Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	line_n	page_n	read_v	3,449	5	9.8327	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17297	Conflicts and comforts of conscience a treatise, shewing how the conscience, in cases of deepest distresse and distraction, may recollect it selfe, and recouer solid and sound comfort / collected from priuate proofe, for publike profit, by H.B. ...	Burton, Henry, 1578-1648.	1628 (1628)	STC 4140.4; ESTC S259	75,671	324

CHAP. I. The first Conflict or tryall wherein the Conscience of a man Regenerate apprehending Gods wrath for sin is perilously shaken pag. 17 CHAP. II. The Comfort How the Soule is reduced and restored into Gods fauour and so to the peace of Conscience p. 34 CHAP. III. Conflicts with Gods people offended specially when the faithfull Pastor is afflicted for the least offence giuen by him to his Flocke p. 125 CHAP. IIII. The Comfort Shewing how Gods Minister may recouer Comfort of Conscience and that among his offended Flocke p. 133 CHAP. V. Conflicts arising from the Sacred societie of the Ministry offended p 166 CHAP. VI. The Comfort How in this case the poore forlorn Patient may find reliefe p. 170 CHAP. VII Conflicts with old Friends and Familiars growne strangers p. 203 CHAP. VIII The Comfort How a man may ouercome or at least not be ouercome of the former Conflict p. 215 CHAP. IX Conflicts with an euill name p. 224 CHAP. X. The Comfort How in this deplored case the deiected Soule may sustaine it selfe and hold out to the end p. 236 CHAP. XI Conflicts with the Enemies of the Truth p. 246 CHAP. XII The Comfort How in this Conflict the Soule may stay it selfe and wind out of it p. 257 Errata IN the Latine Epistle page 2. line 13. for intexuisse read intexuerim p. 3. l. 9. r. dedignabimini p. 5. l. 7. r. misericordiam p. 8. l. 10. r. Sanctorum In the Booke p. 57. l. 4. for Conflict r. cooler p. 131. l. 19. r. credatis p. 145. l. 9. f. corruption r. corrupts l. 24. f. comming r. winning p. 161. l. 24. f. turning r. teaching p. 180. l. 16 r. quid p. 210. in the margent l. 6. r. ardo● p. 270. l. 21. r. nuzzle Other lighter escapes the judicious Reader will easily correct THE PROEME TO goe about to write of Conscience it selfe being a Booke worne and borne about either in the Closset of euerie mans Brest or at least in euerie mans Portmantue wherein all his particular thoughts words and acts are recorded may seeme to bee a labour better spared then spent Yet considering how little vse most doe make of this their Bosome-booke how little time they spend in looking in it which though their maine Account-booke yet they make least account of it as the Traueller neuer opening his Portmantue till hee come to his iourneys end like the young Spend-thrift running euerie day vpon a new Score but not once willing either to looke into the Merchants or Mercers Book sauing onely for feare of the Crocodile by starts when he comes to set to his hand for new commodities or much lesse to cast vp the old Score and againe considering how either by the fall of Adam through the depriuation of originall and naturall light the defaced Characters of this moth-eaten Booke are hardly legible to his Bleare-eyes or through the habituall custome of deceitfull sinne the Conscience is growne so hard as scarcely it will admit of any impression or through the generall practise of sinne in the world it doth plead a prescription and hath learned to cloth it selfe in the habit of vertue accounting the fashion of the time a Law sufficient to frame it selfe by I haue therefore thought it not altogether superfluous to speake something of Conscience if not for the contemplatiue part in this so learned an age at least for the practicke as more necessarie and if not for others profit at least for mine owne comfort as more voluntarie Wherein to win the better credit to this Discourse I imitate the Chyrurgion who hauing ript vp and cured the Impostume in his owne body is carefull to improue his experience to the instructing of others laying before them his own infallible rule for all to follow in the like case Nor am I afraid to launce mine owne wound so I may thereby both cure my selfe and procure others safetie It is a foolish feare or shame that conceales the sore till it proues mortall For as Saint Augustine saith Aug. in Ps. 133. If they bee miserable who feare to come into their houses where they haue a scolding wife How much more miserable are they who are vnwilling to returne into their owne Conscience least there they bee ouer-borne with the brawlings of their sinnes To buckle with which a Christian courage and resolution is requisite V●aliquid auri extrahamus terrum peruertimus vt summum bonum occupemus scrutars pectus piget Senec. Prouerb We digge into the Bowels of the Earth saith the Heathen man that wee may thence draw forth some gold and that wee may possesse the chiefe good wee are loth to search our heart The Authour of those Sermons Ad fratres in Eremo inserted in Saint Augustines workes saith Hee that trusting to his good Conscience neglecteth his good name is cruell And such is the inseparable combination of these two that on the other side we may as truly say Hee that trusting to his good name neglects his good Conscience is cruell These two may not be seuered A good name is a precious ointment poured forth But whence poured sauing from the pure Alabaster boxe of a good Conscience the onely shrub distilling the true Balme of Gilead yeelding the fragrant smell of a good name Yet too too many alas are too cruell on both sides some bearing themselues too boldly vpon their good Conscience and not fearing in the meane time to abstaine from at least appearance of euill incurre thereby an euill report others carrying all fairely without to purchase a good name yet looke not inward that their Conscience bee answerable while therein lurke some inuisible monstrous corruption be it pride self-loue ambition or the like euill habite By which meanes it commeth too commonly to passe that a good Conscience is attended with an ill name and a good name vnworthily bestowed vpon a man of bad Conscience So easie are misgiuings and mistakings on all hands Some can better get a good name then keepe a good Conscience others yet the lesse vnhappy of the two can enioy a good Conscience euen with the losse of a good name And did not the innocent Lambe of God for conuersing with Publicans and Sinners heare of the Pharisees Behold a glutton and wine-bibber So fickle and false is fame as well to mis-apply Crucifige to the good Conscience as Hosanna to the bad But no maruaile if men may bee so mistaken in the iudging of others Consciences whereas most are deceiued in the discerning of their own The Conscience like the heart being through misguidance of the iudgement deceitfull aboue all things Ier. 17.9 And this comes to passe as wee touched before by the similitudes between the good and bad Conscience For as Lib. de Conscientia Bernard hath well distinguished better then defined there is as a good Conscience and quiet and a good Conscience and troubled so a bad Conscience and quiet and a bad Conscience and vnquiet