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
A57314	True Christianity vindicated both in præceding, present, and succeeding ages, and the difference between them who are Christians indeed, and them who are falsly so called manifested : being a collection of the several testimonies of the antient writers of the doctrine, lives and manners of the primitive Christians many ages ago, which being found coherent with the doctrine, lives and manners of the true Christians, who are nick named Quakers at this day, are therefore made publick / by Ambros Rigge.	Rigge, Ambrose, 1635?-1705.	1679 (1679)	Wing R1498; ESTC R17008	20,881	34

to their own Wives You punish Wickedness when committed to us even a Wicked Thought is Sin which nothing short of the true Light of Christ in our Consciences can demonstrate and manifest to us You are afraid of them who are Conscious of your Crimes we fear God respecting his Witness in our Consciences And Lastly It is with your Party the Prisons are filled and crowded no true Quaker is there except it be for the Testimony of a good Conscience or else such who are either a shame to their Profession or an Apostate from it Concerning the true Christians Testimony against Idolatry both Antient and Modern THe True Antient and Primitive Christians fully Manifested their Detestation of Idolarty and testified against all Idols and Image Makers whatsoever nay they looked upon the very making of Idols though with no Intention to Worship them an unlawful Trade and inconsistent with Christianity How have we Renounced the Devil and his Angels sayes Tertullian if we make Idols nor is it enough to De. Idolat ca. 6. p. 88. say though I make them I do not Worship them there being the same cause not to make them as there is not to Worship them i. e. the Offence that in both is done to God yet thou dost so far worship them that thou makes them that others may worship them And therefore he fully Pronounces That no Art C. 11. p. 92. Vide. ●a 9 10. nor Profession nor Service whatsoever that is imployed either in making or ministring to Idols can come short of Idolatry Nay every Master of a Family was commanded Ca. 41. pag. 57. to keep no little Idols nor Images in his House c. Origin tells his Adversary That the Images that were to be dedicated to God were not to be canv'd by the hands of Artists but to be framed and fashioned in us by the Word of God viz. the Vertues of Justice and Temperance of Wisdom and Piety c. that conform us to Image of his own Son those says he are the only Statues formed in our Minds and by which alone we are perswaded 't is fit to do Honour to him who is the Image of the Invisible God Hearken to this all ye Image-Makers and Image-Worshippers throughout Christendom who profess the Christian-Faith and Worship Did not you in your Baptism in words Renounce the Devil and all his Works the Pomps and Vanities of the World and all the sinful Lusts of the Flesh and engage to keep Gods holy Will and Commandments and walk in the same all your days And you ask Why Infants are Baptized when by reason of their tender Age they cannot perform this Yes you say they do perform it by their Sureties which when they come to Age themselves they are bound to perform Oh! Wonderful large Promises indeed But if we inspect the performance among the now Nominal Christians we shall find not only their daily practice contradicting their Promise and Vow but their belief also that they cannot keep God's holy Will nor Commandments all nor one day in all their Lives so according to their Faith it is unto them But the true Apostolical and Spiritual Christians in scorn call'd Quakers who keep his Commandments as he said in the dayes of John 1 John 5. 2 3. and his Commandments are not grievous but joyous These now believe with Origin that the Images that are to be dedicated to God are not to be carv'd by the hands of Artists but to be formed and fashioned in them by the Word of God the Vertues of Justice and Temperance of Wisdom and Piety these are the only Statutes they believe are to be formed in their Minds by which alone they are perswaded 't is fit to do honour to him who is the Image of the Invisible God These are of old Tertullians Mind that the making as well as worshipping of Images is inconsistent with Christianity and an offence against God The Council of Illiberis that was held in Spain before Constantine decreed expresly that No Pictures ought to be in Churches nor any thing that is worshipped or adored ought to be painted upon the Walls Now you who call your selves Protestant Christians are you of this mind nay