Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	word_n	world_n	4,063	5	4.6137	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36518	Totum hominis, or, The decalogue in three words, viz. justice, mercy and humility being a sermon upon Micah 6th vers. 8th, preached in the Cathedral of St. Peters, York, upon Monday the 15th day of March, 1668/9 before the Right Honourable Baron Turner and Baron Rainsford, the Right Worshipful Sr. Jo. Armitage, Bart. ... / by Sam. Drake, D.D. ...	Drake, Samuel, 1622-1679.	1670 (1670)	Wing D2134; ESTC R20477	16,528	32

have done against the commands nor what mercy they have neglected to do according to the Commandment Therefore the Error of their ways they understand not they will not repent and so are without hope 'T is for a Lamentation that too many sit still in darkness and in the shadow of death but then where 's the fault hath God barricado'd up the way of knowledge or left himself without a wi●ness who cries behold me behold me to a Nation that seeks not after him True an evil eye cannot behold that which is good a coveting eye cannot love Justice a cruel eye will not love mercy nor a proud eye humility but the reason of all that is their own false glass These evil beasts or beastly Lusts have devoured the man I would speak to If our Doctrine be hid 't is hid to them that are lost eternally if not temporally for besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sacred Manuscript which is writ by the finger of God himself in the heart of man the Quakers Scripture of God within us the Bible of Gods own Printing there as they style it Remember St. Austins Tolle Lege he points us to a more legible Book the Gleanings of this Book is better than the Vintage of all other so that you need not now cry to us as the Disciples of John the Baptist Master what shall we do God hath gone before you in a fiery Pillar what 's writ in the Law how readest thou To the Law and to the Testimony all their words that speak not according to this they have no light in them but are benighted souls The Word is nigh you in your eye he that runs may read in our mouthes the Word hath gone through the world nay into your hearts convincingly Nor is it an Oriental Tradition or a Rabinical Dream only handed to us by unfaithful Ecchoes and imperfect rebounds no ridling Oracles are our rule but a revealed Word there he hath shewed the O man Omnis Scriptura est mensa Sapientiae there you may feast your selves saith Origen and Ireneus in his third Book says Ostentationes quae sunt in Scripturis non possunt ostendi nisi ex Scripturis never so lovely or beneficial sights The Devil hath his Showes the whole world and the glory thereof but our best way is to wink when he offers the object Here 's a sight man is made spectator of so good that 't is worthy of Gods own eye being an Emanation from himself The vail is taken off from the face of Divine Truth and you may love it for the beauty your selves behold in it And as he gives his Word to shine without so he gives his Spirit to shine within that the light of the Spirit might apprehend the light of the Word here are shewings indeed Barren fruitless Cutiosities he hath not shewn but necessaries to salvation are clearly reveal'd the Form of sound words and the truth which is after godliness these rich Mines are bared The way of Duty is plain who so is wise may understand these things then shall you know if you follow after to know the Lord. Light is come into the world and we live in the Goshen of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be our salutation welcoming these Irradiations Ignorance is now wilful work if men will either read or hear they need not be filthy he hath shewed them a cleansing Fountain Walk in the light then and when with Solomen you have considered these empty and shadowy Lights below where we can scarce find any thing worth a glance then lift up your gates and your hearts that the King of Glory may come in with the goodly Train of his revealed Truths Open your souls to these Heavenly Visions and warm them in these eve●lasting Sun-beams Times of former Ignorance so call'd because of glimmering discoverings comparatively God is said to wink at but after the Sun of Righteousness himself hath arisen with healing in his wings now he looks broad upon sinners chastising them with his beams for sins though small as Atomes You may have darkness in the day if you shut your windows O why do you not open your eyes and discern why do you act in the choicest points of Religion out of blind and implicit Principles Sons of light will not do so but in his light they will eye eternal light O how hath the Truth suffered betwixt the over-prying Socinian and the blind obedient I would neither have you burn your wings by over near approaches to this light nor yet wink at Noon Above all O take heed of withholding truth in unrighteousness after these shewings Thou requirest obedience Da quod jubes said St. Austin jube quod vis Surely if our Piety be not prevail'd upon by the reverence of this He in my Text the Author yet the excellency of the Imposition doth so recommend it to our reason that we must put off the best part of our Nature to evacuate the force of our Religion We have a Law and by that Law we ought to walk true Lex non valet nisi promulgata but this great King hath sent out his Proclamations He hath so shewed thee And least man should appeal from him as a severe Lawgiver he appeals to himself What is it the Lord requireth but that which is good so good that Justice and Mercy are Gods own attributes By his Prophet Ezekiel God takes it hainously and well he may that man should question his wayes by whom all things are ponder'd and who doth all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Counsel of his Will with mature deliberation being Equity himself by way of challenge therefore are not my wayes equal And shall not the Judge of Heaven and Earth do right And though he give not account of his matters he is not bound to it Job 33. 13. Yet what is it Come now let us reason together saith the Lord Are they not the cords of man and the bands of love Hosea 11. 4. That I would draw you in by By downy perswasions not iron compulsions What are you afraid of these golden chains they are not Fetters for your feet but Bracelets for your necks Vices are chargeable but Vertue is free and you are wooed to it in a winning way Origen in his fourth book Contra Celsum breaks out thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though it be mutual to Men and Beasts to catch and be catch'd yet there is a great deal of difference Ratione an violentia Now we are fetcht over with no rushing wind or imperious sowerness but with gales of grace They are ignoble disingenious spirits that are not won over by such wayes The Sacrifices under the Law were seasoned with salt which mystically denotes discretion and the Gospel is the best Rationale in the world Let me therefore court you to the duties of the Text by St. Pauls Suada Rom 12. 1. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reasonable Service the

