Selected quad for the lemma: religion_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A93147
|
White salt: or, A sober correction of a mad world, in some wel-wishes to goodness. / By John Sherman, B.D.
|
Sherman, John, d. 1663.
|
1654
(1654)
|
Wing S3387; Thomason E1517_1; ESTC R203564
|
80,830
|
261
|
by Tho. Stephens School-master in S. Edmonds-bury in 8o. Nomenclatura Brevis Anglo-Latino Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8o. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8o. A Discourse of Holy Love by Sir Geo. Strode Knight in 12o. The Saints Honey-Comb full of Divine Truths by Rich. Gove Preacher of Henton S. Gorge in Somersetshire in 8o. Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures Sin The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity College Cambridge in 12o. Of the Division between the English and Romish Church upon Reformation by Hen. Fern D. D. in 12o. Directions for the profitable reading of the Scriptures by John White M. A. in 8o. The Exemplary Lives and Memorable Acts of 9. the most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4o. The Saints Legacies or a Collection of promises out of the Word of God in 12o. Judicium Universitat is Oxoniensis de Solemni Lega Foedere Juramento Negativo c. in 8o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayne D. D. in 4o. Janua Linguarum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Comenio in 8o. A Treatise concerning Divine providence very seasonable for all Ages by Tho. Morton Bishop of Duresme in 8o. Animadversions upon Mr. Hobbs his Leviathan with some Observations upon Sir Walter Rawleighs History of the World by Alex. Rosse in 12o. Fisty Sermons preached by that learned and reverend Divine John Donne in fol. Wirs-Common-wealth in 12o. The Banquet of Jests new and old in 12o. Balzac's Letters the fourth part in 8o. Quarles Virgin Widow a Play in 4o. Solomons Recantation in 4o. by Francis Quarles Amesit antisynodalia in 12o. Christ's Commination against Scandalizers by John Tombes in 12o. Dr Stuart's Answer to Fountain's Letter in 4o. A Tract of Fortifications with 22 brasse cuts in 4o. Dr. Griffiths Sermon preached at S. Pauls in 4o. Blessed birth-day printed at Oxford in 8o. A Discourse of the state Ecclesiastical in 4o. An Account of the Church Catholick where it was before the Reformation by Edward Boughen D.D. in 4o. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations up Mr. Hobbs Leviathan in 4o. Episcopacy and Prasbytery considered by Hen. Fern D.D. in 4o. A Sermon preached at the Isle of Wight before His Majesty by Hen. Fern D.D. in 4o. The Commoners Liberty or the English-mans Birth-right in 4o. An Expedient for composing Differences in Religion in 4o. A Treatise of Self-denial in 4o. The holy Life and Death of the late Vi-countesse Falkland in 12o. Certain Considerations of present Concernment Touching this Reformed Church of England by Hen. Fern in 12o. Englands Faithful Reprover and Monitour in 12o. Newly published The grand Conspiracy of the Members against the Minde of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12o. The Quakers Questions objected against the Ministers of the Gospel and many sacred acts and offices of Religion with brief Answets thereunto Together with a Discourse of the holy Spirit his workings and impressions on the souls of men by R. Sherlock B.D. in 8o.
