Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	grace_n	teach_v	ungodliness_n	2,208	5	11.7915	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

how to reserve the uniust to the day of iudgement to be punished Chiefly those that walk after the flesh in the lust of uncleannesse 2 Pet. 2. 9 10. 2. Swearers who never mention Christ but in their oaths never think of his sufferings his wounds his blood his death but to swear by them as much as in them lies they crucifie him again and again and continually make his wounds to bleed afresh Some such miscreants there are as Salvian complained of in his times They never lesse intend Nunquam minus cogitant quippiam facere quàm cum iurant per Christum se esse facturos Salv. de Gubernat l. 4. to do a thing then when they swear by Christ that they will do it Yea those things that are most evill and odious unto Christ they Cogitant se scelera etiam religiosè facturos Salv. Ibid. will swear by Christ that they will do as if saith he they thought that by this means their wicked acts shall be done religiously 3. Such as sleight or prophane the Ordinances of Christ his Word and his Sacraments Instead of observing that of the Apostle Let the word of Christ dwell in you richly in all wisdome Col. 3. 16. they are like those Jer. 6. 10. The Word of the Lord is a reproach unto them and they have no delight in it So for the Sacraments they think with Naaman Are not Abana and Parphar rivers of Damascus better then all the waters of Israel 2 King 5. 12. What is there more in the water of Baptisme then in other water What more in the bread and wine on the Lords Table then in bread and wine elsewhere 4. Such as despise and hate traduce and persecute Christs members These more especially shall give an account unto him who is ready to judge both the quick and the dead All the respect that is shewed unto the members of Christ and so all the indignity that is done unto them Christ at the last Judgement will take as shewed and done unto himselfe Come ye blessed c. For I was an hungred and ye fed me c. Forasmuch as ye have done it to one of the least of these of these my brethren ye have done it unto me Mat. 25. 34. c. On the other side Depart from me ye cursed c. For I was an hungred and ye gave me no meat c. Inasmuch as ye did it not to one of the least of these my brethren ye did it not to me V. 41. c. Therefore whoso shall offend one of these little ones that believe in Christ it were better for him that a milstone were hanged about his necke and that he were drowned in the depth of the Sea Mat. 18. 6. 5. They who in place and office are the Ministers of Christ but do not take heed to the Ministery which they have received in the Lord to Col. 4. 17. fulfill it How strictly did Paul charge Timothy to have a care of this setting before him Christs coming to Judgement I charge thee therefore said he before God and the Lord Jesus Christ who shall judge both the quick and the dead at his appearing and his Kingdome preach the Word be instant in season and out of season c. 2 Tim. 4. 1 2. So Peter The Elders that are among you I exhort c. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither being Lords over Gods heritage but being ensamples to the flock And when the chief Shepherd shall appear ye shall receive a Crown of glory that fadeth not away 1 Pet. 5. 1 2 3 4. See Mat. 24. 45 51. Vse 2. Secondly here is comfort for those that belong unto Christ and have interest in him what need such to fear condemnation whenas it is Christ by whom they shall be judged He Advocatus noster factus est judex noster Greg. hom 34. in Evang. that is our Advocate who maketh intercession for us he shall be our Judge and how then shall we be condemned Though Satan be as his name imports and S. Peter terms him our adversarie 1 Pet. 5. 8. though he cease not to accuse us Rev. 12. 10. Yet we repenting and believing in Christ may say with the Apostle Who is he Rom. 8. 34 that condemneth seeing Christ is he that judgeth When the wicked shall be at their wits end and shall say to the mountains and to the rockes fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Rev. 6. 16 17. Then shall all true believers lift up their heads for that their redemption is at hand Then shall they say L● Luk. 21. 28. this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation Esa 25. 