Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	live_v	teach_v	ungodliness_n	2,054	5	11.4833	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65879	The principal controversies between the litteral presbyters of the Kirk of Scotland, and the illuminated members of the Church of Christ, called Quakers· Truly collected, stated and opened, in a particular reply (herein specified) for general information and undeceiving the deceived. By an earnest contender for the most holy faith, which was once delivered to the saints. G. W.	Whitehead, George, 1636?-1723.	1672 (1672)	Wing W1947; ESTC R217169	70,788	112

who plead for continuance of sin and lusts in them which if they alwayes be to continue here and cannot be abstained from as thou intimatest then to what purpose was it for Peter to exhort them to abstain from them especially if he had been of thy faith that they could not or had not power to abstain from lust c. But herein thou hast sufficiently discovered whose servant thou art Pr. When they are Believers and begotten they are so freed that the evil one cannot touch them Answ. Much less lead them into Sin or keeps up the reigning power of it in them so long as they live This contradicts all thy corrupt Pleas and Arguments for Sin Pr. They do not fulfil its Lusts as to continue in Sin wilfully and deliberately without repentance yet they are not freed from Sin wholly Answ. Yes wholly when the wicked one hath not power to touch them But thy saying they do not fulfil its Lusts as to continue in Sin wilfully without repentance now may not this be taken that they do continue in Sin Lusts but not wilfully without repentance But do they Sin wilfully with repentance Hast thou cleared Gods Children herein Whereas such as walk after the spirit shall not fulfil the lust of the flesh but are in that which mortifyes the vile affections and desires and subjects the whole man to the will of God Viz. to Righteousness and Holyness Pr. In many things we offend all Answ. But not in Christ the one thing for he that abides in him sinneth not Pr. To be unblamable Is that Grace Is universal in all parts of the renewed man though not absolute c. to be unblameable and unreproveable may stand with Sins of infirmity Answ. To be unblameable is to Live as the Grace teacheth namely To deny ungodliness and worldly lusts and to live godly and soberly in this present world For Sin and Ungodliness is blameable and reproveable wherever it is it being contrary to the Grace and its teaching which is absolute as well as universal in the renewed man and is not consistent with Sin nor imperfect as you Priests of Scotland have rendered Grace Faith c. as they among you formerly that cursed every one that saith Faith is without Sin and would have all the people to say Amen to it wherein your blind zeal out-runs your understandings and made you discover your folly and madness to set people on cursing yea to curse such as held the Truth contrary to that Doctrine bless and curse not Pr. In the Book of Common Prayer there is a promise To forsake the Devil and all his Works the vain Pomp and Glory of the world and Sinful Lusts of the flesh and be led by Gods Spirit to keep his Commandments Many of those who promise may do this and keep it in the sence the Scripture holds that is that they shall disallow purpose and endeavour against those ills Answ. So Here thou hast justified these promises and many of those who promise as keeping it that is sayest thou they shall disallow purpose and endeavour against those ills as if that purpose were a forsaking the Devil and all his Works c. the Sinful Lusts of the flesh a keeping Gods Commandments c. when as thou hast denyed that any may attaine to such a state but they must purpose and endeavour after it when as the promise is absolute to forsake all sin Viz. all the Works of the Devil and to walk in the Commandments of God all their life What a medly hast thou made here like the time-serving Priests that vindicate the Common prayer and Episcopacy after they have denyed it and many of them covenanted against it We thought that the Priests and Kirk of Scotland had been more zealous and sincere in their way against the Episcopal Traditions then thou hast here appeared Will the rest of thy Brethren of the Kirk of Scotland own thee in this matter Or art thou their mouth that thou takest upon thee to be such a contender for the pure Protestant Religion as thou callest it But is that any part of your Religion to tell of God-fathers and God-mothers And to cause t●em to promise and vow in the Infants name and for the I●fa●t as its surety to forsake the Devil and all his Wor●s c. all ●he Sinful Lusts and desires of the flesh and to keep G●ds holy Will and Commandments when you do not believe it possible so to do in this Life Pr. As many who are commended for keeping his Commands their Sins and Failings are not-with-standing recorded Answ. Sins and Failings are not consistent with keeping Gods Commandments Sin being