Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	deny_v	lust_n	ungodliness_n	2,308	5	11.2023	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

the brazen Serpent though never so weakly was through Gods Ordnance as perfectly cured as he that saw and beheld it most clearly and most evidently so Faith in the least degree through Gods Ordinance is as effectual to interest us in Christ and to make us partakers of salvation by him as the strongest Faith that is Thus I have shewed the cause or the reason why a weak Faith can give us an interest in Christ and the salvation which he hath purchased for us although it cannot so firmly assure us hereof But whereas he holdeth That Faith when it is increased and grown stronger by an addition of more degrees than it had at the first doth only give us a greater manifestation and assurance of salvation by Christ but no interest in him I cannot assent unto him in this for the interest which we have in Christ and his merits at the first by believing in him is continued by perseverance in the same Faith and therefore John 1.12 Eph. 3.17 as we are said to receive Christ by Faith so he is said to dwell that is to remain and make his abode in our hearts by Faith Consonantly whereunto the Apostle telleth us Heb. 3.14 that We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end And on the contrary he saith Heb. 10.38 If any man draw back my soul shall have no pleasure in him Thus Faith not only in the first act or beginning of it but in the continuance also and greatest height or strength thereof doth interest us in Christ and as the Apostle saith maketh us partakers of him as well as it doth evidence unto us and assure us hereof Here therefore I would know whether it be not a manifest contradiction to say as Mr. S. doth Christ is ours without Faith but we cannot partake of him as ours but by believing Thirdly he objecteth also and saith If Christ should be ours by Faith in this sense that is actually then when Faith ceaseth shall we cease to be justified Whereunto I answer That no such thing followeth hereupon but the contrary For upon our Faith and Repentance our sins are pardoned and forgiven us not for a time but for ever Ezek. 18.22 They shall never therefore be mentioned unto us that is imputed and laid to our charge any more no not when Faith ceaseth Neither needeth this to seem strange to Mr. S. or any other that Faith which is but temporal should obtain an eternal pardon for a salve which by its own inherent vertue doth in a few days heal a wound needeth afterwards to be used no more much less will there be any need of Faith in Christ or of repentance for the continuance of the remission of our sins and of our justification in the world to come seeing by Christs Promise and by his Ordinance which hath more force in it then the most Soveraign or precious balm or salve upon our repentance and Faith in Christ we are for ever acquitted and absolved from all our sins Whereas then Mr. S. in his next words demandeth and asketh Shall Faith begin our interest here and not be able to continue it hereafter John 3.46 I answer him No it shall not For he that believeth on the Son of God hath everlasting life His Faith indeed shall cease with this corruptible life of his 2 Cor. 13. but he himself shall be raised up by the power of Christ and not dye any more forever John 11.26 Fourthly Mr S. proceedeth and asketh Can a sinner be too soul for a Saviour and too wounded for a Physitian to heal and too filthy for a fountain opened to wash To all which several demands of his I will answer severally First Whereas he asketh whether a sinner can be too foul for a Saviour I answer No if he will carefully and conscionably practise and observe the means of salvation which he doth prescribe him which are Repentance Faith and new Obedience For as the Apostle telleth us Christ being in his passion made perfect he became the Author of eternal salvation unto all them that obey him Heb. 5.9 On the contrary therefore whosoever he is that doth not obey Christ but doth wilfully contemn or carelesly neglect the means of his salvation as many do it is in vain for him to look for salvation by Christ for as St. Augustine saith elegantly De verbis Apostoli Ser. 15. Qui fecit te sine te non te justificat sine te He that made thee without thee doth not justifie thee without thee His next demand is Can a sinner be too much wounded for a Physician to heal Surely no. Not for Christ our heavenly Physician but then he must take his Physick and observe such a Dyet as he prescribeth him that is he must receive Christ and his merits by Faith and live orderly according to his Gospel that is as St. Paul setteth it down He must deny ungodliness and worldly lusts and live soberly Tit. 2.12 and righteously and godlily in this present world On the contrary therefore as long as infidelity or incredulity possesseth his heart and lyeth putrifying and rotting in his carnal lusts it is in vain for him to think or to perswade himself that he is healed by Christ Lastly Whereas he asketh Can a sinner be too filthy for a fountain opened to wash Surely no not for that fountain of which Zachary speaketh That is opened to the house of David Zac. 31 12. and to the Inhabitants of Jerusalem for sin and for uncleaness But did he ever hear that a fountain though never so limpid and clear did cleanse any unlesse they did wash themselves with the water of it And even in like manner shall none be purifyed and cleansed from their spiritual filthyness and uncleanness until they do by Faith-sprinkle their souls with the bloud of Christ For as we have heard St. Peter tell us Christ purifieth the hearts of sinn●rs by Faith As long therefore as Faith with the inseperable effects thereof are wanting it is in vain for any to imagine that he is purified from his sins Fifthly He that offereth Christ saith M. S. offers all the conditions in him both of Faith and Repentance for Christ is exalted to give repentance unto Israel Acts 5.31 Gal. 2.21 And Faith is called The Faith of the Son of God Here first of all it is to be observed that he acknowledgeth Faith Repentance to be conditions required of us in the Gospel that we may be saved by Christ which elsewhere he denyeth Secondly he saith That God in offering Christ doth offer these conditions in him Which words of his may receive a double construction or understanding First that Repentance and Faith are not in our power but that Christ hath merited these graces for us and that he doth work them in us by his spirit when the Gospel is preached This the places of

