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
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

very loath to be disturbed by Christ's coming from Heaven for their utter aversation from things heavenly sufficiently instructs them that thence they have no reason to looke for Christ to come as a mercifull Saviour for what good what salvation may they expect from a place they have so much contemned The Thessalonians waiting for the Son of God srom Heaven 1 Thes. 1. 10 hath for its antecedents a true Conversion from Idolatry unto the worship and service of God vers 9. as also an inchoation of rescue from Hell they turned to God from Idols to serve the living and true God they were delivered from the wrath to come and indeed it was an act altogether unperformable by them as long as they were unconverted as long as they were either Idolaters or Atheists as long as they were children of wrath in whose soules deliverance from wrath to come was not so much as begun the Kingdome of sin and Satan remaining in them still as entire powerfull and unbroken as ever Compare 12 13. of Titus 2. together and you may easily collect that those who looke for that blessed hope and the glorious appearing of the great God are such as deny ungodlinesse and wordly lusts such as live soberly righteously and godly in this present world St 〈◊〉 joyneth looking for and hastening unto the coming of the day of God with a most intense zealous and transcendent diligence in all holy conversation and Godlinesse 2 〈◊〉 3. 11 12. in the Lords prayer the petition for the coming of Gods Kingdome is placed betwixt the two petitions Hollowed be thy name Thy will be done in 〈◊〉 as it is in Heaven and from this method we may observe that none can pray cordially for the coming of Gods Kingdome of Glory when Christ shall deliver up the Kingdome to God even the Father that are carelesse of the glory of Gods name and regardlesse of obedience unto his will I shall conclude this particular with Rev. 22. 17. where desire of and prayer for the coming ofChrist to judgment for a perfect vindication of all his from all the sequels ofsin is appropriated unto he Bride unto the Church mysticall and unto every true and genuine member thereof every sincere believer that is betrothed unto Christ in righteousnesse in judgment in loving-kindnesse and in mercies Hos. 2. 19. And the spirit and the Bride say Come In the words 〈◊〉 thinks there may be an Hendiadys so that the spirit and the bride may be put for the spirituall Bride the bride sanctified by the Spirit or if you rather thinke that the Spirit is taken properly for the Holy Ghost why then saith he the spirit saith come in the same sense that it maketh intercession for us Rom. 8. 26. to wit 〈◊〉 it enableth and maketh the bride to say come the Spirit and the Bride say come that is the Spirit in the Bride or the Bride by the assistance influence and actuation of the Spirit saith come Come Lord Jesus come quickly those that are espoused unto Christ long for the Consummation of their Nuptials and their marriage with the Lamb is this great and last day Rev. 19. 7. 9. Whereas now on the Contrary such as have gone a whoring after the creature and have been wedded unto the mortall adversaries of Christ Jesus their lusts and corruptions their desire is to build Tabernacles on earth and they stand in as great a terror of Christs coming as the disloyall Adulteresse doth of the coming home of her abused Husband for their guilty consciences cannot but assure them that without repentance this day will not be their wedding day but a day of eternall divorce their outward and visible be trothment unto Christ by receiving of his Sacraments and profession of his name will then be proclaimed to be a meere nullity and they shall be everlastingly separated from all communion with him this day then will be unto them as Job saith the morning is unto murtherers Theeves and Adulterers as the shadow of death they will be in the terrors of the shaof death Job 24. 17. Secondly preparation for it In the Parable only the wise Virgines were ready for the coming of the Bridegroome and hereupon they went with him into the marriage and the 〈◊〉 to wit of grace and mercy was shut against the 〈◊〉 unprepared virgins and could not be opened by their greatest importunity Matth. 25. 10 11 12. the Apostle Peter connexeth this preparation for the coming of Christ in both his Epistles with expectancy of it 〈◊〉 in his first Epistle chap. 1. v. 13. Wherefore gird up the loines of your minds be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ where girding up the loines of the mind is a 〈◊〉 expression of that preparation which is requisite in all those that hope to the end for the grace that is to be brought unto them at the revelation of Iesus Christ in allusion unto an ancient custome of those Easterne Countries where not only women but men wearing long garments were wont to tuck them up when they addressed themselves unto a journey unto worke unto battell or unto service our Saviour useth the very same similitude unto the same purpose and joyneth another of the like nature with it Luk. 12. 35. Let your 〈◊〉 be girded about and your lights burning the whole verse is a borrowed speech from the guise of good Servants that prepare for the coming of their Masters by girding and trussing up their garments to waite and attend on them and by lighting candles in a readinesse for them 2. In his second Epistle chap. 3. v. 12. he makes the like connexion looking for and hasting unto the Coming of the day of God Indeed we cannot accelerare diem but yet we may accelerare ad diem though we cannot hasten it yet we may hasten unto it to wit by fitting our selves for it by going forth as it were to meet the Lord with burning lamps that is with saiths that not only blaze before men but also shine before God in their sruits good works This preparation is of a vast extent and taketh in all duties whether regarding the first or second table so much may be gathered from the 1 Pet. 1. 13 14 15. Wherefore gird up the loines of your minds c. as obedient Children and not fashioning your selves according to the former lusts in your ignorance but as he which hath called you is holy so be ye holy in all manner of conversation Here wee have a Concomitant of this preparing of our selves a generall obedience and Universall holinesse and hence also is it that unpreparednesse is described by disobedience Luk. 12. 47. that Servant c. which prepared not himselfe neither did according to his Masters will c. But now out of those many duties in which preparation for the day of Iudgment stands I shall select some few unto the

