Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	world_n	worth_a	worth_n	90	3	8.8572	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25708	Apophthegmata aurea, regia, Carolina apophthegms, I. Theological, II. Moral, III. Political / collected out of the imcomparable Eikōn basilikē of His Most Glorious Majestie King Charls [sic] the First.; Eikon basilike. Selections.	Charles I, King of England, 1600-1649.; Gauden, John, 1605-1662.	1649 (1649)	Wing A3560A; ESTC R331	29,607	56

APOPHTHEGMATA Aurea Regia CAROLINA APOPHTHEGMS I. Theological II. Moral III. Political Collected out of the Incomparable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} OF His most glorious Majestie King CHARLS the First Vincit qui patitur Fortior est qui se quàm qui fortissima {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hebr. 11. 4. LONDON Printed by William Du-gard for Francis Eglesfield at the Marigold in St Paul's Church-yard 1649. Apophthegmata Carolina I. THEOLOGICAL WHen our sins are ripe it is just with God to reap that Glorie in our Calamities which wee robb'd Him of in our Prosperitie pag. 4. line 5. Bare Resolutions of future reforming do not alwaies satisfie God's justice nor prevent vengeance for former miscarriages p. 4. 10. Wee ought to depend on God's Mercies to forgive not on our purposes to amend p. 4. 15. God vindicate's his Glorie by his Judgments and shew's us how unsafe it is to offend him upon presumptions afterward to pleas him p. 4. 17. For want of timely repentance of our sins God giveth us caus to repent of those remedies wee too late ●pplie p. 4. 23. Miseries upon persons or Nations are the just effects of God's displeasure and yet may bee through God's Mercie preparatives to future blessings and better hearts to enjoie them p. 4. 29. Then shall wee dare to account our afflictions not the strokes of an enemie but a father when God giveth us those humble affections and that measure of patience which becom's his children pag. 5. line 8. God's Grace is infinitely better with our Sufferings then our Peace could bee with our sins p. 5. 19. As our sins turn Antidotes into poison so God's Grace turn's poison into Antidotes p. 5. 22. No man who will avoid inconveniences of State by Acts of so high injustice as no pulick convenience can expiate or compensate is worthie to bear the name and place of GOD on earth p. 7. 20. It is a bad exchange to wound a man 's own conscience thereby to salv State-sores to calm the storms of popular discontents by stirring up a tempest in a man 's own bosom p. 7. 25. An upright Magistrate is more afraid to take away anie man's life unjustly then to lose his own p. 10. 24. Justice which is the will of God ought to bee preferred before all contrarie Clamors which are but the discoveries of men's injurious wills p. 11. 22. A Prince ought not for anie reason of State to go against the reason of his Conscience which is highly to sin against the God of Reason and Judg of Conscience p. 11 27. The Spirit of God subject's the Will of a Prince to none but the light of Reason Justice and Religion which shine's in his Soul p. 12. 4. No present importunitie or popular vindications will bee subterfuge sufficient to rescue men guiltie of evil machinations from the exact tribunals of God and their consciences p. 15. 3. In obstructions of of Justice among men wee must religiously appeal to God and men's own Consciences as beeing an argument to us Christians of that afterunavoidable judgment which shal re-judg what among men is but corruptly decided or not at all p. 15. 7. Afflictions cannot bee esteemed with wise and godly men anie argument of sin in an innocent person more then the Impunitie of wicked men is among good men anie sure token of their innocencie pag. 16. li. 9. As it is one of the most convinceing arguments that there is a God while his power sett's bounds to the raging of the Sea so 't is no less that Hee restrein's the madness of the people Nor doth anie thing portend more God's displeasure against a Nation then when Hee suffer's the confluence and clamors of the Vulgar to pass all boundaries of Laws and reverence to Autorie p. 17. 7. Good men had rather want anie thing they most desire for the publick good then obtein it by unlawful and irreligious means p. 19. 7. The just Avenger of all disorders often make's men see their sin in the glass of their punishment 'T is more then an even-lay that guiltie men may one day see themselvs punished by that way they offended p. 22. 29. God order's our disorders and magnifie's his wisdom and mercie when our follies and miseries are most discovered p. 23. 30 Our sins are the Tumults of our Souls against our God p. 24. 