Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	pomp_n	renounce_v	vanity_n	3,174	5	10.1762	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26752	A discourse on my Lord Arch-Bishop of Canterbury's and my Lord Bishop of London's letters to the clergy touching catechising, and the sacrament of the Supper with what is required of churchwardens and ministers in reference to obstinate recusants : also a defence of excommunication, as used by the Church of England against such : preached March the 9th and 16th in the parish church of St. Swithins / by William Basset ...	Basset, William, 1644-1695.	1684 (1684)	Wing B1052; ESTC R9117	26,279	41

Blind Teachers to the Simple and Directors of Poor and perhaps neglected Infants into the Paths of Truth and Life By this means you may turn some to Righteousness and thereby increase your own Rewards for Ever It tends mightily to the interest and advance of Religion for did Sureties perform their Vows to God and it is their Sin if they do not we should find it would quickly give a mighty check to the growing madness of the Age. But in fine because Suppositions grant nothing let us suppose there may be still some evil in the having Sureties yet according to Mr. Baxter's resolution of a like case that supposed Evil cannot affect the Children or Parents For some of the Inhabitants of Daventre in Northamptonshire as themselves have confessed to me inquiring of Mr. Baxter what he thought of the Cross in Baptism or of signing Children with it He answered Baptism is a necessary Duty and in the Church of England we have all the Essential parts of it Now saith he I bring my Child as the Law Commands to be baptiz'd but if there be any sinful or unnecessary Additions without which I cannot have Baptism those Additions are nothing to me I desire not them but simply Baptism what evil there may be in any Additions being they are imposed and not my choice lyes upon the Church that Commands and on the Minister that uses ' em Therefore if we consider either the thing it self or Mr. Baxter's sense Parents have not a sufficient excuse for refusing to have their Children Catechised because the Catechism injoyn'd supposes they are baptized by Sureties Whence we come to consider the Catechism it self and I doubt not but I may speak it not only short but easie most comprehensive and every way most sufficient to it's end For 1. This Catechism teaches the Nature of our Baptismal Vow and Covenant which is to renounce the Devil and all his works the Pomps and Vanity of this wicked World and all the sinful Lusts of the Flesh to believe all the Articles of the Christian Faith and to keep God's holy Will and Commandments all the dayes of our life Where the whole Duty of Man is comprised in a few words and suited to the Capacities of the meanest Learner 2. It teaches the Apostles Creed whose Antiquity is such that some have thought it was made by the Apostles themselves and was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of 'em being supposed to cast in his part toward the composing the whole It is observed from the Greek and Latin Fathers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Traditio Apostolorum was a Tradition supposed to come from some Apostle but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or traditio Apostolica was only a very ancient Tradition which came if not from some Apostle yet from some other near those Times Now this hath been usually called the Creed of the Apostles and so Dr. D. in his Greek Version of our Liturgy calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but whether with respect to this Observation I cannot say or how Universally true it may be is not to be determined by any that have not made their Observations in numerous instances of this kind The least we can make of it is and no man will go to prove any more that it is a very ancient one else we may presume it had never been placed by any in the Apostles times we can trace it very far and find it Universally used in the first Ages of Christianity It was used by the followers of the Presbyterian Directory and the Assemblies Catechism nor do I remember any Objection then against it but in that Article viz. the Descent into hell which they wish was either altered or left out Yet the same Men own that descent Virtually though not Locally therefore according to them that Article is true and wants only an Explication Now the Ancient and Universal use of it speaks the esteem it hath ever had in the Christian World and the excellent choice our Catechism hath made in teaching this rather than that of Nice or Athanasius which are longer and not so suited to every Capacity And though the Presbyterian Party cavill'd at the Descent into hell yet they used this Creed rather than the Nicoean whose Antiquity is great and which speaks of no such Descent at all which is an Argument of their higher Approbation of the other Parts of it Here in the fewest words and plainest way are taught the great Mysteries of our Faith what we are to believe concerning God the Father who made the World God the Son who hath redeemed all Mankind and God the Holy Ghost who sanctifies all the elect people of God Which makes up a short but yet a most plain and excellent System of all the Credenda or Matters of pure Faith 3. It teaches what we are to do and that from the Decalogue or Ten Commandments which is the sum and breviary of all Morality This is the standing Rule given to the World The Lex nata as Cicero calls it the Law born with us and imprinted on the hearts of all Men by Nature was a Counterpart of this All the Moral Discourses of Moses and the Prophets were but Comments upon this Text the Sermon of Christ upon the Mount and the other practical Parts of the Gospels and Epistles are but an Explication and a Vindication of this from the false Glosses of the Pharisees and the Corruptions of the Gnosticks Therefore we have here the sum of all Practical Religion and as it is divided into two Tables so our Catechism gives us the most short plain and close Explication of each under those two Heads viz. Our Duty toward God and our Duty toward our Neighbor that can well be comprised in so few words 4. This Catechism teaches the Lord's Prayer which was given not only a Pattern for us to Pray by but as a Form for us to use Therefore he taught it the Disciples twice the first time was Mat. 6. 9. And some time after as St. Luke relates Chap. 11. 2. they come to him again Master teach us to pray as if they looked upon that short form suited indeed to the Infancy of their Discipleship but not so fitting now they were taught farther and came more near the stature of Men but he gives 'em the very same again a tacit reproof of their ignorance and reach after Novels And if we only suppose he might design it as a form he could not well have express'd himself more aptly to that purpose for Mat. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic vel ita orate Pray thus viz. in these very words which is better rendered so than as our Translation doth viz. after this manner which looks somewhat like a Geneva cast as if it was intended only as a Pattern to form our conceived Prayers by And Luk. 11. 2. when ye Pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. say Our Father