Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	catholic_n	church_n	communion_n	6,739	5	9.8919	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67467	The life of Dr. Sanderson, late Bishop of Lincoln written by Izaak Walton ; to which is added, some short tracts or cases of conscience written by the said Bishop.	Walton, Izaak, 1593-1683.; Sanderson, Robert, 1587-1663. Judgment concerning submission to usurpers.; Sanderson, Robert, 1587-1663. Pax ecclesiae.; Hooker, Richard, 1553 or 4-1600. Sermon of Richard Hooker, author of those learned books of Ecclesiastical politie.; Sanderson, Robert, 1587-1663. Judgment in one view for the settlement of the church.; Sanderson, Robert, 1587-1663. Judicium Universitatis Oxoniensis. English.	1678 (1678)	Wing W667; ESTC R8226	137,878	542

was That he declin'd reading many but what he did read were well chosen and read so often that he became very familiar with them and said they were chiefly three Aristotle's Rhetorick Aquinas's Secunda Secundae and Tully but chiefly his Offices which he had not read over less than 20 times and could at this Age say without Book And told him also the learned Civilian Doctor Zouch who died lately had writ Elementa jurisprudentiae which was a Book that he could also say without Book and that no wise man could read it too often or love or commend too much and told him these had been his toyl But for himself he always had a natural love to Genealogies and Heraldry and that when his thoughts were harassed with any perplext Studies he left off and turned to them as a recreation and that his very recreation had made him so perfect in them that he could in a very short time give an account of the Descent Arms Antiquity of any Family of the Nobility or Gentry of this Nation Before I give an account of Dr. Sanderson's last sickness I desire to tell the Reader that he was of a healthful constitution chearful and mild of an even temper very moderate in his diet and had had little sickness till some few years before his death but was then every Winter punish'd with a Diarrhea which left him not till warm weather return'd and remov'd it And this distemper did as he grew elder seize him oftner and continue longer with him But though it weakned him yet it made him rather indispos'd than sick and did no way disable him from studying indeed too much In this decay of his strength but not of his memory or reason for this distemper works not upon the understanding he made his last Will of which I shall give some account for confirmation of what hath been said and what I think convenient to be known before I declare his death and burial He did in his last Will give an account of his Faith and Perswasion in point of Religion and Church Government in these very words I Robert Sanderson Dr. of Divinity an unworthy Minister of Iesus Christ and by the providence of God Bishop of Lincoln being by the long continuance of an habitual distemper brought to a great bodily weakness and faintness of spirits but by the great mercy of God without any bodily pain otherwise or decay of understanding do make this my Will and Testament written all with my own hand revoking all former Wills by me heretofore made if any such shall be found First I commend my Soul into the hands of Almighty God as of a faithful Creator which I humbly beseech him mercifully to accept looking upon it not as it is in it self infinitely polluted with sin but as it is redeemed and purged with the precious blood of his only beloved Son and my most sweet Saviour Iesus Christ in confidence of whose merits and mediation alone it is that I cast my self upon the mercy of God for the pardon of my sins and the hopes of eternal life And here I do profess that as I have lived so I desire and by the grace of God resolve to dye in the Communion of the Catholick Church of Christ and a true Son of the Church of England which as it stands by Law established to be both in Doctrine and Worship agreeable to the Word of God and in the most and most material Points of both conformable to the faith and practice of the godly Churches of Christ in the primitive and purer times I do firmly believe led so to do not so much from the force of custom and education to which the greatest part of mankind owe their particular different perswasions in point of Religion as upon the clear evidence of truth and reason after a serious and unpartial examination of the grounds as well of Popery as Puritanism according to that measure of understanding and those opportunities which God hath afforded me and herein I am abundantly satisfied that the Schism which the Papists on the one hand and the Superstition which the Puritan on the other hand lay to our charge are very justly chargeable upon themselves respectively Wherefore I humbly beseech Almighty God the Father of Mercies to preserve the Church by his power and providence in peace truth and godliness evermore to the worlds end which doubtless he will do if the wickedness and security of a sinful people and particularly those sins that are so rise and seem daily to increase among us of Unthankfulness Riot and Sacriledge do not tempt his patience to the contrary And I also farther humbly beseech him that it would please him to give unto our gracious Sovereign the Reverend Bishops and the Parliament timely to consider the great danger that visibly threatens this Church in point of Religion by the late great increase of Popery and in point of Revenue by sacrilegious enclosures and to provide such wholesome and effectual remedies as may prevent the same before it be too late And for a further manifestation of his humble thoughts and desires they may appear to the Reader by another part of his Will which follows As for my corruptible Body I bequeath it to the Earth whence it was taken to be decently buried in the Parish Church of Bugden towards the upper end of the Chancel upon the second or at the farthest the third day after my decease and that with as little noise pomp and charge as may be without the invitation of any person how near soever related unto me other than the Inhabitants of Bugden without the unnecessary expence of Escocheons Gloves Ribons c. and without any Blacks to be hung any where in or about the House or Church other than a Pulpit Cloth a Hearse Cloth and a Mourning Gown for the Preacher whereof the former after my Body shall be interred to be given to the Preacher of the Funeral Sermon and the latter to the Curat of the Parish for the time being And my will further is That the Funeral Sermon be preached by my own Houshold Chaplain containing some wholesome discourse concerning Mortality the Resurrection of the Dead and the last Iudgment and that he shall have for his pains 5 l. upon condition that he speak nothing at all concerning my person either good or ill other than I my self shall direct only signifying to the Auditory that it was my express will to have it so And it is my will that no costly Monument be erected for my memory but only a fair flot Marble stone to be laid over me with this Inscription in legible Roman Characters Depositum Roberti Sanderson nuper Lin●●lniencis Episcopi qui obiit Anno Domini MDCLXII aetatis suae septuagesimo sexto Hic requiescit in spe beatae resurrectionis This manner of burial although I cannot but foresee it will prove unsatisfactory to sundry my nearest Friends and Relations and be

