Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	head_n	zeal_n	zealous_a	43	3	9.3747	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15559	A practicall catechisme: or, A view of those principall truths according to godlinesse, which are contayned in the catechisme diuided into three parts: and seruing for the vse, (as of all, so) especially of those that first heard them. By D.R. B. of Divin, minister of the Gospell.	D. R. (Daniel Rogers), 1573-1652.	1632 (1632)	STC 21166; ESTC S116040	309,840	430

God Rom. 12. so also our liuing righteously holily and soberly in this present life sometime our seruing him in feare all our dayes sometimes the hauing of a good conscience Act. 25.1 and lastly Iam. 3.13 the holding out of a good conuersation See Matth. 5.16 So 1 Pet. 3.2 that seeing the good conuersation c. Read also Eph. 5.8 2. Pet. 3.11 What manner of conuersation c. Q. What meane you by this word onely our open carriage in the view of the world A. No but the round or wheele of our whole life within or without towards God or man As appeares by that in Heb. 13.5 let the course be without couetousnesse by which hee doth not onely condemne open oppression or vsury but the wheele of the thoughts affections and endeauours of couetousnesse Q. How many things are to bee considered in the opening heereof A. Two things first the Circumstances secondly the Substance of this conuersation Q. How many circumstances belong to it A. Some concerne the persons who must lead this conuersation some the conuersation it selfe Q. What are the former A. That this conuersation bindes all sorts equally to the good behauiour without prescription or exception and that in mens seuerall estates conditions relations Estates as in prosperity or aduersity Iob 1. Thou speakest like a foolish woman Shall wee serue God for good and not for euill Conditions as in each trade or calling each common respect of sexe age each condition of degree inferiour superior each sexe whereto adde all other regards as time place publike or priuate occasions and accidents be falling as either alone or with others at home abroad and the like Lastly relations as Masters seruants parents children husbands wiues Magistrates Subiects our selues or strangers within our roofes and so of the like A maine and great enclozure at once cutting off the infinite obiections and cauills arising from such personall respects Some would exempt themselues by their greatnesse as our common speech imports they are very good folkes for so noble or so rich or in such place Why thy place puts vpon thee so much the greater seruice Others pretend their meannesse as if the Lord ouersaw them as motes in the Sun so many poore seruants in great houses thinke that the Sabboth and religion is for their Masters as for them they shall bee passed by So some ignorant people alledge this new learning is for Schollers and so young ones excuse themselues by their greenenesse old ones by their feeblenesse c. But as this nett of obedience is strong enough for Lyons so the mashes of it are small enough for flyes Q. What are the latter A. Three Order Proportion and Beauty Q. What is the order of good conuersation A. That the chiefe and maine seruices of God bee preferred before the meaner in time and in priuiledge In time thus that first religious course be attended then worldly If a man should paint the body of a man and set his heeles vpward how disguised were it So for vs to go and moile our selues all day long and then at night with a dead heart and a drouzie spirit to fall to prayer oh how wofull This is out of order and a setting of cart before the horse since that should haue been first done and the belly attended after Mat. 6.32 first seeke the kingdome Secondly order of honour That is when two seruices met which cannot both be done at once that the lesser giue place to the greater Except necessity or mercy do hinder which is no breach of duty but an omission onely for the time and a returne vnto it in season And in this point a good conscience is the best interpreter Q. What is proportion A. When there is a sutablenesse betweene duty and duty In the members of the body when some one for the part exceedes the proportion of that part or of the other parts there is a disguizement As when the head is bigger then an head should be or bigger then other parts which should exceed it for example when men in their zeale exceed the rules of wisdome and are too hot and eager or when they are exceeding zealous for religion and the Sabboth but extreame cold and remisse in point of iustice and righteousnesse and keeping touch with men Secondly when there is no sutablenesse of harmony as in the body if one member bee comely another deformed ●he face comely the back crooked it 's a blemish So here when there is good behauiour between couples abroad but great oddes at home when men haue very good gifts to speake but very bad to practise none better in compassion to the poor none worse in matters of conscience toward God in their calling marriage or vse of libertie Abner was a very good Captaine to Saul but an adulterer Ioab to Dauid but a murtherer So the Prouerbe runneth hee is no mans foe saue his owne but loue must begin at home and issue to others Q. What is Beauty of conuersation A. As in the body beauty and amiablenesse ariseth from the good temper and fit coherence of parts so in conuersation beauty is that grace which ariseth from the giuing to each qutie her due respect not onely doing it but looking how as Rom. 12. the Apostle tels vs let him that giueth do it in simplicity hee that ruleth with diligence he that sheweth mercy with cheerefulnesse Eccles 8.1 wisedome makes the face to shine It is not the bare doing but the due tempering of it with the right quallity that sweetens it And where this due manner is generally obserued it makes the whole conuersation beautifull and sauory yea sets a lustre vpon it These three may serue for a taste of the rest Q. Now come to the substance of Conuersation To what heads may they be referred A. To these three especially Either those graces which do qualifie a good conuersation Or those subiect things wherein conuersatiō consists or the obiect which conuersatiō looks at Q. What are these graces of conuersation A. Some are generall qualifications of grace concerning euery part of conuersation one and another others are speciall gifts of the spirit seuerally belonging thereto as the actions of life requires Q. What are the generall A. To giue a tast of all by some of the chiefe they are either graces of quality or quantity the former seruing to the due manner the latter the due measure of holy conuersation And of the former sort are these I speak of som of the chief 1. Wisdome 2. Simplicity 3. Sincerity 4. Integrity 5. Faithfulnes of I doe which a word for opening of their natures remembring that not here write treatises but onely a view of things at largehandled in the ministry Q. What is Wisedome A. A grace of the soule whereby it draweth the sanctified knowledge of the mind to the particular vse of her conversation as occasion is offered Col. 3.16 And it is a determing of generals to specialls both of actions