a transgression of the Law which when transgressed and failed of keeping it is not kept then nor the blameless state stood in Pr. You with gross subtilty bear out this sence That he who at his death is made holy is made holy somtimes before his death Ans. He is sometime a dying before dead if at their death be upon their death or dying as thou sayest yea some are many houres having the symptomes and pangs of death upon them before they are dead and in this sence I supposed thou intendest by saying at their death they are freed c. that it was upon their dying when the throws or pangs of death are upon them or when we commonly say a person is a dying when he breathes very weakly faintly and sometimes with short breathings a little before breath is quite gone and then there must needs be a little space in this Life before the person is quite dead Pr. You might as well infer if one should say that at his death his Soul aod Body are separate that he said they are separate sometime before his death at his death is meant immediatly upon his dying Ans. A false inference put upon my words which doth not at all follow for when the Soul and Body are separate or the Soul is gone out of the Body this is after death now upon dying is not after death for when the Body is without the Spirit it is dead so if thou wilt have it that when the Soul and Body are separate the Beleiver is then free from sin t is not in this Life and then Where 's the Popes Purgatory And who is now guilty of damnable Popery Is this your pure Protestant Religion Pr. I never found but that they Viz. our Brethren said Beleivers Souls either at their death which is immediately upon their death or after death are made perfectly holy and received into glory Answ. Upon dying and after death are two things so it appears still you are devided somewhat in this point s●me of you saying upon their dying Beleivers are made perfectly holy others say after death however by this we may observe that your Doctrine tends to make people serve the Devil by living in sin so long as they have any time and str●ngth to do any service for him that is till

c. were not Scripture but he falsly went about to have backed them with Scriptures contrary to the end and intent of the Scriptures Pr. You answer blasphemously that they thought to have Eternal Life in the Scriptures as if our Lord Jesus Christ was fomenting them in a deceit of their own hearts in bidding them search the Scriptures for to find him in them and so Eternal Life An. Thy charge against my answer is false and I vallue it not that Christ should bid them search the Scriptures to find him in them this is a strange Doctrine and worse then the former to lay that upon Christ which he never intended nor spake his words were not that they might find Christ in the Scriptures nor Eternal Life but in them ye think to have eternal life whereas they would not come to him that they might have Life and so Doest thou think that Christ that dyed at Jerusalem was to be found in the Scriptures Pr. That Christ has paid a ransome for those that wilfully trample under foot the blood of the Son of God those places are understood by you of every individual person in the world that he tasted death for them is false contrary to the Scriptures and maketh the death of Christ to be vain and exalteth free will An. what we understand of those places of Scripture is neither false nor contrary to the Scriptures as falsly and erroniously thou hast accused us for that Christ died for all that were dead in sins tasted dea●h for every man gave hims●lf a Ransom for all is the propitiation not for our sins onely but for the sins of the whole world is plain in the Scriptures which ignorantly thou quarrels against Pr. If Christ did pay a Ransom for the Soul of Judas he hath Redeemed him those for whom he hath given himself he Redeemed from all iniquity but the damned and reprobates are not Redeemed Those for whom Christ came he is a Saviour unto and saveth them from their sins How are they lost if he came to save them But this argueth either defect of wisdom that he did not foresee such an intention of his death would prove frustrations or else want of power to effectuate his intention of saving them An. Christs absolute intention and will is not made voyd nor wants he power to effect it but such an intention we did not lay upon his death to save all And as for the death of Christ and his intention of saving being made vain and frustrations either from defect of wisdom or want of power these are both false for his intention therein consists with his good will and freeness towards all for I did not say that his intention was absolute to save all but I do say it was an intention of good to all according to the good will of God towards all who willeth not the death of sinners but rather that they may return and live But Christ in his suffering and death was passive and the putting forth of his power to save such as are saved stood not barely therein