Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	rule_n	scripture_n	1,767	5	5.9499	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11792	The proiector Teaching a direct, sure, and ready vvay to restore the decayes of the Church and state both in honour and revenue. Deliuered in a sermon before the iudges in Norvvich, at summer assises there holden, anno 1620. By Thomas Scot Batchelor in Diuinity.	Scott, Thomas, 1580?-1626.	1623 (1623)	STC 22081; ESTC S116987	26,622	45

mariages rather scarifie thē close wounds and that wealth makes the people proude and vntractable Wherefore they thinke better that the Nobles be curbed and that stirring edge of honor ground off that domesticke faction be maintained whereby the envy emulation of great men may be busied in pulling one another downe That Country-contention be cherirished to keepe by that meanes the Common stocke stirring to vent the spleene of neighbor against neighbor so that they shall not need to looke out for enemies nor haue leysure to combine themselues and turne head against the publique Magistrate Amongst all these various opinions the shreds of Politicians which patch vp the Commonwealth like a beggars cloake Salomon heere as wise I thinke as any other man especially in king-craft sets downe his observation and opinion in two briefe Aphorismes of State Iustice exalteth a Nation but sinne is a shame to any People Heerein I observe two Coniunctions two Seperations and two Oppositions 1. The two Coniunctions 1. First betwixt Iustice and Honor In these wordes Iustice exalteth or honoreth a Nation 2. The second betwixt Sinne and Shame in these words But sinne is a shame to any People Now Those that God hath ioyned let no man put asunder 2. The two Separations are 1. First betwixt Iustice and Shame 2. The second betwixt Sinne and Honor. Now those that God hath seuered let no man ioyne together 3. The two Oppositions are 1. First betwixt Iustice and Sinne. 2. The second betwixt Shame and Honor. Now those that God hath opposed no man can put together without a Diabolicall Contract a Sodomiticall mixture a sinne against Nature 2. De Orat The Orator saith Legibus proposit a sunt supplicia vitijs pramia virtutibus Heere we finde both these ends 1. First vertue and its reward Iustice exalteth a Nation 2. Secondly vice and its punishment But sinne is a shame to any people Thus as Ianus head which was an embleme of Policy looked both wayes backward and forward to prevent daunger so this Text to the right hand and to the left It hath an eye to vertue that it fade not for lacke of incouragement and to vice that in over-spreade not all for lacke of weeding Heere wee have vertue walking like an auncient Englishman with an honorable traine of followers and vice like a moderne Gallant who hath travelled away his vertue wit and wealth and returnes with a single Page according to that approued Proverbe Sinne goeth before and shame followes after The termes are cleare enough wee all vnderstand vvhat is meant by Iustice and Honor and Sinne and Shame Iustice is either essentiall or virtuall Essentiall Iustice is God himselfe euery attribute of God being God Virtuall Iustice is a beame of that Sunne For though it be true that onely diuine Iustice of it selfe absolutely and immediatly guilds all persons and places it reflects vpon vvith fauour yet it is also true that God by virtuall Iustice a sparke of the same celestiall fire as by an instrumentall cause is pleased to adorne and beautifie the humane nature yea and to accept of honour intended by man to the diuine Nature For hee that honoureth 1. ●● 2. 30. me faith God I will honour As if God were pleased to exchange as it were commodities with man and so to prize the seruice of man as to returne a reward for mans worke not I must confesse either out of condignitie or congruitie as if man did merit it but out of abundant Iustice since God hath out of Mercie promised it This Iustice then here spoken of is virtuall Iustice the iustice of man communicated to him by Gods spirit And this is either vniuersall or particular 1 Vniuersall Iustice is that holinesse and sanctitie whereby we giue vnto God vvhat belongs vnto him in our religious vvorship and seruice as Faith Feare Loue Honour and the effects of these vvhich must bee performed according to the expresse letter of the Law his vvill deliuered in the Scripture vvhich is the infallible Word of truth otherwise it cannot be iust if it contradicts that word of God which is the rule of truth and iustice 2 Particular Iustice is that vvhereby wee giue vnto man vvhat belongs vnto man as fidelitie in promises and contracts obedience to superiours loue to inferiors equality to all and therefore One saith Iusticia est virtus adequans vnum cum altero Iustice is a vertue vvhich makes things iust And Ambrose Iusticia est virtus quae vnicuique quod suum est tribuit alienum non vendicat vtilitatem propriam negligit vt communem aequalitatem custodiat Iustice is a vertue vvhich giues euery man his owne claimes not that which is another mans neglects priuate gaine that it may obserue common equality For Mar. 12.7 both these our Sauiour giues a rule Giue vnto God the things that are Gods there is vniuersall Iustice and vnto Caesar the things that are Caesars there is particular Iustice Againe Iustice is either priuate or publike 1 Priuate iustice is that which a man exerciseth at home first to himselfe in his owne person then to others in his family for I extend priuate Iustice so farre First teaching himselfe with all sobrietie declinare a malo facere bonum looking into his owne inclination censuring himselfe strictly becomming a lawe to himselfe restrayning his owne peruerse and libidinous desires and like a iust man neither defrauding himselfe of that which is meet for him nor with too much indulgence cockering vp his nature with more then enough Nimium parum iniustitia est propterea quod in exuperantia Arist Eth. lib. ● cap. ● defectione consistit Thus the iust man eates and drinkes and sleepes enough to satisfie nature but exceeds not clothes himselfe according to his estate in a mediocritie both for necessitie and decencie desires an estate that hee may rather be able to relieue others then to begge reliefe but all without excesse according to Agurs prayer Prov. 30. 8. 9. He robs not himselfe to leaue to others hee knowes not to whom as the rich foole doth who hath no power Eccl. 6. ● to eate neither doth he rob others for his owne priuate wealth eating vp all and not suffering the poore to eate at all He robs not the whole world and all other mens children for his owne by deceipt or violence neither doth he rob his owne children by excesse and prodigalitie He is not Catiline-like alieni avidus sui profusus but Salust he vseth the world as if he vsed it not knowing hee is but a pilgrime a soiourner here He loues his wife and giues her all due beneuolence yet makes her not the head to gouerne all nor the foote to bee lowest of all but as the eye in his head the apple in his eye the heart in his body giues her all due respect and honour which may stand with his owne honour and not destroy both His children he makes as seruants