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	lust_n	ungodliness_n	2,308	5	11.2023	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16596	A double summons the one, to vnfained repentance. The other, to the worthie receiuing of the Lords Supper. Deliuered in two notable sermons: made, by that worthy martyr of Christ, Iohn Bradford: who suffered in Smith-field An[n]o. Domini. 1555.; Two notable sermons	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1617 (1617)	STC 3503; ESTC S116484	55,784	167

ouer the vice stil sticking in him which as a spring continually sendeth out poison enogh to drowne and defile him if the sweet water of CHRISTS passion in Gods sight did not wash it and his bloud satisfie the rigor of Gods iustice due for the same This bloud of Christ shed for our sinnes is so deare in the sight of him that beleeueth that he will abhorre in his heart to stamp it and tread it vnder his feet He knoweth now by his beliefe that it is too much that hitherto he hath set too little by it and is ashamed thereof Therefore for the residue of his life he purposeth to take better heed to himselfe then before he did Because he seeth by his faith the grieuousnes of Gods anger the foulnesse of sinne the greatnesse of Gods mercy and of Christs loue towards him hee will now bee heedy to pray vnto God to giue him his grace accordingly that as with his eyes and tongue hands feet c. hee hath displeased God doing his own wil euen so now with the same eyes tong c. he may displease his owne selfe and doe Gods will Willingly will hee not doe that which might renew the death of the Son of God He knoweth he hath too much sinne vnwillingly in him so that thereto he will not adde willing offences This willing witting offending and sinning whosoeuer doth flatter himselfe therein doth euidently demonstrate and shew that he neuer yet indeed tasted of Christ truly He was neuer truely perswaded or beleeued how foul a thing sin is how grieuous a thing Gods anger is how ioyfull and precious a thing Gods mercie in Christ is how exceeding broad wide high and deep Christs loue is Perchance he can talk and preach of faith but yet truly in part he neuer felt it For if he did once feel this rauishing Consolation indeed then would he be so far from continuing in sin willingly and wittingly that wholly heartily hee would giue ouer himselfe to that which is contrary I meane to a new life renewing his youth euen as the Eagle doth For as we being in the seruitude of sin demonstrate our seruice by giuing ouer our members to the obeying of sin from iniquity to iniquity euen so we being made free from sin by faith in Iesus Christ and endued with Gods Spirit a Spirit of liberty must needes demonstrate this freedome and libertie by giuing ouer our members to the obedience of the Spirit by the which we are lead and guided from vertue to vertue and all kind of holinesse As the vnbeleeuers declare their vnbelief by the working of the euill spirit in them outwardly the fruits of the flesh euen so the beleeuers declare their faith by the working of Gods Spirit in thē outwardly the fruits of the spirit For as the Diuell is not dead in those which are his but worketh still to their damnation so is not God dead in them which be his but worketh still to their saluation The which working is not the cause of the one or the other being in any but onely a demonstration a signe a fruit of the same As the Apple is not the cause of the Apple tree out a fruit of it Thus then you see briefly that newnesse of life is not in deed a part of penance but a fruit of it a demonstration of the iustifying faith a signe of Gods good Spirit possessing the heart of the penitent as the old life is a fruit of impenitency a demonstration of a lip-faith or vnbeliefe a signe of Sathans spirit possessing the heart of the impenitent which al those be that be not penitent For meane I know none He that is not penitent the same is impenitent he that is not gouerned by Gods Spirit the same is gouerned by Sathans spirit For all that be Christians are gouerned with the Spirit of Christ which spirit hath his fruites All other that be not Christs are the Diuels He that gathereth not with Christ scattereth abroad Therefore my dearely beloued I beseech you to consider this and deceiue not your selues If you bee not Christs then pertain you to the diuel of which things the fruits of the flesh doth assure you as whoredome adultery vncleannesse wantonnesse Idolatry witchcraft enuy strife contention wrath sedition murther drunkennesse gluttony blasphemy slothfulnesse idlenesse vaine talking slandering c. If such like fruite as these grow out of the trees of your hearts surely surely the Diuell is at Inne with you you are his birds whom when he hath well fed he will broach you and eat you chaw you and champ you world without end in eternall woe and misery But I am otherwise perswaded of you all I trust you bee all CHRIST IESVS his people and his children yea and his brethren by faith As ye see