though his good will therein appeared but we are saved by his life But are the damned and reprobates such because ordained of God so to be or because Christ died not for them according to thy Doctrine And so Must the cause of their destruction be laid upon God and Christ or upon them for rej●cting free Grace resisting the councel of the Lord not liking to retain God in their knowledg and trampling under foot the blood of the Son of God as thou hast confessed before to thy own contradiction who so much hast cavilled against us for confessing to the free Grace of God and Christs dying for all or every man But this is like your pitiful narrow and partial Presbiterian Spirit and Principle that would so limmit God in the dispensation of his Grace and tye it up in such a nar●ow compass and What was the cause of Judas his fall And Who was the Authour of his Transgression Was God or he to be blamed therein And Had not he Grace given him before seeing that by Transgression he fell Will thy telling us so often of Judas clear thee or confute us How silly a●d weak hast thou shewed thy self in this matter Pr. Those all for whom he dyed cannot be meant of every individual person for they live to him and not to themselves but the wicked that perish live not to Christ. Secondly Neither would Christ ev●r give himself his blood a Ransom for them for whom he would not pray but he saith he prayeth not for the world Joh. 17. An. Thou hast herein wronged the Scripture and erred for it is not all for whom Christ died that live to him for 2 Cor. 5. chap. ver 14 15. If one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Now they which live unto him are not those all for whom he died And Christ praying not for the world at that time 2. John 17. is no argument that he did not give himself a Ransom for all for though at that time he prayed not for the world but for the disciples or such as were chosen out of the world who were in the world before they were chosen out of it yet at other times he did pray for his persecutors and such as were of the world as also exhorted his to pray for their enemies and persecutors c. Pr. Judas never got saving Grace nor that same Grace that Peter got and therefore could not reject it An. Judas had part of the Ministry that the other Apostles had and Did not that proceed from saving Grace Or What Grace How blind art thou And wherefore was Judas condemned then Was it because God refused to give him saving Grace or for his own transgression Pr. The Scriptures import that Christ is a propitiation for all the Elect which are called all the world An. John said He is the propitiation for our sins and were not they the Elect and not for ours onely but for the sins of the whole world Must we believe thy meaning contrary to the very words of Scripture or were the whole world all the Elect How hast thou wrested plain Scripture herein Pr. Who is it that hath put the difference betwixt Peters believing from Judas mis-believing Whether it be Gods Grace to Peter denied to Judas An. Where provest thou it was denied to Judas or that Judas had no part of the same Grace For before thou sayest wicked men have the common work of the Spirit but in contradiction sayest which is not supernatural from Rom. 2.14 Were th●y then wicked men spoken of there Which did by nature those things contained in the law and shewed the work or effect of the law written in their hearts What then are they that Rebel against the law if they that

taken from him by a greater then he We have peace with God but are all compassed about with infirmities and subject to passions as was Elias We are cleansed from all sin by the Blood of Christ. A●l passions are not sinful passions for passions are sufferings for it could not be that Paul and Barnabas were subjects to the like sins with those Idollaters Act. 14.13 14 15. when subject to like passion with them Here is another Arminion and Popish error that believers may fall from Grace A believer may fall Peter and David sinned foully Surely their sinning so foully was not in the Faith but when they were turned from it which required their repentance That Peter and David fell from Faith is an Arminion and Popish error Evil works come not from Faith Then the evil works they did were out of and against the Faith and had they stood in the Faith they had been kept from those evil works Peter and David had their failings Viz. till dea●h Eliah an old Prophet subject to like passion as we are c. Christ said to Peter I have prayed for thee that thy Faith fail not When thou art converted strengthen thy brethren Doth signify when he should be fully recovered And surely Peter was so converted or fully recovered as to strengthen his Brethren before his decease and like passions were like sufferings which may relate to sickness Ja● ● 13 14. or other afflictions for Paul and Barnabas were not subject to the like Sins or Idollatry with those heathens Act. 14.15 It is not sad Doctrine as you say but comfortable that as