Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	holy_a	scripture_n	speak_v	4,818	5	4.7778	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30293	A sermon preached before the late King James His Majesty at Greenwich the 19 of Iuly 1604 together with two letters in way of apology for his sermon : the one to the late King Iames His Majesty : the other to the Lords of His Majesties then Privie Councell / by John Burges ...	Burges, John, 1561?-1635.	1642 (1642)	Wing B5720; ESTC R313	21,287	32

also stole away as men that had lost the battell comes to the King and after other expostulations rougher then became a subject to his Soveraigne yet wholesome for that time come out saith he and speake comfortably unto thy servants for I sweare by the Lord except thou come out there will not tarry one man with thee this night c. Nor hath the holy Scripture alone this observation but even among the heathen that it might appeare a truth which nature is not ignorant of we finde it still observed and recorded as a meanes that drew the hearts of the people to their Princes Thus Suetonius notes of Titus that he had that of nature or of fortune good luck as we say to win every mans good will and among many things reports this one gracious speech of his that no man should goe away sad from speech with a Prince The like of Augustus as the meanes that setled him in the hearts of the people and by name this one observation that when a poore man offered him a Petition trembling he encouraged him and said Petitions should not be given to a Prince as meat to an Elephant that one is afraid of The like of Traian Antoninus and others is reported which I forbeare to recite All shewing that it was observed as a meanes of gaining the affections of the people to speake peace unto them Fourthly and on the contrary to doe otherwise is not safe neither at the entrance nor when a Prince is setled For the entrance Rehoboam is a witnesse who being a yong King followed yong mens counsell indeed yong counsell though old men had given it and as they bad him told the people his Father had scourged them with rods but he would beat them with scorpions that is say some with whips which have wires in the lashes ends to make them bite where they goe his little finger should be heavier then his Fathers loynes The old men had given him better counsell To serve the people that day and give them good words and the people would be his servants for ever But this good counsell would not downe with the yong King What was the end of it Why when the people saw that they were not regarded they left him and bad the house of David looke to it selfe Thus for want of speaking peace he put himselfe out of the greatest part of his Kingdome And for an established State we have a story of Caesar that after he was growne great and strong in his State yet his very speeches gave occasion of distaste and conspiracy against him as by name that he said the Senate for that I thinke is meant by Respublica was but a name onely This was a meane of loosing their hearts and his owne greatnesse however God plagued those that conspired against him as take this for a generall rule God never spares those that rise up against Princes how evill so ever they be Finally for this purpose Comines hath a grave discourse in his fifth booke out of his owne observations I would I could speake it in his owne words he speakes it so well I will goe as neere it as I can he tels what is the misfortun of a Prince It is not saith he to take a fall off a horse or to be smitten with a sharpe ague that is no misfortune to a Prince What is it then When God will not suffer him to reigne that is a misfortune indeed but what be the prognosticates of it First saith he God smites him in his wits which is a great blow he meanes not surely in his sences but in his judgement then he sets division in his house and saith he the Prince is so farre in Gods disgrace that he flyeth the company of the wise and advanceth fooles oppressours and flatterers and such as sooth him in all his sayings If he take a penny they bid him take two if he be angry with a man they bid hang him Further they give him counsell in any wise to cause himselfe to be feared and they also behave themselves cruelly and proudly as though authority were their inheritance c. This was that wise mans observation which I have repeated as I thinke very neere in his owne words to shew how Princes loose the hearts of their Subjects when they grow perswaded not to use them graciously So then whether duty or ornament safety or danger be respected it appeares that David had good cause to promise and all good Princes to performe gracious behaviour towards their Subjects 2. We have heard what he promised now let us heare to whom To thee saith he that is to all his people of which as was said Ierusalem was an abridgement To shew favour to some hath bin in those that were worst noted Nero had his favorites not worthy to be named Galbo had his three Paedagogues besides Vimius the Broker that prevailed with Galba as gold did with himselfe in any thing and so others But this is the princely goodnesse of Christian Kings to be good to all their good Subjects All are their subjects therefore should have the sun-shine of their soveraignty all are their brethren and companions as we shall after heare companions in scot and lot as we say I meane in every burthen of their troubles and therefore should have so●e portion in the common comfort of their favours And indeed this is Kingly graciousnesse to be gracious to all their good Subjects and to doe good to all like the Sunne that shines to all like Christ that did good wheresoever he became There is nothing more grievous to the Subjects then inclosure of Commons or overlaying them when great men over-charge them so that poore men can make no use of them for their reliefe I say there is nothing more grievous unlesse it be Monopolies and I cannot tell which of them is more grievous but there is no inclosure of Commons or Monopolies so grievous as the inclosure and ingrossing of a Kings favours or to make a Monopoly of a King What then would we have the favour of Princes so common to all that it should not specially abound unto some God forbid for as the vitall spirits in the body goe to the least member yea to the fingers end yet are most plentifully bestowed where nature hath the greatest imployment of them So it is fit that the favours of Princes lying open as a common to all their Subjects in their proportions should be specially placed on men of chiefest use and desert 3. We see What and to Whom let us now see upon what respect I will speake peace to thee Sed quare saith Augustin Non propter honores meos non propter pecuniam meam non propter vi●am meam Not for mine honours not for my treasure not for my life but for my brethren and neighbours sake● For thine owne sake I will speake peace unto thee And indeed this is true love for love saith the Apostle seekes not

