Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	england_n	reform_a	4,212	5	9.5265	5	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

God in Honor and dishonor in good report or evil p. 196. 20. God is a Christian's chiefest Guard and his Conscience both his Counsellor and Comforter p. 198. 5. The integritie of Conscience is the onely jewel worth keeping p. 200. 1. A man lose's himself while hee let 's out his hopes to others p. 201. 26. I care not much to bee reckoned among the UNFORTUNATE if I bee not in the Black List of IRRELIGIOUS and SACRILEGIOUS PRINCES p. 202. 4. The Golden Rule and bond of perfection in Praier and other holie duties consist's in that of mutual Love and Charitie p. 208. 16. I hold it beeter to seem undevout and to hear no men's praiers then to bee forced or seem to complie with those petitions to which the heart cannot consent nor the tongue say Amen without contradicting a man's own understanding or belying his own soul p. 209. 19. In Devotions I love neither profane boldness nor pious non-sens but such an humble and judicious gravitie as shew's the speaker to bee at once confiderate of God's Majestie the Churche's Honor and his own vileness both knowing what things God allow's him to ask and in what manner it becom's a Sinner to supplicate the Divine Mercie for himself or others p. 209. 26. I am equally scandalized with all praiers that sound either imperiously or rudely or passionately as either wanting humilitie to God or charitie to men or respect to the dutie pag. 210. line 5. The light of understanding and the fervencie of affection I hold the main and most necessarie requisites both in constant and occasional solitarie and social devotions p. 210. 23. I had rather bee condemned to the wo of Vae soli then to that of Vae vobis hypocritae by seeming to pray what I do not approve p. 211. 16. It is infinitely more glorious to convert souls to God's Church by the Word then to conquer men to a subjection by the Sword p. 212. 8. Confusion in Religion will as certainly follow every man's turning Priest or Preacher as it will in the State where every one affect's to rule as King p. 213. 14. In the enforced not neglected want of ordinarie means God is wont to afford extraordinarie supplies of his gifts and graces p. 214. 20. Former sins may bee seen in the glass of the present terrors and distractions p. 225. 14. See the hand of Divine Justice they that by Tumults first occasioned the raising of Armies must now be chastned by their own Armie for new Tumults 225. 16. Hardly can men bee content with one sin but add sin to sin till the later punish the former p. 225. 22. Whom the Laws cannot God will punish by their own crimes and hands p. 227. 1. Fatal blindness frequently attend's and punishe's wilful p. 227. 21. Men shal not bee able at last to prevent their sorrows who would not timely repent of their sins p. 227. 23. God's constancie is seen in the world's varietie and changes p. 229. 20. They cannot want enemies who abound in sin nor shall they bee long undisarmed and undestroied who with an high hand persist to fight against God and the clear convictions of their own consciences p. 230. 6. God can and will exalt and perfect a true Christian by his sufferings which have more in them of God's Mercie then of man's crueltie or his Justice p. 231. 3. Pietie will make a Prince prosperous at least it will keep him from beeing miserable nor is hee much a loser who loseth all yet saveth his own soul at last 233. 27. The cup of afflictions wee must look upon as Gods physick having that in healthfulness which it want's in pleasure p. 234. 7. A Prince ought to bee well grounded and settled in Religion that it may bee judiciously his own and not other men's custom or tradition which hee professe's p. 234. l. 18. The fixation of the Prince in matters of Religion will not bee more necessarie for his Soul 's then his Kingdom's peace p 234. 20. The Devil of Rebellion doth commonly turn himself into an Angel of Reformation p. 234. 29. Unless a Prince bee settled in Religion hee shall never want temptations to destroie Him and His under pretension of Reforming matters of Religion p. 235. 7. Religion seem's even to the worst of men as the best most auspicious begining of their worst designs 235. 11. Everie one hath affectation by seeming forward to an outward Reformation of Religion to bee thought zealous hopeing to cover those irreligious deformities whereto they are conscious by a severitie of censuring other men's opinions or actions p. 235. 15. A Prince must take heed of abetting anie Factions or applying to anie publick Discriminations in matters of Religion contrarie to what is in His judgment and the Churche's well settled p. 235. 22. The King 's partial adhereing as Head to anie one side gain's Him not so great advantages in som men's hearts who are prone to bee of their King's Religion as it loseth him in others who think themselvs and their profession first despised then persecuted by Him p. 235. 