your sins in Gods Law and tremble and sigh sorrow and sob for the same euen so you see his great mercies in his Gospell and free promises therfore are glad merry and ioyfull for that you are accepted into Gods fauour haue your sins pardoned and are endued with the good spirit of God euen the Seale and signe MANVEL of your election in Christ Iesus euen before the beginning of the World The which Spirit for that hee is the Spirit of life giuen to you to worke in you with you and by you here in this life satisfaction and holinesse whereunto you are called that yee might bee holy euen as your heauenly Father is holy I beseech you al by admonition and warning of you that you would stirre vp the giftes of God giuen to you generally particularly to the edifying of his Church that is I pray you that you would not molest the good Spirit of God by rebelling against it when it prouoketh and calleth you to goe on forwards that the which is holy might yet be more holy he which is righteous might be more righteous as the euill spirit moueth and stirreth vp the filthy to be yet more filthy the couetous to be more couetous the wicked to be more wicked Declare you now your repentance by workes of repentance Bring forth fruits and worthy fruits Let your sorrowing for your euils demonstrate it selfe departing from the euils you haue vsed Let your certaintie of pardon of your sinnes through Christ and your ioy in him be demonstrated by persuing of the good things which Gods word teacheth you You are now in Christ Iesus Gods workmanship to doe good works which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlinesse and worldly lusts and that we should liue soberly righteously and godly in this present world looking for that blessed hope and glorious appearing of the mighty God and of our Sauiour Iesus Christ which gaue himselfe for vs to redeeme vs from all vnrighteousnesse and to purge vs a peculiar people vnto himself feruently giuen vnto good works

same spirit which they had then wold they neuer haue consented to Transsubstantiation For with great admiration some of the Fathers doe say that the bread is changed or turned into the body of Christ and the wine into his bloud meaning it of a mutation or change not corporall but spirituall figuratine Sacramentall or mysticall For now it is no common bread nor common wine beeing ordained to serue for the food of the soul The Schoole-men haue vnderstood it as the Papists now speake of a substantiall changing as though it were no great miracle that common bread should now be assumed into that dignity that it should bee called Christs body and serue for a celestiall foode and be made a Sacrament of his body and bloud As before therefore I haue spoken Christs presence in the Supper I would wish that this Sacrament should bee esteemed and called of vs Christian men after Christs words namely the bread Christs body and the wine Christs bloud rather then otherwise Not that I meane any other presence of Christs body then a presence of grace a preseruer to Faith a presence spiritually and not corporally really naturally and carnally as the Papists doe meane For in such sort Christs body is onely in heauen on the right hand of God the Father almighty whether our faith in the vse of the Sacrament ascendeth and receiueth whole Christ accordingly Yea but one will say that to cal the Sacrament on that sort An obiection is to giue an occasion of Idolatry to the people which wil take the Sacrament which they see simply for Christs body as by experience wee are well taught and therefore it were better to cal it bread and so lesse harme should be especially in this age To this obiection I answere An answer that indéed great Idolatry is committed to and about this Sacrament and therefore men ought as much as they can to avoyd from occasion or confirming it But in as much as the holy Ghost is wiser then man and had foresight of the euils that might be and yet notwithstanding doth call it Christs bodie I thinke we should do euill if we should take vpon vs to reforme his spéech If Ministers did their dueties in Catechizing and Preaching then doubtlesse to call the Sacrament Christs body and to estéeme it accordingly could not giue occasion to Idolatrie and confirme it Therefore Woe vnto them that preach not There be two euils about the Sacraments which to auoyde the holy Ghost hath taught vs. For least we should with the Papists think Christs body present in or with the bread really naturally and corporally to be receiued which our bodily mouth where there is no other presence of Christs body then spirituall and to the faith in many places he kéepeth still the name of bread as in the Epistle to the Corinthians the tenth and eleuenth Chapters And least we shold make to light of it making it but a bare signe and no better then common bread the holy Ghost calleth it Christs body whose spéech I wish we would follow and that not onely as well to auoyde the euill which is now a dayes most to be feared concerning