Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	faith_n	spirit_n	word_n	6,961	5	4.2967	4	true

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

Pilate 9. They who themselves seem and teach others to despair of their King's Salvation only discover this that they do not much desire it 10. Uncharitable and cruel Restraints of a King from spiritual assistance of Chaplains may rather enlarge than any way obstruct his access to the Throne of Heaven 11. When large pretenses prove but the shadows of weak performances then the greatest labours produce the smallest effects 12. When a period is put to a work of great concernment all mens ears do as it were hunger till they are satisfied in their expectations 13. No grants give satisfaction to them that pursue their own ambitious ends more than the welfare of a miserable Land 14. It is an unutterable misery for him that hath ruled like a King to be ruled like a Slave 15. A King knowes not what to grant when after his concessions to Subjects that have required all they know not what to ask 16. They who pretend zeal when their thoughts are filled with bloud are but Wolves in Sheeps clothing 17. Rebels that endeavour to rule by the Sword shall at last fall by it for Faction is the Mother of Ruine 18. They that are of such a Weather-cock-like disposition love nothing but mutabilities 19. Much variety doth confound the senses and makes them still hate one folly and fall in love with another 20. Time is the best cure for Faction for it will at length like a spreading leprosie infect the whole body of the Kingdom and make it so odious that at last they will hate themselves for love of that and like a fish for love of the bait be catch'd with the hook 21. It is not expedient for an Army to contradict the votes of a Kingdom endeavou●ing by pretending for Lawes and Liberties to subvert both 22. The time will come when the very Clouds shall drop down vengeance upon the heads of those that barrocado themselves against the proceedings of peace 23. A resolute King in captivity is arm'd against the fury of Rebellious Subjects having a breast to receive the arrowes of their envy and a heart possest with patience to sustain them 24. To God nothing is so great that it may resist nor so small that it is contemned 25. A King may rather desire his faults should be corrected by the hand of God than that his ununjust enemies should be the Ministers of God's justice 26. Let Calamity be the exercise but not the overthrow of a Kings Virtue 27. The permitting a wrong way of God's worship to be set up to the injury of the right before establish'd and practis'd will bring shame and grief to a King by his own confession that he therein followed the perswasions of Worldly wisdom forsaking the Dictates of a right informed Conscience 28. They who have been false to their King to those that gave them power and in likelihood to their own souls may be forgiven by him but never trusted 29. It is an humor becoming an impartial King to be still partial for that side which he imagines suffer for the weakness of those that maintain it 30. A King should suffer a Divine who would rectifie his supposed errour no less than a Physician to take his own way of cu●e 31. As to the profession of Religion the King is happy who condemns not himself in that thing which he allowes 32. He that changeth for the better ought to be sure it be better before he change 33. Inconstancy in Religion without cause and colour is both sin and shame 34. There is much difference between permission and approbation 35. If the practise of the Primitive Church and the universal consent of the Fathers be not a convincing argument when the interpretation of the Scripture is dou●●full nothing is 36. The Interpretation of private Spirits is the Mother of all sects and will bring where permitted Kingdoms to confusion 37. Another mans will is as weak a ground for a King to build his faith on as his own education 38. When a General Counce● cannot be had several Kingdomes may reform themselves 39. Rebels never wanted Wr●ters to maintain their unjust actions 40. All popular Reformation is little better than Rebellion 41. No Authority is lawfull but that which is either directly given or at least approved by God 42. The Church having any Discipline not conformed to the Civil Policy can neither flouris● nor be happy 43. Church-Ambition doth not at all terminate in seeking to be Pope it being no point of humility to endeavour to be independent of Kings 44. Papacy in a multitude may be as dangerous as in one 45. Many things may be avowable upon necessity which otherwayes are unlawfull 46. In points not fit to be discussed instances as well as comparisons are odious 47. Reason epitomised weighs as much with wise men as at large 48. One may lean on anothers arm who leans more on his judgment 49. The soundness of Religion is not to be tried by dint of Sword nor must we judg of her Truths by the prosperity of events 50. When men sit down to discourse or argue Reason should take her seat with them and though she be no Judg have her place if not above their Faith in their arguments 51. The envious mans seeds are tares although the husbandman knowes not when they were sown 52. The child is not to be pour tractured greater than the Nurse nor the Bishops power made to outreach the King 's who is the Nursing Father of the Church 53. Unity may consist in this when many sheaves lye in one mans field that belong to him or be caried into his barn though they be not bundled up in a rick with one cock-sheave above the rest 54. A sum divided into several parcels is not broke while the owner hath all in his possession 55. Whilst Arguments do multiply Time lessens 56. The seed of the Word wherein is Gods holy Spirit being sowen in the heart inlivened by the heat of Faith and watered with the tears of Repentance soon fructifies without any further circumstance 57. It is no strange thing to see Errour triumph in Antiquity and flourish fair Ensigns in the face of Truth 58. It will do no good to keep possession of the keyes when the lock is changed 59. Though the Catholick Church is the white in that Butt of earth at which we all must aim yet the Scripture is the heart centre or peg in the midst of that white that holds it up from whence we must measure 60. That which must determine Truth must not be fallible 61. When a King fears affairs of Councel will meet with s●me passion and prejudice in other men it is best for him to resolve they shall find least of them in himself 62. Mens well-meaning ●eal must be guided by such rules of moderation as are best both to preserve and restore the health of States and Kingdoms 63. A King should intend not only to oblige his friends but his enemies also

