Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	church_n	profess_v	3,448	5	8.0722	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85881	The arraignment of pride, or, Pride set forth, with the causes, kinds, and several branches of it: the odiousness and greatness of the sin of pride: the prognosticks of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of humility: divided into chapters and sections. / By W. Gearing minister of the word at Lymington in Hantshire.	Gearing, William.	1660 (1660)	Wing G430; Thomason E1762_1; ESTC R209642	162,907	286

in sign and token whereof they brought their looking-glasses the instruments they were wont to use in dressing their bodies to make the instruments whereby through faith they might sanctifie their souls Of such we read 1 Sam. 2.22 Some say they helped the Priest to wash the Sacrifices and it may be they used to wash the feet of such as had travelled far and took pains to come to Jerusalem to the service of God CHAP. 6. Of pride of gesture SECT 1. Of proud looks THe heart of man is many times discernable by the face In loculis poculis oculis cognoscitur homo Sent. Hebr. Superborum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despicere Interior animi qualitas intuentium oculis patenter indi catur Temperanda est sacies modificanda in gestu suo ita ut nec proterve exasperetur nec molliter dissolvatur sed semper habeat rigidam dulcedinem dulcem rigorem Hugo de Disciplina Monach. and the pride of the heart is visible in the eye Solomon speaks of a proud look Six things the Lord hateth yea seven are an abomination to him and the first of the seven is a proud look Prov. 6.17 As an amicable so a disdainfull and scornfull frame of heart is seen in the eye It is written of Richard Nevil Earl of Warwick that he had so high and terrible a look especially when but a little moved that it was said of him Every wrinkle in his forehead was a sepulchre to bury a Prince in One character that the holy Ghost gives of a wicked man is the pride of his countenance Psal 10.4 The eye of man of it self is not proud and haughty but as the heart instructeth it There is a generation saith Agur O how lofty are their eyes and their eye-lids are lifted up Prov. 30.13 Let thy face be so composed and tempered in its gesture saith Hugo that it be neither too much exasperated nor effeminately dissolved but let it alwaies have a rigid kinde of sweetness and sweet kinde of rigour David professing his humility sets it forth thus Lord my heart is not haughty nor mine eyes lofty Psal 131.1 and no such person would he entertain in his family Him that hath a high look saith he and a proud heart will I not suffer Psal 101.5 such the Lord threatens The lofty looks of man shall be humbled and the haughtiness of man shall be bowed down Isa 2.11 Thus God threatned to visit the fruit of the stout heart of the King of Assyria and to bring down the glory of his high looks Isa 10.12 SECT 2. Of a proud gate or pace PRide is not only visible in the eye but also in the pace or going David prays Let not the foot of pride come against me Psal 36.11 It is said that Agag came to Samuel delicately 1 Sam. 15.32 and we read of the daughters of Israel that they made a mincing and a tinckling with their feet as they went Isa 3.16 The Tragick Socks were called Embades they were for a strutting and lofty gate God noteth the very pace and gestures of men and women and those that walk in pride he is able to abase Dan. 4.37 Let the daughters of England see whether they are not guilty in this kinde as well as the daughters of Zion When Elijah had denounced utter ruine upon the house and posterity of Ahab Ahab hearing those words rent his clothes put sackcloth upon him fasted and lay in sack-cloth and went softly he was so humbled that his very pace and gesture was altered 1 King 21.27 29. and the Lord takes notice of it Seest thou how Ahab is humbled before me c. Let there be gravity in thy gesture simplicity in thy moving to and fro honesty in thy walking Let no uncomeliness no lasciviousness Sit in gesta tuo gravitas in motu simplicitas in incessu honestas Nihil dedecoris nihil lasciviae nihil petulantiae nihil insolentiae nihil levitatis in tuo incessu appareat animus enim in corporis gestu apparet Isidor lib. 2. soliloqu no malepartness no pride and insolence and levity appear in thy goings for the minde appeareth in the bodily gesture saith Isidore SECT 3. Of disdaining to give salutations and civil respect to Superiors or equals PRide of gesture is further manifest when men give no reverence to their Superiours no respect to equals either by courteous salutations friendly deportment or carriage suitable to the persons with whom they have todo Some great persons inhigh places are so puft up with pride that they will shew no civil respect to any they think are inferiour to them Excessive was the pride of Caesar the Dictator Sueton. de C. J. Caesay