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	present_a	ungodliness_n	1,811	5	10.9823	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68970	Two notable sermons. Made by that worthy martyr of Christ Maister Iohn Bradford, the one of repentance, and the other of the Lordes supper neuer before imprinted. Perused and allowed according to the Queenes Maiesties iniunction	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1574 (1574)	STC 3500.5; ESTC S106383	58,380	201

knoweth he hath to much synne vnwyllingly in him so that thereto he wyl not adde willing offences This willing witting offending synning whosoeuer doth flatter him selfe therin doth euidently demōstrate shew that he neuer yet in dede tasted of Christ truly He was neuer truly perswaded or beloued how soule a thing sin is how greuous a thing Gods anger is how ioyfull and precious a thyng Gods mercy in Christ is how exeeding broade wyde hye d●eepe Christes loue is Perchance he can write prate talke preach of this geare but yet he in part by faith neuer felt this geare For if he did once feele this geare in dede then would he be so far from continuing in syn willingly wittingly that wholy and hartely he would geue ouer himself to that which is contrary I mean to a new lyfe renuing his youth euen as the Egle doth For as we being in the seruitude of syn demōstrate our seruice by geuing ouer our members to the obeying of syn from iniquitie to iniquity euen so we being made free from synne by faith in Iesus Christ endued with Gods spirite a spirit of liberty must nedes demonstrate this fredom liberty by geuing ouer our members to the obedience of the spir it by the which we are lead guided from vertue to vertue all kynde of holynes As the vnbeleuers declare their vnbeliefe by the working of the euil spirit in them out wardly the fruits of y ●●esh euen so the beleuers declare their faith by the working of Gods good spirit in them outwardly the fruits of the spirit For as the deuyll is not dead in those which are hys but worketh styll to their damnation so is not God dead in them which be his but worketh styl 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 Appletree but a fruite of it Thus then you see briefly that newnes of lyfe is not in deede a part of penance but a fruit of it a demonstration of the iustifying faith a signe of Gods good spirit possessing the hart of the penitēt as the old lyfe is a fruit of impenitencie a demonstration of a lip faith or vnbeliefe a signe of Sathans spirit possessing the hart 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 al that the Christes are gouerned with the spirit of Christ which spirite hath his fruites Al other y be not Christs are the deuils He that gathereth not ●● Christ scattereth abroad Therfore dearly beloued I befech you to consider this grace deceiue not yourselues If you be not Christes then pertain you to the deuil of which thing the fruits of the fleshe doth assure you as whordom adultecy vncleannes wantōnes idolatry witchcraft enuy strife contention wrath sedition murther dronkēnes glut tony blasphemy slothfulnes idlenes baudy talking sc●ādering c If these apples grow out of the appletrees of your haries surely surely the deuel is at Inne with you you are his birdes whom when hee hath well fed he wyll broth you eate you chaw you and champ you worlde wythout end in eternall wo and mysery But I am otherwyse perswaded of you al. I trust you be al Christ Iesus hys people and chyldren yea brethren by fayth As ye see your sins in Gods law and tremble sigh sorow and sob for the same euen so you see hys great mercies in his Gospell and free promises therfore ar glad mery ioyfull for that you are accepted into Gods fauour haue your sins pardoned are endued with the good spirit of God euen the seale signe manuell of your election in Christ before the beginuing of the world The which spirit for that he is the spirit of life geuen to you to worke in you with you by you here in thys life sāctification holynes wher unto you are called that ye might be holy euen as your heauenly father is holy I besech you all by admonition and warning of you that you would styr vp the giftes of God geuen 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 go on forwards that the which is holy might yet be more holy hee which is ryghteous myght be more righteous as the euil spirit moueth and stirreth vp the filthye to be yet more filthy the couetous to be more couetons the wicked to be more wycked Decclare you now your repentance by woorkes of repentance Bryng fouth frutis and worthy fruites Let your sorowing for your euyls demonstratine it selfe departing frō the euyls you haue vsed Let your certainty of pardon of your syns through Christ and your ioyin him be demōstrated by pursuing of the good things which Gods word teacheth you You are nowe in Christ Jesus Gods workmanship to do good workes which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared teacheth vs that we should deny vngodlynes worldly lustes and that we should lyue soberly righteously godly in this present world looking for that blessed hope glorious appearing of the mighty God of our sauiour Iesus Christ whych gaue him selfe for vs to redeme vs from all vnrighteousnes to purge vs a peculiar people vnto himself feruently geuē vnto good works Againe Titus 3. for we our selues also wer in times past vnwise disobedient deceiued seruing iustes diuers pleasures liuing in maliciousnes and enuy full of hate hating one another But after that the kindnes and loue of God our Sauiour to manward appeared not by the deedes of righteousnes which we wrought but of his mercy he saued vs by the foū●aine of the new birth with the renning of the holy Ghost which he shed on vs abnudantly thorow Iesus Christ our Sauiour that wee once iustified by his grace should be heires of eternall lyfe through hope This is a true saying But I wyll make an end for I am to tedious Dearely beloued repent your syns that is be sory for y which is past beleue in Gods mercy for pardon how deepely soeuer you haue sinued both purpuse ear nestly pernse a new life bringing forth worthy true fruites of repentance As you haue geuē ouer your members from syn so syn to serue the deuyll your tounges to sweare to lie to slaiter to scold to iest to scost to baudy talk to vain ianglyng to boasting c. your handes to picking groping ydlenes fighting c your feete to skipping going to euil to daūsing