and Callings yet by reason of the great difficulties of the things themselves have much differed and still will do in their Judgments and Opinions one from another in the ordering of God's Decrees concerning man's Salvation each man abounding in his own sense and following that way which seemeth to him clogged with the least and fewest difficulties according as he apprehendeth them although perhaps in rei veritate or at the least in the apprehension of another man those very difficulties may be more and greater Hence the many differences among the Protestants between Lutherans and Calvinists among the Romanists between the Iesuites and Dominicans and each of these again subdivided concerning Predestination and Reprobation the power of man's Free-will the necessity efficacy and extent of Divine Grace the concurrence of Grace with Free-will the universality and application of Christ's Death and some other Points of like nature The Premisses considered that amid and notwithstanding all this variety of Opinions there may yet be preserved in the Church the unity both of Faith and Charity these few things seem to me to be of profitable and important consideration 1. That particular Churchs would be as tender as may be in giving their definitions and derminations in such Points as these not astricting those that live therein determinately either to the affirmative or negative especially where there may be admitted a latitude of dissenting without any prejudice done either to the Substance of the Catholick Faith or to the Tranquillity of the Church or to the Salvation of the Dissenter In which respect the moderation of the Church of England is much to be commended and to be preferred not only before the Roman Church which with unsufferable tyranny bindeth all her Children upon pain of Damnation to all her Determinarions even in those Points which are no way necessary to Salvation but also before sundry other Reformed Churches who have proceeded further this way than our Church hath done 2. When by reason of the important contentions and wranglings of Learned men in particular Churches about Points yet undetermined therein differences shall be so far prosecuted as to come to open sideings and part-takings and factions as it happened in the Netherland Churches between the Remonstrantes Contra-Remonstrantes so as for the composing of the differences and the maintenance of the publick Peace and Tranquillity of the Church it shall be needful for those Churches Synodically to determine something in those Points that yet they would then also proceed no farther in their determinations than the present necessity should enforce them not requiring men specially in points of lesser consequence to give and by Oath subscription or other like means to witness their express positive assent to such determinations but permitting them to enjoy their own private Opinions in their own private Bosoms so long as they keep them to themselves and do not by venting them unseasonably disquiet the peace of the Church therewithal 3. That Catechisms for so much as they are intended for the instruction of Children and ignorant persons in the first Principles of Christian Religion should not be farced with School-points and private Tenets but contain only clear and undoubted Truths and such as are necessary unto Christian Edification either in Faith or Life The rest either altogether omitted or but occasionally and sparingly touched at and not positively and doctrinally and conclusively delivered before the Church have agreed upon them 4. That private men would endeavour for so much ingenuity as 1. To other mens speeches and writings especially where they intend to discourse but exotericè and popularly not accurately and dogmaticè to afford a favourable construction without taking advantage at some excesses in modo loquendi or exceptions at some improprieties and acyrologies so long as they are Orthodox in the main Substance of their Discourse 2. Not to obtrude any Tenet as the received Doctrine of any particular Church which either is not expresly contained in the publick Confession of that Church or doth not apparently result thence by direct and immediate consequence though the wit of man make it seem at length and by continuance of discourse to be probably deduced therefrom 3. In their own Writings to observe formam sanorum verborum and to abstain not only from suspected Opinions but as much as may be also from phrases and speeches obnoxious to ill construction For first it is not enough much less a thing to be gloried in for a man to be able by subtilty of wit to find loop-holes how to evade and by colourable pretences to make that which through heat of passion or violence of opposition hath fallen from him unadvisedly to seem howsoever defensible but he should have a care to suffer nothing to pass from him whereat an ingenuous and dispassionate Adversary though dissenting from him in Opinion should yet have cause to take distaste or exception And besides it were a thing of very dangerous consequence in the Church if every man should be suffered freely to publish whatsoever might by some strain of Wit be made capable of a good construction if of it self it sounded ill and suspiciously For so Notions of Popish or Puritanical or other Heretical Schismatical Opinions might unawares be conveyed into the minds and impressions thereof insensibly wrought in the hearts of men to the great damage of the Church and prejudice to the Truth 4. To acknowledge freely and readily to revoke whatsoever either errour in re or misprision in testimonio or exorbitancy in modo loquendi hath passed from their Pen when it shall be fairly shewed them and their Judgments convinced thereof rather than to seek to relieve themselves by excuses colours or evasions 5. That private men in particular Churches who dissent in points yet undetermined by the Church should not uncharitably entercharge each other with Heresie or Schism or any such like imputation for so dissenting so long as they both consent to the whole Doctrine and Discipline in the said Church maintained and established As ex gr in the Points now so much debated among the Divines of the Church of England between the Calvinists and Arminians for I must take liberty for distinctions sake to express them by those names they usually bestow the one upon the other Why should either those men on the one side be branded with Popery who misliking Calvin's Opinion rather chuse to follow the Arminian or those on the other side with Puritanism who finding less satisfaction in the way of Arminius rather adhere to Calvin so long as both the one and the other do entirely and freely and ex animo subscribe to the Articles of the Common Prayer Book and that of Consecration and do not rent the Unity or disturb the Peace of the Church by those differences II. Periculum Schismatis Forasmuch as here in England the differences which before were but private concerning the Points of Arminianism have been of late so far brought upon