committed against thy divine Majesty Lord enter not into judgement with us thy servants for no flesh is righteous in thy sight and deal not not with us according to the multitude of our transgressions but according to the multitude of thy mercies and compassion do away our offences and give us thy grace that ever hereafter we may serve thee in holinesse and righteousnesse all the dayes of our life make us truly thankfull unto thee for all those mercies and favours and loving kindnesses that thou hast continually so graciously and so mercifully bestowed upon us for thou hast created us after thine own image thou hast redeemed us with the precious blood of thy dear Son Jesus Christ and thou hast called us and sanctified us in some measure with the graces of thy most blessed Spirit thou hast delivered us out of all our troubles from all dangers and from the hands of all that hate us from the snare whereunto we were fallen and from those dangerous Sea-voyages wherein we had utterly perished if thou hadst not most mercifully preserved us thou hast given us meanes and maintenance whereby we were inabled to serve thee and thou hast restored the same to us again when we had utterly lost it thou hast given us faith to believe in thy Son Jesus Christ hope to attain to eternal life love and charity both towards thee and our neighbours for thy sake repentance for our former sins and a resolution ever hereafter to lead a holy and a godly life thou hast blest us in all our wayes prospered all our journeys delivered us from all evill helped us in all our necessities preserved us in health and restored thy servants to life when they were at the point of death for all which and for all other thy mercies and loving kindnesses both spiritual and temporal we heartily praise thy glorious name and magnify thee with all our souls we honour thee we blesse thee we praise thee we thank thee and we will magnify thee for the same for ever and ever And we do most humbly beseech thee of thy goodnesse O Lord to continue still thy loving kindnesse towards us and to preserve us still from all evill and mischief from all sin from the crafts and assaults of the devil from thy wrath and from everlasting damnaation save and defend us from shame reproach and discredit in this world from violent and sudden death and from the malice and hatred of all our enemies O let them never prevail against us let them never have the upper hand over us and let them not say There there so would we have it neither let them say We have devoured them but be thou with us be our helper and defender be our shield and our buckler be our strong Tower whereunto we may alwayes resort and we will not fear what man can do unto us We pray thee also good God give me wisdom and understanding O Lord I beseech thee give me wisdom and understanding memory boldnesse and utterance help and assist me at all times and in all places to preach thy holy word for the glory of thy name and the benefit of thy people And as thou hast helped and assisted me the last time and all other times heretofore for which I do heartily praise and thank thy glorious name so I do most humbly beseech thee to help and assist me the next time and at all other times hereafter that I may set forth thy praise and glory blesse O Lord the holy Catholick Church blesse and preserve thy servant Charles that is our lawful King and all the servants of Jesus Christ that are with him comfort them now after the time thou hast chastised them and for the years wherein they have suffered adversity give them patience to endure whatsoever thou layest upon them and in thy good time deliver them out of all their troubles and restore them to their

just rights again As for their enemies cloath them with shame confusion And for those that trouble them wrong them open their eys that they may see their own most odious most abominable sins touch their hearts with the finger of thy holy Spirit that they may be truly penitent and sorrowful for all their wicked ways and that they may turn unto thee with weeping fasting and prayer And though we be a sinful nation a nation laden with iniquity corrupt children and the seed of evill doers yet do not thou cast us off from being thine inheritance Let not thy wrath burn like fire and let not thine anger continue from Generation to Generation but be thou pleased and reconciled with us in the death passion of Jesus Christ and for his sake be thou merciful unto us and forgive us all our sins and give us thy grace that ever hereafter we may serve thee in holinesse and righteousesse all the dayes of our life make us more and more thankful unto thee for all those favours and mercies and loving kindnesses that thou hast continually so graciously and so mercifully bestowed upon us increase our faith more and more stirre up our hope and kindle our charity both towards thee and our neighbours for thy sake give us true repentance for our former sins and a constant resolution ever hereafter to lead a holy and an upright life Grant us that meanes and maintenance whereby we may be inabled to serve thee not too much lest we be too proud and so forget thee nor too little lest we should want and so despaire of thy mercy but of thy goodnesse grant us that competencie and sufficiencie whereby we may be inabled to serve thee and not be chargeable but rather helpfull unto others Blesse O Lord my family my wife and children and all that belong unto me Blesse the two Universities of Cambridge