9. Vse 3. Thirdly and lastly let us be admonished to consider Christ and to think of him not only as a Redeemer but also as a Judge let 's know and consider that as Christ came once to save sinners so he will come againe to condemn sinners even all impenitent sinners His first coming was in humility and meeknesse his second coming will be in majesty and terrour For the Son of man shall come in the glory of his Father with his Angels and then he shall render to every man according to his works Mat. 16. 27. So Mat. 25. 31. When the Son of Man shall come in his glory and all the holy Angels with him then shall he fit upon the Throne of his glory The terriblenesse of Christs coming to judgement is lively set forth by the Apostle 2 Thes 1. 7 8 9. The Lord Jesus shall be revealed from heaven with his mighty Angells in flaming fire taking vengeance on them that know not God and obey not the Gospell of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Well might he say as he did Knowing therefore this terror of the Lord we perswade men 2 Cor. 5. 11. Let us take heed lest we now despise that sweet invitation Come unto me all ye that labour and are heavy laden and I will give you ease Mat. 11. 28. lest hereafter we hear that dreadfull denuntiation Depart from me ye cursed into everlasting fire prepared for the Devill and his Angels Mat. 25. 41. Let us remember that of Paul The grace of God which bringeth salvation hath appeared unto all men teaching us that denying ungodlinesse and worldly lusts we live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ Tit. 2.

Father brings in these words as Calvin also notes to prevent the objection that his adversaries might have made viz. that although the power of God whom he called his Father were never so great what was that to him What was it to prove that he could give eternall life unto his sheep and that none should pluck them out of his hand as he spake of himself V. 28. To meet with this objection Christ affirmes that he and his Father are one and consequently his Fathers power is also his power and none can therefore pluck his sheep out of his hand because none can pluck them out of his Fathers hand v. 29. The argument that Christ useth in these words is more firm and strong the words being understood of his being one with his Father in respect of substance then if they be understood of his unity with the Father in respect of will It is well observed by Junius against S●cinus that In praecedentibus ad quorum confirmationem hoc affer●ur non agit Christus de suo Patris erga oves suas affectu sed de sua Patris ad salvandas oves poten●ia ut illa verba Neque rapiet cas quisquam è manu meâ neque quisquam potest eas eripere è manu Patris mei demonstrant clarissimè Jo. Jun. adversus Socinum p. 169. in the words before Christ speaks not meerly of his own and his Fathers affection towards his sheep but of his own and his Fathers power to save his sheep as is most clearly demonstrated by those words Neither shall any pluck them out of my Quocunque ergo modo exponantur illa Joannis verba sive primò de potentiae voluntatis unitate ut à nonnullis per illationem de unitate essentiae sive primò de unitate essentiae illativè de potentiae voluntatis ut ab aliis illud fixum manere debet essentiae unitatem hinc concludendam c. Ibid. p. 167. hand and no man is able to pluck them out of my Fathers hand And therefere whether the words be expounded as they are by some first of the unity of power and vvill and by consequence of the unity of essence or as by others first of the unity of essence and by consequence of the Hanc essentiae unitatem non autem solummodò voluntatis consensum significare voluisse Christum cum dixit Joan. 10. unity of povver and vvill yet still the unity of essence in Christ and the Father must be concluded from hence In like manner Zanchie urgeth Ego Pater unum sumus non solum Patrum omnium fermè doctissimorum hominum consensus verùm etiam contextus ipse evincit Conclusio enim Christi fuit oves meas è manu meâ eripere nemo potest eóque non possunt perire Ra●io ab aquali imò eadempotentiâ suâ cum potentiâ Patris quae significatur nomine manus ducitur Nemo potest rapere de manu Patris quia major id est potentior omnibus est Ergò neque de manu meâ Ego enim Pater unum sumus Quid hîc aliud significat unum quàm unum non solùm consensu sed etiam omnipotentiá cóque naturá essentiâ Zanch. Respons ad Arrian Antith 37. this place against an Arrian saying that besides the consent of the Fathers and almost all the learned the very context it self doth evince so much that here not only the consent of will but the unity of essence is meant For that this was Christs conclusion None can pluck my sheep out of my hand and therefore they cannot perish And the reason is drawn from hence that he hath the same power that the Father hath