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	live_v	ungodliness_n	2,303	5	11.2667	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25383	Apospasmatia sacra, or, A collection of posthumous and orphan lectures delivered at St. Pauls and St. Giles his church / by the Right Honourable and Reverend Father in God, Lancelot Andrews ...	Andrewes, Lancelot, 1555-1626.	1657 (1657)	Wing A3125; ESTC R2104	798,302	742

St. Paul found in the work of his Ministerie was to plant faith and to perswade men that we are justified before God by Faith in Christ without the works of the Law But St. Peter and St. James met with them that received the doctrine of Faith fast 〈◊〉 but altogether neglected good Works But because both 〈◊〉 necessary therefore St. Paul 〈◊〉 all his epistles joynes the 〈◊〉 of Faith with the doctrine of Works This is a faithfull saying and to be avouched That they which beleeve in God be carefull to shew forth good works Titus the third chapter and the eighth verse Therefore with the doctrine of the Grace of God he joynes the doctrine of the carefull bringing forth of good works Titus the second chapter and the 12. verse The saving grace of God hath appeared and teacheth us to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this world The doctrine of Grace is not rightly apprehended untill we admit of the Doctrine of good works Wilt thou know O man that Faith is dead without works Was not Abraham our father justified by works when he offred his sonne Isaac James the second chapter and the twentieth verse Therefore St. Peter saith That is no true faith which is not accompanied with virtue and godlinesse of life It is true that good works have no power to work justification because they doe not contain a perfect righteousnesse And in as much as they are imperfect there belongs the curse of God unto them Cursed is he that continueth not in all things Galatians the third chapter Good works a token of justification So farre are they from justifying but yet they are tokens of justification Genesis the fourth chapter Respexit Deus ad Abelem ad oblationem suam God first looked upon his person and then upon his sacrifice For before the person be justified his works are not accepted in Gods sight The best works if they proceed not of Faith are sinne Romans the fourteenth chapter Our Saviour saith No branch can bring forth fruit of it self except it abide in the Vine John the fifteenth chapter Therefore if we doe any good works they proceed from our incision and ingraffing into Christ by whom they are made acceptable to God Paul saith Abraham was justified by faith before works not when he was circumcised but when he was uncircumcised Romans the fourth chapter and the tenth verse But James saith Abraham our Father was justified by Works James the second chapter and the twenty first verse To reconcile the Apostles we must know that the power of Justification which in Paul is effective But that which James speaketh of is declarative It was Abrahams Faith that made him righteous and his works did only declare him to be justified Therefore Paul saith That albeit good works have no power to justifie yet they are good and profitable for men Titus the third chapter For they declare our justification which is by faith and by them we make our selves sure of our calling and election the second epistle of Peter the first chapter and the tenth verse In these two verses Peter delivers two things First A Rule by which we may examine our selves Secondly An application of the same Seeing we have such a good Rule to try whether we be elected and called let us study by the practise of these virtues to assure our selves of our calling and election Two things commend this Rule which the holy Ghost sets down First That it is Regula negativa For having said before affirmatively If these things be in you and abound they will make you that you shall not be idle nor unfruitfull in the knowledge of Christ. Now he speaks negatively But if you have them not you are blinde which is more than if he had contented himself with his affirmative speech For as the tree in the Garden was called Arbor scientiae boni Genesis the second chapter though directly it brings us to the knowledge of nothing but evill because Adam knew not what a good thing it was to be obedient till he felt the smart of his disobedience So we doe perceive the goodnesse of things by the want of them better than by the enjoying of them The benefit of possessing the graces of Gods spirit doth not so much move us as the want of them Therefore the Apostle saith If ye care not for being fruitfull in the knowledge of our Lord Jesus Christ yet let this perswade you to practise all these virtues for that if you be without them you are blinde And as no man knoweth what a benefit it is to have sight so well as a blinde man that wants it so it is with them that practise not these virtues Secondly That it is a universal Rule Whosoever hath not these things For our nature is inclined to take exception against good rules As John Baptist when he willed all men to bring forth fruit worthy of repentance Nor as the Jews not to say We have Abraham to our Father Matthew the third chapter It is our corruption as the Apostle faith to think that we shall escape the plagues of God for these sinnes which we condemn in others Romans the second chapter Therefore our Saviour prevented that exception when speaking to his Disciples he said Quod vobis dico omnibus dico Mark the thirteenth chapter Even so Peter saith Whosoever wants these virtues whatsoever occasion he pretends for the want of them he is blinde and hath forgotten that he was purged from his old sinnes But to speak more particularly of this Rule two things make us secure in the matter of our Salvation which notwithstanding We should work out with fear and trembling Philippians the second chapter and the twelfth verse The one is our Knowledge We are ready to say with Job I know that my Redeemer liveth Job the nineteenth chapter But unlesse we perform somthing else it shall be in vain to make this allegation Have not we prophecied in thy name Matthew the seventh chapter The other cause of confidence and carelesnesse is the opinion we have that it makes no matter how we live The blood of Christ doth purge me from all sinne the epistle of John the first chapter and the seventh verse To these two the holy Ghost opposeth two things First Doe we think we know God and Jesus Christ whom he hath sent Yea but he that knoweth not these virtues is blinde and knoweth nothing Secondly Doe we think we need not to be carefull of holinesse of life because we are purged by Christs blood But except we be carefull to walk in newnesse of life we have forgotten that we were purged from our old sinnes For the first point That he that hath not these virtues is blinde we are to know That albeit there be no opposition between knowledge and wickednesse of life because all that know Gods will doe not practise it yet there is a necessary dependance