successes on either side impair the wellfare of the whole 79. Those Victories are still miserable that leave our sins nnsubdued flushing our pride and animating to continue injuries 80. Peace it self is not desirable til repentance have prepared us for it 81. When we fight more against our selves and less against God we shall cease fighting against one another 82. No glory is more to be envied than that of due reforming either Church or State when deformities are such that the perturbation and novelty are not like to exceed the benefit of reforming 83. The setling of Religion ought to be the first rule and standard of reforming 84. It is a great miscariage when popular clamours and fury are allowed the reputation of zeal and the publick sense 85. Freedome Moderation and Impartiality are the best tempers of reforming counsels and endeavours 86. What is acted by Factions cannot but offend more than please 87. Where the Scripture is not clear and punctual in precepts there the constant and universal practise of the Church in things not contrary to Reason Faith or Maners or any positive Command is the best Rule that Christians can follow 88. The Vulgar are taken with novelties as children with babies very much but not very long 89. If there were as much of Christ's Spirit for meekness wisdome and charity in mens hearts as there is of his Name used in the pretensions to reform all to Christs it would certainly obtain more of Gods blessing and produce more of Christs glory the Churches good the honour of Religion and the unity of Christians 90. Publick Reformers had need first act in private and practise that on their own hearts which they purpose to try on others 91. Deformities within will soon betray the Pretenders of publick Reformations to such private designs as must needs hinder the publick good 92. The right methods of reforming the Church cannot subsist with that of perturbing the civil State 93. Religion cannot be justly advanced by depressing Loyalty which is one of the chiefest ingredients and ornaments of true Religion for next to Fear God is Honour the King 94. Christ's Kingdom may be set up without pulling down the Kings and men will not in impartial times appear good Christians that approve not themselves good Subjects 95. As good ends cannot justifie evil means so nor will evil beginnings ever bring forth good conclusions unless God by a miracle of mercy create Light out of Darkness Order out of Confusions and Peace out of Passions 96. The greatest experiments of Virtue and Nobleness are discovered in the greatest advantages against an enemy and the greatest obligations are those which are put upon us by them from whom we could least have expected them 97. Bees will gather honey where the Spider sucks poyson 98. Subjects can hardly be happy if their King be miserable or enjoy their peace and liberties while he is oppressed 99. A King should not only with patience bear indignities but with charity forgive them 100. Subjects captivate their King that allow him not the liberty of his own thoughts and are unwilling he should follow the light of his own conscience The Fifth Century 1. IT is unreasonable for Subjects to expect the King should think their Couns●ls good for him who maintain a War against him 2. Prosperity gains the greatest esteem and applause among the Vulgar as adversity exposeth to their greatest slighting and disrespect 3. Good Fortune is not alwayes the shadow of Vertue and Justice but oftner attends vitious and injurious actions as to this world 4. No secular advantages seem sufficient to that Cause which begun with Tumults depends chiefly upon the reputation with the Vulgar 5. Rebels think no Victories so effectual to their designs as those that most rout and wast their Kings credit with his people 6. The taking away a Kings credit is but a necessary preparation to the taking away of his life and his kingdomes 7. It is an exquisite method of Rebels cunning and cruel●y To compel their King first to follow the funerals of his honour and then destroy him 8. Few mens Consciences are so stupid as not to inflict upon them some secret impressions of that shame and dishonour which attends all unworthy actions have they never so much of publick flattery and popular countenance 9. Chams curse of being servant of servants must needs be on them who seek by dishonourable actions to please the vulgar and confirm by ignoble acts their dependance upon the people 10. What Providence denies to Force it may grant to Prudence 11. When necessity is a King's Counsellor his confidence in a rebellious people may disarm and overcome them and the rendring his Person to them engage their affections to him 12. God must be a Kings chiefest Guard and his Conscience both his Counsellor and his Comforter 13. No necessities should compel a King to desert his ●●●●ur or swerve from his judg●●●● 14. An univ●●sal confidence put in dissembling Subjects may make them ashamed not to be really such as they ought and profess to be 15. So various are all humane affairs and so necessitous may the state of Princes be that their greatest danger may be in their supposed safety and their safety in their suposed danger 16. A King ought not in rebellious times to be less solicitous for his friends safety than his own and he may chuse to venture himself upon further hazards rather than expose their resolute loyalty to all extremity 17. It is some skil in play to know when a game is lost better fairly to give over than to contest in vain 18. A King that casts himself upon the kindness of Subjects that have fought against him must study to reinforce his judgment and fortifie his mind with Reason and Religion that he may not seem to offer up his souls liberty or make his Conscience their Captive 19. No success should darken or disguise truth to a King who in the greatest necessity should no less conform his words unto his inward dictates than if they had been as the words of a King ought to be among Loyal Subjects full of power 20. Reason is the divinest power A King should never think himself weakned while he may make full and free use of that 21. No Eclipse of outward fortune should rob a King of the light of Reason 22. What God denies of outward strength to a distressed King his grace may supply with inward resolutions not morosity to deny what is fit to be granted but not to grant any thing which Reason and Religion bids him deny 23. A King should never think himself less th●n himself while he is able to preserve the integrity of his Conscience when the only jewel left him worth keeping 24. When Kings are deceiv'd in their confidence it is but an essay which God will have them make of man's uncertainty the more to fix them on himself who never faileth them that trust in him 25. Though the Reeds

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