None can pluck them out of my Fathers hand for he is greater that is more powerfull then all And therefore not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. in loc out of my hand for I and my Father are one What can here be meant by one but one not only in consent but also in omnipotency and so in nature and essence After this manner also Theophylact in his Commentary upon the place Why saith he doth Christ say they shall never perish because none can pluck them out of my hand for that my Father that gave them me is greater then all neither can any pluck them out of his hand and therefore not out of my hand for my hand and the hand of my Father is one and the same for I and my Father are one in nature and essence and power Ob. But it may be objected that whenas the Jewes by these words conceived that Christ did make himself God and therefore would stone him as a blasphemer Christ intimated unto them that they did mistake his meaning which was not so to make himself God as they supposed but only in such sense as the Scripture doth sometimes attribute the name of God unto men V. 34 35 36. Ans I answer Christ might think this enough to shew how absurd and unjust their quarrell against him was by alledging that meer men are somtimes called Gods in the Scripture yet doth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Joan. 10. See also Zanch. de tribus Elohim l. 4. c. 5 follow that therefore he should acknowledg himself a meer man yea his own words do shew as Theophylact observeth that he makes a great difference betwixt himself others to whom the name of God is attributed He denies not himself to be God truly properly so called but rather confirms it For thus he argueth If they who have received their Divinity by grace are yet Gods and not traduced because so called what reason is there for you to tax me who am God by nature being he whom the Father hath sanctified that is set apart to be slaine for the world For t●ings set apart for God are said to be sanctified or to be holy It is manifest therefore that seeing the Father hath sanctified and separated me for the saving of the world I am not meerly like others that are called Gods but am God indeed For to save belongs unto him who is indeed God and not unto Man who is onely made a God by grace And further Christ having confuted the calumny of the Jewes by an Argument drawne from Scripture he goes on and fetcheth an argument from his works for the confutation of it If I do not the works of my Father believe me not but if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him v. 37 38. The Jewes themselves did plainly perceive that Christ here did confirme that which he had spoken before of his being one with the Father and that his meaning was that he is one and the same God with the Father for hereupon they were still more inraged against him as it is

my Prophets no harm Psal 105. 8 9 10 11 12 13 14 15. The Church hath been much and often persecuted by her adversaries yet it hath been preserved maugre all their malice fury against it they were not able to destroy it Many a time have they afflicted me from my youth may Israel now say many time have they afflicted me from my youth but they have not prevailed against me the plowers plowed upon my back made long their furrows The Lord is righteous he hath cut asunder the coards of the wicked Psal 129. 1 2 3 4. Pharoah and the Egyptians did wickedly conspire against the people of God and did cruelly oppresse them yet could they not prevail against them The Church was but as that bush that Moses saw all on fire yet not consumed Exod. 3. 3. God was in the bush he was in his Church he preserved it and with a strong hand and an out-stretched arm he did deliver it Afterward the people of God were many a time grievously afflicted in Canaan by Moabites Ammonites Philistines and others yet stil God did raise them up one or other to deliver them as is recorded in the book of Judges I will only cite one place to this purpose viz. that Judg. 2. 14 15 16. And the anger of the Lord waxed hot against Israel because of their sins mentioned in the verses immediately going before and he delivered them into the hands of spoilers that spoiled them and he sold them into the hands of their enemies round about so that they could no longer stand before their enemies Whithersoever 〈…〉 went out the hand of the Lord was against the 〈…〉 r evill as the Lord had said and as the Lord had sworn unto them and they were greatly distressed Neverthelesse the Lord raised up Iudges which delivered them out of the hand of those that spoiled them After the time of the Judges when in the daies of Eliah the Saints and servants of God were so persecuted by Ahab and Jezebel that Eliah thought they were all destroyed and none left besides himself God let him know that it was otherwise then he supposed Yet I have left me seven thousand in Israel all the knees that have not bowed to Baal and every mouth which hath not kissed him 1 King 19. 