Saepe ipsa nostra Justitia ad examen divinae Justitiae deducta Injustitia est sordet in districtione Judicis quod fulget in estimatione operantis Our best Gold will scarce hold out weight in the Ballance of the Sanctuary Much care therefore should we have in our evenness of Justice Davids Justice was as large as his Dominions 2 Sam. to all his People Let Judgement run down like water and Righteousness like a mighty stream that toucheth every door equally No Fractus no Windings and a sameness as in water towards all as Justice must wet the head so down it must run to the skirts of the Garment like the Sun it rejoyceth as a Giant to run his course Sol non alius diviti alius Pauperi citius Solem à Caelo quam Justitiam a Fabritio His beams are equally shed abroad Laws are made without respect of persons and when they are so executed then 't is an honour to the Distributer and a Happiness to the People That this may be done Praecipitancy must be avoided I will go down now and see saith the Judge Omniscient concerning Sodom The Eternal God takes time to teach Man to weigh matters A Cause may like the Israelites Cloud look bright enough on the one side and yet Aegyptian-darkness on the other Si Judicas cognosce and when the Cause is ponder'd the fear of man must be banish'd A Magistrate is Pudore Blanditiis Metu major saith Isiodore Pilate stumbled at this Stone If thou let this Man go thou art not Caesars Friend said the Jews down falls his Courage at this word and he lost three Friends thereby God Caesar and his Conscience The Ensign of the Law-giving-Tribe was a Lion and with these Salomons Throne was supported Phineas was a Man of a Noble Spirit and the Contempt of Families could not terrifie Job When the Magistrate is valiant for the Truth O how becoming is that Spirit of Power But VVhat went you out for to see a Reed shaken with every wind alass such a one is not worth looking on he that doth Justice must not be flexible upon the Account of any Relation or Reward Affections may pervert Judgment When the Object is too near the eye that Approximation and Vicinity is a prejudice to the sight Justice is the Souls Serenity a kind of Stoical Apathy I may say as Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a pure Intellect not onely without a Sensitive part but without a Will pure Judgement without Affections All have an equal Interest in it and Priviledge by it Non Sanguinis necessitudo sed virtutis Cognatio proximos facit saith St. Ambrose So that the Magistrate must be Speculum non Coloratum a Glass not prejudiced not prepossest with any Tincture as unconcern'd as the Glass It was the Commendation of the Tribe of Levi Deut. 33. 8. That he said of his Father I know thee not What Had these Levites lost Natural Affections No but they knew not their nearest Relations so as to be partial in the Execution of Gods Commands Iustitia non novit patrem non novit matrem veritatem novit personam non accipit Deum imitatur 'T is a great piece of the Magistrates Knowledge to be Ignorant of his Acquaintance lest they should Byass him or his Affections Exit personam judicis quisquis amicum induit saith Cicero A noble Resolution that was of Saul had it been well grounded 1 Sam. 14. 24. 39. Had he done well in Adjuring the People he had done eminently well in resolving not to spare his own Son Jonathan Personal Relations must not sway in Publick Concerns Though Coniah was as a Signet upon my right hand yet should he be pluckt thence And as the Provocation of the dearest Relation must be hazarded rather then that of God and the Conscience so much more light in the Ballance should a Gift be Hugo in his Homilies calls this Fatuam Reverentiam alicui exhibitam non causa debita sed propter Vtilitatem 'T is below a generous Soul and may Judas his Quid dabitis never receive other Answer then St. Pauls Silence Felix looked that he should have given him Money but his expectation was frustate Lyranus hath a Note I cannot here pass for there is as great a temptation to a Christian to favour a poor man in his cause out of tender comiseration as there is in hopes from the rich yet this must not be done neither saith he ne forte motu pietatis indiscretae condescenderis ei in prejudicium justiciae These are the chiefest Remora's of the Ship of Justice but the remembrance of your names and places will break through these pitiful retards I have said ye are Gods saith God himself of you If really you would be so let your hearts be cloathed with Zeal as your bodies with Scarlet which is an Emblem of it The Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex loquens quid vanae sine moribus leges proficiunt Be greater then by your example than your office This puts life into the Law when you are the transcript of it without which it is but a dead Letter Holiness gives boldness God looks for such men to stand in the Gap and make up the breaches of Justice Such as eyeing the day of the Righteous Judge are timerous with a Laban or a Doeg to abuse their power as knowing they are call'd Shields of the Earth to whom power is given principally for protection not vexation or ruine of others Nemo prudens punit quia peccatum est saith Seneca sed ne peccetur Revocari enim praeterita non possunt futura prohibentur 't is not in the power of punishment to recall what is past but to prevent what is possible the reaching 'T is in exemplum that Israel might hear and fear and do no more so presumptuously Lest man should mistake the ground of his power as if it was given him to march Agrippa like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Text tells him of another design that God hath and therefore he backs his power with a precept of pity Love mercy Non mihi sed populo said Adrian the Emperour and the Philosophers words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc Reges habent munificum ingens prodesse miseris saith Seneca The Apostle calls the Magistrate a Minister for good and was it not for this addition of Mercy even Justice it self might be suspected for Cruelty We must then do justice so as that we must love mercy also Justice is a debt upon Mans account Mercy is Gods over-measure One of the Kings of France said to a Woman who on her knees beg'd justice of him Rise up or beg mercy for I owe thee justice Man punisheth if we be not just but God punisheth if we be not merciful his wayes are not as our wayes nor his thoughts as our thoughts he hath many supererogating moreovers And love Mercy And now that I have shewed how Justice