doth not your daily practice demonstrate the quite contrary How many Images are painted upon your Walls How many Image makers are there within your Cities and Countries which draws your Eyes Minds and Hearts from the true Spiritual Worship of the invisible God who is an Eternal Spirit of Life Light and Glory and dwells not in Temples made by the Hands of your cunning Carvers and Picture-drawers of Likenesses of things in Heaven and things in Earth contrary to Gods command Exod. 20. And Oh! how far are you departed from the Image of God which is Righteousness and Holiness and run into Whoredom Adultery Idolatry and Uncleanness and so are the perfect Emblem 's of the Heathen Gentiles in your Practices while you are with your Mouthes professing Christianity Concerning the Freedom of the true Christians from Covetousness both Antient and Modern IVstin Martyr discoursing with Tripho the Jew tells him That they were careful with all fear to Converse with men according to the Scripture not greedily desiring to Gain Riches or Glory or Pleasure to themselves concerning any of which no man could lay any thing to their charge and that they lived not like the great Men of his People of whom God himself had left this reproachfull Character That their Princes were Companions of Thieves every one loving Gifts and following after Rewards When Agbarus the Toparch of Edessa offered Thaddeus one of the seventy Disciples great sums of Gold and Silver for the pains he had taken and the great things he had done amongst them he refused them with this answer To what purpose should we receive good things from others who have freely forsaken and renounced our own Hearken to this ye greedy Hirelings of all sorts are you not quite contrary in Life and Practice to these antient Christians and like Israels false Prophets every one seeking his own way every one for his Gain from his Quarter And those who will not feed you with Gifts and Rewards you prepare War against them to the uttermost of your power even to destroy them from the Earth as hath been manifest to the view of thousands in this our Age whose covetous Practices have manifested you to all who have not willingly closed their Eyes to be gone in the way of Cain and after the Error of Balaam nay worse for Balaam who though he loved the Wages of Unrighteousness he durst not take it but you are bold enough to ●ue for and take three times the value from them who will not give it you But the true Gospel-Ministers then as at this day covet no mans Gold Silver or Apparel but receive freely and so give labouring with their Hands Night and Day that the Gospel may be without Charge Of their Heavenly-Mindedness and

presently answered him Our Glory and Nobillity lies in that we are the Servants of Christ To the same purpose was the answer of Quintianus the Martyr under the Dioclesian Persecution when the President asked him How it came about that he being a Roman Citizen and the Son of a Senator would trucle under such a Superstition Worship him for a God whom the Jews had Crucified The Martyr told him That it was the highest Honour and Nobility to know and serve God and that the Christian Religion which he called Superstition ought not to be traduced with so base a Name seeing it immediately guided its followers to the highest degree of Happiness There are three things as the Son of Syrach well observes which shew a Man what he is viz. his Attire Excessive Laughter and his Gate there is not certainly more open Evidence of a vain Mind than a vain Garb and Habit. SAint Bazil Discoursing what Habit best becomes Rig. fus disput interrog 22. pag. 566. tom 2. a Christian tells us That it ought to be such as most lively expresseth the Meekness and Humility of the Mind that good men of old were so attired and that having Food and Rayment we ought there-with to be content 'T is not enough saith Tertullian that a Christian De. cult famin Lib. 2. ca 13. pag. 160. be Chaste and Modest but he must appear to be so a vertue of which he should have such great store and treasure that it ought to flow from his Mind upon his Habit break forth from the retirements of his Conscience into the Supefecies of his life St. Bazill tells us The Habit of a Christian ought to be sutable to the two great ends of Clothing instituted Ibid. pag. 567. of God viz. Honesty and Necessity and that we ought to remember that our Cloaths are Moniters of our Apostacy and that there 's little reason we should pride our selves in that which is only a covering for our shame Necessity and so Cloaths were designed to keep the Body in convenient Warmth