the Church and conveniently ordered and administred by Discipline to glory which is the universal end of all the world and therefore even of polities So that we may without much demurre conclude if we be bound in religion to obedience of laws Civil we have as much reason to be bound in obedience of religion to Church laws And to say no more at this time about this subject we have experience to compel as much as may be a more sober and strict and serious apprehension of the necessity we have to forbear hereafter the violaof Ecclesiastical orders since we have paid so dear for our liberty in our breaches which will not be made up by further differences and rents and dissolutions When all is done or undone we shall then sadly see that if any thing must save this Nation and this Church then it will be this to do as we did but better Conformity to God and men would reconcile us to God and man Had we had this goodness of obedience we had not been at this day the astonishment of the world in misery as before in prosperity and glory of such a Nation and such a Church as could not be endured by envy and enemies CHAP. XIII TO commend now goodness to some sorts of men with a little more singular respect will make an end For this is the way to our end We have hitherto spoken of it in communi as unto persons We shall now in our wishes recommend it to some from whom it may be more derivative to others and when we have dedicated the consideration of it to them we have done Every man in his own naturals as such hath a duty to prosecute this goodness but yet they have a more peculiar obligation hereunto who have outward qualities wherein every one doth not communicate Those that are superior to others should be more eminent herein in virtue and they should be distinguished by this excellency No such Characteristique of greatness as goodness And yet if honour went by virtue how many hypocrites should we have Every one would be like Galba worthy to be a Prince if he were not a Prince Nevertheless if men be not the highest because they are best yet they should be best because they are highest For every sin they commit which is known is notorious and exemplary and sin from them goeth easily down tumbling into the valley of the people The Prince amongst the Jews was to have a copy of the law and some will say he was to have the best copy such as with points that he might read in it diligently and observe it for himself and others As there is no worse way of security to the people then resistance so there is no better way of security to the Prince then goodness Power is the secular motive of obedience the moral motive is virtue It is like to go well with a Nation when the Prince is feared and the people loved but surely also it will not go amiss if the people be loved by the Prince and the Prince loved by the people But here is the mischief the people will not account that a virtue which is not directed by their prudence nor that to be goodness which is not dictated by their understanding And then he that pleaseth the people doth not do his duty It were very desirable that Princes had no faults or that the people had not a fault to desire to look into them It is natural for men to love but little those who are above them because men have no minde to be ruled and therefore have more need of it and also they would not seem to have such imperfections as might make them fit for obodience And therefore how brave were it that as the authority so the worth of Princes were unquestionable so as no man might covet his place or dislike his rule And it would be happy if their subjects would not suspect them the more because they have so much liberty or that Princes would not take their liberty And they have the less reason to take it because they have it He is a good Prince said he whose vices do not exceed his virtues but should we northen love him who is not yet charged with any vice But this is too lofty a Theme for a deducted style It is fit there should be those who by their place and abilities should more move them at less distance And as for Nobles if it did become me to speak of them what would more become them then to be as they are called not to be base in disingenuity and vice Surely there can be no better Nobility then in Royal bloud And there can be no higher bloud then the bloud of Christ And why then should not those who are to be accounted Nobles though they were not Christians yet be as much Christians as others and so be more Honourable because they are made good then because they were born Nobles To be well born and to live ill is a contradiction in the Original Lewdness in a Noble is as a dunghil in a Court-yard if I might say it But to press the ingagements of goodness upon these great personages is rather meet for those and such there have been who have descended from Nobles to be Clerks These may speak home As for me my minde is towards the Clergy of these Kingdoms in whom surely virtue is most expected and whose coat it most adorns and from whom it is most influxive into the residue of men Holy orders do make an appropriation of it to them No man can be well without it surely not they The Imposition of hands doth lay this charge upon them They are consecrated to God they are elect vessels they are to be clean they are to be holy they not for common usages Their facultie as none other hath its end in heaven and the action of them is to draw men up from earth and out of the danger of hell to heaven and what they teach should they not do St. Luke in the first verse of the Acts speaks of his relating what Christ did do and teach first what he did Practice of the people follows more easily the Ministers teaching when the practice of the Minister goes before his teaching A good Minister preacheth all the week He hath never done his Sermons that doth them His Ministery is good without goodness but his Ministery is not so profitable without it nor is he a good Minister without it Their Ministery is not so apt to work upon men without virtue although the acts of their Ministery are as valid as of others For who can know who are really good And if the efficacy of their acts did absolutely follow the goodness of the Minister the goodness must be without dissimulation and hypocrisie which to know belongs to him who knows the hearts not to them who see their faces Yet as God worketh by weak means so can he work by bad men And if