speech If Ministers did their duties in Catechisyng preaching then doubtles to call the Sacrament Christes body to esteme it accordingly cold not geue occasion to idolatry and cōtirme it Therfore wo vnto them that preach not There be two euyls about the Sacraments which to auoid the holy Ghost hath taught vs For lest we should wyth the Papists thinke Christes bodye present in or with the bread really naturally and corporally to bee receyued with out bodelye mouth where ther is no other presence of Christes body then spirituall and to the fayth in many places he keepeth styll the name of bread as in the epistle to the Corinthians the tenth and eleuenth chapters And lest we should make to lyght of it making it but a bare sygne no better then common bread the holy Ghost calleth it Christes body whose speech I wish we wold follow and that not onely as wel to auoyd the euyl which is now a daies most to be feared cōcerning the Sacrament I meane of contemnyng it as also for that no faythfull man cōmeth to the Sacrament to receyue bread simply but rather yea altogether to communicate with Christs body and bloud For els to eate and drinke as Paule sayth they haue houses of their own The contempt of the Sacrament in the dayes of Kyng Edward hath caused these plagues vpon vs presentlye the Lord be mercyful vnto vs Amen And thus much for the obiection of easlyng the Sacrament by the name of Christes body Why sayth one to call the Sacrament Christes bodye and to make none other presence then by grace or spiritualy to faith which is of things hoped for of things which to the bodely senses do not appeare is to make no presence at all or to make hym none otherwyse present then he is in hys woord when it is preached and therefore what neede wee to receiue the Sacrament in as much as by thys doctrine a man may receiue hym dayly in the fi●●d as wel as much as in the church in the celebration and vse of the Sacrament To this obiection I first aunswer that in deede neyther the scripture nor Christian faith wyl geue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christes naturall body in the Sacrament For it is in heauen and the heauens must haue it as sayth Peter tyll Christes commyng to iudgement except we would deny the humanity of Christ the veritye of mans nature in hym The presence therfore which we beleue and confesse is such a presence as reason knoweth not the world cannot learne nor any that looketh in this matter with our eyes or heareth with other eares then wyththe eares and eyes of the spirite and of fayth Whych fayth though it bee of thinges hoped for so of things absent to the corporall senses yet this absence is not an absence in deede but to reason and the old man the nature of fayth being a possession of thynges hoped for Therfore to graunt a presence to fayth is not to make no presence at all but to such as knowe not fayth And thys the Fathers taught affirmyng Chryst to bee present by grace and therefore not onely a signification but also an exhibition and geuyng of the grace of Christes body that is of lyfe and of the seede of immortalitie as Cypriane wryteth We eate lyfe and drinke lyfe sayth S. Augustine ●efecle a presence of the Lord by grace or in grace sayth Chrysostome We receiue the celestial foode that commeth from aboue sayth Athanasius We receyue the property of the natural cōiunction and knitting together sayth Hylerius We perceyue the nature of flesh the blessyng that geuethlyfe in bread and wyne sayth Cyrillus And els where he sayth that wyth the bread and wyne we eate the vertue of Christes proper flesh lyfe grace and the property of the body of the onely begotten Sonne of God which thyng behimselfe expoundeth to be life Basilius saith that we by the Sacrament receiue the mystical Aduent of Christ grace and the very vertue of his very nature Ambrose sayth that we receiue the Sacrament of the true body Epiphanius sayth wee receiue the body or grace And Hierome sayth that wee receiue spirituall flesh which he calleth other flesh then that which was crucified Chrysostome sayth that we receiue in●uence of grace the grace of the holy Ghost Saynt Augustine sayth that we receyue grare and veritye the innisible grace and holynes of the members of Christes body All the which layings of the Fathers do confirme this our fayth and doctrine of the Sacrament we graūting in all thynges herein vnto them and they in lyke maner vnto vs And therefore the lying lyps which both be lye the Doctours as though they graunted a carnall a re●● presence of Christes holy naturally and corporally after the Papistes declaration and meaning and which belye vs also as though we d●yed all presence of Christ and so made it but a bare signe These lying lips the Lord wyll destroy if they repent not and with vs beleue and teach the truth that the Sacrament is a food of the soule a matter of fayth and therfore spiritually and by sayth to bee talked of and vederstanded whych fayth they want and therfore they erre so grossely in that they woulde haue such a presence of Christ as is contrary to all the scriptures to our Christian religion wherby commeth no such commoditie to the receiuer as by the spiritual presence which we teach and according to Gods word do affirm For we teach these benefites to be had by the worthy receiuing of this Sacrament namely that we abyde in Christ and Christ in vs Agayne that we attayne by it a celestiall lyfe or a lyfe wyth God more ouer that by fayth and in spirite wee receiue not onelye Christes body and vioud but also whole Christ God and man Besydes these we graunt that by the worthy receiuing of this Sacrament we receiue remission of our syns and confirmation of the newe Testament Last of all by worthy receiuing we get an increase of incorporation with Christ and amongest our selues whych bee hys members then whych thinges what more can be desired Alas that men consider nothing at all how that the couplyng of Christes body and bloud to the Sacrament is a spirituall thing and therfore there needes no such carnall presence as the Papistes imagine Who wyll deuye a mans wyfe to bee with her husband one body and flesh although he be at London and she at Yorke But the Papistes are carnall men guided by carnall reason onely or els would they know how that the holye Ghost because of our infirmitye vseth metaphorically the wordes of abiding dwelling eating drinking of Christ that the vnspeakeable coniunction of Christ wyth vs might somthing be knowen God open their eyes to see it And thus much for this Now to that part