Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	word_n	wrong_v	year_n	12	3	4.0899	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07223	A mirrour for merchants With an exact table to discouer the excessiue taking of vsurie, against the lawes manifested in this treatise of Reasons academy. Set forth by R. Mason of Lincolnes Inne gent.; Reasons academie	Mason, Robert, 1571-1635.; Davies, John, Sir, 1569-1626. Reasons moane.	1609 (1609)	STC 17620; ESTC S119107	40,335	117

she nourish or make it grow And being once ripened purified and brought to perfection by Art that is by fire It can then neuer come againe to be nourished by the earth for that the mother which is the Sulphere is drawne from it And if you would put it againe into the earth you cannot giue it such a mixture of Elements as to make it growe If the Alchimist can doe any thing with it let him take the benefit for his labour But I would not haue ignorant men troubled therewith It is an Art vnfit for them and mee to deale with all But to come neerer to the point there is a deuise that Time should cause money to yeeld increase wherein they are driuen to vse the helpe and labour of man This will not serue the turne that also it is vnnaturall for albeit the labour of man may obtaine benefit yet Revera there is no increase of the qualitie quantitie or nature of the gold or siluer But the vse that a man hath thereof must make something deerer and of more value then nature or Arte hath made it For though Art hath refined it yet cannot Art increase it but here is the fallacie a man is driuen thereby to purchase his owne labour a very vnnaturall thing For by Natu●● and Reason euery mans trauell sho●● bee imployed for the seruing of his owne necessarie turne This is one of the cases I spake of before that men not contented with the things of Gods creation according to their owne values will set God to learne as if hee knew not what hee had done and willl adde further prouisions and meanes then euer was ordained of God Out of these reasōs it may be concluded that the raysing of increase vpon bare mony is vnnaturall and the meanes vsed to raise benefit thereby is an other course then was originally appointed by God and so directly against nature The consideration whereof ought not to be slightly regarded because God hath left nothing vnprouided that is requisite for the vse of man But there are that spare not to lay a very reproachfull ignomie on this kingdome of the vse of employing and disposing of mony to benefit and great increase aboue the principall by the way of vsurie And that the lawes of this kingdome either alone or at the least tolarate such taking of vsurie See how reason and truth is wronged In whose defence I am occasioned a little to digresse borrow leaue for a fewe words touching that point Caesar forbad that an Vsurer should be accounted a good or honest man This vnderstanding in all likely-hood continued a thousand yeares after that For Glanuile chiefe Iustice of England one of the ancienst Writers we haue in the time of king Henry the second censured the goods of an Vsurer at the time of his death to be confistcate to the King the name hath beene so odious that they were not admitted ciuill societie or Christian buriall I meane not to insist much vpon this point and therefore I referre the Reader for his satisfaction to peruse the margined Statutes wherein he shall finde the trade to be holden accursed and damnable The Trader is odious and the vse therof vtterly forbidden by all the lawes that euer were made in this Kingdome concerning that matter And whosoeuer will enter into true vnderstanding of the reason whether it doth benefit or annoy shall be driuen to confesse a great devasting of the subiects estate therby which in this place I meane not to handle Yet seeing it is so repugnant vnto nature and reason let me craue pardon to goe a little further in this matter and vnder reformation to expresse such reasons for confutation of an error which I hold to bee maintained in this point and furthered and succoured vnder the shadow of a clause in the law In which behalfe because demonstrations are very fit courses to discouer the reasons as well of actuall as intellectuall things I haue composed 2. Tables The first discouering the fallasie and the second the truth Which course I take for that I finde falshood will euer vanish when truth commeth in place The point is this It is holden that the Lender vppon Vsurie may take at one months end his principall and a twelfth part for the vse being the highest rate he might haue taken if he had forborne his princiall and vse money a whole yeare and so for more or lesse time so he take not his vse before the principall and his contract be not to continue after the taking of his vse As the point is hard to be discouered so can I hardly admit my selfe to meddle therewith whereby to open the way into this seeming Labyrinth which notwtstāding I hold to be plaine Before I come to the Table let me set downe the words that they build vpon No man shall take aboue 10. for the forbearance of 100. for one whole yeare and so after the rate and not aboue of or for a more or lesse summe or for longer or shorter time And no more greater gaine or summe thereupon to bee had Although I meane not to handle this cause by the course of a Law argument yet let me craue leaue to see how Reason and Art will conclude in one truth The law being to take construction most strongly and straightly for repressing or Vsury The law it selfe is a prohibiting law in no iote giuing libertie but repressing So are the wordes Negatiue and forbidding And vpon that reason none of these words can be stained to make any tolleration These wordes in the close of the sentence And no more greater gaine or summe thereupon to be had Do sufficiently explaine that by no meanes 100. li. by any course to be put out may yeeld aboue the gaine of 10. li. for a whole yeare But 100. li. put out for 3.6.9 months and the money and vse taken at that time being within the yeare may and doth yeeld a greater gaine then the rate of 10. li. for a whole yeare The Reason is the Lender may again dispose the same principal and vse for more gaine within the same yeare and so not saued by the words nor meaning of the Lawe Let vs see how Reason can bring the former words to this conclusion And so after that rate and not aboue of or for a more or lesse summe or for shorter or longer time These words being in body of the clause haue referēce to a rate which rate is before expressed that the forbearing of 100. shall not raise aboue 10. pounds for one whole yeare In this behalfe the borrower is not respected but the Lender for the words are No man shall take aboue 10 pounds c. Whereby appeareth that as the Lawe is made onely against the t●ker so is there no libertie for him to take any thing that may exceed the rate of 10. for a whole year Otherwise this mischiefe wou●d ensue the Lender would depart with his monie for

