Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	abhor_v	case_n	great_a	12	3	2.0729	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42657	Siniorragia the sifters sieve broken, or a reply to Doctor Boughen's sifting my case of conscience touching the Kings coronation oath : wherein is cleared that bishops are not jure divino, that their sole government without the help of presbyters is an ursurpation and an innovation, that the Kings oath at coronation is not to be extended to preserve bishops, with the ruine of himself and kingdome / by John Geree.	Geree, John, 1601?-1649.	1648 (1648)	Wing G599; ESTC R26434	102,019	146

allow all this and in as full words pag. 4. of Case resolved but I affirm this office by its incroachments excluding Presbyters and Canonical priviledges which it challengeth is grown burthensom instead of useful and the incumbents for the general much degenerate both neglecting the main of a Pastors office preaching and abusing their power to the hindring of it in others And for that which you add of the forfeitures of other Corporations as that of Drapers or Grocers or the City of London it self I believe if the King had conquer'd you would have been as ready as any to have impleaded the Companies of London of forfeiture for assisting in the War against him And who knows not that Corporations may and often do forfeit and lose their Charters of priviledges by abuse and misdemeanours For what you say ' of Parliaments power Parag. 6. I would you would alwaies speak so modestly By Parliamentarie power when I speak so largely I take it as containing the three estates the King the head and the Lords and Commons as the body yet I abhor to think of ascribing to them power to make that which is unjust just as I do disdain that comparison of the witness brought by me against Episcopacie to that brought against Naboth by suborned Knights of the Posts for the testimonies I brought were out of the Scripturures of Truth But Parag. 7 8 9. We have a great out-cry made but the best is it s a great deal of cry and little wooll The out-cry is at these words If King and Parliament release the engagement in the case of money the engagement were gon in law though not in equity The Order would be valid in law though in jurious First you question the validity of an Order of Parliament but you should remember I speak of an Order past by King and Parliament and that amounts to a law and later laws over-rule former Then you bid men take heed of their purses for I speak of sums of money But this is but to make a noise for you know my Opponent brought in the instance of money and I did but answer about it But the greatest out-cry is at this gon in law not in equity valid in law though injurious behold say you law without equity God bless me from such law I say so too but the Divinity is good enough by your leave For were not the Statutes in Queen Maries time laws though injurious And the Martyrs brought to a legal tryal by the Statute-laws of the Land though injurious ones This is so plain that no rational man can deny it and all the shew you make to the contrary is but from the word Jus because that properly signifies such a constitution as is just But if an unequal Statute may not be called Jus properly may it not be called Lex or a Statute-law your own word * Your self say pag. 40. Lex non obligat subditos in foro conscientiae nisi sit juste The law binds not Subjects in the Court of conscience unless it be just But then this implyes in foro humano it doth which agrees to what I say but that you have a minde to quarrel pag. 94. l. 12. shews that you are not so ignorant as not to know it nor so impudent as to deny it And therefore your accusations here of Divinity without conscience c. are Sophistical and childish or malicious whereas you say I stretch my conscience and justifie a power in the Parliament to do injury and not onely so but a power to make laws to justifie this injury It s a most false slander I say there is in King and Parliament that Peerless power that their agreement makes a law but if they stretch this to unjust things they abuse their power and become injurious and sin yet we have no plea against them in law that is in foro humano but in equity and conscience Parag. 10. You quarrel in like manner with those words So if there be no injury the King and Parliament may cancel any obligation which your dulness or passion makes you not understand and so you play the ape with them The meaning is this The King and Houses being the supream power what they ratifie stands firm and what they abolish no man can claim by any constitution of the Nation And in matters not injurious they may lawfully put this power committed to them into act Now Parag. 11. It may appear that you well understood what I meant in distinguishing between law equity in that you say What is according to law true law is lawful Why do you say true law but to note a distinction of laws Some are made by lawful authoritie and so valid in foro humano in mans Court yet that authoritie observes not the right rules of equitie but abuseth power to decree unjust things and so it is a law but not a true law that is not a law for that intent that laws were ordained to prevent injury not decree it I conclude therefore that you make these rehearsals of law without equity ad faciendum populum against your own conscience but the intelligent will see and deride this beggarly fraud Parag. 12. You harp upon the old string that an office can forfeit nothing And I grant it of such an office that is of God and of such priviledges as are necessarie or usefull but neither is Episcopacie such an office nor their large jurisdiction and great pomp such priviledges Parag. 13. Runs on the same string touching an office instituted of God which Episcopacie is not though Ministrie be And then kindly as often formerly grant the question that of priviledges perchance there may be a forfeiture where they prove prejudiciall to the publike good and so waves the question from that which is de jure of right which he hath been disputing all this while to that which is de facto of the fact of prejudice to the publike in which question how confident soever he be in the negative I must mind him that not he and the Prelates nor I that are parties but the King and Parliament must be Judges For what you say out of the great Charter Parag. 14. ' We grant to God and confirm the Church of England free c. I answer but the Bishops are not the Church you do not I hope approve that popish language they were then but a part and an unsound part being vassals to the man of sin Yet William the Conqueror did ill to appropriate Church-lands for covetousness and for it might miscarry so did they for the same cause rob the Temples of the Heathen Deities whence the proverbe Aurum Tolosanum in Aulus Gel. Noct. Attic. lib. 3. c. 9. Yet they did well that conscientiously abolish'd both Idols and Temples What you add that in strictness of Reformation Episcopacy was continued in England as most useful for the Church How this observation is connected I know not It is a suddain

