Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	new_a	old_a	testament_n	3,965	5	8.0680	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08447	Certaine godly and very profitable sermons of faith, hope and charitie. First set foorth by Master Barnardine Occhine, of Siena in Italy, and now lately collected, and translated out of the Italian tongue, into the English by William Phiston of London student. Published for the profit of such as desire to vnderstand the truth of the gospell.	Ochino, Bernardino, 1487-1564.; Phiston, William.	1580 (1580)	STC 18769; ESTC S103131	141,223	250

vocation which GOD hath appoynted 1. Cor. 7. from the obedience to GOD from his seruice to the intent that thou béeinge a backeslider mightest serue the Diuell and thy selfe GOD will be serued of vs in obedience according to his worde and not according to our franticke fantasies Lykewise 1. Cor. 7. Gal. 3 1. Cor. 12 Ephes 6 Act. 5. if thou findest thy selfe to be in seruitude with thinkinge that thou art free in Christ thou oughtest content thy selfe and in righteous matters thou oughtest serue and obeye heartely with great loue and charitie towardes thy Maister as vnto Christ but in matters vnrighteous thou oughtest saye with the Apostle It is more néedefull to obeye GOD then men It is very true that without hurting Charitie thou mayst séeke to bée made frée for thine estate beeing frée is more apt to honour God and by GOD thou art therevnto called thou must take héede yet that by honest meanes thou becommest frée and all for the greater glorye of God So that if thou finde thy selfe in libertye to be able to choose chaunge or not chaunge thine estate thou oughtest with praying vnto god that he would giue thée his light take héede not to thine owne peace reste and lucre but to the honoure of GOD and so to turne thy selfe not according to thine owne fantasie but according as the Lorde inspireth calleth thée with fayth that God will in no wise forsake thée yea if God called thee to walke and trauaile vnto him thorough the middest of all the daungers in the world thou oughtest go safe and be assured thorough fayth that God with his diuine grace will not nor doth not forsake such as with obedience to him doe walke thorough his pathes after that he inspireth and calleth him Dost thou knowe when thou shalt be in great daunger euen when thou art out of Gods way and from his calling and walkest after thine owne fantasie yea in such a case howe much that estate in which thou art founde be in it selfe more high perfect so much the more if thou be not therevnto called it shal be to thée more hurtfull There may be then a good Prince and the same a perfect Christian as many were both in the olde and newe Testament yea none can in truth be a good Prince if he be not a good Christian Inasmuch as he which is without true Religion and fayth it must néedes be that he is ignoraunt of true wisedome of true righteousnesse strength charitie temperaunce and all other vertues If a Prince be not a Christian he shall neuer haue such sincere pure and diuine loue to his subiects as is conuenient he shall neuer be mortified to the world and himselfe and liuing vnto the honour of God he shall not haue so graue manners so ripe sound and holy as he that hath fayth in Christ Paul wrote that God would saue of all sortes of men 1. Tim. 2 and not onely of those who lead a priuate life but also of those that be set in authoritie wherfore he exhorted men to pray for them Yea a Prince hath a most fit occasion to be and to shew himselfe a Christian I doe not now deny but that it is a most hard thing to be in a high estate dignitie fauour friendship riches pleasures and with the eye of a liuely fayth to discern for his Lorde the simple abiected little estéemed humble forsaken poore and passioned Christ vppon the Crosse and so much more harde a thing it is to finde Christ in a Prince as in this our age the corruptions of the most part accounted for most holy Lawes be greater their libertie and power more tyrannicall their willes more vnbrideled and flatterers which serue them in stéede of mightie men are great in aboundaunce so that we may say with the Phariseyes high Priestes of the Iewes Ioan. 7. which of the great men haue beléeued in Christ there is none but the simple and poore people that beléeue in him Also the Iudges Aduocates Procurators and Notaries might be good men and doe offices and déedes of great charitie it is true that they ought to be of another sort then they commonly are And lykewise also a man might be a souldiour and yet a good Christian as was the Centurion