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
A90689	Englands season for reformation of life. A sermon delivered in St. Paul's Church, London. On the Sunday next following His Sacred Majesties restauration. By Tho. Pierce, rector of Brington.	Pierce, Thomas, 1622-1691.	1660 (1660)	Wing P2183; Thomason E1027_17; ESTC R203182	21,118	38

so shine before God and men that men may see our good works and God reward them That men may see our good works and glorifie God in this present world That God may see our good works and glorifie us in the world to come Thus you see Saint Pauls Divinity and way of teaching It is indeed a whole body of his Practical Divinity how ever summ'd up in so small a System For the whole Duty of a Christian doth consist in two things first by way of privation in casting off the works of Darkness in denying ungodliness and worldly lusts next by way of Acquisition in putting on the armour of light Living soberly righteously and godly in this present world Tit. 2. 12. For so the Apostle explains himself in the two verses after my Text Let us walk honestly as in the Day And how must that be why first he tells us in the Negative Not in rioting and Drunkenness not in chambering and wantonness not in strife and envying not in any of those things which were yesterday forbid by his Majesties excellent Proclamation for these are some of the works of darkness the very worst use that men can make of a Deliverance next he tells us in the affirmative It must be by putting on the Lord Jesus Christ By sticking close to his Precepts and taking a copy from his example by having a fellowship with his death and a conformity to his sufferings For this is here meant by the Armour of Light And each of these is improved by three main circumstances First by the union of the one with the other they are not set with a disjunctive that we may take which we please Let us cast off or let us put on as if the one would serve turn without the other But tyed together with a copulative Let us cast off and let us put on neither of them must go alone We stand obliged to do them both by indispensible necessity nor must we flatter our selves that salvation is to be had upon easier terms Secondly by the inforcement of both together from the seasonable conjuncture of our affairs For because the Night is far spent we must divest our selves of darkness And because the Day is at hand we must apparell our selves with light Thirdly by the order in which these duties are to be done we must not put on the Armour before we cast off the Works But cease from dishonesty in the first place and talk of godliness in the second For a godly Knave is a contradiction in Adjecto The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hath the Precedency we must begin with casting off whatsoever is contrary to virtue And then comes in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we must proceed to the putting on whatsoever is opposite to vice We must not hope to serve two Masters which our Saviour tells us is impossible and which yet hath been the project of some years past erecting a Church for the one and also a Chappel for the other But first of all we must abhorr and forsake our Mammon that so we may rationally endeavour to cleave with steadfastness unto God Thus you see how the Text is ravelled out into Particulars And were I not really somewhat afraid to spend too much of my time in a mere division I would presently winde up all into three great Bottoms Whereof the first would provide against Hypocrisie the second against Indifferency the third against fainting as also against Procrastination And when Provision shall have been made for these four Things not onely zeal and Syncerity but also dispatch in our amendment and perseverance unto the end I know not what can be wanting either to satisfie the Text or to Edifie the souls of a Congregation But before I come to handle the usefull Inference of the Apostle which to do will be the business of more then one or two Sermons the time doth prompt me to make Advantage of his most seasonable Advertisement out of which he doth fitly deduce his Inference So opportune is the Advertisement as well to these as those Times that I may say in the very language though not in the very sense of our Blessed Saviour This day is this Scripture fulfilled in our Ears For We have had both our Jews and our Gnosticks too And are in the highest degree of hope to be rid of both Not I hope by their destruction like that alluded to in my Text but by their happy conversion and union with us For mutual love as well as loyalty is the thing that this Chapter doth chiefly aim at It presseth earnestly for loyalty from the first verse unto the eighth And as earnestly for love from the eighth verse unto the end By unavoidable implication it presseth for love throughout the whole but most expressly and on purpose in no less then four verses to wit the eight the ninth the tenth and the thirteenth We must not Insult over our enemies though we ought to give thanks for their disappointment The mouth of wickedness will be stopt when men shall see us the humbler for our advancement The noblest benefit of a conquest is the opportunity to oblige Rejoyce not saith Solomon when thine enemy falleth nor let thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Prov. 24. 17. From whence it is obvious to collect That to Insult over our enemies may do them good but all that we can get by it is God's displeasure The greatest care is to be taken in the present dawning of our day that it be not overcast with an utter darkness We have already had a long and a tedious night though not so long as the Apostles by twenty years A Night of sorrow and oppression A Night of disorder and confusion A night of Ignorance and Errour A night of Error in judgement and practice too To summ up all we have been seiz'd with a night of suffering which we had drawn over our selves by a Night of Sin It is so far from my purpose to make or widen the wounds of any that you will see before we part I do intend nothing but Healing But I must make an application as well of the Night as of the Day or else the parallel expected will be imperfect And as 't is reckon'd the greatest happiness to be able to say we have been miserable nay and St. Gregory call'd it a happy sin which gave occasion to such a Remedy as the coming of Christ into the world so 't will be usefull to reflect upon the darkness of the night which by the blessing of God is so very far spent the better to relish the injoyment of the glorious day which is now at hand To recount what we have suffer'd is no more then to consider how much we are able to forgive and for how great a deliverance it stands us upon to be thankfull