26. Nothing ought to seem little or despicable to You in matters which concern Religion and the Churche's peace so as to neglect a speedie Reforming and effectual suppressing errors and Schisms What seem at first but as an hand-breadth by Seditious Spirits as by strong windes are soon made to cover and darken the whole Heaven pag. 237. line 11. A true Christian is not much solicitous what wrong hee suffer's from men while hee retein's in his soul what hee believ's is right before God p. 239. 12. A Prince ought alwaies to keep up solid Pietie and those fundamental Truths which mend both hearts and lives of men with impartial favor and Justice p. 241. 1. A Prince ought to take heed that Outward circumstances and formalities of Religion devour not all or the best encouragements of learning industrie and pietie p. 241. 5. As the Wo●● is not less cruel so hee will bee more justly hated when hee shall appear no better then a wolf under sheep's-cloathing p. 242. 6. A Power to forgive My enemies is a greater Argument of God's love to Mee then anie prosperitie can bee p. 243. 29. The true Religion established in the Church of England is the best in the world not onely in the Communitie as Christians but also in the special notion as Reformed keeping the middle waie between the pomp of superstitious Tyrannie and the meanness of fantastick Anarchie p. 245. 22. The protestant-Protestant-Religion established in England neither give's such Rules nor ever before set such examples as the late War against the Church the Laws and the Prince p. 246. 15. Counterfeit and disorderlie Zeal ought not to abate our value and esteem of true Pietie both of them are known by their fruits the sweetness of the vine and figtree is not to bee despised though the brambles and thorns should pretend to bear figgs and grapes thereby to rule over

esteem the Church above the State the Glorie of Christ above Mine own and the salvation of men's Souls above the preservation of their Bodies and Estates p. 105. 25. Violent motions wch are neither Manlie Christian nor Loial ought not to shake or unsettle the Religion of anie man who know's what Religion mean's 106. 8. The proper engine of all Faction is Force the arbitrator of beasts not of reasonable men much less of humble Christians and Loial Subjects in matters of Religion p. 106. 12. Men prone to have high conceits of themselvs care not what cost they lay out upon their opinons 106. 17. God's justice and Man's follie will at length bee discovered through all the films and pretensions of Religion in which Politicians wrap up their designs 108. 3. The less caus wee have to trust to men the more wee have to trust to God p. 108. 24. Pious simplicite is the best policie p. 108. 30. In things which are of no cleer moral necessitie but disputable and controverted among learned and godly men Oaths can hardly bee made and enjoined with that judgment and certaintie in ones self or that charitie and candor to others of different opinion as Religion require's p. 111. 9. Religion never refuse's fair and equable deliberations yea and dissentings too in matters onely probable p. 111. 16. The enjoining of Oaths upon people must needs in things doubtful bee dangerous as in things unlawful damnable and no less superfluous where former religious and legal engagements bound men sufficiently to all necssarie duties p. 111. 19. None that have once true touches of Conscience will endeavor to carrie on the best designs much less such as are apparently factious and ambitious by any unlawful means pag. 112. line 28. Wee ought not to prefer ambiguous dangerous and un-autorized Novelties before known and sworn duties which are indispensable both to God and the Prince p. 113. 3. Later Vows Oaths or Leagues can never blot out those former gravings and characters which by just and lawful Ooaths were made upon their Souls p. 113. 10. Confederations by waie of solemn Leagues and Covenants are the more to bee suspected becaus they are the common road used in all factions and powerful perturbations of State and Church p. 113. 14. Formalities of extraordinarie zeal and pietie are never more studied and elaborate then when Politicians most agitate desperate designs against all that is settled or sacred in Religion or Laws p. 113. 19. Every man soon grow's his own Pope and easily absolv's himself of those ties which not the commands of God's Word or the Laws of the Land but onely the subtiltie or terror of a Partie cast's upon him p. 114. li. 2. No man's Lawful Calling can engage him against the Church the Prince or the Publick peace p. 116. 3. A pious Prince ought to bee forward to carrie on all due Reformations with mature judgment and a good conscience in what things hee shall after impartial advice bee by God's Word and right reason convinced to bee amiss p. 116. 21. Bishops and Church-men with their Lands and Revenues as the fattest Deer must bee destroied the other Rascal-Herd of Schisms Heresies c. beeing lean may enjoy the benefit of a Toleration p. 117. 