but it so hard Mat. 8. that it is next neighbour to a thing impossible The lyke I say of other honest estates of the world in which euerye one that is founde therein by the will of God ought to turne vnto his sayd Lord God all his intents thoughts will actions and workes with ordering al his lyfe to his honour glory Such also may ought to haue alwaies god before their eyes and him alone to serue and albeit they be found to be in the world they ought not to be drowned intangled shackeled nor with heart be established in any wise therin but to tread the world vnder their féete They ought to goe heartely vnto God seruing altogether to his honour Séeing then that in euery honest estate we may be perfect Christians it is our dutie to content our selues with that estate in which it hath pleased God that wée shoulde bée and to labour with a supreame Faith and vertue to do all that which is conuenient in that estate so that we may render vnto God all prayse honour and glorye thorough Iesus Christ our Lorde Amen ¶ Of the foolishnesse of those that be gouerned with the prudence and wisedome of the world and of the wisedome of those that be guyded with the prudence and wisedome of God Sermon 19. THere is found in the worlde a prudence and wisedome which is carnall profane humane and diuelish and an other that is spirituall holy Angelicall and diuine Of the first Paul maketh mention wheras he sayed Be you not wise in your owne opinions And likewise when he sayd that the wisedome of this world was foolishnesse before God Rom. 12. 1. Cor. 3. and in many other places Of the seconde Faith Christ made mention when he exhorted the Apostles to be wise as Serpents Mat. 10. Mat. 15. and also when he tolde of those fiue virgins who entred with him into the mariage Christ also spake both of the one and of the other when he sayd that the children of this world Luc. 16. be more wiser then the children of lyght and forasmuch as the greater part of men leauing off to be gouerned with spirituall prudence and wisedome be gouerned with carnall by which they fal headlong into great daungers therefore I haue iudged that it wil not be vnprofitable to shew vnto such partly their foolishnesse First spirituall prudence and wisedome as that which hath a great light cleare supernaturall and high holdeth alwayes the eyes open fixed and stedfast vpon God hauing him alone for the last end vnto whose glory it ordereth all our actions and workes vsing all creatures to his honour But carnall wisedome and prudence as

if it be méere foolishnesse then thinke and consider that albeit in Christ all the treasures of the wisedome and knowledge of God doe consist yet this as a foole will euen read it to be true in their parents saying that God was madde and out of his wittes Christ likewise his Church neuer had nor at any time shall haue a greater enimye then this This humaine Faith is it that hath alwayes persecuted grace and the Gospell and with deuising euery daye new sortes of lyuing after the owne fantasie hath filled the world with superstitions idolatryes sectes heresies and wicked religions And lastly that is it which although it hath alwayes persecuted the Sainctes and hanged Christ vppon the Crosse yet in the kingdome of Antechrist in shewing more wickednesse then euer it did hath done and doth the last vyolence It is therefore exceeding foolishnesse miserye and wickednesse for a man to suffer himselfe to be guyded thereby Lyke as it is moste high wisedome godlynesse and felicitie to be gouerned and guyded with Faith supernaturall lyght and spirituall wisedome forasmuch as such hauing God for their last ende goe vnto him happely by due meanes with vsing all creatures to his glory Let vs pray vnto God therefore that he woulde giue vs of his lyght that he would quench and put out in vs all carnall wisedome so that lyuing onelye vnto him we may yéeld him all praise honour and glory thorough Iesus Christ our Lord Amen The ende of the Sermons of Faith Sermons of Hope How that the sinne of desperation is the greatest sinne that can bee Sermon 1. THere be found two sortes of desperation one most holye as when a man despayreth of himselfe of his owne strength of his owne cunning prudence wisedome deuise and goodnesse distrusteth himselfe in all his workes and of all helpe that he can euer haue by creatures with putting his trust whollye in God now this is a most godlye desperation The other desperation is altogether diuelish and most wicked as when a man distrusteth and dispayreth of the helpe of God And this is one of the greatest sinnes that can be committed forasmuch as