18. After this also when the ten Tribes were carried away captive into Assyria as is related 2 King 17. besides many particular persons that remained of those Tribes there remained still the Tribes of Judah and Benjamin It s said indeed 2 King 17. 18. There was none left but the Tribe of Judah only but Benjamin is comprehended in Iudah So it 's said 1 King 12. 20. that when the Kingdom was divided in the reign of Rehoboam There was none that followed the house of David but the Tribe of Iudah only Yet 2 Chron. 11. 1. it 's said that Rehoboam gathered of the house of Iudah and Benjamin a hundred and fourscore thousand chosen men c. And v. 12. that he had Judah and Benjamin on his side After this again when Judah and Benjamin were carried away into Babylon yet besides that some still remained in the Land Ier. 40. 6. God caused the rest to return after seventy years 2 Chron. 36. 22 23. Ezr. 1. 1. c. After all this when that misery came upon Jerusalem which our Saviour f 〈…〉 ●ld Luk. 19. 41. c. besides that God did re 〈…〉 e unto himself some among the Jews a remnant according to the Election of grace as the Apostle calls them Rom. 11. 5. God in stead of the Jews that were rejected took in the Gentiles so that the Church was so far from being destroyed that it was exceedingly amplified and inlarged The fall of the Jews was the riches of the world and the dimihishing of them the riches of the Gentiles as the Apostle saies Rom. 11. 12. Thus far the history of the Scripture doth lead us and Ecclesiasticall history yet further tells us that the Christian Church was under fierce and fiery persecution for a matter of 300. years after Christ but though infinite numbers were slain yet still many remained yea their Sanguis martyrum semen Ecclesiae Semen est sanguis Christianorum Tertul. Apolog. very sufferings were a means to make them increase and multiply the more As it is said of the Israelites in Egypt that the more they were afflicted the more they multiplied and grew Exod. 1. 12 So was it with the Christians in those primitive times whence arose that saying The blood of the Martyrs is the seed of the Church Thus likewise in after ages Antichrist under a pretence of being Christs vicar and head of the Church making great havock in the Church yet was never able to destroy it but it hath subsisted still and continued unto this day and so will continue as long as the world continues yea when the world is destroyed yet the Church shall continue still even for ever and ever Come out of her my people saith the Lord speaking of mysticall and Antichristian Babylon Revel 18. 4. Which shews that God would have a people even in Babylon even under the tyranny of Antichrist and would in his good time bring them out of Babylon from under Antichristian tyranny as he hath in these last ages done in great measure and will at length do in full measure as the Book of the Revelation sufficiently testifieth The reasons why the Church cannot so be prevailed Reasons why no adverse power can prevaile against the Church to destroy it against as to be destroyed are reducible to these two heads God is able to preserve the Church and he will preserve it 1. God is able to preserve the Church the Apostle argueth from Gods power and thence proveth the stability of a particular member of the Church though a weak member Yea he shal be holden up for God is able to make him stand So our Saviour from hence likewise sheweth the certainty of the perseverance salvation of the whole Church and all the members of it My sheep hear my voice and I know them and they follow me And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater then all and and no man is able to pluck them out of my Fathers hand I and my Father are one Joh. 10. 27 28 29 30. 2. God will preserve his Church and that in divers respects 1. In respect of the relation that is betwixt him and the Church It is his Church So Christ who is God blessed for ever Rom. 9. 5. calls it in the Text my Church and 1 Tim. 3. 15. it is called the Church of the living God In the same place it is called the house of God And Psal 48. 8. and in other places the City of God It is his Spouse Cant. 4. 9 10 11. his Body 1 Cor. 12.