Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	grace_n	live_v	ungodliness_n	2,081	5	11.6651	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91808	The prophesie of Haggai, interpreted and applyed in sundry sermons by the famous and judicious divine, John Rainolds, D.D. Never before printed, beeing very usefull for these times.	Rainolds, John, 1549-1607.	1649 (1649)	Wing R143; Thomason E469_18; ESTC R205465	154,541	186

Godly conversation upon the foundation of an holy and sound faith The Apostle Paul likewise to Titus delivereth the same thing though in fewer words The grace of God saith he that bringeth salvation unto all men hath appeared and teacheth us that we should deny ungodlinesse and worldly lusts and that we should live soberly righteously and godly in this present evil world which words would God they were so well marked of us as they are continually rehearsed in our Assemblies soberly righteously godly containing the substance of all religion Soberly in respect of our owne vessels righteously in respect of other men godly in respect of God himselfe In the duties touching the which three the whole law and the Prophets consist neither must we only take care to build up our selves in this sort but others also For so Saint Iude also commandeth and have compassion of some and others save with feare pulling them out of the fire Though if Saint Iude taught it not yet we may learne it out of Saint Paul when he willeth us to exhort one another for every one of us is the temple of Gods holy spirit and every one of us is exhorted to build up this temple according to the grace which is given him Not all indeed as the ministers who are specially given for the gathering of the Saints together for the worke of the ministery and for edification of the body of Christ but in some sort by example and word at due times and seasons according to the measure of grace given to them and this do the godly in the prophecy of Esau where they are brought in one exhorting encouraging and calling upon another Come let us go up to the house of the Lord and he will teach us his wayes and we will walke in his paths And David rejoyced when he heard them say Come let us go up to the house of the Lord our feet shall stand in thy Gates O Jerusalem but with us there is so little care had hereof that men take scorne to be advertised of their duty especially by their inferiours yea that they who should advertise others and be advertised themselves too are most carelesse of all men and some there are so wretchlesse and carelesse in this respect of going up and bringing timber and building the house of the Lord that they no whit regard it as though it no whit appertained to them to build others but let us learne that it was the voice of Cain am I my brothers keeper Reuben though none of the best sonnes of Jacob yet when he saw that Ioseph was not in the pit he rent his clothes and returning to his brethren said the childe is not yonder and I alas whither shall I goe This then is the first point that we are to mark that they who are willed to go up and build are not Zerubbabel and Ioshua onely but all the remnant of the people and all faithfull Christians are bound to build up themselves and others For both we are the body of Christ others also both which are noted by the name of the Temple both in the 1 Cor. 6. 19. and 2 Cor. 6. 16. In the former place he speaking to every one saith that their bodyes are the temples of the Holy Ghost and in the latter he speaking to the Congregation saith they are the temple of God The second point to be noted is that we are not onely commanded to build but that with industry also and paines for the Prophet saith go up to the mountaine bring wood and timber and build this house wherin by proposing the particularities of the paines difficulty and labours he telleth them that though indeed it be painefull and hard yet it is the duty which God requireth of them To goe up a hill is not very pleasant but to go up having carriage burthen must needs be troublesome now the Prophet telleth them that they were not onely to go up a hill but to carry up timber thither also and it seemeth the Prophet would mention the hardest thing for what was it to bring timber In the third of Ezra 7. it is declared how they gave mony to the Carpenters and fellers of wood and meat and drinke and oyle unto them of Tyrus and Sidon to bring them Caedar-wood from Libanon to the Sea to Ioppa so that if we consider the difficulties First in felling of the trees at Libanon then of bringing them to the Sea to Ioppa then the carriage of them to Jerusalem and the bringing of them up to the mountaine we shall finde that it was a matter of no smal weight nor importance and yet all this was but little in comparison of that which they are lastly commanded namely to build the house especially considering that Salomon having so many workmen all things ready prepared for the building was yet as we read some seven yeares in building it when therefore he saith Go up bring timber and build the house he teacheth us that if we meane to build this temple of the Lord we must not do as they who take their ease and stretch themselves on their beds and drink wine in bowles killing Oxen and sheep and eating the fattest of the heard anoynting themselves with oyle and singing of songs to the instruments of musick but we are to take paines to fetch timber and to build he that will not do this is no workeman for the house of the Lord a hard speach for us my brethren who are like them that are troubled with the greene sicknesse that we cannot well travell on plaine ground much lesse climbe up mountains with burthens on our backs or like the Roman gentleman who when others were busied in military exercises laid him downe and tumbled in the grasse saying V●inam hoc esset laborare O would that this were to take paines imagining so many difficulties and adversaries to come against us if we should set our selves about it as though we were the persons described by Salomon The slothfull man saith a Lyon is in the way a Lyon in the streets as the door turneth upon his hinges so doth the sluggard on his bed the slothfull man hideth his hand in his bosome and it grieveth him to put it againe to his mouth The sluggard is wiser in his owne conceit then seven men that can render a reason But these are slothfull men Saint Paul is of another mind of another spirit who fought with beasts at Ephesus and was not afraid to meet a Lyon in the streets of Rome from whose mouth he also saith that the Lord delivered him yea who was contented that he might do this worke to suffer imprisonment stripes hunger nakednesse even death as it were often as he sheweth in the 2 to the Corinthians 11. furnished indeed with a greater measure of grace then all or any of us are to looke for but according to the measure which we have

