Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	divine_a	faith_n	infallible_a	2,020	5	9.1150	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78780	Effata regalia. Aphorismes [brace] divine, moral, politick. Scattered in the books, speeches, letters, &c. of Charles the First, King of Great Brittain, &c. / Now faithfully collected and published by Richard Watson, fellow of Gonvile and Caius Colledge in Cambridge.	Charles I, King of England, 1600-1649.; Watson, Richard, 1612-1685.	1661 (1661)	Wing C2302; Thomason E1843_1; ESTC R204018	121,126	500

their disloyalty abroad who for a time may avoid their own King's justice at home 81. In time of Civil War such who have by weakness and misunderstanding or through fear and apprehension of danger been so far transported as to contribute and consent to horrid intestine dissentions should by their free and liberal assistance of their King express That their former errours proceeded from weakness not from malice 82. The experience Subjects have of their King's Religion Justice and Love of his People should not suffer them to believe any horrid scandals laid upon Him And their Affection Loyalty and Jealousie of his Honour should disdain to be made instruments to oppress their Native Soveraign by assisting an odious Rebellion 83. A King's obligation is both in Conscience and Honour neither to abandon God's Cause injure his Successours nor forsake his Friends 84. A King so distressed in Civil Wars as He cannot flatter Himself with expectation of good success may rest satisfied in this to end his dayes with Honour and a good Conscience which obligeth Him to continue his endeavours in not despairing that God may in due time avenge his own Cause 85. A King in extremity is not to be deserted by his friends though He that stayes with Him must expect and resolve either to dye for a good cause or which is worse to live as miserable in maintaining it as the violence of insulting Rebels can make him 86. As the best foundation of Loyalty is Christianity so true Christianity teaches perfect Loyalty for without this reciprocation neither is truly what they pretend to be 87. A King should chuse such Commissioners for any Treaty with Rebels as will neither be threatned nor disputed from the grounds He hath given them 88. Wherein Rebels strain to justifie their breaking off Treaties with their King bare asseverations without proofs cannot I am sure satisfie any judicious Reader 89. The Penners of seditious Pamphlets to justifie the cause of Rebels seek more to take the ears of the ignorant multitude with big words and bold Assertions than to satisfie rational men with real proofs or true arguments 90. Bare Asseverations which bold Rebels often make even against what they see will not get credit with any but such who abandon their judgments to an implicit Faith 91. The determinations of all the Parliaments in the World cannot make a thing just or necessary if it be not so of it self 92. When the reasons upon which the laying by of a King's authority is grounded are not particularly mentioned for the Worlds satisfaction if possible but involved in general big words it seems that it is their force of armes who do it more than that of Reason which they trust to for procuring of obedience to their determinations or belief to what they say 93. It is evident that the demands of bold Rebels have alwayes increased with their good fortune 94. A King must in no extremity howsoever pressed to it by Rebels resolve to live in quiet without honour and to give his people peace without safety by abandoning them to an arbitrary unlimited power 95. Reason will hardly maintain those who are afraid of her 96. Indifferent men may often judge of a King's innocency by their way of accusation who rebel against Him For those who lay such high crimes to his charge as the breach of Oathes Vowes Protestations and Imprecations would not spare to bring their proofs if they had any 97. It is a wrong to a King's Innocency to seek to clear Him of such slanders for which there are no proofs alledged for Malice being once detected is best answered with neglect and silence 98. Although Affection should not so blind one as to say that his King never erred yet as when a just debt is paid Bonds ought to be cancelled so Grievances be they never so just being once redressed ought no more to be objected as Errours And it is no Paradox to affirm That Truths this way told are no better than slanders 99. It is most certain by experience That they who make no conscience of Rebelling will make less of Lying when it is for their advantage 100. It is the artifice of Rebels not only to endeavour to make Fables pass for currant coin but likewise to seek to blind mens judgements with false inferences upon some truths The Twelfth Century 1. IT cannot be warranted by Justice that any man should be slandred yet denyed the sight thereof and so far from being permitted to answer that if he have erred there should be no way left him to acknowledg or mend it 2. It cannot be made