Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	according_a	religion_n	word_n	3,061	5	3.7397	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03407	A sanctuary for honest men. Or An abstract of humane wisedome Contayning, a certaine way leading to a perfect knowledge of Man, and directing to a discreet cariage in the vvhole course of our humane condition. Collected and composed by Io: Hitchcock student in the Middle Temple.	Hitchcock, John, student in the Middle Temple.	1617 (1617)	STC 13530; ESTC S118697	37,328	202

sound of the trumpet the noise of the drumme and fife and delight in stratagems and warlike discipline others delight in trauell to see the conditions of the men the diuersitie of their manners the fashion of the Countrey and the politick gouernment of the State and briefly vt mens cuiusque sic est quisque Euery man as hee affects so hee liues so that in euery man wee may note three kinds of liues the first inward to a mans selfe in his thoughts and imaginations the second domesticall in his priuate affaires the third publike to the view of the world Lastly we may see the difference of men by the diuersity of the fauours and disfauours of nature and Fortune 1. Difference of men in respect of nature fortune In respect of Nobilitie and Honour which is either naturall by discent or acquired by desert Some by bloud are noble some by their owne vertues some by both some by neither of these 2. In respect of Science and knowledge both theoricke and practicke some are good in the one some in the other some in neither 3. In respect of riches and pouerty some are endowed with great possessions lands liuings and all the fauours of Fortune others haue scarce a house to defend them from the iniurie of the raine and winde 4. In respect of liberty which is either internall of the minde or externall of the body as for the first wee see some are enthralled by their passions others cary themselues quietly in all things without distemper as for the second we see some men liue as their fancie leades them now in one place now in another and haue libertie to expatiate the whole earth while others are confined within the narrow walles of a darke and vncomfortable prison The second part of this Booke conteyning the generall instructions of Wisdome which respect all men alike NOw wee haue attayned by the naturall morall consideration of man to a breife knowledge of our selues which is the first and Theorike part of Wisdome it behooueth vs to make vse of this knowledge to order our selues wisely and discreetly by 〈◊〉 which is the second 〈◊〉 Practicke part of Wis●ome for a man is not herefore honest or vir●ous because he knowes what is virtuous or honest but because he doth ●he things that are so Virtutis omnis in hoc laus ●est the praise of virtue consists in the action But for the more reguler ordering of our selues according to WISDOME there are rules and praescriptions both generall for all men alike and particular for seuerall persons in their peculiar calling The generall instructions of Wisdome haue respect to the Praeparatiues the foundations t● offices and the fruits of wi●dome The first praeparatiue vnto wisdome The Praeparatiues vnto wisdome are two th● first is to exempt fre● a mans selfe both outwardly from popular multitudinary errors opinions and inwardly from passions the first may be auoided by flying the vulgar rabble their headlong designements and by frequenting the company of the more iudicious the second by a discussiue praecaution or praemeditation whereby a man flyeth or extinguisheth whatsoeuer might kindle or enflame his passions and by a constant resolution of minde whereby a man foreseeing the euent is forearmed to beare without passion or distemper whatsoeuer happeneth The second Preparatiue vnto Wisdome The second preparatiue vnto Wisdome is for a man to maintaine himselfe in a free and generous libertie of minde which libertie is twofold of the iudgement and the will the libertie of the iudgement is to iudge indifferently of al things without resolution or peremptorie affirmation or condemnation of any thing and not to bee so foole-hardie to binde or wedde a mans selfe to any opinion but that vpon sounder reason hee may bee ready to entertaine that which is more true honest profitable accommodating himselfe outwardly to that which is de facto but approuing inwardly of that which is de iure The libertie of the will consists in managing our affections mildly and discreetly with reason and iudgement and without violence and passion The first foundation of Wisdome The foundations of Wisdome are likewise two the first is a true essentiall and inward honestie which is a firme and strong disposition of the will to follow the counsell of reason in that which is honest and iust not for formalitie sake according to the fashion of the world nor for the maintenance of a mans honour credit reputation nor for feare of the law magistrate punishment displeasure or any such casuall or sinister respect for this is onely a bare outward action and no inward probitie but this honest wise man must both bee and ardently desire to bee an honest man in his heart and minde p●tiùs eum esse quàm videri The second foundation of Wisdome is to haue a certaine end and forme of life that is The second foundation of Wisdome for a man to make choice of such a calling whereunto his particular nature is most inclinable for illud quemque decet quod suum est maximè that becomes euery man best to which he is naturally most addicted therefore it behoues euery man to know two things first his owne inward disposition his capacitie and abilitie to what he is most prone and for what he is vnapt secondly the nature of the profession hee hath proposed to himselfe comparing them together to the end hee may see how his nature agrees with his profession and carry himselfe in his vocation with facilitie and delight The offices of Wisdome are six The first office of Wisdome the first is to studie true religion and pietie which principally consists in the relatiue knowledge of God and our selues of God for his honour and glory of our selues for our owne saluation Now this Religion must not bee for fashion sake to goe with a Bible vnder the arme as dogges goe to Church for company nor yet ceremoniall for so a man may be religious and wicked and bee according to the prouerbe a Saint at Church and a Deuill at home nor only in word and beleefe for so one may be more then a man by confession and wors● then a swine in his life but this Religion must be maried to an essentiall honestie causing a man to bee honestly religious and religiously honest both inwardly in sinceritie and truth and outwardly in life and conuersation The second office of Wisdome The second office of Wisdome is discreetly to gouerne our desires and pleasures not wholly renouncing them after the opinion of the preciser sort that endeuour silently to slide through this life like a fish in the water and hold their breath at all honest recreations as if they were in a place of infection wee must rather manage our desires and pleasures well and learne to make vse and benefit of the world and not enioy it and this we shal the more easily attaine if wee desire but a little