ΣΙΝΙΟΠΠΑΓΙΑ THE Sifters Sieve broken OR A REPLY To Doctor Boughen's sifting my Case of Conscience touching the Kings Coronation Oath WHEREIN IS cleared That Bishops are not Jure Divino That their sole Government without the help of Presbyters is an usurpation and an innovation That the Kings Oath at Coronation is not to be extended to preserve Bishops with the ruine of Himself and Kingdome Secundùm honorum vocabula quae jam Ecclesiae usus obtinuit Episcopatus Presbyterio major Aug. Ep. 19. Communi Presbyterorum consilio regebantur Ecclesiae Hieron in Tit. 1. Let the Peace of God rule and sway in your hearts to the which also ye are called in one body Col. 3.15 By John Geree M. A. and Pastor of St. Faiths under Pauls in London LONDON Printed for Christopher Meredith at the sign of the Crane in Pauls Church-yard 1648. TO THE RIGHT VVORSHIPFVL Sir Francis Nethersole of Nethersole Knight Grace and Peace Much Honoured Sir THough the great respect which you have been pleased to vouchsafeme might be engagement sufficient to this Scholastical gratitude Yet the suitableness of the subject added much to my inclination in this way to let the world know that I am in the number of those who are grateful honourers of your Learning and Godliness The Book I present to you is Polemical But the intention of my contention is Irenical As it is Polemical your learning renders you able to judg of it As it is Irenical your piety which bears the old stamp will incline you to imbrace it for all that know you throughly will give you testimony to be a lover of peace as it is a thing commanded of God not as it is popular and pleasing to men And that you have been a perswader of it not for private but publique interest not because it is easie but holy having had as deep a sence as any of the sad sufferings of your dear Countrey in her honour strength wealth and Religion by the present unnatural War Sr In this Paper-Combat I have met with such an Adversary as makes me need not onely candor but succour yet not against his subtilties but calumnies Neither this to those that know me but to strangers for his personal criminations are such gross mistakes that they will render him ridiculous to all that understand my judgment and carriage in these present distractions But yet they may make me odious where I am unknown as I am to most of those of quality whom this Reply should satisfie Sir If your name and testimony free my person from prejudice with such that they may ponder the Argument in an equal ballance I have enough for I never desire more from any Reader then what the weight of unprejudic'd Reason inclines him to give Controversies are of themselves troublesome especially when they come to Replies and Rejoynders Therefore that I may not add to your trouble with a long Epistle praying for an increase of your graces and blessing on your self yours and all your good endeavors especially those for an happy Peace I take leave and remain Sir From my Study in Ivy-Lane Sept. 18. 1648. Yours to serve you in the Lord Jesus John Geree The Preface to the Reader PARAG. I. Detecting the false unjust and uncharitable dealing of Doctor Boughen in his Sifting my Case of Conscience Resolved Whereby it may appear whose Sieve he used a civiov Graecè cribrum est apud Hesychium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cribrare apud eundem Cam. Myroth Evang. in luc 22.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cribrari to Sift this Resolution Christian Reader I HERE Present unto thee a Reply to an Answer made to a Book of mine by a man I know not and it seems I am not known to him For in it he chargeth me not onely with error in judgment which is incident to man Humanum est errare But also imputes to me pravity of intention both to King and Kingdom which is Diabolicum the Character of those whom Satan possesses filling their hearts with such corrupt affections Now to manifest my innocency and at the best the Doctors great mistake in these accusations I know no better way then that which Paul took in a case of malitious accusation before Festus and King Agrippa Acts 26. verse 4. To lay open what my manner of carriage hath been in this present National difference all the irregularities whereof on one side my Opponent layes throughout his Book to my charge Thou maiest therefore understand That in these late unnatural distempers of our Church and Nation I have been a zealous Studier of Peace and an hearty mourner not onely for the sins but the hard and irregular sufferings of either partie And have been conscientiously tender of that duty wherein either by the Word of God or the legal oaths of this Nation I stood engaged to my Soveraign Hence have I both suffered for him and with him And in my sympathie I was pierc'd the deeper because I could not but look upon his sufferings as reflecting scandal on our Religion and Nation Neither knew I how to excuse those whom I was bound in conscience in so great a degree to love and honour in their places as wel as his Majestie that not to be able to clear them was I truly profess as Davids sword in my bones Psalm 42.10 This made me restless in my spirit while there was any thing within my sphere for me to do whereby any the least probability appeared to further accommodation For I stood in dread of a prolonged Civil War not onely because it would hazzard the Honour and Weal of King and Parliament in whose Vnion and mutual safetie was involved the Glory Strength and Liberty of this Nation But also because I fore-saw what sluces it would set wide open to all excess of riot And the further the War proceeded the more was I confirmed in my sad prognosticks of it For it seemed evident that though the pretences for War were specious viz. Truth and Purity Either of which is more precious then Peace yet unless by some happie accommodation War were shortned we were in great danger to be no smal losers both in Truth and Holyness Hereupon I drew up a Treatise of accommodation pressing it with Arguments by mutual condescention Which so far had the approbation of some peaceable men of quality that had not some cross accidents prevented it may be it might have seen the light While my thoughts were still busied about peace we had intelligence where I lived that the King sending from Oxford to the Parliament for a Treaty for Accommodation had by the Earl of Essex the Lord General a short answer returned with a Copie of the National Covenant enclosed in it The English whereof was interpreted to be that unless the Covenant were taken no accommodation could be expected thereupon I took a serious view of the Covenant to see what was in it that might cause unanswerable scruple The result