Ambitious men caught glimpses of nobler ambitions than their own, and even worldlings
confessed that his beliefs were beautiful and true, although `they wouldn't pay'.
For indeed, every sect of them, hath a diverse posture, or cringe by themselves, which cannot but move derision in worldlings
, and depraved politics, who are apt to contemn holy things.
It has its Greek Convent, and the coffee there is good, but never a splinter of the true cross or bone of a hallowed saint to arrest the idle thoughts of worldlings
and turn them into graver channels.
On this account all the serene souls who loved the earth and its fruits had gradually gathered together at Haarlem, just as all the nervous, uneasy spirits, whose ambition was for travel and commerce, had settled in Rotterdam and Amsterdam, and all the politicians and selfish worldlings
at the Hague.
Peasants, no less than worldlings
, end by despising the man that they can deceive.
If the simplest people are disposed to look not a little kindly on great Prosperity (for I defy any member of the British public to say that the notion of Wealth has not something awful and pleasing to him; and you, if you are told that the man next you at dinner has got half a million, not to look at him with a certain interest)--if the simple look benevolently on money, how much more do your old worldlings
Instead of being present, the life and soul of that struggling Institution, he had engaged to make one of a party of worldlings
at a morning concert
Some weary worldlings
, no doubt, will prefer to remain outside sipping latte.
16) Although there are exceptions, worldlings
typically possess varying degrees of relatively minimal or merely potential agency, in light of their habitually unrestricted volitional expression, which strengthens mental-bondage-fostering dispositions; Buddhist practitioners, however, cultivate volitional regulation, which increases mental freedom.
In the section on Spenser, which considers his translations in Jan van der Noot's Theater for Voluptuous Worldlings
(1569), The Shepheardes Calendar (1579), and The Faerie Queene (1590), Knapp moves on from Ernest Gilman's influential assumption that '"[d]epending on the passage of his work that falls open, one can find in Spenser a militant reformer on the question of images or a lover of decoration and display willing to employ more traditional discriminations between their use and abuse'" (48) to suggest a coherent trajectory.
The 'contexts' section includes examinations of the poet's life, career, religious and political views, relations with patrons and publishers and his presentation by biographers while 'works', the largest section, has twelve essays on the whole range of his writings from A Theatre for Worldlings
to his lost works.
The oldest and most strongly entrenched of these narratives argues that eighteenth-century Virginia Anglicans were secular worldlings
little interested in the things of religion.