10. What man cannot or will not repress the Omnipotent Justice can and will p. 21. 30. Reason sett's bounds to our Passions Truth to Errors Laws duly executed to Sedition Charitie to Schisms p. 25. 4. A man that know's the sinceritie and uprightness of his own heart although hee may seem less a Politician to men yet hee need 's no secret distinctions or evasions before God p. 30. 9. As manie Kingdoms as the Devil shewed our Saviour and the Glorie of them if they could bee at once enjoied are not worth the gaining by the waies of sinful ingratitude and dishonor which hazard's a Soul worth more worlds then this hath kingdoms p. 30. 9. God's All discerning Justice see's through all the disguises of men's pretensions and deceitful darknesses of their hearts pag. 31. li. 12. Grace will teach us wisely to enjoy as well the frustratings as the fulfillings of our best hopes and most specious desires p. 31. 23. The Comfort of God's Mercies often raiseth the greatest Sufferers to bee the most glorious Saints p. 32. 26. I will rather chuse to wear a crown of Thorns with My Saviour then to exchange that of Gold which is due to Mee for one of lead whose embased flexibleness shall bee forced to bend and complie to the various and oft-contrarie dictates of anie factions p. 38. 14. I know no resolutions more worthie a Christian King then to prefer his Conscience before his Kingdoms p. 38. 24. It is God's will that wee should maintein our Native Rational and Religious freedom p. 38. 29. Though God doth require us to submit our understandings and wills to His whose wisdom and goodness can neither err nor misguide us and so far to denie our carnal reason in order to his sacred mysteries and commands that wee should believ and obeie rather then dispute them yet doth hee exspect from us onely such a reasonable service of him as not to do anie thing for him against our consciences p. 39. 1. A good Christian ought to bee willing to suffer the greatest indignities and injuries rather then commit the least sin against his conscience p 39. 30. A Christian King ought not to subject his Reason to other men's Passions and designs which seem unreasonable unjust and irreligous So shall hee serv God in truth and uprightness of heart though hee cannot satissie som men p. 40. 8. Truth and Justice will bring a man at last to peace and happiness with God though hee hath much trouble among men pag. 40. line 18. The scandal of Subjects who profess the same Religion with their Sovereign may be

Peace and Loialtie pag. 147. line 26. I never thought anie Bishop worthie to sit in the Hous of Peers who would not vote according to his Conscience p. 148. 16. The Government of the Church by Bishops hath of all other the fullest Scripture-Grounds and also the constant practice of all Christian Churches p. 148. 24. The want of Government the Church can no more dispens with in point of well-beeing then the want of the Word and Sacraments in point of beeing 150. 1. Proud usurpers against true Episcopacie by Popular heaps of weak light and unlearned Teachers seek to over-laie and smother the pregnancie and autoritie of that power of Episcopal Government which beyond all equivocation and vulgar fallacie of names is most convinceingly set forth both by Scripture and all after-Histories of the Church p. 152. 8. In Religion Scripture is the best Rule and the Churches universal Practice the best Commentarie p. 152. 30. Not onely in Religion but also in right Reason and the true nature of Government it cannot bee thought that an Orderlie Subordination among Presbyters and Ministers should bee anie more against Christianitie then it is in all Secular and Civil Governments where p. 153. 3. Paritie breed's Confusion and Faction p. 153. 8. Good Order is no more inconsistent with true Religion then good features are with beautie or numbers with harmonie p. 153. 10. Ministers have as much of the principles of Schism and division as other men pag. 153. line 19. It was not the favor of Princes or ambition of Presbyters but the wisdom and pietie of the Apostles that first settled Bishops in the Church p. 153. 27 Tyrannie becom's no Christians lest of all Church-men p. 154. 10. The whole stream of examples and practice of the Church or Testimonies of Histories run's so for Episcopacie that there is not the least rivulet for anie other p. 155. 5. The necessitie of times and affairs rather excuseth then commendeth som late Reformed Churches for their incomformitie to all Antiquitie p. 155. 12. It is no point of wisdom nor Charitie where Christians differ to widen the differences p. 155. 