Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	mercy_n	peace_n	righteousness_n	4,695	5	7.7703	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91559	The cure of the kingdome, an old fashioned sermon treating of peace, truth, & loyaltie. A discovery of the diseases of the state, with a direction to the true, certaine, and only means for the recovery of health to this distressed nation. / By R.P. ...	R. P.	1648 (1648)	Wing P97; Thomason E465_10; ESTC R144	13,906	22

spirituale bonum In order to the spirituall good ours say they may doe these evills in ordine ad commune bonum In order to the common good And so St. Pauls mouth is stopt with a distinction where he saith We must not doe evill that good may come thereof Rom. 3. 8. Againe the Apostle saith 1 Pet. 2. 17. Feare God and honour the King And the wise man saith Eccles 8. 4. Where the word of a King is there is power But some say where is the King The King is to be considered according to a double capacity Naturall and Politique By the one he is in one place by the other he is in another Juglars seeme to have pretty tricks at the first sight but when they are discovered they be very bald and we wonder that we could not find out they slight So this distinction at the first tooke many but being well considered was discovered to be very poore and idle Can a man be a King without a politique capacitie No more then a King can be a man without a naturall capacitie I believe where the Sun goeth he carrieth all his rayes about with him though he may be eclipsed or obscured for a time So the King hath all his rayes of Majesty with him though there be a curtaine drawne between him and us that we cannot now see the splendor of his glory The union of these two capacities are as necessary ad esse Regis to the essence of a King as the union of soule and body ad esse hominis to the essence of a man So that upon the separation of either both are lost Take away the soule from the body it is no more a body but a carcasse take away the body from the soule it is no more a soule but a spirit So take away the Politique capacity he is no more a King as take away the Naturall capacity he is no more a man Besides these Paliat and covered lyes There are Publike and open lyes Some come scouting in with a weekely Intelligence A Lyurnall great news lye and all But the Master piece of all is the new Century of lyes Had it come to have been made a Chiliad by adding as was intended the other nine Centuries to it Lucian the great Lyer with his verarum narrationum and Jacobus de voragine with his legenda aurea had been both outvyed wee had got the whetstone from them both Theirs were Monstrous and Miraculous Lyes our Mischievous and Malicious Eusebius reporteth of Polycarpus the Angell of the Church of Smirna that when he heard any thing where was much offence He usually burst forth into these words Deus bone in quae temporareservasti me ut haec audiam Good God unto what times hast thou reserved me that I should heare such things We have just occasion to use the words of this complaint Good God unto what times hast thou reserved us that wee must heare so many lyes and can heare so little truth I hope the consideration of our miserable condition by reason of lying will perswade with us to subscribe to this second assertion that truth is good I come to the third assertion It is good that Peace and truth be joyned together That axiome in Philosophy virtutes inter se concatenantur vertues are chained together Is also true in divinity There is a concatenation of vertues and graces in Religion As the Disciples came to Christ by couples Andrew and Peter James and John Philip and Nathaniel So the graces of his spirit are commended unto us coupled together Juncta juvant as First Wisdome and Innocency Math. 10. 16. Secondly Faith and Love 2 Tim. 1. 13. Thirdly Patience and Hope Rom. 12. 12. 4. Repentance and Obedience Revelations 3. 19. So we have here Peace and Truth Peace without Truth is a faire building without a sure foundation Truth without Peace is a good foundation but cannot be raised to any Glory and comfortable perfection All agree that it is good to have both but they differ about the order of acquiring whether linke they should first lay hold on that the other may follow Some say let us have Truth and Peace will follow I answer Peace may be the way to Truth as well as Truth the way to Peace In a setled state we first look upon truth then peace But in a distracted State we must first have Peace or else we shall never heare of truth Inter arma silent leges what truth can we heare so long as the beating of drums the cluttering of Armes and the roaring of Guns doe fill our ears The wisdome of the Town-clerke Act. 19. 35. is worthy of our observation and imitation when the Citie of Ephesus was in an uproar he first appeased the people then he perswaded them if any were wronged how to have redresse We have commonly the Cryer of the Court to cry Peace before we can heare truth fully argued cases rightly stated and right truly determined So in this case first Peace then Truth They that hate Peace cry out for Truth And yet I thinke Pilates question to Christ and what is Truth would have neither a suddaine nor sound resolution of them Veritas altercando amittitur Truth is lost by jarring it is a lamentable state when Truth must be commanded not argued and right measured not by statute but by the sword Lysander being chosen arbiter betwixt two neighbouring Nations who fell into dissention about the territories of their Dominions drew his sword and flourishing it about his head used these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that can use this best is fittest to determine of right God keepe us from Lysanders Law that is Lesbia regula a crooked rule that will never square with Peace and Truth They are deceived that thinke that warres will produce Truth we see the contrary Ireneus who lived about the yeare 175. wrote against thirty heresies and Epiphanius who lived about the yeare 383. wrote against 80. heresies But in the time of these warres the Author of the Grangren observeth 200. heresies or there abouts to have appeared in the space of little more then foure yeares As the over-flowing of Nilus by stirring up of the mud doth cause many strange Serpents to be bred out of the slime So the overflowing of these warres have bred and fostered almost innumerable and unheard-of heresies and strange opinions amongst us Hezechiah putteth Peace before Truth so must it be with us or else I doubt it will never come at us Psal 85. 10. The Psalmist addeth two linkes more to this chain viz. Righteousnesse and Mercy Peace cannot stand without Righteousnesse as ye have heard and Truth would not be willingly without Mercy Truth is bitter without Mercy Mercy blind without Truth Luke 10. 34. Truth and Mercy are like the Samaritans wine and oyle all wine is too much fretting and smarting all oyle too suddainly and slightly healing All Truth will require summum jus right with rigour all Mercy