for looking to the profits and fruits which may arise from them how much better were it for them to have that cogitation that David had 1 Chro. 11. who when he had desired to drinke of the water of the well of Bethlem and three of his valiant men had broken through the Host of the Philistimes and had drawne of the water and brought it to him would not drinke if it but poured it out for an oblation unto the Lord and said let not my God suffer me to doe this should I drinke the bloud of these mens lives and is not this the blood of these mens lives which we drinke when we are cloathed and fedd with that which they allow us and yet leave them in that case that they pine away for want of feeding and as the Prophet saith they dye in this blindnesse and ignorance for want of teaching Therefore I beseech you in Jesus Christ though perhaps you have had a longing desire to drinke of this water yet thinke better on it and take Davids affection and resolution and say let not my God suffer me to do this and rather bate of that you spend of your raiment and faire then take such dead pay and keep backe other faithfull watchmen which else they might have The Lord for his mercy so sanctifie our harts that by the often hearing of his holy word we may consider and acknowledg our wants and imperfections and hereby be stirred up to redresse what we find amisse in our selves to the building of his Church to the comfort of our owne soules to the glory of his blessed Name through the grace of his holy Spirit in Christ Jesus our Lord and Saviour to whom with the Father and the same holy Spirit be all praise for evermore Amen Amen Sermon the Tenth 1599. Haggai 2. 5 6. For I am with you saith the Lord of Hosts according to the word that I covenanted with you when ye came forth of Egypt so my spirit shall remaine among you feare not HOw the Lord by the ministry of the Prophet Haggai did often and earnestly exhort and stirre forward the Jewes after their returne from the captivity of Babylon to the building up of the Temple hath beene hitherto declared unto you now of the promises or causes of encouragement whereby it pleased God to harten them least the conceit which they had that this house should not be so famous and so execellent as the former should discourage them and hinder them from that businesse this is the first which I have read unto you which containeth in it a most gracious promise of his aid and assistance by his spirit because that flesh and blood is ready to suggest into the minde of a man that which is in the Proverbs It is better to be idle than to be occupied in vaine and to make folke measure things by the event so that unlesse they see present meanes to effect that which they undertake they cast off all hope of accomplishing their purpose and so cease from medling any further whereon it was that Moses Exod. 4. 10. when he should be sent to Pharaoh excused himself that he was not eloquent that he had a stammering tongue but the Lord raised him up from that thought telling him that he should trust in the grace of the Almighty saying who hath given the mouth to man or who maketh the dumbe to speake c. do not I the Lord now therefore go and I will teach thee what to say to the like effect is the message sent to Haggai because that Zerubbabel and Jehoshua and the rest which should have been the chief in the worke having laid the foundation of the Temple despaired of finishing it and so despaired before he began it The Lord therefore stirred them up to go forward by these words which I have now read unto you a reason very forcible and motive very pregnant to move them forward I am with you saith the Lord of Hostes which words the Prophet often useth there by putting them in minde both of his power that sets them forward whose will all creatures as souldiers are ready to performe and meaning thereby also that by his favourable assistance he will blesse them and that by his spirit he will give them grace to accomplish that which they had undertaken In the second place the doubtfull understanding of the word word hath caused interpretors diversly to expound it for by word in scripture is sometimes signified the second person in the Trinity the Saviour of the world the Essentiall and eternall word of God of which John speaketh John 1. In the beginning was the word by whom all things were made and through whom all things are now preserved and so here should be three things which the Lord should novv promise 1 His owne presence 2 The presence of his Son 3 The presence of the holy Ghost which sense the Hebrewe would beare as may be translated and then it should be translated thus I am with you by my word that I covenanted with you c. whereto also the Argument agreeth because he was the Angell mentioned Exo. 23. 20. that spake unto Moses in Mount Sinai that gave the law unto the Israelites and promised them his favour if they kept his covenant as Stephen sheweth Act. 7. 38 sometimes it signifieth a promise made unto any insomuch that David Psal 105. ver 8 mentioning the covenant that the Lord made with Abraham saith thus he hath alwayes remembred his covenant and presently addeth this word of promise made to a thousand generations and thus othersome do thinke it to be taken in this place and this indeed the text will best beare and so much the more sith the Lord on the like occasion saith Deut. 31. ver 8. that he himselfe would goe before them and therefore encourageth them not to feare or be discouraged for himselfe would be with them and would not faile them nor forsake them and this the ordinary construction of the Hebrewes doth include as they know that are skilled that way especially I say if these words be compared with the 8 9. verses of the 105 Psal before mentioned besides there is a more pregnant motive to induce me hereunto even the authority of the Apostle himselfe who Heb. 12. 27. declareth that those words which are in the next place set downe by Hag. were spoken by Christ himselfe yet once more I will shake the heavens so by the word in this place cannot be meant Christ seeing Christ is said to have spoken this It followeth therefore that his word was not the Essentiall word of God but some externall word not the eternall word of God but some word that had a beginning namely when this promise and covenant was made when the Lord brought the Israelites out of Egypt and delivered them by his Angel God the Father by his son promised his favour assistance if we follow this interpretation the