and to defend it from those Injuries and Extreamities which otherwise would soon rot down this House of Clay Are these two ends only answered by you who now claim the Name and Title of Christians Or do you not rather seem to regard neither but give your selves over to Excess and Superfluity and the vain Garbs and Fashions of the World which is an open evidence of a vain Mind The Garments that we should wear saith Ib. ubi supr pag. 244. Clemens of Alexandria ought to be mean and frugal not curiously wrought with divers colours the Emblem of Craftiness and Deceit but White to denote our embracing of Innocency and Truth and that 's true Simplicity of Habit that takes away what 's Vain and Superfluous and that is the best and most solid Garment which is furthest from Art and Curiosity and most apt to preserve and keep warm the Body Chrysostom among other things especially commends Olimp. 2. tom 4. 617. and 623. Olimpias A Woman of great Birth and Estate and of no less Piety for the incredible modesty and meannes of her Attire not much better than that of the poorest Beggar having nothing in her Garb or Gate that was Feigned or Gaudy nothing Eleborate or Artificial So far were they then from the Vanity and Affections of Pomp and Bravery of dazling the Eye with Rich and Costly Ornaments that they thought they could never seem mean enough Tertullian doth sarcastically describe A great De cult foem Lib. 1. ca 8. p. 153. Estate says he is drawn out of a little Pocket and many thousand Pounds may be spent upon one string of Pearls a weak and tender Neck can make shift to carry about whole Woods and Lordships vast sums of Money borrowed of the Banker and noted in his Account-Book to be repayed every Moneth with Interest are weighed at the beam of a thin slender Ear. Clemens Alexandrinus censures it very deep That though Gluttonny and Intemperance be great Vices yet not to be compared with a nice overcurious study of fineness and bravery Saith he A well-furnish't Table and Cups that go round may quickly stop the Mouth of a Hungry Stomach but where is a nice Affectation of bravery of Gold Purple or Jewells there not the Treasures of the Creation not what 's above or under ground not the Spoils of the Tyrian Sea nor the Fraughts from India or Aethiopia No nor Pactolus with his Golden Streams will suffice And also that which the Antients of those times did most severly censure and cry out against was not only the Expence and Costliness of their Cloaths but the Arts which they used to add greater Beauty and Handsomness to themselves than God and Nature had bestowed upon them This it seems the Pride Folly of some Christian Women of those days were got into which the Zeal and Piety of those Times vehemently condemn and protest against Some of the Gallants of those times pleaded That they were Rich and had great Estates and ought therefore to live like themselves and to make use of the Estates that God had given them c. To this Cyprian answers That they only are De Decip. Habit. virgin pag. 164. truly Rich that are Rich in and towards God and that the World ought to be despis'd with the Pomps and Delights thereof which we then renounced when we happily turned to God with the Love of whom all that is in the World the Lust of the Flesh the Lust of the Eye and the Pride of Life is not consistent That the use of Riches in this case is to be governed by just and moderate measures The Apostle commands all Women how Rich soever To Adorn themselves in modest Apparel with Shame facedness and Sobriety not with Breidered Hair or Gold or Pearls or costly Array but that which becometh Women professing Godliness with Good Works St. Peter also requires of them not the outward Adorning of Gold or sine Apparel but the hidden ornament of the Heart c. And if they thought themselves bound to use the Estates God had given them God had shewed them a more Execellent way to relieve the Hungary and seed the poor Members of Christ and that was the best art of improving Riches and the way to lay them up in safe and unsailing Treasures where we may be sure to reap the Fruit of them another day and not to throw them away upon Arts of bravery and upon vain and Phantastick Dresses Sometimes they pleaded That they might Beautifie and Honour the Body without any danger of violating their Chastity or setting open the Casement for Luxury to fly in upon them Tertullian answers Let them who had a mind to it glory the flesh but for us we have no designs of glory there partly as being highly unsuteable to us who by the Law of God are under a profession of Humility partly because all