the Sacrament I meane of contemning it as also for that no faithfull man commeth to the Sacrament to receiue bread simply but rather yea altogether to communicate with Christs body and bloud For else to eate drink as Paul saith they haue houses of their owne The contempt of the Sacrament in the dayes of King Edward hath caused these plagues vpon vs presently the Lord bee mercifull vnto vs. Amen And thus much for the obiection of calling the Sacrament by the name of Christs body Another obiection of Christs presence in the Sacrament What saith one to call the Sacrament Christs body and to make none other presence then by grace or spiritually to faith which is of things hoped for and of things which to the bodily senses do not appeare is to make no presence at all or to make him none otherwise present then he is in his word when it is preached and therefore what néede we to receiue the Sacrament in as much as by this doctrine a man may receiue him dayly in the fielde as well and as much as in the Church in the celebration and vse of the Sacrament So this obiection I first answere that indeede neither the Scripture nor Christian Faith wil giue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christs naturall body in the Sacrament For it is in Heauen and the Heauens must haue it as saith Peter till Christs comming to iudgment except wee would denie the humanity of Christ and the verity of mans nature in him The presence therefore which we beléeue and confesse is such a presence as reason knoweth not and the world cannot learne nor any that looketh in this matter with other eyes or heareth with other eares then with the eares and eyes of the Spirit and of Faith Which Faith though it be of things hoped for and so of things absent to the corporall senses yet this absence is not an absence indéede but to reason and the old man the nature of Faith being a possession of things hoped for Therefore to grant a presence to Faith is not to make no presence at all but to such as know not Faith And this the Fathers taught affirming Christ to be present by grace and therefore not only a signification but also an exhibition and giuing of the Grace of CHRISTS body that is of life and of the seede of immortality as Cyprian writeth Wae eate Life and drinke Life faith Saint AVGVSTINE We féele a presence of the Lord by Grace or in Grace saith Chrystome We receiue the celestiall foode that commeth from aboue saith Athanasius We receiue the propertie of the naturall coniunction Athanasius Hylarius and knitting together saith Hillarius We receiue the nature of the flesh the blessing that giueth life in bread and Wine saith Cyrillus Cyrillus And else where he sayth that with the bread and Wine we eate the vertue of Christs proper flesh life grace and the propertie of the body of the onely begotten sonne of God which thing he himselfe expoundeth to be life Basilius Basilius saith that we by the Sacrament receiue the mysticall Aduent of Christs grace and the very vertue of his very nature Ambrosius Ambrose saith that we receiue the Sacrament of the true body Epiphanius Epiphanius saith we receiue the body or grace And Hierome saith that we receiue spirituall flesh Hieronimu which he calleth other flesh then that which was crucified Chrisostome saith Chrisostomus that wee receiue influence of grace and the Grace of the holy Ghost Saint Augustine saith that we receiue grace and veritie the inuisible grace and holinesse of the members of Christs body All the which sayings of the Fathers doe confirme this our faith and doctrine of

Againe Titus 3. For we our selues also were in times past vnwise disobedient deceiued seruing lusts and diuers pleasures liuing in maliciousnesse and enny full of hate and hating one another But after that the kindnesse and loue of God our Sauiour to manward appeared not by the deeds of righteousnesse which wee wrought but of his mercy hee saued vs by the fountaine of the new birth and with the renewing of the holy Ghost which he shedde on vs aboundantly through Iesus Christ our sauior that we once iustified by his grace shuld be heires of eternal life through hope This is a true saying But I wil make an end for I am too tedious Dearely beloued repent your sins that is bee sorrie for that which is past beleeue in Gods mercy for pardon how deepely soeuer you haue sinned and both purpose and earnestperuse a new life bringing forth worthy and true fruites of Repentance As you haue giuen ouer your members from sin to sin to serue the diuel your tongues to sweare to lye to flatter to scold to iest to scoffe to beastly talk to vaine iangling to boasting c. Your hands to picking groping idlenesse fighting c. Your féete to skipping going to euil to dancing c. Your eares to heare fables lyes vanities and euill things c. So now giue ouer your members to godlines your tongues to speak your eares to heare your eyes to sée your mouthes to taste your hands to work your féet to go about such things as may make to Gods glory sobriety of