of three is manifested the eternall Trinitie of the God-head the creation of the world and of man the life the death and the resurection There cōsented to the destruction of man The Serpent the woman and the man There haue repaired that downfal The Father the giuer the Sonne the gift and the holy Ghost the comforter In the num of three is a perfect conclusion of all things Much may be said of the nomber and orders made by this trinitie As fire water ayre and earth to make the world the Spring Somer Autum Winter to make the yeare East West North South to quarter the world Creatures going creeping flying swung with infinit miliōs of celestial terestial bodies which he keepeth preserueth boundeth in holdeth within this Trinity And briefly to wind vp this point concerning nomber I hold it the original most worthy part of the three I mean that number is of higher cōsideratiō thē place or time for God himself that can by no meāes stoope to be known to the capacity of man neither can be cōtained within any place nor limited to any time in respect of his ompotent greatnesse and eternall essence before and without respect of time yet hath hee vouchsafed to bring himselfe within the compasse of number And therein by the power therof to create man in a blessed and happy estate Thus hauing in som measure discouered the nature worthines of original number desir●ng by al meanes to auoyd tediousnes I leaue to be considered that these and diuers other auncient writers that haue left behind them learned workes had no other meanes to vnderstand any thing of the duty and eternity of the God-head or immortality of the soule but the vse and helpe of Reason only proper and peculiar to man And so I proceed to the rest Of place IN respect of God before the creation of the world beginning of time All was Place And yet in respect of his greatnesse there was no place for he cannot be cōtained in any thing but in himselfe If any be curious to demaund how spacious large or ample this place was let him take his answere with Cato of Vtica who would needs know of God why Caesar ouercame Pompey It is as if the meanest vassal in a kingdome should require the king to giue a reasō for all things he doth or cōmandeth Porpherius being much encumbred with vnderstanding of supernaturall causes breaketh out into these words Seeing that God did by skill dispose and ouerrule all things and ordereth them by incomparable propriete of vertue And on the contrary part mans reason being very smal is ignorant of most things how skilfull soeuer it seeme to be of the truth Surely we may thē cal it meaning Reason wise whē it is not curious in searching such doubtfull and hard matters as are matched with danger of blasphemie but rather graunteth that the things which are done are very well as they be for saith he what can our weak reasō find fault with or reproue in that great Reasō meaning of the deitie As if he shuld haue said The waies the works the place of God and Eternity are not to be searched nor enquired after by any creature whatsoeuer If we descend but to the diuersitie of the condtion and nature of Creatures confined vnto place and their vnderstanding of matters not designed nor prouided for their estates conditions we shal haue sufficient cause to say that Place was such so much as it pleased the purpose prouidēce power wisdō of God Before there was a creation of things and a beginning of time Place was infinit indefinit in deuisible without space or distance without being repaired vnto or departed frō neither containing nor contained with out Center Circōferiēce rule or diameter consisting neither of matter substāce nor whatsoeuer stuffe Euery thing hath his point his Center his place and beginning Only the diuine escēce place nature of god hath none as euery mā that wil seriously looke into his own self shall be enforced to cōfesse In nature the greater can neuer be cōprehended by the lesser But God in his nature place and essence is greater then man Therefore cannot God his incomprehensible place and nature be comprehended by the reason or vnderstāding of man nature is a thing wrought by God Now no worke how great soeuer can perfectly expresse the cause or worker thereof Therefore nature cānot vnderstand the diuine essence place and nature of God The reasonable soule is the admirable nature of man Now whosoeuer shall come to know his owne soule and the place thereof meerly by the power worke of itselfe shall confesse himself to be absolutely ignorāt thereof Therfore if nature reason with the powers affects of the soule reason commeth short to know it self much more must it come short to discouer or vnderstand the incircumscriptible nature essence and place of the holy Trinitie We see in the cours of the greatnes of God as well terestrial as celestial cōtinual mouings frō place to place all those moued by their Creator the first mouer which argueth subiectiō obedience in the creatures to the Creator and out of a cessarie consequent of the contrarie it discouereth that God the mouer is neither moued nor doth moue top or from any place For to say he is here or there it is all one for he is euery where as it is authentically prooued If I clime vp to heauen thou art there If I goe downe to hell thou art there also If I take the wings of the morning and remaine in the vtmost part of the sea euen there also shall thy hand leade me and thy right hand shall hold me for the heauen is his seate and the earth is his foote-stole To conclude this point we see and confesse that God made and knoweth all things and hath appointed their natures beings times and places Now if he had in him the nature of any of his creatures that is to be limited vnto one contained in place or consisting of any materiall substance the same would incomber his diuine essence for hee doth not come within the compasse of their limited nature place nor number for by that meanes wee should derogate from his holy and diuine Deitie and essence of a Creator Seeing therefore that God is not compounded of material substance he can not be a bodie And seeing hee is not a bodie he can not bee contained in place neither wholly nor in part wherof it may properly be said that hee is no where namely that no part of him is limited within any place to be pointed at or described For like as hee made all things by the power of his beeing So doth the same power enter into al things fill all things containe all things And for so much as the same being power is indiuisible it is whole in all and whole in euery part So likewise is he