appear that our Saviour and the Apostles did so leave the Church at liberty as they might totally alter or change the Church Government at their pleasure 3. Mens conjectures can breed but a humane faith 4. The Post-scripts of St. Paul's Epistles though we lay no great weight upon them yet they are to be held of great antiquity and therefore such as in question of fact where there appears no strong evidence to weaken their belief ought not to be lightly rejected 5. Although Faith as it is an assent unto Truth supernatural or of Divine Revelation reacheth no further than the Scriptures yet in matters of fact humane testimonies may beget a Faith though humane yet certain and infallible 6. It is not to be conceived that the accessions or additions granted by the favour of Princes for the enlarging of the power or priviledges of Bishops have made or indeed can make the Government really and substantially to differ from what formerly it was no more than the addition of Armes or Ornaments can make a body really and substantially to differ from it self naked or divested of the same nor can it be thought either necessary or yet expedient that the elections of the Bishops and some other circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under persecution 7. It is well worthy the studies and endeavours of Divines of both opinions laying aside emulation and private interests to reduce Episcopacy and Presbytery into such a well proportioned form of superiority and subordination as may best resemble the Apostolical and Primitive times so far forth as the different condition of the times and the exigents of all considerable circumstances will admit so as the power of Church-Government in the particular of Ordination which is meerly spiritual may remain authoritative in the Bishop but that power not to be exercised without the concurrence or assistance of the Presbytery 8. Other powers of Government which belong to jurisdiction though they are in the Bishops yet the outward exercise of them may be ordered and disposed or limited by the Soveraign power to which by the lawes of the place and the acknowledgment of the Clergy they are subordinate 9. The Succession of Bishops is the best clue the most certain and ready way

armed against him with swords 19. Unnatural motions are often the productions of a surfeit of peace wantonness of minds or private discontents 20. Ambition and Faction easily find or make causes of quarrell 21. What seems just to one man may not seem so to another 22. There is an instinct in all creatures to preserve themselves 23. It hath been esteem'd delinquency in some prudent men not to be over-aw'd with Tumu'ts and their Patrons nor compell'd to ab●● by their suffrages or presence the designs of those men who agitate innovations and ruine both in Church and State 24 The least hath more evil in it then the greatest affliction 25. What is Religious Apostolical so very sacred Divine is not to be dispensed with or destroyed when what is only of Civil favour and priviledg of honor granted to men of holy Order may with their consent who are concerned in it be annulled 26 The noise and shew of piety and heat for Reformation and Religion may easily so fil men with prejudice that all equality and clearnesse of judgement may be obstructed 27 A Kings innocency and unpreparedness to assert his rights and honours makes him the more guilty in the esteem of disloyal subjects 28 Prayers and tears the chiefest armies of the ancient Christians may setve a good mans turn if not to conquer as a Souldier yet to suffer as a Martyr 29 He that made the greedy Ravens to be Elias Caterers may also make Rebells surprisall of outward force and defence an opportunity to shew their King the speciall support of his power and protection 30 What a pious King wants in the hands of force and power he hath in the wings of faith and prayer 31 The surfeit of too much power which some men greedily seize on may make a Commonwealth sick both of it and them when they cannot well digest it 32 Soveraigne power in subjects seldom agrees with the stomachs of fellow-subjects 33 A King having the sole actual disposing of the Militia can not protect his people further then they protect him and themselves 34 The use of the Militia is mutuall betweene King and People 35. Such is the violence and fraud of some men that being conscious to their own evill merits and designes they will needs perswade the World that none but Wolves are fit to be trusted with the custody of the Shepheard and his flock 36. It can be secure neither for King nor Subject if both be not in such a way as the law hath entrusted the publick safety and wellfare 37. All Law is at last resolved to the just and necessary rights of the Crown in point of Power while thereby it is best protected 38. The honour and justice due to a Kings successours forbid him to yeild to an alienation of power from them 39. Although a King may be content to eclipse his own beames to satisfie their feares who think they must needs be scorched or