Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	godly_a	live_v	ungodliness_n	2,015	5	11.3244	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70046	Reason and judgement, or, Special remarques of the life of the renowned Dr. Sanderson, late Lord Bishop of Lincoln together with his Judgement for setling the church, in exact resolutions of sundry grand cases very seasonable at this time.	D. F.; Sanderson, Robert, 1587-1663. Judgment in one view for the settlement of the church.	1663 (1663)	Wing F10; ESTC R224352	48,079	100

was Improvement He left the University having compassed with his knowledge the whole Circle of the Arts being exact in propriety and elegancy of Languages having read ancient and modern Writers having studied Philosophy and made himself familiar with all politer Classick Authors being learned in School-Divinity and a Master in Church-Antiquity ready in the sense of Scripture Fathers Councils Ecclesiastical History Thus full of Scripture-strength of Councils weight of Fathers consent of Historick light of Scholastick acuteness he I say left the University freely making not the usual advantage of his place which was then prudence and good husbandry but looked upon by him as the worst Sacriledge in the world as which at once betrayed the Church to the unworthy and weak and the University to the undeserving and the Founders Charity to those persons they never designed them for to the shame of the present Age and the undoing of the future and betaking himself to his Charge at Boothby-Pagnel in Lincoln-shire where we have him Preaching solidly not allowing himself the easie liberty of doing the work of the Lord negligently Although he was furnished with that Classick and Authentick Learning which readily enabled him to speak upon any occasion and subject properly pertinently copiously and handsomely yet such was his reverence of that great work that he was very elaborate and exact in reading meditating and composing his Sermons to rational and just Discourses His method was to chuse his Text pertinently to weigh its occasion coherence and other circumstances duely to look out the truest reading of it industriously to open that Original by reading out of the choicest Authors and most proper learning in that kinde clearly to drop such pithy and pertinent Observations learned moral divine as he went on in Explication judiciously to pitch upon great Observations that were couched in the several parts usefully which he deduced from the Text evidently for he could not endure those that wrested the Scripture for a truth as men that were under a temptation of wresting them for an errour bottomed upon their proper Grounds and Reasons orderly pressing each truth with evidence raised from their several places in the body of Divinity illustrated and enlarged with general Learning and improved to the respective Duties of Christianity that he saw might rationally be inferred from them and indeed his general Learning afforded him plenty of Observations proper learned and useful upon each head His way like Dr. Hammond was after every Sermon to resolve upon the ensuing subject and to draw a Scheme of it and to take in the course of his study what fell in conducible unto the present purpose and he spoke from the heart to the heart As he provided strong meat for strong men so he provided sincere milk for babes spending an hour at evening in the Church-Catechism whereat the Parents and elder sort were wont to be present and from whence they reaped more benefit then from his Sermons the great Principles of Religion working more powerfully upon them then his Discourses and Enlargements Christianity was most successful he would say when proposed naked and in its own evidence as the truth was in Jesus By Catechising the Gospel prevailed over Judaism and Heathenism by Catechising Popery incroached and broke in upon the Gospel by Catechising the Gospel again recovered itself and got ground of Popery He opened the Church-Catechism distinctly grounded them in each point stedfastly and taught them their duties arising out of each part of Religion profitably making it appear as he went along how the grace of God bringing salvation by Jesus Christ hath appeared teaching men to deny all ungodliness and wordly lust and to live soberly justly and godly in the present world As he taught them so he and they lived up to a Religion pure and undefiled he and they joyning together in the holy Offices 1. Of Common-prayer in all the days appointed devoutly and reverently where he and his family was the great Rule and Pattern 2. Of the holy Sacrament carefully and preparedly not without previous instructions and directions publick and private 3. In an holy love and charity which taught them successfully being exemplary therein and being able by his great skill in all Laws to compose all Differences in his private address and conversation his Judgement being so esteemed that there were few that knew him but would stand to his prudent and honest Arbitration wherein the God of love and peace so blessed him that as he maintained love among others so he had the love of all there being not any of his function either more esteemed while alive or more lamented when dead Neither did he