as we read in 2 Chron. 20. The high places were not taken away in good Jehosaphats time who was a godly Prince because the peoples hearts were not prepared to the God of their Fathers Finally seeing the hearts of Kings are in the hands of God as the rivers of waters it is our duty now and alwayes to become humble sutours to almighty God so to guide the heart of our gracious Lord the King as he may ever seeke the good of Gods people and specially of the Church of God to all our comforts and his owne immottall honour and everlasting happinesse through Jesus Christ to whom with the Father and the holy Ghost be honour and glory now and for ever Amen FJNJS The Copy of the Letter presented with the Copy of his Sermon aforesaid by Master Burges to the Lords of his Majesties Privie Councell being convented before them for the same 22. Iune 1604. MOst humbly giving thanks unto your Honors for so gracious usage of me at my late convention before you I now present unto you the copy of my Sermon preached before his excellent Majesty To say that there is no word added abated or altered were a speech not credible of a Sermon penned since and not before the preaching of it But this J professe before the God of truth unto your Honours J know not where J have varied from my selfe in matter or manner of speaking to the benefit of one word And therefore as in the preaching through a slip of memory J lost one whole branch of the first part out of the proper place and recovering it afterward did insert it in a place not so fit so have J willingly misplaced it now as then unwillingly yea for some allegations wherein J missed some words of the Author which J could now by the Authors have supplied J have chosen rather to shew the then failing of memory then now to faile in that which is a point of honesty a just report of my speech as J remember it aecording to my promise to your Honours For the rest J doe upon my knees beseech your Lordships to lay the whole together before you censure the parts of it and to consider the generall doctrines respectively to his Majesty by mine owne particular applications to his royall person As touching the to sparing acknowledgement of his Majesties Princely graces and the unspeakable good we have by him I humbly pray your Lordships to beleeve and I take God to witnesse that I failed mine owne purposes therein a fault in a speech unset to one not acquainted with such a presence contracted by the time much more easie to commit it then excuse because it is as needfull to acknowledge to the full what we have received as to incite unto that which is to be continued or added lest we seeme captious rather then zealous of small things studious of greater unthankefull Farther my most Honourable good Lords perceiving his Majesty out of his apprehensive depth to be jealous of some secret purposes in me to aime undutifull intentions to his Majesty under generall coverts as I cannot deny unto his Highnesse most just cause of indignation at me for ever if I should have intended so to a King a Christian King my King and in his presence and before his servants so I wish the Lord even so to give me favour with your Honours yea with his Majesty nay with Christ at his ●oming as my heart and purposes were upright to God the King and State in that service free from popularity and from all purpose of depressing the glory of so worthy a Prince or depraving personally any of his Highnesse servants I doe also further crave leave to protest that I had therein no intelligence no conference with any man living but ran that course out of opinion that it was my duty to speake before the King and State of such things as the best Kings and States shall have need to consider of while the world standeth As touching mine owne reverent heart and particular opinion of his Majesties gracious disposition if my speeches to that end cleared it not enough yet even that doth which is made to accuse me my freedome to speak of that duty so liberally before his presence an undoubted argument of good times like those of Trajan wherein as it is said one might thinke what he would and speake what he thought Howbeit I am so sensible of his Majesties distaste as I could not out live the discouragement thereof if the integrity of my heart before God in that poore Sermon and his Majesties gracious readinesse to receive satisfaction did not relieve me As for any construction of my speech by his Mnjesties subjects whom I have elsewhere and often taught and incited to be joyfull and thankefull to God for this favour that not being best people we are blessed with the best King under heaven I should mourne not a little if any spiderly minde sucke poyson out of that not flower but pothearbe that had no poyson in it And because it is matter of humbling to be thought casually and unwillingly the instrument of any hurt I doe freely offer that if the honest wise Auditors will say upon their conscience that my Sermon incited them to lesse reverence of his Majesty or joy in him then to silence my selfe from preaching to give up my maintenance and if that be to little to depart my Countrey in which yet I had rather live under his Majesty poore as I am then to abound in any other Kingdome of the world But what meane I to sentence my selfe I am in your Lordships to whom I submit my selfe with all reverence nothing so much fearefull of any punishment as sory to have grieved that royall heart the joy comfort and contentment wherof I wish and pray for more then my life as I am bound to doe ' and shall doe whether his pleasure shall be to pardon or punish his poore servant And thus professing my selfe to have great cause already to thinke the more reverently of your Honors while I live and to pray to God the more earnestly for you I humbly crave leave of you of presenting to your Honours an account of my selfe for my twenty yeeres Ministry which if I shall give untruly in any point I aske no favour of your Honours no mercy of God himselfe And for the rest beseech God to make you as honorable in life happy in death as ever were any in your places Your Honours in all humble duty JOHN BVRGES Master Burges Letter to the KINGS Majesty Most mighty King MY no lesse dear then dread Sovernigne I recount mine owne secret intentions in my Sermon preached before your Majesty the dearnesse and tendernesse of my heart to your Majesties person and honour and the many prayers and teares spent upon it that it might be faithfull and acceptable to God and your Majesty I am amazed at that distaste which your Highnesse hath taken of it and