blinded if he should shine in the full lustre of Kingly power yet he ought never to consent to put out the Sun of Soveraignty to all posterity and succeeding Kings 40. The many-headed Hydra of Government as it makes a shew to the people to have more eyes to foresee so they will find it hath more mouths too which must be satisfied 41. In a right Monarchy counsell may be in many as the senses but the supreme power can be but in one as the head 42. Those men are guilty of enforced perjury who compell their King to take a new and strange way of discharging his trust by seeming to desert it of protecting his Subjects by exposing himselfe to danger or dishonour for their safety and quiet 43. The Sword and Militia are but weake defenses against the stroakes of divine vengeance which will overtake or of mens own consciences which alwaies attend injurious perpetrations 44. God is able by his being with a King abundantly to compensate to him as he did to Job what ever honour power or liberty the Caldeans the Sabeans or the devil himselfe can deprive him of 45 The hearts of Subjects are the greatest Treasure and best ammunition of a King 46 Rebels that disarme their King and study to rob him of his Subjects love cannot deprive him of his innocence or Gods mercy nor obstruct his way to heaven 47 A King cannot buy his own safety and his peoples peace at too deare a rate unlesse by parting with Conscience and Honour 48 A King rather than part with his Conscience and Honour ought to chuse to be as miserable and inglorious as his enemies can make or wish him 49. Whatsoever Subjects propund unto their King ought not to be obtruded with the point of the Sword nor urged with the injuries of War 50. When a King declares unto his Subjects he cannot yield to them without violating his Conscience there may be some better method of Peace than by making War upon his Soul 51. When Subjects require any thing of their King they ought to offer somewhat by way of gratefull exchange of honour or requital of those favours he hath or may yet grant them 52. It is more Princely and Divine to be on the giving part 53. The Jewel of Conscience is incommunicable whose loss nothing can repair or requite 54. A Kings yielding too much makes Subjects over-confident he will deny nothing 55. The love of truth and inward tranquillity ought to have more influence upon a King than the love he hath of his Peoples peace 56. Inward quiet of Conscience ought to be dearer to a King then his Kingdome 57. Some things which a King might approve yet in honour and policy are at some time to be denied to some men least he should seem not to da●e to deny any thing and give too much encouragement to unreasonable demands or importunities 58. For a King to bind himself to a general and implicite consent to whatever Subjects shall desire or propound were a latitude of blind obedience never expected of any freeman not fit to be required of any man much less of a King 59. A King may possibly exceed any of his own Subjects as much in wisdome as he doth in place and power 60. For a King to yield implicite consent to all were as if Sampson should have consented not only to bind his own hands and cut off his hair but to put out his own eyes that the Philistines might with the more safety mock and abuse him 61. To exclude all power of denial seems an arrogancy ill-becoming them that pretend addresses by petition 62. It were very foolish and absurd to ask what another having not liberty to deny neither hath power to grant 63. It can be no other then extreme injury to confine a Kings reason to a necessity of granting all Subjects have a mind to ask whose minds may be different from the Soverain's both in Reason and Honour as may be their aims and are their qualities 64. Subjects Propositions

THE POURTRAITURE OF A ROYAL SOUL Drawn from The Transcendent MEDITATIONS OF King CHARLES I. By RICHARD WATSON Habebat perfectum animum ad summam sui adductus supra quam nihil est nis● mens Dei ex qua pars in hoc pectus mortale de fluxit quod nunquam magis divinum est quàm ubi mortalitatem suam cogitat scit in hoc natum hominem ut vitâ defungeretur Senec. Epist 120. London Printed for Robert Horn 1661. To the Reader Friend PHilo the Jew tels us That Tharra among the Hebrews and Socrates among the Greeks were men so noted for meditation and retirement within themselves that whosoever in aftertime by such a reflex knowledge could give an exact Character of his Soul had that name as a title of hon●r in each Nation If you do right to this Piece apart presented unto your view you must needs acknowledg that not any of our Britannike Kings ha's done a Design by which he merited to have his name transmitted to posterity with that advantage as Charles the First who in a time of such distraction when most of his Subjects acted by a very uncertain light some of them mistook themselves and others took great pains to disguise and lay counterfeit colours upon their Conscience drew so exquisite a Pourtraicture of a pious and prudent Prince as it