think it enough to perswade his people to an obligingness in Conversation unless he could work them to a charity and hospitality whereby they might endear themselves to each other and relieve the poor Among them he would be the most welcome for he understood very well how much the Applications of the Table enforced the Doctrines of the Pulpit and how subservient the endearing of his person was to the recommending of his instructions where his elegant apt and facetious way sweetned his more serious discourse and weighty conceptions so that he was heard at once with the highest pleasure and profit in the world As he urged their charity to the Poor earnestly so he directed it discreetly that the Idle partaked not of it and truely the Needy had a stock raised for them to employ and relieve them I say to employ and relieve them for he had no charity for the Idle and the Vagrant the very scabs filth and vermine of a Common-wealth I mean such as have health and strength and limbs and are in some measure able to work and take pains for their living yet rather chuse to wander abroad the Country and to spend their days in a most base and ungodly course of life and which is yet more lamentable by I know not what connivence contrary to all Conscience Equity and Law are suffered All Christian Common-wealths should be the Israels of God and in his Israel God as he promised there should be some always poor on whom to exercise charity so he ordained there should be no beggar to make a trade and profession of begging Plato than whom never any laid down a more exact Idea of an happy Commonwealth alloweth not any beggar therein alledging that where such were tolerated it was impossible but the State must abound with pilfering and whoring and all kinde of base villany The Civil Laws have flat Constitutions against them in the Titles de mendicantibus non invalidis But I think never kingdom had more wholesome laws in both kinds I mean both for the competent relief of the orderly poor and for sharp restraint of disorderly vagabonds then those provisions which in many of our own memories have been made in this land But Quid leges sine moribus Those Laws are now no Laws for want

became him no less then smiling and a little laughter doth a good man and a good conscience for his innocent facetiousness was well tempered with gravity mixed with good counsel allayed with good discourse and beautified with excellent example if he would speak facetiously no man did it or could do it more pleasingly if he listed to dispute solidly none did it more satisfactorily he was choice in his friends and faithful to them friendship when true and sincere he would say was the greatest happiness and relief among the cares and troubles of the world especially with those who were of the same inclination profession study and designment with himself an union of mind is next the union of soul and body in the world and friendship is next unto life and it was this reverend persons business where ever he was to promote those two great things friendship and love that as he used to say men might have those that charitably observed and faithfully admonished them of the failings indecencies and miscarriages Nature is obnoxious to which he exactly performed and expected back again to be returned to himself he was constant in his kindness as long as friends were true but as he could easily discern and look through so he deeply resented all artifice and cunning a plain man he was and a plain temper he loved if any mischance happened that might occasion misapprehensions he suffered them not to improve by concealment but presently offered the reasons of the misunderstanding and enjoyned all friends to return him the like measure back again if his own actions seemed at any time doubtful or unseemly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make up Epictetus his Philosophy sustine abstine made our Reverend Diocesans Religion none understood better how all things are lawful none understood better then he how all things are not expedient he knew temptations lye in ambush behind our lawful enjoyments in his apparel none more plain in his dyet none more temperate eating as he would say rationally onely for health and life one meal a day sufficed him with some fruit at night in his sleep none more sparing eleven or twelve at night being his usual time of going to rest and five and very rarely six the hour of his rising recreations which his judgement allowed yet his care and self-denial forbid him ab illicitis semper quandoque à licitis was his rule he would say Things unlawful we must never do nor ever lawful things but with due respect of our calling and other concurrent circumstances Wine and musick and gorgeous apparel and delicate fare are such things as God in his goodness hath created and given to the children of men for their comfort and they may use them lawfully and take comfort in them as their portion but he that shall use any of them intemperately or unseasonably or vainly or wastfully abuseth both them and himself And therefore we shall often finde both the things themselves condemned and those that used them blamed in the Scriptures The men of Israel for stretching themselves upon their couches and eating