a desperate person hath most wicked conceits of God he thinketh that ther is no God or that if there be he cannot or that he knoweth not how to helpe him and if he knoweth how and can that hée will not that he loueth him not that he doth not fauour him estéeme him hath not elected him neither that he hath a most singular care of him yea hée thinketh that God is partiall and an acceptor of persōs that he is his enimie cruell and angry with him he beléeueth not that thorough Christ he is pacified with him And this bicause he thinketh that Christ hath no power to satisfie for his sinnes and if yet he hath power hée hath no will to doe it A desperate person setting himselfe to striue against God as Cain did laboureth to with-drawe and wrest mercie from God or at least so to diminish it that it abideth the lesser towardes him thorough his vngodlynesse And if the desperation in Cain was a great sinne in vs it is so much greater as that God since that time hath bene shewed vnto vs with greater charitie and especiallye in Christ vppon the Crosse And what worser thing can a man doe then to distrust of that so great and infinite goodnesse loue and mercie of God made manifest to vs most highly in Christ The sinne of desperation so much displeaseth God that if we should goe on duely considering thereof we shoulde finde that what great workes God hath wrought from the beginning of the worlde euen vntill now all hath bene for to eleuate and drawe our Hope vnto him and bicause that we should not fall into desperation He hath created man so noble excellent and worthy and the worlde for to serue him to the intent that men séeing themselues so loued of God they might trust in him Also he suffered man to fall not onely bicause he should no more trust in himselfe nor in creatures but also bicause that comming in the greater neede he should be of necessitie constrayned to haue refuge to God and so of him being helped approuing his fauour might learne to put his trust in him He sent not also Christ immediatly to set him at libertie but would that for a long time he should abide so bicause that he should first thoroughly trye his owne strength and seeing that they were not sufficient for him béeinge altogether distrusting in himselfe might be lifted vp with Hope vnto God He chased him out of earthly Paradise bicause the tasting of the troubles of the world he might be moued to recommend himselfe vnto God and to trust in him When he sent the floud drowned the world he preserued those fewe in the Arke bicause they might learne to depend onely vpon God He confounded the languages bicause that béeing disparsed thoroughout the whole world and in euery part trying and féeling the diuine prouidence goodnesse of God they might put in him all their trust He would that those most holy Patriarches should be euer straungers pilgrimes amongest vnknowne enuious Nations in perpetuall daungers and necessitie bicause that they might learne to put confidence in God He would also that his people should be oppressed in Aegypt persecuted by Pharao and that abiding in the desert dy forty yeares they should be fed with Manna bicause that experiencing so meruaylously the goodnesse of God they might learne to distrust of the worlde and to trust in God he gaue them a lawe by Moses to the intent that by it men séeing their sins and that they were not able to obserue the same lawe dispayring of themselues might séeke theyr saluation thorough Christ To the selfe same ende did God suffer them to be destroyed when they trusted to ouercome in battayle by their owne strength alwayes they ouercame if they did put their trust in God He commaunded Iosua that he shoulde kill all the horses burne all the chariots which they had taken from their enemies bicause they should haue no occasion to put confidence therein He also forbad Dauid that he should not number the people bicause he might not trust in the multytude In the meane time while they were in the land of promise he would that his people should be compassed about with enemies and alwayes molested bicause of necessitie they might sometimes be turned vnto God And lastly sending his owne sonne he would that dying vpon the Crosse with shewing to vs great loue hee might make satisfaction for our sinnes to the ende that we might haue no occasion to distrust in our selues of the great mercy of GOD whereoff who so doubteth doth in déede the greatest iniury that can be done vnto God in as much as lyke as a Lorde hauing receiued great harmes by one of his seruaunts and seeinge him iustly condemned to bée ledde vnto execution is moued with