appears most evident He then took not first the pencil in hand to practise but began to exercise in the very dawn of his Reason what skill He perfected in the glory and luster of his Reign though He copied it not for his Royal Successours and Religious Subjects until the approaching twilight or setting of his Sun in bloud The Picture is not here exposed to be onely lookt upon by a curious eye to have the hand commended and then the curtain drawn What more is mean't will best be known by such as seriously intend to imitate and have a devout ambition by a like looking into their Souls and meditating on their duties in their several capacities to deserve the honour of that great name which ought to be held venerable among us in all succeeding ages Of which number I wish you one and my self likewise Your humble servant RICHARD WATSON Cent. 1 beginneth Pag. 217 Cent. 2 beginneth Pag. 241 Cent. 3 beginneth Pag. 265 Cent. 4 beginneth Pag. 294 ERRATA The Reader is desired to mend the following Escapes and whomsoever he censures to impute neither mistake nor negligence to the Collectour Title page read Basilicae Epistle Dedicatory Page 1 r. recognize p. 24 r. i● after some few years revolution c. Effata Regalia Century 1. num 2. r. allay n 6 r the grounds n 30 r stupidity n 73 r conscious n 77 r Saviour n 79 r merits n 82 r though they should be satiated n 86 r soul of a Queen Century 2. n ● r praie●● n 28 r ●ay serve n 49 r propound n 75 r streightness n 90 r false evil Century 3 n 5 r with prejud●ces n 20 r considerations nor designs n 81 r oblequie Cent. 4 n 31 r upon functions n 89 r to Christs rule Cent. 5 n 22 r not ●orosely Cent. 6 n 10 r differences in Religion and offences by c. n 23 r a di●●●dence o● his own judgment n 66 r aggravations n 91 r that as the greatest temptations c. Cent. 7 n 8 r their Pilot. n 71 r who will avoid Cent. 8. n 32 r from their pr●reption n 49 r Philistims n 55 r portends Cent. 9 n 11 r congregations n 35 r he shall be forced to consent c. n 73 r fixed on new models Cent. 10 n 3 r from which reason c. Cent. 11 n 7 r Rights n 50 r will not restore the people c. Icon Auimae Basilicae Century 2. num 64 ● shall be n 88 r to a happy c n 93 ● inclined n 97 ● We ●ad need c Cent. 3 n 54 r the handful of ●eal Cent. 4 n 18 ● findeth Monita c Britannica Cent. 1. n 13 r of differing c. n 35 r unto the King n 48 r he may suspect n 81 r spirit of prayer n 91 r lest being n 941 of sound Cent. 2 n 22 r the draught Icon Animae Basilicae THE POUR TRAICTURE OF A ROYAL SOUL The First Century 1. REsolutions of future Reforming do not alwayes satisfie Gods Justice nor prevent his Vengeance for former miscariages 2. When out Sins have overlai'd our Hopes we are taught to depend on Gods mercies to forgive not on our purpose to amend 3. God often vindicates his glory by his judgments and shews us how unsafe it is to offend him upon presumptions afterwards to please him 4. For want of timely repentance of our sins God gives us cause to repent of those remedies we too late apply 5. When God gives us the benefit of our afflictions and his chastisements we may dare account them the strokes not of an Enemy but a Father whose rod as well as his staf may comfort us 6. Gods grace is infinitely better with our sufferings than our peace could be with our sins 7. When God that over-rules our Counsels over-rules also our hearts the worse things we suffer by his Justice the better we may be by his Mercy 8. Sin may turn our Antidotes into Poyson and Grace return our Poyson into Antidotes 9. An act of sinful compliance hath greater aggravations in a King than any man especially when without the least temptation of envy or malice he consents to the destruction of a Peer or meaner Subject whom by his place he ought to have preserved 10. God sees the contradiction between a King's heart and his hand against whom the sin is more immediate when he signs any man's death unsatisfied that he hath deserved it 11. A King may learn Righteousness by God's Judgments and see his own frailty in God's justice 12. A King ought to prefer Justice which is the will of God before all contrary clamours which do but discover the injurious will of man 13. It is once too much that a King has once been overcome to please his Subjects by displeasing of God 14. A King by divine permission going against his Reason of Conscience for any Reason of State highly sins against the God of Reason and Judg of Consciences 15. God's free Spirit supports the Will of a King and subjects it to none but the divine light of Reason Justice and Religion which shine in his Soul 16. God desireth Truth in the inward parts of Kings and Integrity in their outward expressions 17. When God hears the voyce of our Saviour's bloud before the cry of others undeservedly shed he speaks to King and People in the voice of Joy and Gladness which makes the bones he had broken rejoyce in his Salvation 18. A King purposing violence or oppression against the Innocent may expect the Enemy to persecute his Soul to tread his life to the