27. The Desertors of Episcopacie will appear the greatest enemies to and betraiers of their own interest pag. 157. l. 14. Presbyterie is never so considerable or effectual as when it is joined to and crowned with Episcopacie p. 157. l. 16. All Ministers will finde as great a difference in point of thriveing between the favor of the people and of Princes as plants do between beeing watered by hand and by the sweet and liberal dews of heaven p. 157. 19. The tenuitie and contempt of Clergie-men wil soon let them see what a poor carcass they are when parted from the influence of that head to whose Supremacie they have been sworn p. 157. 24. SOM MEN's zeal for Bishop's Lands Houses and Revenues hath set them on work to eat up Episcopacie which is no less sin then sacrilege or robberie of God of that portion which devout mindes have thankfully given again to him in giveing it to his Church and Prophets p. 160. 23. The abuses of Episcopacie deserv to bee exstirpated as much as the use reteined pag. 164. line 13. The Revenues of the Church becom the object of secular envie which seek's to rob it of all the encouragements of Learning and Religion p. 165. 8. I would rather with Constantins cover the errors of the fathers of the Church with silence and reform with meekness then expose their Persons and sacred Functions to vulgar contempt p. 166. 5. The Counsels of unreasonable men have brought forth and continue violent confusions by a precipitant destroying the antient boundaries of the Churche's peace thereby letting in all manner of Errors Schism and disorders p. 166. 11. Our Sins somtimes prevail against the justice of our Caus. p. 173. 6. Personal and private sins may oft-times over-balance the justice of Publick engagements nor doth God account every Gallant man in the worlds esteem a fit instrument to assert in the way of War a righteous Caus. The more men are prone to arrogate to their own skill valor and strength the less doth God ordinarily work by them for his own Glorie p. 173. 15. The event or success can never state the justice of anie Caus nor the peace of men's Consciences nor the eternal welfare of their Souls p. 173. 24. A Godlie Prince desire 's that all his Subjects may join true Pietie with the sens of their Loialtie and bee as faithful to God and their own souls as they are to their Prince that the defects of the one may not blast the endeavors of the other p. 176. 23. Different events are but the Methods of Divine justice by contrarie windes to winnow us that by punishing our sins hee might purge them from us and deferring peace hee might prepare us more to prize and better to use so great a blessing p. 178. 3. The inevitable fate of our sins was no doubt such as would no longer suffer the Divine Justice to bee quiet wee having conquered his patience are condemned by mutual conquerings to destroie one another p. 178. 29. Those Victories are still miserable that leav our sins un-subdued flushing our pride and animateing to continue injuries p. 179. 8. God somtimes for the sins of our Peace bring's upon us the miseries of War and for the sins of War denie's us the blessing of Peace p. 181. 5. The good Laws established and the Religion settled ought to bee the first Rule and standard of Reforming p. 182. 12. Where the Scripture is not so clear and punctual in precepts there the constant and universal practice of the Church in things not contrarie to Reason Faith good manners or anie positive command is the best Rule that Christians can follow p. 184. 19. The specious and popular Title of Christ's government Throne Scepter and Kingdom which certainly is not divided nor hath two faces as their Parties now have at least also the nois of a thorough-Reformation these may as easily bee fixed on new models as fair colors may bee put to ill-favored figures p. 185. 14. Publick Reformers had need first act in private and practise that on their own hearts which they purpose to trie on others for Deformities within will soon betraie the Pretenders of Publick Reformations to such private designs as must needs hinder the Publick good p. 187. 23. The right method of reforming the Church cannot consist with that of perturbing the Civil State nor can Religion bee justly advanced by depressing Loialtie which is one of the chiefest Ingredients and Ornaments of true Religion for next to Fear God is Honor the King p. 187. 30. Christ's Kingdom may bee set up without pulling down the temporal Kingdom of Princes nor will anie men in impartial times appear good Christians that approve not themselvs good Subjects pag. 188. line 7. Christ's Government confirm's the Kings doth not overthrow it p. 188. 13. Christian Patience know's how to serv