believers may fall as Peter and David whereas he doth not fall wholly away but hath still the Seed of Grace remaining in him p. 24. The sad breach that Peters fall made on his Soul did weaken his Grace and cloud his comforts very much There are remains of sin within us which we are to mourn for If sin did very much cloud his comforts and be the cause of mournings as it was both to David and Peter then for you to plead for sin term of life cannot be a comfortable Doctrine unless to such as be hardened in sin and take pleasure in it Which improvment of the Light within must indeed come from free will and consequently ye hold Merit We must put on the whole armour of God and war against sin pa. 23. Do not they improve the Light who war against sin and this is not of or from mans will in the Fall but from the power that converts and works in him to will and to do There are remains of sin within us while we live here which we are to mourn for The kingdom of God is Righteousness Peace Joy in the holy ghost Twenty sixth Page Therefore sin which is the cause of sorrow hath no place in the kingdom of God which the Saints attain to here Faith is an habit and an imperfect creature Saving Faith is given of God and is a saving enlightning of the Soul to know Christ Faith is a Sanctifying Light What strange Doctrine is this that an imperfect creature is a Saviour an Enlightener a Sanctifier and doth the Kirk of Scotland receive this for Orthodox The Gift of God is perfect and every good and perfect Gift comes from God Those who tell us of a Faith in Christ without Scriptures have no Light in them pa. 28. Twenty sixth Pag. The Jewes wilfully rejected the Light and shut their eyes against it wicked men who rebel against the Light have the Light of a natural Conscience and the common work of the Spirit Then they had the Light and the work of the Spirit is not natural but no Light in them excludes natural Light as well as spiritual from being in them whereas in that Isa. 8.20 it should be no morning in stead of no Light Jesus Christ bid them search the Scriptures for to find him in them They might have Life by the true spiritual knowledg of Faith these who believed and had Life did own the Light within and who denieth that is Christ sheweth by the Spirit of Revelation and Wisdom within Now Supernatural Knowledg Light within Spirit of Revelation and Wisdom within is confessed but another while imediate teaching power c. is denied by those who think to find Christ in the Scriptures but Is that Christ that suffered at Jerusalem to be found in the Scriptures How blind are you Priests of Scotland The Child of God cannot sin Totally and Finally There is no man liveth and sineth not Those for whom Christ hath given himself he Redeemeth from all iniquity How from all iniquity and yet sin so much contended for by you These all for whom Christ died cannot be meant of each individual person of the world how are they lost if he came to save them this argueth defect of wisdom to foresee want of power to effect his intention pa. 31. He died for all some have wilfully rejected the Grace given that wilfully trample under foot the blood of the Son of God There is neither defect of wisdom nor want of power in Christ but wilfulness and rebellion in man that lets he died for all his Grace is freely tendered that they may believe and be saved But this is not by absolute compulsion and force as if therefore he were absolutely intended to save all but Love and Good Will is shewed towards all many wilfully reject and trample upon it as is confest Motions of Satan and our deceitful hearts are to be tried it is comfortable Doctrine that a believer may fall as David and Peter Those that got a new heart from God and his fear put in them they do not depart nor revolt It is the deceitful hearts that are comforted with such Doctrine that is for falling as David and Peter did and not the new heart in which Gods fear is put The Scriptures do reveal the Mysteries pa. 27. Jesus Christ sheweth by the Spirit of Revelation and Wisdom within pa. 30. The Scriptures testifie of the Mysteries but then Christ by that Spirit within Reveales them The Scriptures being many words of God taken together they are called the Word of God pa. 25. The Scriptures calleth Christ the Word of God in some places Christ the Word was before the Scriptures or the Words besides one word is not many words nor many words properly to be taken for one word Is not the Father distinct from the Son and the Spirit in the personal Subsistance pa. 31. Both the Father and the Son and the Holy Ghost are a Spirit pa. 33. Both ●or all a Spirit and yet distinct in personal Subsistance Where learned you this Doctrine Not from the Scriptures Ye do not own what the Scriptures assert but your own blasphemous fancies Viz. about the Deity three Persons distinct in the personal Subsistance pa. 32. Ye say ye own what the Scriptures of Truth assert of the God-head That there are three that bear record in heaven