re dictatore p. 30 31. who was continual Consul and perpetual Dictator for so he wrote C. Julius Caesar Dictator perpetuus He would be stiled Pater Patriae and have his Statue among the Kings and his Image among the Gods His pride was many ways notorious especially by receiving the decrees of the Senators himself sitting though they presented them to him themselves yet took he it so highly and in such snuff that Pontius Aquila rose not to him as he rode along the streets that in a long time he would promise nothing or give nothing but if Pontius Aquila would give him leave But this his intolerable pride hastned his end Great is the pride in this respect of an upstart Generation of men among us called Quakers in these days who will give no respect to their Superiours Equals or Inferiours Object But here it is objected by them That our Saviour saith to his seventy Disciples when he sent them forth to preach the Gospel among other things that he gave them in charge Salute no man by the way Luke 10.4 Here some will say Doth Divinity and Christianity overthrow common courtesie and take away and abolish good manners and civility Respon Surely no that 's but a vain fancy gathered from this and such like places of Scripture Object 1. But may not this encourage men in evil courses Respon We must distinguish between a mans person and his sin for we may salute his person friendly and yet reprove his sins sharply as Christ calls Judas friend Mat. 26.50 and yet saith he was a Devil John 6.70 Object 2. But they will say They know not whether every passenger they meet be a brother or no therefore they will not salute him Respon That as our Saviour Christ in that Chapter proveth every man to be a neighbour so ought we to think every man professing the Christian Religion a brother having one God for our Father one Church for our Mother being baptized in the same faith professing the same truth living under the same Law Object 3. But they will say Peradventure he may be a Papist or an Atheist or one differing from that Profession which they have taken up Respon What if he be till I know the worst charity

requires me to hope and judge the best yea our Saviour Christ in the very next verse Luke 10.5 bids his Disciples at their entrance into any house say Peace be to this house before the inhabitants were converted yea even before they knew whether they would accept and embrace the means of their salvation being offered to them Object 4. But they will further press us with the authority of the blessed and beloved Apostle John 2 John 10.11 who saith If there come any unto you and bring not this Doctrine sc that which he had taught them receive him not into your house neither bid him God-speed for he that bids him God-speed is partaker of his evil deeds Respon But if we consider to whom and of whom and of what sort of coming these words are spoken the Objection is easily answered for 1. These words are written to the Elect Lady and her children as we may see in the inscription of the Epistle and these might easily be seduced 2. They are spoken of cunning Hereticks who-sought to creep into private houses and insinuate themselves into silly women and seduce the simpler sort of people as Paul told his Scholar Timothy 2 Tim. 4.6 and is plain by the words here If they come unto you and bring you another Doctrine 3. He doth not say if you meet them by the way Salute them not speak not to them but if they come to your houses receive them not entertain them not and for the prohibition of bidding them Nulla cum talibus commercia nulla convivia nulla colloquia misceantur simus ab illis tam separati quam sunt illi ab Ecclesia profugi Cyprian God-speed it cometh after such time as they have manifested and declared themselves to be such bad people and dangerous persons And concerning such Cyprian hath a good caution have no conversation commerce or familiarity with those that are open Hereticks and professed enemies to the true Christian Religion which you profess for what reason is there that you should entertain them at your private houses that refuse to go with you to Gods publike House and Ordinances Herein I am perswaded many in this Nation in themselves well-meaning people shew too much weakness We must not bid men God-speed in evil practices if we perceive and know them But for uncivil and discourteous carriage to any especially to such as we meet and know not it hath no warrant from this place nay it is not credible that John that was the best loved and most loving of all the Apostles would let fall any word against the offices of love whereof kindly saluting of strangers is one Object 5. They say They know not what ill purpose he may have in his minde as namely to rob steal kill c. and therefore they fear if they should bid him God-speed or God be with him they should be as it were accessary to his bad actions Respon This is a causless fear They pray rather that he may