and Oxford And blesse likewise the Tribe of Levi the Ministers of the Gospel that do continually wait at thine Altar and especially those reverend Bishops that are yet alive in these dominions and thou that art the Judge of all the world be a just and a righteous Judge betwixt us and them that have taken away the reward of our labours and have hindred us to discharge our duties and caused us that have sate in scarlet to imbrace dunghils we do acknowledge and confesse that we have most worthily deserved all the miseries that are come upon us and much more if thou shouldest deal with us according to our deserts and punish us according to the multitude of our sinnes But we know Lord that thou desirest not the death of a sinner thou takest no pleasure in the destruction of the living but rather that they should turn from their wicked ways and live and if thou Lord shouldst be extream to mark what is done amisse O Lord who may abide it when as the best of us all is not able to answer Thee one of a thousand and therefore we do most humbly and most earnestly beseech thee not to deal with us according to our deserts nor to punish us according to the multitude of our sins but according to the multitude of thy mercies to do away our offences and to give us thy grace that ever hereafter we may serve thee in holinesse and righteousnesse all the dayes of our life Make an end of this wasting division that is amongst us free us from these dangers and deliver us from these troubles O let not our enemies still prevail to triumph over us and to trample us under feet as mire and clay in the streets but let the light of thy countenance shine on us let thine ears hear our prayers let our cry come unto thee and let thine eyes behold our miseries and our troubles which we suffer at the hands of them that hate us And as thou didst deliver the Israelites thy people from the oppressions of the Egyptians so deliver us O Lord our God out of all our troubles and afflictions and let not our sins hinder thy mercics towards us but be thou gracious and merciful unto us to pardon and to forgive all our sins and to make speed to save us to make haste to help us because we have none in heaven nor in earth to make our complaint unto but only unto thee O God and therefore we do most humbly and most earnestly beseech thee to be our good God gracious and mercifull unto us to pardon and to forgive us all our sins to deliver us out of all our troubles and to restore every man to his full and perfect right again So shall we praise and glorify thee O Lord we shall honour and magnify thee in the great congregation through Jesus Christ our Lord to whom with thee O Father and thee O blessed Spirit three persons and one immortal invisible indivisible and onely one wise God be given and ascribed from the botof our hearts as is most due unto thee all possible thanks praise power might majesty dominion and glory both now and evermore world without end Amen O eternall God Son of God Lamb of God that takest away the sins of the world I pray thee take away my sins and call them not to remembrance to lay the punishment thereof either upon me or upon any other for my sake but be thou gracious and merciful unto me to pardon and forgive me all my sins and to give me thy grace that I may lead all my life according to thy most holy and blessed will And now Lord I do most humbly and earnestly beseech thee to accept this morning sacrifice of praise and thanksgiving which I offer unto thy divine majesty from the bottom of my heart for all those mercies favours and loving kindnesse both spiritual and temporal which thou hast shewed unto me from the hour of my birth to this very day and aspecially for these favours that thou hast delivered me from all dangers both by Sea and Land and hast brought me hither safe to give thanks and praise unto thy holy name thou hast also freed me from the fiery purgatory from the Laborinth of Law-suits and thou hast finished my businesse according to my desire and far better then I could expect thou hast helped and assisted me to preach thy word unto thy people and hast granted me their love and favour for the same O Lord my God I do thank thee with all my heart and praise thee with all my soule for these as for all other thy mercies that thou hast shewed unto me and if it be thy blessed will to grant me that favour which I desire of thee that I may not offend thee I shall thank thee while I live and praise thee while I breath but let thy will be done and not mine for mine is fraile and thou knowest what is best which I do not and therefore I humbly beseech tee to give me thy grace that whatsoever thou doest I may

may not will in vain How God enclineth our wills to will good And yet we deny not but man hath freedom of will to will the things that he willeth for the will is alwaies free and not compelled else should it be no will And therefore when God moveth us to will that which is good he doth it not by forcing or compelling our will to will such and such things but proponendo bonitatem suavitatem Objecti by laying the Objects of good before the eyes of our understanding and then inclinando voluntatem by inclining our minds and enticing our wills to yield and to embrace that good and that by a kind of a sweet influence and secret perswasion in our apprehending the sweetness of the Object and no compulsion at all but even as we pray in our Lyturgy Lord have mercy upon us and encline our hearts to keep this Law But to say