5. I see while the breath of Religion fill's the sails Profit is the Compass by which factious men steer their cours in all seditious commotions pag. 117. lin. 11. Pharaoh's Divinitie and Joseph's true pietie abhorr'd to sell the Priest's Lands p. 118. lin. 2. I esteem it My greatest Title to bee called and My chiefest Glorie to bee the Defendor of the Church both in its true Faith and its just Fruitions equally abhorring Sacrilege and Apostasie p. 118. 11. I had rather live as My Predecessor Henrie the third somtimes did on the Churche's Alms then violently take the bread out of Bishops and Ministers mouths p. 118. 16. I think it no less then a mocking and tempting of God to desire him to hinder those mischiefs whose occasions and remedies are in our own powers it beeing every man's sin not to avoid the one and not to use the other p. 119. 10. There are waies enough to repair the breaches of the State without the ruins of the Church p. 119. 16. No Pretensions of Pietie and Reformation are sufficient to absolv Subjects from the observation of those just moral and indispensable bonds which God's Word and the Laws of the Kingdom have laid upon their Consciences nor engage them to any contrarie practices p. 120. 2. Nothing violent and injurious can bee Religious p. 120. 6. God allow's no man's committing Sacrilege under the zeal of abhorring idols p. 120. 7. Sacrilegious designs ought not to have the countenance of Religious Ties p. 120. 9. It is hard for a man that hath not innocencie and God's protection to stand out against those stratagems and conflicts of malice which by falsities seek to oppress the Truth and by jealousies to supplie the defect of Real causes p. 122. 6. Popular Preachers think it no sin to lie for God and what they pleas to call God's Caus. pag. 127. line 15. Differences of persuasion in matters of Religion may easily fall out where there is the sameness of dutie allegiance and subjection p. 129. 10. Different professions in point of Religion cannot take away the communitie of Relations either to parents or to Princes p. 129. 16. A truly-humble Christian will so highly prize his persecutions as rather not to bee relieved then bee revenged so as to bee bereaved of that Crown of Christian patience which attend's humble and injured Sufferers p. 132 4. A crown of Christian Patience attend's humble and injured Sufferers p. 132. 7. God is the onely King of men's Consciences 133. 27 It is no newes to have all Innovations ushered in with the name of Reformation p. 138. 5. Praier and devotion is the Soul's more immediate convers with the Divine majestie p. 138. 15. The Liturgie was exactly conformed to the doctrine of the Church of England and this by all reformed Churches is confessed to bee most sound and Orthodox p. 139. 15. Constancie abate's nothing of the excellencie and usefulness of a wel-composed Liturgie p. 139. 29. In the use of constant Forms not the words but men's hearts are too blame p. 141. 2. A man may bee verie formal in the most extemporarie varietie and verie fervently-devout in the most wonted expressions p. 141. 4. Constant Forms of Praier are not more likely to flat and hinder the Spirit of Praier and devotion then unpremeditated and confused varietie to distract and lose it It is impossible for a Prince to preserv the State in quiet unless hee hath such an influence upon Church-men and they such a dependence on Him as may best restrein the seditious exorbitancies of Minister's tongues who with the keies of heaven have so far the keies of the people's hearts as they prevail much by their Oratorie to let in or shut out both

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

bee such as they wish Mee not more a King and far less both Man and Christian pag. 202. lin. 26. The fear of men shall never bee my snare nor shall the love of anie Libertie entangle My soul better others betraie Mee then My self and that the price of My Libertie should bee My Conscience the greatest injuries My enemies seek to inflict upon Mee cannot bee without My own consent p. 203. 3. Neither libertie nor life are so dear to Mee as the Peace of My Conscience the Honor of My Crowns and the welfare of My people which My word may injure more then anie war can do while I gratifie a few to oppress all p. 203. 19. Companie obtruded is more sad then anie solitude can bee p. 206. 26. Though the justice of the Law deprive's Prisoners and Malefactors of worldlie comforts yet the Mercie of Religion allow's them the benefit of their Clergie as not aiming at once to destroie their bodies and to damn their souls p. 207. 8. My Agonie must not bee relieved with the presence of anie one good Angel for such I account a learned godlie and discreet Divine p. 207. 14. They that envie My beeing a King are loth I should bee a Christian while they seek to deprive Mee of all things els they are affraid I should save My soul p. 207. 19. Som remedies are wors then the diseas and som comforters more miserable then miserie it self p 208. 20. Brethren in iniquitie are not far from becoming insolent enemies p. 227. 28. There is nothing harder then to keep ill men long in one minde p. 228. 