Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ancient_a	zeal_n	zealous_a	16	3	8.6124	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09320	The seaven golden candlestickes Englands honour. The great mysterie of Gods mercie yet to come. With peace to the pure in heart aduising to vnitie among our selues. By Richard Bernard, minister at Batcombe in Somersetshire.	Bernard, Richard, 1568-1641.	1621 (1621)	STC 1963; ESTC S113795	38,453	126

what in his worship he willeth to be done and that obey readily In the truth a man must bee constant not a Time-seruer a Protestant in earnest not a Laodicean Conformitant nor yet a preposterous Reformitant but bee discreetly zealous yet so as discretion may guide but not blunt the edge of zeale as it doth in too many In a word hold the ancient Catholike Orthodoxall Veritie and Truth agreeing with the Word and contentiously gain-say not laudable Customes of the Church not against the Word In such things bee not ready to take offence and also be very loth iustly to giue offence and thus shalt thou shew thy peaceable disposition To further thy godly inclinablenesse hereto consider well of these so friendly giuen Christian Aduertisements and wholsome Counsels of Peace Reade good friend aduisedly I beseech thee post not on apace though thou hast a quicke apprehension to vnderstand yet take time to settle affection Some good things are soone knowne but in heart for the most part lightly intertayned whence it is that many do onely talke of that often which not once they euer made vse of But my purpose of setting downe these things is to bring them into practice and therefore so reade thou deliberatly as thy will may bee to performe them conscionably Amen How a man ought to carry himselfe in a Christian State wisely peaceably and yet religiously FIrst vphold the manifest good therein Secondly the manifest euils labour in thy place by the best meanes to haue them amended peaceably Thirdly Beare with lighter faults for a time till fit occasion bee offered to haue them amended Fourthly Likelihoods of euill make them not apparent euill by ill interpretation where neyther the State intendeth it nor so maintaynes it Fiftly doubtfull things take in the better part it is euer Charity Sixtly iudiciously discerne betweene the abuse of a thing and that which may bee well vsed lest in abhorring the abuse thou also doe vtterly condemne the thing it selfe and the vse thereof Seuenthly let the corruption of the person and his lawfull place bee distinguished and where person and place are not so lawfull and in the proposed end not against thee wisely labour to make them for thee and make that good of them thou canst and wholly condemne not that Ministery which a godly man may make for good Eighthly patterne not a Monarchy to an Oligarchie nor to any other State Aristocratie or Democratie let not the well being of a forreine State make thee vnthankfull for the present good thou doest enioy and to loath thine owne being lest malcontentednesse breake into contention so thou lose that good thou hast and procure the increase of euill which thou doest dislike Ninthly in thy zeale for Religion against corruptions let the Booke of God well vnderstood be thy warrant and in thy hatred against wrongs in the Common-wealth let the knowledge of the Law and the equitie thereof mooue thee to speake this is Religion this is reason Lest beginning of an ignorant vncertaintie thou mayst lose the fruite of thy labours and be condemned as a busie medler and contentious in a needlesse matter Tenthly refuse not to obey Authoritie in any thing wherein there is not to thee manifestly knowne a sinne to be commited against God let fantasies passe be more loath to offend iustly a lawfull Magistrate then to please the humour of any priuate person Where thou canst not yeeld there humbly craue pardon where thou mayest not be tolerated be contented with thy crosses of afflictions for safetie of conscience and beare what thou canst not auoyde with a patient minde The Kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the Holy Ghost for whosoeuer in these things serueth Christ hee is acceptable to God and approoued of men Rom. 14. 17. 18. How to auoide scrupulositie of Conscience and contention in seeking for reformation FIrst Omit no euident and certaine commandement imposed of God If there bee nothing but probabilitie of sinning in obeying the precepts of men set not Opinion before Iudgement Secondly Let ancient probability of Truth bee preferred before new coniectures of Errour against it Thirdly Marke and hold a difference betweene these things the equitie of Law and the execution betweene established Truth generally and personall errours of some betweene soundnesse of Doctrine and erroneous application betweene substance and circumstance the manner and the matter betweene the very being of a thing and the well being thereof betweene necessitie and conueniencie betweene a Commandement and a Commandement to thee betweene lawfulnesse and expediencie and betweene that which is giuen absolutely or in some respect Fourthly Vse the present good which thou mayst enioy to the vtmost and an experienced good before thou doest trouble thy selfe to seeke for a supposed better good vntryed which thou enioyest not Dislike not euer things present as men discontented commonly doe prayse not things past foolishly to disgrace what now is in being and desire not a change hoping for better vainly These bee euer the humours of men the diseases in all States breed them and light occasions make the vnwise and inconsiderate soone to expresse them Fiftly Endeuour for things which are of necessitie wish also the well being of the same for conueniency but for this contend not forcibly against publike peace lest in seeking for the benè thou doest vtterly lose the benefit of the necessary esse Sixtly Doe not trouble thy selfe eyther to take part with or to bee against that thing the holding or denying whereof maketh nothing for or against Religion to further saluation or damnation Seuenthly In a common cause make one but out of thy owne iudgement conuinced of the Truth and within the compasse of thy calling and not for companie sake to make vp a number or for that thou wilt be doing because other are so or for affection to the parties not being certainly perswaded of the lawfulnesse of the action Eighthly Neuer presume to reforme other before thou hast well ordered thy selfe See at home then looke abroad redresse that which is faultie and in thy power to amend before thou doest meddle with that which is beyond thy reach Be not faire in publike and foule in priuate hate hypocrisie and auoide vaine glorie How to auoyde Popery Schisme and vncharitable contentions among one another FIrst Receiue no opinion in Religion but what the Word euidently doth warrant beware of apprehensions out of thine owne wit but let the Word first giue thee sight and so entertayne it as thou art enlightened As thou mayest not of policie for feare of trouble by thy wit get thee distinctions to lose sinceritie where the Word is plaine so mayest thou not of scrupulositie imagine sin to trouble thy conscience and to vexe thee with feare of transgression where there is no Law the one doth breed Atheisme the other is the Mother of Superstition Secondly Let thy owne knowledge ground thy opinions in thee and