the lambs out of the flock and chaunting to the sound of the Viol and drinking Wine in bowls Amos 6. And the women for their bracelets and ear-rings and wimples and crisping pins and their other bravery in Esay 3. And the rich man for faring deliciously and wearing fine linnen in the Parable Luk. 16. Yea our Saviour himself pronounceth a woe against them that laugh Luk. 6. And yet none of all these things are or were in themselves unlawful it was the excess onely or other disorder in the use of them that made them obnoxious to reproof Though some in their heat have said so yet who can reasonably say that horse-matches or playing at cards or dice are in themselves and wholly unlawful And yet on the other side what sober wise man because the Things are lawful would therefore approve of that vain and sinful expence which is oftentimes bestowed by men of mean estates in the dieting of Horses and wagering upon them or of that excessive abuse of gaming wherein thousands of our Gentry spend in a manner their whole time and consume away their whole substance both which ought to be far more precious unto them I might instance in many other things in like manner In all which we may easily erre either in point of judgement or practice or both if we do not wisely sever the use from the abuse Many times because the abuses are common and great we peevishly condemn in others the very use of some lawful things And many times again because there is evidently a lawful use of the things we impudently justifie our selves in the very abuses also That is foolish preciseness in us and this prophane partiality by that we infringe our brethrens liberty by this pollute our own The best and safest way for us in all indifferent things is this to be indulgent to others but strict to our selves in allowing them their liberty with the most but taking our own liberty ever with the least There are many things which in my conscience are not absolutely and in Thesi necessary to be done which yet in Hypothesi for some personal respects I think so fit for me to do that I should resolve to undergo some inconveniency rather than omit them still reserving to others their liberty to do as they should see cause There are again many things which in my conscience are not absolutely and in Thesi unlawful to be done which yet in Hypothesi and for the like personal respects I think so unfit for me to do that I should resolve to undergo some inconvenience rather chan do them yet still reserving to others the like liberty as before to do as they should see cause It belongeth to every sober Christian advisedly to consider not onely what in it self may lawfully be done or left undone but also what in godly wisdom and discretion is fittest for him to do or not to do upon all occasions as the exigence of present Circumstances shall require And now you are willing I doubt not to hear how this exact man appeared in the world You must know that when he found his youthful heat abated and fined his Parts and Abilities competent his Understanding furnished with all necessary knowledge his Memory made faithful and serviceable by method and deep apprehension his Invention upon any subject flowing with proper Notions his Judgement in a variety of Learning exact and discerning things that differ his Prudence for affairs mature and well weighed and his Soul knit to a resolution able to meet with variety of occasions with honour quiet pleasure and safety he was not wedded to ease and speculation nor wanting what able men sometimes do a publick Patrociny and Encouragement in answer to the expectation of the University that bred him of his Generation that looked for him and his own inclination who would always say That Employment

Government clearly stated and rationally expressed with the general sorrow of the Church but his own great satisfaction was taken away with an happy Euthanasia composedly peaceably and comfortably departing giving himself to Prayers Meditations and Discourses which his own strength could bear or others kindness could reasonably afford him full of the grace and peace of God and confirmed as Dr. Reynolds c. by the Absolution of the Church which belongs to all that die in the true Faith and blessed hope of penitent sinners he calmly rendred his holy devout and precious soul to God that gave it in a time when with Bishop Bancroft he could say Eo temporis occubui quò mallem rationem Episcopatus coràm Deo dare quam Episcopatum coram hominibus exercere Quis damnaverit eam qui duabus potentissimis rebus defenditur jure mente Quint. And thus Sir if I have done nothing else I have made it appear that I am so much at your devotion that I chuse rather to expose my self then displease you and venture at these few Remarques of this admirable person rather then refuse a compliance with you in what would be such satisfaction to you and such advantage as you say to the Publick especially considering that publick good was the great designe of this worthy Bishops both Preaching and Living VVriting and Government I could wish I were able to pay my reverence to his great Vertues in publishing them to the world In the mean time devoting to your delight this imperfect yet affectionate and well-meant Account of that