life and loue to your brethren and that daily more more diligently for in a stay to stand you cannot eyther better or worse you are to day then you were yesterday But better I trust you be and will be if you mark my Theame that is Repent you The which thing that you wold as before I haue humbly besought you euen so now yet once more I do again beseech you and that for the mercies of God in Iesus Christ our Lord Repent you repent you for the kingdome of heauen that is a kingdome full of all riches pleasures mirth beauty swéetnesse and eternall felicity is athand The eye hath not séene the like the eare hath not heard the like the heart of man cannot conceiue the treasures pleasures of this kingdome which is now at hand to such as repent that is to such as are sorry for their sinnes beléeue Gods mercy through Christ and earnestly purpose to leade a new life The God of mercy through Christ his Sonne grant vs his holy Spirit and worke in our hearts this sorrow faith and new life which through his grace I haue spoken of both now and for euer Amen AN Other Sermon made also by the sayd Master IOHN BRADFORD vpon the Lords SVPPER 1. Cor. 10.16 The Cuppe of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we break is it not the Communion of the body of Christ THere are two Sacraments in CHRISTS Church the one of imitatiō that is wherwith we be enrolled as it were in the houshold family of God which Sacrament we call Baptism the other wherwith we be conserued fed kept and nourished to continue in the same family which is called the Lords Supper or the body bloud of our Sauior Iesus Christ broken for our sins and shed for our transgressions Of the former Sacrament that is of Baptisme to speake now I am not purposed because occasion and time serue not so thereto Babtism is in place of Circumcision Christian mens children ought to be baptized Of the second therefore will I speake something by Gods grace if that first you remember this that Baptisme in Christs Church now since Christs death is come in place of Circumcision which was in the same Church afore Christs comming Whereby we may sée that Christian Parents seeme to be no lesse bound to offer their Infants and Babes to be baptized that they may be taken and accounted of vs as members of Christs mysticall body wherunto they are receiued and sealed Gal. 4. then were the Hebewes their children to be taken as pertayning to the couenant and league with God wherwith they were inrolled alonely the circumstance of of the eight day not necessarie to be obserued being now abrogated But to come againe Of the Lords Supper I am purposed presently to to speake through the helpe of God because we are assembled in Christ I hope to celebrate the same Now that the things which I shall speake may be better obserued and caried away of you I will tell you how and in what sort I will speake of it Thrée things would I haue marked as the principals and scopes whereto I will referre all that I shall at this tyme speake thereof They be these Who what wharfore That is to make it more plain Who did institute this thing which we are about to celebrate this is the first The second is What the thing is whch is instituted And the last is Wherefore and to what end it was instituted whereby we shall be taught how to vse it Who did institute this Sacrament For the first Who did institute this Sacrament and Supper You all doe know that things are more estéemed sometime for the dignitie and authority of the person sometime for the wisedome of the person sometime for the power and magnificence of the person sometime for the tender loue kindnes of the person If néed were I could by examples set forth euery one of these but I hope it is not necessary Now then how can the thing which we be about to celebrate but be esteemed of euery one highly in that the author of it doth want no dignity no authority no wisdome no power no magnificence no holinesse no tender loue kindnesse but hath all dignity authoritie wisedome power magnificence c. and all that can be absolutely wished He is God eternall coequall and substantiall with the Father and with the holy Ghost the Image of the substance of God the wisedome of the Father the brightnesse of his glory by whom all things were made are ruled and gouerned Hee is the King of all kings and the Lord of all lords He is the Messias of the world our most deare and louing Brother Sauiour Mediatour Aduocate Intercessour Husband Priest So that the thing which commeth from him cannot but bee esteemed loued and embraced if dignity authority wisdome power glory goodnesse and mercy like vs. Yea if any thing that can bee wished like vs then cannot this which our Lord did institute but like vs and that so much the more by how much it is one of the last things which he did institute and conmaund God open our eies to see these things accordingly so shall wee come with more reuerence to this Table of the Lord which thing hee grant for his mercies sake Amen And thus much for the first who did