naked and you cannot deny but that you informed your selfe with that knowledge of evill and it is plaine that there is none in all the world which hath taught or told you so therefore I conclude against you that there was no way for you to know this but only by eating of the forbidden Tree of knowledge whereof I therefore challenge and charge you These then are the two points of proceeding That there be a state of the question in controversy made drawing it to an issue and then that there be proofes and arguments brought to convince the falshood and to shew the truth that so controversies may be justly determined as wee may see in this Case which is brought in tryall here Adam saiththat hee did flie and hide himself indeed but the motives and causes which induced him to doe it and the reasons why he did it were because Gods voice was so fearfull and because God had made him naked Now God joyneth with him in the point and will prove that it was not Gods workmanship nor his voyce but Adams own sinne which was the true cause of his flight and hiding So in Acts 24. 14. S. Paul being arraigned and indicted before Foelix hee doth not absolutely deny the matter which they layed against him but confesseth how farre hee is guilty and in what respect he is not saying I confesse that I worship God after that manner which they lay against me and call Heresie but it is not Heresie let them prove that and I will yeeld for it is according to the Scriptures Thus he shewed how far he did that they accuse him of and how far he will 〈◊〉 and shew good reason that he did not so as they charged him falsly that so the matter in Controversie before the Judge might grow to an issue and point agreed upon between them and that the state of the question might bee known truly unto all There be two things therefore to be performed on both parties in strife which the Judge must take order for that the matter may be decided The one is called Citatio realis The other is probatio realis and both of them are most necessarily required adcognitionem rei for they must not only be caused to appeare before the Judge but also when they have made their appearance they must not stand dumb and speechlesse before the Judge but both speak and declare for themselves And we may see it warrantable by Gods word and the practise of the Church that not only a party may be caused to witness a truth before the Judge for or against his neighbour in a matter doubtfull and that upon his oath as we may see Leviticus the fifth chapter and the fourth verse and the first of Kings the eighteenth chapter and the tenth verse but also in the clearing of himself being suspected as we see Jeremiah the thirty sixt chapter and the seventeenth verse Acts the twenty third chapter and the twentieth verse yet there are exceptions to be taken in this matter as we see Jeremiah the thirty eighth chapter and the fourteenth verse when the King would bring Jeremie to examination in a matter that concerned himself Jeremie made his exception If I confess and tell all wilt thou not kill me for if the matter be capitall and concern mans life he will not to indanger his own life answer no to the King and the reason why a man in that case should not be bound to be a witness against himself is because the Devill saith Job the second chapter and the fourth verse A skin for a skin a man will doe or say any thing to save his life and therefore no reason to urge a man so hardly in so high and capitall a point But in other cases which only concern the loss of goods or a matter of some punishment and mulct a man must not refuse to answer and that upon his oath and this we see also warranted even by this judgment of God And so consequently all these actions in our course of judgment being laid to this rule of Gods first judgment and the proceeding of justice being weighed in this balance in the twenty eighth chapter of Isaiah and the seventeenth verse that is all things being done uprightly agreeable to this pattern of Gods proceeding we may be sure that it is good lawfull and just Cui dixit Adam Mulier ista quam posuisti mecum ipsa dedit mihi de fructu illius arboris comedi Gen. 3. 12. February 10. 1591. ALmighty God having in the former out of Adams own mouth and confession in his answer joyned issue with him upon the discoverie of his nakedness and upon it so effectually concluding his sinne and transgression which he could by no means avoid or dissemble any longer therefore here we shall see how he is inforced to confess it which confession of his as St. Gregarie saith whereas it should have been such as might have made an end of all and procured a pardon but saith he I would it were not such as maketh him more culpable and his sinne more hainous for we shall see and finde that this his confession needeth a pardon as well as his transgression for it is a confession extorted and wrung out of him whereas if it had been done willingly and of his own accord it had been far better and more acceptable In the tenth verse before Adam did offend as we saw in his Apologie defending his sinne now being beaten from that hold he fleeth to his Castle of excuses and as his defence stood in two points quia nudus qui aaudivi vocem so his excuse also consisteth of two points God and the Woman for saith he the Woman which thou gavest me gave me of the apple and I did eat that is as it is not simple so it is not sincere For Pride as we said hath two twins the first is before the act of sinne before the fall namely to desire to be better than they are and to be in higher estate than God hath placed them The other after the fall namely a desire not to seem so ill as they are indeed Arrogantiae est tumor in tremore Humilitas tumor in timore The first is Arrogancy This is Hypocrisie both the whelps of pride and vain glory which at last turneth to shame But the last is so much worse than pride because it is tumor in timore it is as much as to be proud when one is at the lowest and so to life up himself which is most unseemly That reall Hypocrisie in action of which we have spoken before consisted in two points In volucro in latibulo So here now we may see a double verball hypocrisie in tongue and speech That is if there be any good thing praise worthy that we must have ascribed wholly to us but if any evill thing be apparant that must be put as farre from us as may be Before his