great Learning and Prudence Judgement and Zeal Sincerity and Integrity Humility and Charity Conscience and Exactness which are worthy of all mens imitation and shall be my great pattern by Gods assistance by whose grace if I may live what I have writ I have attained what is the serious and just ambition of Your most humble Servant D. F. Bishop Sanderson Two things I have always had in my Care TRUTH and PERSPICUITY for whereunto else serveth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith God endued man but to speak Reason and be understood King Charles I bring my EAR to hear others I bring my CONSCIENCE to hear Sanderson Bishop Sanderson HIS JUDGMENT IN ONE VIEW FOR THE SETLEMENT OF THE CHURCH QUest How far we may Indulge good and godly men of tender consciences dissenting from us in liberty of Conscience Answ. First besides that all parties pretend to Godliness Papists Anabaptists and what not even the late-sprung-up generation of Levellers whose Principles are so destructive of all that Order and Justice by which publick societies are supported do yet style themselves as by a kinde of peculiarity The Godly And that secondly it is the easyest thing in the world and nothing more common then for men to pretend Conscience when they are not minded to obey I do not believe thirdly though I am well perswaded of the godliness of many of them otherwise that the refusal of indifferent Ceremonies enjoyned by Lawful Authority is any part of their Godliness or any good fruit evidence or sign thereof But certain it is fourthly that the godliest men are men and know but in part and by the power of godliness in their hearts are no more secured from the possibility of falling into Errour through Ignorance then from the possibility of falling into Sin through Infirmity And as for Tenderness of Conscience fifthly a most gracious blessed fruit of the holy Spirit of God where it is really and not in pretence only nor mistaken for sure it is no very tender Conscience though sometimes called so that straineth at a Gnat and swalloweth a Camel it is with it as with other tender things very subject to receive harme and soon put out of order Through the cunning of Satan it dangerously exposeth men to temptations on the right hand and through its own aptitude to entertain and to cherish unnecessary scruples it strongly disposeth them to listen thereunto so long till at the last they are overcome thereof Needful it is therefore that in the publick teaching the Errours should be sometimes refuted and the Temptations discovered And this ever to be done seasonably soberly discreetly and convincingly and when we are to deal with men whose Consciences are so far as we can discern truly tender with the spirit of meekness and Compassion For tender things must be tenderly dealt withall or they are lost I know it is not allwayes so done nor can we expect it should All preachers are neither so charitable nor so prudent not so conscientious as they should be And they that are such in a good measure are men still and may be transported now and then through passion and infirmity beyond the just bounds of moderation Quest. Whether good men should be suspended from the exercise of their ministry and deprived of their livelyhood which are on all hands acknowledged indifferent and inded in comparison to the work of the ministry are but trifles however some men dote on them Answ. Let Ceremonies secondly be as very Trifles as any man can imagine them to be yet Obedience sure is no Trifle They mis-state the Question when they talke of pressing Ceremonies It is Obedience formally that is required Ceremonies not otherwise pressed then as the matter wherein that Obedience is to be exercised If a master appoint his servant to do some small matter that he thinketh fit to have done though in it selfe of no great moment yet he will expect to be obeyed and it is great reason he should If in such case the servant should resufe to do the thing appointed because he hath no minde thereunto and should receive a check or correction for such refusal could he either sufficiently excuse his own fault or reasonably complain of his master for dealing hardly with him by saying the thing was but a Trifle Is it not evident that the thing which made the master angry and the Servant an offender in that case was not precisely and formally the leaving of the thing undone which had it not been commanded might have been left undone without any fault or blame at all but the refusing to do it when he that had a right to his service commanded him Wherefore Thirdly rhat which is said of some mens doting so extreamely on Ceremonies might have been well enough spared I know no true son of the Church of England that doteth upon any Ceremony whatsoever opinion he may have of the decency or expediency of some of them If any do let him answer for himself Among wise men he will hardly pass for a wise man that doteth upon any Nor will he I doubt prove a much wiser man that runs into the contrary extream and abhorreth all It is true Fourthly that there have been long and unkinde quarrels abour these things More is the pitty but where is the fault To whom is the beginning and to whom the continuance of a quarrel rather imputable to him that