be diverted and turned from such lewd purposes and practices for so long as God is with any man he will keep him from all such bad businesses And when I pass by a man at his work and bid him God speed I pray to God to bless him in his honest labours which I see him about and not that he may have success in any evil way which I am not privy to and when I part from any man and bid God be with him what do I but desire God to bless and keep him from doing and taking harm Object 6. They say This is a kinde of taking Gods name in vain and speaking of him when we think not of him Respon I would know whether any man can know whether I think of God when I use his name in saluting any man I am sure that Solomon saith 1 King 8.39 1 Cor. 2.11 That God onely knoweth the hearts of the children of men and Paul saith None can know the things of man but the Spirit that is in man Howsoever it cannot be denied but that ordinarily our devotions are more settled and composed our minds better disposed in our more solemn prayers for our brethren yet why may we not shew much love and good affection in short and sudden good wishes and ejaculations for what can be said more shortly and sweetly then God be with you for if God be with us who Rom. 3.31 or what can be against us The meaning then of that place Luke 10.4 is not to forbid common courtesie and ordinary civility but only needless complements and idle curiosity whereby they might be hindred and stayed from the quick and speedy dispatch of their business So Elisha sending home Gehezi to restore the Shunamites son to life again bad him Gird up his loins 2 King 4.29 take his staff in his hand and salute no man by the way and if any body saluted him not to answer him again Dice questo accioche essi faccino questo viaggio con ogni diligenza senza indugio alcuno Ital. annot The meaning of which place in the judgement of the Learned is nothing else but that he should make haste and not loiter or linger and trifle out his time by the way entertaining needless discourse with any body which many times solemn salutations and taking acquaintance one of another give occasion Otherwise that Salutations have been usual in Scripture might easily be proved for Boaz of Bethlehem salutes his Reapers Ruth 2.4 and is saluted of them again And in the New Testament Questo era il lo made di salutare per quale essi desidera vano prosperita ogni felicità benedittione Ibid. the Angel saluteth Mary and so doth her Cousin Elizabeth the wife of Zachariah and Mother of John Baptist yea Christ himself even after his Resurrection saluteth both the women that were at the Sepulchre and also his Apostles Therefore we see that courteous salutations are lawful and commendable notwithstanding the rudeness and incivility of Quakers and such absurd persons in these days to the contrary that will neither salute nor give respect to any man whom they meet Christ himself saluteth his Disciples saying Peace be to you It was the common and ordinary salutation among the Hebrews and it was a good one for by it they wished all sorts and kindes of good to the party whom they saluted and so the seventy were enjoyned Into what house soever you enter say Peace be to this house CHAP. 7. Of Pride of hair PRide of hair is to be seen three ways in plaited hair long hair and borrowed hair 1. In plaited hair which is expresly forbidden by the Apostle Speaking to women he saith Whose adorning 1 Pet. 3.3 let it not be that outward adorning of plaiting the hair c. The Lacedemonian Souldiers were called Comatimilities because they trimmed their hair as if they had gone to the games of Olympia

voluntas cognitae dei voluntati libens acquiescat Beza in Matthew 26. 26.39 that it was not a correction but an explication of his former Petition and a Declaration with what condition he should ask it nor doth it signifie a repugnancy of wills which could not have wanted sin but a diversity which per se is not vitious no not in men if so be the will of man doth willingly assent to and rest in the known Will of God The meaning then briefly may be this Father if it may stand with thy good pleasure Christ was willing to die voluntate rationali though not naturali for our redemption to be obedient to his Father Lumb sent lib. 3. distin 17. and mans redemption may otherwise be wrought let this bitter potion of my passion pass by me but rather then disobey thy decree and not do what I came for I yeeld to any thing submitting my self to thee and my will to thine This confutes the Monothelites a Sect of Hereticks of old that thought and taught Christ to have but one pure Will as Calvin noteth but properly it condemneth such as desire the fulfilling of their own perverse crooked and corrupt wills whatsoever became of the Will of God but if Christ in whom reason never lost his regiment Perdidit vitam ne perderet obedientiam Bern. nor was ever either non resident or non regent yet submitted