Priests and shall there not be found an answerable degree of morall precisenesse in the 〈◊〉 of the Gospell shall they be willingly within sight sent and hearing of impiety except to reprove it As a woman big with Child for fear and danger of miscarrying for beareth Physick violent exercise and many meats and drinks which otherwise she might freely use even so those who travell in birth with the Children of Christ are put to deny and abridg themselves of many indifferencies I will eat no flesh saith St Paul while the world standeth rather then make my brother to offend 1 Cor 8. 13. Reasons enforcing their abstinence after an especiall manner from the appearance of evill are two Because in them they 〈◊〉 First greater loosenesse in bad ones Secondly more heavinesse to good ones First Greater loosenesse in bad ones 〈◊〉 it is how the lower and more ignorant ranke of men will be hereby strengthned in their downright sinfull courses Nay if a Minister do but wisely and lawfully use his Christian liberty the rude vulgar will thereupon open themselves a gappe unto all licentiousnesse If he be but innocently pleasant think they we may be mad If he but sip we may carouse If he spend but some few houres in his honest and harmelesse recreations the common gamester presently concludes his mispense of both time and patrimony in gaming to be thence 〈◊〉 Secondly more heavinesse to good ones it grieves the spirits of the righteous to see them in any it wounds their soules it makes their bloods their hearts 〈◊〉 to behold them in a man of God It becomes not my weaknesse to advise only in mine own and others behalfe I unfainedly wish and pray that this were seriously thought upon and practised by us all that all of us in a tender regard to the reputation and honour of our high calling would walke with great surcumspection make strait steps unto our feet tread every step as nicely as gingerly as if we went among snares walked upon ropes or pinnacles I will conclude with that of Bernard to 〈◊〉 lib. 3. de consideratione cap. 4. which though written particularly unto him may yet fittingly enough be applied to every Minister nay every Christian. 〈◊〉 〈◊〉 〈◊〉 malas res malas paritèr species 〈◊〉 in altero conscientiae in 〈◊〉 〈◊〉 〈◊〉 It becomes your holinesse to decline as evill things so also evill appearances in that thou consult'st for thy Conscience in this for thy fame nay indeed if it be not presumption to adde unto the Father in this thou providest both for Conscience and Fame for 〈◊〉 first for the purity for the peace of thy Consci nce for the purity of thy Conscience to keep it void of offence both towards God and towards men for the 〈◊〉 of thy Conscience to preserve it from the violence of Satans temptations from the vexations of thine own feares and jealousies Secondly for fame so to hedg it in from scandall as that it shall be above the reach of suspicion Therefore to goe on in the words of the Father Puta tibi non licere etsi alias fortasse liccat quicquid 〈◊〉 〈◊〉 coloratum non sit in sama naevus malae 〈◊〉 Think not for the lawfull though perhaps otherwise lawfull whatsoever shall be evill coloured In thy fame let there not be so much as a spot of evill appearance so shalt thou follow things that are of good report Phil. 4. 8. and thereby quite take off all private prejudices all open calumnies against either thy person or profession However thou shalt procure the testimony and approbation of God and thine own Conscience and be presented unblameable cleare from offensivenesse before men from saultinesse before God at the appearing of the Lord Jesus Christ To whom with the Father and Holy Ghost be ascribed by us and the whole Church the Kingdome the Power and Glory from this time forth for evermore AMEN FINIS THREE SERMONS Enlarged into a TREATISE Concerning The last and general Judgement BEFORE The Iudges of Assise For the Country of Somerset WHERE OF One Preached at Chard Mar. 22. 1657. AND Two at Taunton Aug. 15 16. 1658. AT THE Request of WILLIAM HILLIARD Esq lately deceased and then High Sheriff of that County By Henry Jeanes Minister of 〈◊〉 Word at CHEDZOY OXFORD Printed by H. Hall Printer to the University for Tho Robinson 1660. The Stationer to the Reader THe Theme here handled is very usual and common But our Author as I am assured from very good hands hath done his best for the removal of this prejudice for first his method is such as I am confident will prevent all nauseating and then he hath inserted ever and anon out of the School-men such Notions as thou shalt hardly meet with in any other Books upon this subject Besides many obscure and difficult places of Scripture are here fully explicated and cleared This alone is enough to render this piece as acceptable as any other Works of the Author Romans 2. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospell THere is some difference amongst Expositors about the Coherence of these words Beza fetcheth it from the 11th verse making the 12 13 14 15th verses to come in by way of Parenthesis there is no respect of persons with God in the day when God shall judg the 〈◊〉 of men by Jesus Christ according to my Gospell Pareus amongst Protestants and Estius amongst Papists drawe it from the 12th and 13th verses and they enclose verse the 14th and the 15th in a Parenthesis for as many as have sinned without the Law shall also perish without the law and as many as have sinned in the Law shall be judged by the law for 〈◊〉 the 〈◊〉 of the Law are just before God but the doers of 〈◊〉 law shall be justified in the day when God shall judge the secrets of men by Jesus Christ c. But against both these waies the objection of 〈◊〉 against Beza will serve This verse cannot be well joined unto words so sarre off without great divulsion of the sentence and suspending of the sense and therefore with him I shall looke no further for the 〈◊〉 of the words then the foregoing verse Which shew the 〈◊〉 of the Law written in their hearts their Conscience also bearing witnesse and their thoughts the meane while accusing or 〈◊〉 〈◊〉 one another in the day when God shall judge the secrets of men by Jesus Christ according to my Gospell What the Apostle here speaks of the Gentiles is applyable unto all men the Consciences of all men shall beare witnesse and their thoughts either accuse or excuse them in the day when God shall judge the secrets of men by Jesus Christ c. there will then be a speciall 1. 〈◊〉 2. Influence 3. Evidence in the testimony of Conscience more then there is in this life First A speciall Eminence it 's testimony will then be louder