their conversion will prove no better than that of those heathen people whom the King of Assyria 2 Kings 2.17 when he had carried away the ten Tribes brought from Babylon and other places to inhabit the Cities of Samaria instead of the children of Israel For as those heathen people when one of the Priests of the captivated Israelites was by the King of Assyria sent unto them to instruct them how the God of Israel was to be worshipped are said after this to have borh worshipped the Lord and the gods of those Nations whence they came So if the Gospel only be preached to men before they have been brought by the Law to see what miserable sinners they are they hearing that Christ by his death hath redeemed us from hell and purchased Heaven for us may readily receive him for their Saviour and professe his name but so that they will still retain the same ignorant and proud conceit of their own good deeds and good deserving as they did before For so we see many of our people that are ignorant of the Law in words to acknowledge Christ for their Saviour and yet if they be asked how they hope to be saved they will tell you for their good prayers and for their good meaning and good serving of God And thus indeed all men naturally are ready to rely upon themselves until by the Law they come to see their sins and the great wrath that is hanging over their heads for them Wherefore as the Law was first given and after that man had transgressed it Gen. 3.15 the Gospel or evangelical Promise of salvation by Christ was made known unto him So the Law is first to be preached unto men and set before them as a looking-glasse that they may by comparing themselves with it see their sins and see and perceive in what a woful state and condition they are And when they are humbled and do renounce and deny themselves altogether acknowledging that if God should enter into judgement with them they must needs be damned to the everlasting torments of hell now is the Gospel to be preached unto them and Jesus Christ and the merits of his grace are in their excellency greatest luster to be set forth before them For now when they are truly humbled with the sight sense of their sins and of that woful condition wherein they are because of them they will highly esteem of Jesus Christ and long and thirst after him and desirously lay hold on him and renouncing all other means of salvation will rest themselves only on him Yea now the more miserable they see themselves to be the more will they magnifie the riches of Gods mercy in their salvation by Christ and the more ardently and affectionately will they love Christ and study and strive to be so much the more thankful unto him for their salvation all their daies For what is it that enlargeth the heart in thankfulness but an hearty acknowledgment of the greatness of the benefit that is done us As long therefore as a man is ignorant of his sins and of the danger that he is in by the means of them he can never acknowledge how greatly he is indebted and beholding unto Christ for his redemption and salvation and therefore he can never truly love him as he ought nor be truly thankful unto him You see then how necessary it is that the Law should be taught as well as the Gospel Now whereas it was objected unto me Object That the preaching of the Law was so far from preparing men for Christ that it hindred the salvation of many To this I answered Answ That if any did preach the Law alone without the Gospel or if they offer Christ unto their hearers upon condition that they do exactly fulfil the Law and so urge and presse it on them as it is the Covenant of works by the practice and performance whereof and no otherwise salvation is to be had no doubt in thus preaching the Law they may drive some into desperation and hinder others from Faith in Christ but shall never be a means of the conversion of any because no man living can observe the Law to be justified by it Yea I will say more if any do preach the Law to those who have timoratas conscientias tender and trembling consciences which are so cast down with the sight and sense of their sins that it is high time to poure the oyl of joy and the balm of the Gospel into their contrite broken hearts such undiscreet preaching of the Law cannot but be a great means to weaken Faith where it is wrought already and to hinder others from believing who by the comfortable Promises of the Gospel might be incouraged to lay hold of Christ by Faith and to cast themselves confidently on him for their salvation But though this be so yet the preaching of the Law is as necessary to humble those that see not their sins and the danger of them but live securely in them that so despairing of salvation in themselves they may seek it by Christ only Again after that men do deny themselves and their own works altogether and rely only on Christ for salvation although the Law is not to be pressed on them as it is a Covenant of works nor preached in the full latitude thereof yet that they may not turn the grace of God into lasciviousness as St. Jude speaketh but carry themselves so that they may glorifie the name of God and not cause it to be blasphemed it shall be necessary for them to set the Law before them as the Rule of their actions or as a directory according whereunto they are to frame and conform their life and conversation In this regard the moral Law for of that only I speak is not abrogated but subordinated unto the Gospel yea and after a sort incorporated into it For all the duties of the moral Law may be reduced to these three heads 1. Piety towards God 2. Justice or Righteousness towards a mans neighbour And thirdly Sobriety or temperance in ordering of himself Now all these the Gospel prescribeth and requireth as well as the Law ● 2.11.12 For as St. Paul saith the grace of God which bringeth salvation hath appeared to all men to wit in the preaching of the Gospel not of the Law teaching that denying ungodliness and worldly lusts we should live soberly righteously and godlily in this present world Thus both the Law and the Gospel do bind us to the practice of all moral duties Whereupon it is that St. Paul saith that he did herein exercise himself Acts 24.16 to have alwaies a conscience void of offence toward God Object and toward man But I know that some of those with whom I now deal will confesse that such duties are taught in the Gospel but that we are not bound to them by the Law it being wholly abrogated Answer To whom I return this answer That the