himself and his Will to his Fathers Will what ever it cost him for as Bernard saith he lost his life that he might not lose his obedience then what arrogancy and Pride were it in us to desire our wills simply to be done no all our prayers petitions deprecations and supplications must be with condition and submission to the Will of God Oramus non ut deus quod vult faciat sed ut nos quod vult faciamus Cyprian when we pray that petition Thy Will be done we pray not that God may do what he Will but that we may do what he willeth saith Cyprian CHAP. 16. Of Pride in the affections PRide in the affections is discovered by a kind of a sinful and fantastical affectation to be like unto God there is a likeness to God in holiness in grace in humility this is commendable and this is the Image of God wherein man was created but Pride is a sinful affecting to be like unto God There are two things wherein a proud person doth affect to be like unto God 1. It is Gods prerogative royal that whatever excellency he hath he hath them in and of himself he is not beholden to any creature It is written of one Timotheus an Athenian that after he had proudly said in a great assembly Haec ego feci non fortuna he never after prospered in any thing Deut. 8.14 15 16 17 18. and the whole glory of all that he hath belongeth to him Now a proud man doth assume to himself the glory of all the excellency that he hath Therefore God gives a caveat to his people Beware when thy herds and flocks multiply and thy silver and thy gold is multiplied c. that then thy heart be not lifted up and thou forget the Lord thy God which brought thee forth out of the land of Egypt from the house of bondage c. Beware lest thou say in thy heart My power and the might of my hand hath gotten me all this wealth But thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth c. and Deut. 9. saith he when thou shalt pass over Jordan and possess Nations greater and mightier than thy self Cities great and fenced up to heaven ver 4. speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying Deut. 9.1 4. For my righteousness the Lord hath brought me in to possess this land but for the wickedness of these Nations the Lord doth drive them out before thee Perhaps in word the proud man may make some kind of acknowledgement of God as the proud Pharisee Lord I thank thee I am not as other men are nor even as this Publican yet he assumeth all the glory to himself though in word he seem to honour God Parisiensis Parisiensis saith that a proud man is both an idolater and sets up himself as his own idol and so robs God of his glory The proud man makes himself his own Alpha thanks himself for all makes himself his own Omega seeks himself in all begins and ends at himself Humble Paul cries out In me that is Rom. 7. in my flesh there dwells no good thing and when he speaks of his own labours he saith 1 Cor. 15.10 Rhem. annot in Heb. 5. by the Grace of God I am that I am The Papists here are to be taxed who as the Rhemists do confess affirm Gods election to be because of faith or good works foreseen in us But this is contrary to Scripture and reason for that which is the effect cannot be the cause but good works and faith be the fruits of election as Austin speaks thus on Eph. 1.4 He chose us not because we were holy but that we might be holy he chose none being worthy Elegit nos non quia sancti eramus sed ut sancti essemus Neminem elegit dignum sed eligendo effecit dignum Aug. cont Julian Pelag lib. 5. cap. 3. but by chusing made him worthy you have not chosen me but I have chosen you saith Christ to his Disciples whereas if God should elect for faith and good works foreseen men should first chuse God by believing in him and doing such good works as were acceptable to him It was the errour of the Elders of the Jews when they came to Christ in the behalf of the Centurion to plead his worthiness to him why he should heal his servant Here was their Pride to think that by outward service of God men might merit his favour He loveth our Nation say they and hath built us a Synagogue Luk. 7.2 3 4. wherein they resemble our Papists and divers orders of Monks and Friars who will not stick to promise men heaven if they will be but bountiful Benefactors to their Fraternities and Monasteries Cells and Cloysters But however he could challenge nothing for himself Omnes peregrini ritus externae religiones Senatus consulto damnatae erant Tertul. in apologet cont gentes nor they for him at Gods hand for these his good deeds yet he was a worthy man and a good Christian as appeareth by his love to Religion and care to build a place for the people to assemble themselves to Gods worship No difficulty detaineth him from doing his duty It s like enough that this fact being complained of might procure him Tiberius the Emperours displeasure and cost him the loss of his office for all forreign and strange Religions were hated and might not be admitted