will regard nullum jus no right at all If we could pull this whole chaine to us it would be of more value then a chaine of Diamonds If we could lay hold on Righteousnesse that would draw Peace after it Peace would draw Truth unto it and Truth would draw downe the Mercy of God upon us and open the bowels of Mercy one to another And this for the third Assertion viz. It is good that Peace and Truth be coupled together So I come to the fourth Assertion the continuance of the blessing In my dayes The Ancients reckoned the time of their lives by dayes to shew the shortnesse of the time and frailty of life Iob 42. 1. Job died an old man full of dayes Gen. 47. 9. Iacobs life a pilgrimage of a few evill dayes Psal 90. 12. Moses prayer Teach us to number our dayes A day is a perfect modell of mans life A day hath a morne a noone and an evening so hath life if it be drawne out to the furthest period My dayes that is the time present of my now being the dayes past are not my dayes they are gone they are not the dayes to come are not my dayes they are not yet There t is but a small interim betwixt those two dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 18. The Passions or Passages of a point of time This time of My dayes is of so small extension It is an axiome of Devotion spirituall graces are to be asked without exception because God hath made an absolute promise to give them but temporall blessings with a condition and limitation if it be his will and for our times So we aske bread for the day and Peace for our dayes Wee need bread every day and Peace in our dayes And who knoweth but these warres and troubles of these times are come upon us for spurning at that holy suffrage of our Church Give Peace in our time O Lord. To conclude the point let all those that are peaceable in the Land and have a true sense of the miseries of these dayes and desire that better dayes may come unto us subscribe to the truth of this Assertion and take it into their prayers in their best devotion That Peace and Truth may be in our dayes And so I come to Application which is the life of Preaching and chiefest thing that I propounded to my selfe when I first purposed to treat upon this text of Scripture This text may be fitly compared to Eliahs cloud which was at the first sight but as the breadth of a mans hand but looking a while upon it it grew to that greatnesse and extension as that it covered the whole Heavens So this text is a small sentence if you looke into the number of the words But if you shall take it into a serious consideration you shall see it grow into such a cloud of matter as that it shall over shadow the whole hemisphere of our conversation and showre a blessing upon you to comfort you in these evill times sad condition We looke upon it as appliable to all circumstances Time Place Persons Matter and Manner None of all these can have his due praise or true comfort without it For the three first circumstances Time Place and Persons In all places there is a complaint of these times by all persons excepting those that desire to fish in troubled waters and that make a gaine of others sufferings These sacrifice to their nets and burne incense to their drags because by them their portion is fat and their meat plenteous Hab. 1. 16. These like the Idolatrous silver-Smiths Act. 19. 24. Cry up Diana's magnificence because it brought great advantage to their craft and imployment But how many cry against them 1. The cry of an impoverished Citie where trading fayling Poverty commeth like an armed man upon them 2. The cry of the Countrey which is eaten up With what a dejected countenance and repining indignation shall the Husbandman looke upon his crop when he shall thinke thus with himselfe Barbanus has segites shall the stranger consume all my labours After taxes and excises and such like payments then cometh quartering like the Locusts after the haile and eateth up all the residue of my increase Have I not ploughed all day and brake the clods of the ground and made it even that I might cast in my principall wheate and Rye and Barlie Longi perit labor irritus anni Behold I have laboured in vaine and spent my strength in vaine and for nothing Let us come to our Churches we looked that a Reformation would have swept all cleane but we see it farre fouler then before They sought to sweep away Ceremonies and superstition and have fouled it with sacrilege and confusion They pretend to pull down Popery and have set up heresie and so while they thought to put the Pope out at the Fore-door they have let in the Devill at the Back-door We thought that text of Scripture would have freed our Churches from annoyance Luke 19. 24. Yee shall keepe my Sabbaths and reverence my Sanctuary But see how farre they are prophaned In our entrance into it we may see the Font sons regenerationis where the spirit of God moveth upon the water for our sanctification hath beene made a trough to water horses and broken downe in many places as if they desired to renounce their Baptism And to goe a little further and see for the other Sacrament we see no Shew-bread upon the Holy Table The Communion which was in the Primitive Church administred commonly every Lords day In many reformed Churches received once every moneth and upon Injunction of the highest powers to be administred thrice in the yeere at the least is now in some places scarce named once in seven years In some places they have it it may be once or twise in two or three yeare and that in the countrie about Harvest and that too upon the grumbling threats of the Parishioners why should he have his due and we cannot have ours And so they justly cause the people to renue the Prophets lamentable complaint Lament 4. 4. Pueri quaerunt panem non est qui frangat eis the children cry for bread and there is none to breake it to them To goe a little further and see how the Sanctuary is robbed of all her ornaments the two golden Candlesticks the two Testaments are indeed there but the Candles are seldome lighted We have had two Chapters read out of both Testaments but now it is well if there be one But commonly especially in great Assemblies a Psalme is sung of the new translation and then the new light is set up whereby as some have professed to their hearers they can tel them as much of the mind of God Almighty as the Prophets or the Apostles or Christ himselfe could And for the Arke of the Covenant with the memorable Monuments the Tables Aarons Rod and the Pot of Manna their Paralels the Commandements the