1 Plentie is prone to add fewel to the luxuries of populous Cities their wealth to make them wanton their multitudes tempting them to securitie and their securitie exposing them to unexspected miseries p. 229. 27. The most though they bee not good themselvs yet are glad to see the severer waies of virtue at anie time sweetned by temporal rewards p. 241. 15. As the qualitie of a Prince sett's him beyond anie Duel with anie Subject so the nobleness of his minde must rais him above the meditateing anie Revenge or executing His anger upon the MANIE p. 244. 12. More inward complacencie to a Prince in pardoning one then in punishing a thousand p. 244. 22. Apophthegmata Carolina III. POLITICAL THe right waie of Parliaments is most safe for the Crown as best pleasing to the people pag. 1. line 17. A good Prince ought to resolv to give all just satisfaction to modest and sober desires and to redress all publick grievances in Church and State p. 1. l. 24. and by the weight of reason counterpoiz the over-balancings of Factions p. 2. 3. His own and His Children's Interests are obligations to a Prince to seek and preserv the love and welfare of his Subjects p. 2. 23. The onely temporal blessing that is left to the ambition of just Monarchs as their greatest honor and safetie next God's protection is to seek and preserv the love and welfare of their Subjects p. 2. 25. Princes can bee no losers by lessening themselvs in som things of their just Prerogative if they may but gain a recompens in their Subject's affections p. 2. 29. Rigor or remissness of Ministers in Church and State contract upon Government odium and offences p. 3. 9. It concern's Princes both in Pietie and Policie to see Religion settled and preserved in Truth Unitie and Order as knowing that no flames of civil dissentions are more dangerous then those which make Religious pretenses to bee the ground of Factions pag 3. line 15. Great abilities in a Minister of State may make a Prince rather afraid then ashamed to emploie him in the greatest affairs p. 6. 17. Great abilities are prone to creäte in a Minister of State great confidence of undertakings and great emploiments are like enough to betraie him to great errors and manie enemies p. 6. 10. States-men who move in an high sphere and with a vigorous lustre must needs as the Sun rais manie envious exhalations which condensed by a popular Odium are capable to cast a cloud upon the brightest merit and integritie p. 6. 15. The importunitie of Som people may somtimes necessitate a Prince though unsatisfied in his own conscience to chuse rather what is safe then what seem's just and to prefer the outward peace of his Kingdoms with men before that inward exactness of Conscience with God p. 7. 4. Better one man perish though unjustly then the people bee displeased is a fallacious Maxim p. 8. 1. The best rule of Policie is to prefer the doing of justice before all enjoyments and the peace of My Conscience before the preservation of My Kingdoms p. 8. 28. Strong probabilities are sufficient to rais jealousies in anie Kings heart who is not wholy stupid and neglective of the publick peace p. 13. 16. Popular tumults are not like a storm at Sea which yet want's not its terror but like an Earth-quake shakeing the verie foundations of all then which nothing in the world hath more of horror p. 17. 2. Nothing is more to bee feared and less to bee used by wise men then tumultuarie confluxes of mean und rude people who are taught first to petition then to protect then to dictate at last to command and over-aw the Parliament p. 18. 1. The midwiferie of Tumults is used by those who have a minde to bring ruin upon the Church and State p. 18. 23. Men's passions and God's directions seldom agree violent designs and motions must have sutable engines Such as too much attend their own endes seldom confine themselvs to God's means Force must croud in what Reason will not lead p. 19. 10. As it is no strange thing for the Sea to rage when strong windes blow upon it so neither for multitudes to becom insolent when they have men of som reputation for parts and pietie to set them on p. 19. 24. Such is the petulancie of som men that they joy to see their betters out-raged and abused knowing their onely securitie consist's in vulgar flatterie p. 20. 8. Som may interpret it as an effect of Pusillanimitie for anie man for Popular terrors to desert his Publick Station But I think it an hardiness beyond true valor for a wise man to set himself against the breaking in of a sea which to resist at present threaten's imminent danger but to withdraw give's it space to spend its furie and gain's a fitter time to repair the breach Certainly a gallant man had rather fight to great disadvantages for number and place in the field in an orderly waie then scuffle with an undisciplin'd rabble p. 21. 10. Som are prone to insult most when they have objects and opportunitie most capable of their rudeness and petulancie p. 22. 19. As swine are to gardens and orderly plantations so are Tumults to Parliaments and Plebeian concourses to publick Councils turning all into disorders and sordid confusions p. 23. 15. Som men occasion more work