that a man can will good of himself without this help of the Grace of Christ we do utterly deny because all the cogitations of mans heart are prone to evil continually And the Apostle saith that we were dead in trespasses and sins Gen. 6.5 Col. 2.13 Aug. de corde gratia And if we were dead in sin then sure we must needs be without any life of Goodness in us And therefore we say with St. Aug. to will any thing freely is the work of nature to will evil is the work of corruption but to will well and that which is good is the work of Christ and of his Grace And yet the Church of Rome ascribeth so much power to the will of man that Bellarmine saith Bellar. l. 6. c. ult de grat our conversation is in the power of our free-will and that before all Grace we have free-will even in the works of Piety and may by this our will leviores quasque titillationes superare overcome all the slighter motions of sin and dispose our selves to receive Grace Scotus 2. d. 28. Durand 16. q. 4. as Aquinas and Suarez say yea and to keep Gods Commandments as Scotus and Durandus do affirm And what is this but in a humane Pride to rob God of his Glory due to him for the Grace of Christ and to give it to the freedom of our will to lessen the bounty of Christ and the goodness of his Grace towards us and to magnifie the goodness of our selves towards him At hoc piarum mentum est ut nihil boni sibi tribuant But it is the part of every good man to ascribe no good unto himself but with St. Paul to confess all good to be due to the Grace of Christ because as St. James saith Every good and perfect gift is from above James 1.17 and cometh down from the Father of Lights And therefore we say with Sr. Bernard that aliud est velle aliuà est velle bonum it is one thing to will and that we have from our selves and it is another thing to will that which is good and this we have from the Grace of Christ and thanks be unto him for his Grace 2. 2. In the Doctrine of our Justification For our Justification The Apostle proveth by many arguments that we are freely justified by the Faith of Jesus Christ and that it proceedeth meerly of Grace and not of works lest any man should boast if it had been of works And therefore St. Ambrose saith Rom. 3.24 c. 4.16 c. 5.1 Gal. 2.16 non gloriabor quia justus sum sed quia redemptus sum non quia vacuus sum peccato sed quia remissa sunt peccata I will neither glory nor rejoyce that I am just but because I am redeemed not because I am free from sin but because my sins are forgiven me And St. Aug. saith that credendo in Christum justificantur homines men are justified by believing in Christ And so not only these men and all the Classie of the Fathers St. Basil Nazianzen and the rest of that age but also the godliest sort of the Church of Rome as Aquinas Cassander and Arius Montanus do ingeruously confess that Faith is reputed for righteousness to every one that believeth in Jesus Christ and that we cannot be justified by our own works or merits but only by the Faith of Jesus Christ And yet the Council of Trent doth anathematize all them that teach and defend this Truth Concil triden Sess 6. c. 7. and it affirmeth that the formal cause of our justification is our own inherent righteousness and so Bellarmine and the whole Schools of Jesuits do eagerly defend the same Tenent But it may be some will say this point might easily be reconciled because that as they affirm we are justified by our good works So we teach that we cannot be justified without good works For though sola fides justificat Faith alone doth justifie us yet we say that fides nunquant est solitaria Faith never goeth alone but is alwaies accompanied with all good works And therefore the difference betwixt us is but in name and explication seeing what they call inherent righteousness we call Sanctification and we preach the necessity of good works for Sanctification as much and as earnestly as they do for justification And therefore all this strife and stir about this point may seem to be but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer strife about words and nothing else when as both sides do agree about the Substance and the necessity of good works Alas Beloved decipimur specie recti we do many times think that to be of great moment which is indeed but of little consequence and many times we judge that to be of nothing worth which in very deed is most material So many men think this point of difference to be but of small account but I am of Mr. Calvins mind herein The difference betwixt our tenent and the Church of Rome explained that this point of all others is one of the most importance and our difference herein to be very great for they make our good works to be causas essicientes the precedent causes of our justification and we make them to be fructus assequentes the subsequent fruits and effects of our justification and so they ascribe to man the greatest part of the Salvation of man when they ascribe justification to the inherent works of man for what is inherent in us must needs be ours and therefore if we be justified as they say by our inherent righteousness it must needs follow that we do justifie our selves and so we do arrogate more unto our selves than we do ascribe unto the Grace of God For si hominem te fecit Deus justum tu te facis melius aliquid facis quam fecit Deus quia melius est justum esse quam hominem esse if God made thee a man and thou by thy good works makest thy self a just man thou makest somthing better than