Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	judgement_n	sin_n	3,123	5	4.8089	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50961	The svvord-bearer, or, Magistrates charge a sermon preached in the Chappell of Guild-Hall, at the election of the Lord Mayor / by Mathias Milward ...	Milward, Matthias, fl. 1603-1641.	1641 (1641)	Wing M2187; ESTC R14639	13,535	27

pulchre munitam arbitror perfidia peculatus ex urbe avaritia si exulant if perfidiousnesse and perjurie and falshood if ambition and pilling and polling were banished it were then a goodly Citie indeed When at a Diet in Wormes in Maximilians time the Princes there met and upon occasion set forth the excellencie of their severall Dominions The Duke of Saxonie glorying in his Minerall veines The Bavarian in his beautifull Cities The Count Palatine in his fertile soyle Onely Eberhard Duke of Wittenburgh said nothing but this I can boast of nothing in that kinde but this I am proud of I can lay downe my head and sleepe securely in the bosome of any of my Subjects an unvaluable prerogative of a Prince and no where to be found but where the Magistrate and the people hate Covetousnesse For as Feare dares not draw the Sword so Covetousnesse will not The third impediment is Hatred and that must not For the wrath of man doth not accomplish the righteousnesse of God James 1.20 For although it be said at the end of this verse that the Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must take vengeance in wrath or is a Revenger to execute wrath that is punishment upon him that doth evill yet he must not draw the sword in anger against the Person but against the sinne There is a time when a man may be angry Moses was angry against the Israelites idolatry Exod. 32.19 and did not offend Jonas was angry at Gods mercy in sparing the Ninivites and he was reproved Doest thou well to be angry saith God Jon. 4.4 Christ was rail'd at mock'd and crucified yet was not angry but prayed for his enemies Father forgive them for they know not what they doe But when hee saw his Fathers House abus'd then he was angry and whipt them out of the Temple hee had anger certainly though not as a passion of revenge yet of detestation it was zealous anger not vicious anger Unbridled anger is a temporary frenzie for there 's a two-fold madnesse one of the head which makes men runne out of their wits another of the heart which turns them out of their patience and that 's anger This if it be of long continuance growes to be hatred and he that hates his brother is a man-slayer 1 Joh. 3.15 Not so much because he hurts his brother whom he hates but because he slayeth his own soule yea and his brothers too if he could Ille vivit saith S. Augustine tamen tu occidisti hee liveth yet thou hast kill'd him as much as in thee lyeth Now if a Magistrate be drawne into hatred of any mans person hee may be a double Homicide for besides the mischiefe he doth to himselfe hee may be the death of another When Josua proceeded against Achan he did it mildly My sonne confesse thy fault and give glory to God Ios 7.19 A Magistrate should have least interest in himselfe Aristides sitting in judgement upon two men that were adversaries One of them thinking to make his cause the better by accusing his enemie said O Aristides this man hath done thee great wrong My friend quoth Aristides Tell mee what wrong hee hath done thee for I sit here to doe thee justice and not my selfe This sword therefore must not be drawne against the person of the offender but against the offence of the person in detestation of the fault not of the man for it must not be drawne in hatred The fourth impediment is Partialitie or favour Jehosaphat having set Judges in the Land gave them this Charge Take heed what yee doe for you judge not for man but for the Lord 2 Chron. 19. That word excludes all corruption for if he be pusillanimous he will judge for man that makes him feare his enemies if partiall to favour his friends if covetous to love himselfe too much if he be malicious he will hate others And then Truth must needs have a cold Suit when Malice is chiefe Juror and Partialitie the Judge I know Pitie is the best prayse of humanitie and fruit of Christian love but in Judgement it may have no place he must heare the small as well as the great the rich and the wretch both alike Alexander when he sate in judgement would with one eare open heare the Plaintiffe and keepe the other for the Defendant it was justly done for Qui statuit aliquid parte inauditâ alterâ aequum licet statuerit haud aequus fuit said the Tragedian Hee that determineth upon hearing of but one party though his judgement be true yet he is not right Judge For favour being the false advocate of the gracious is injurious to truth and it is required that Judges should be men of truth Exod. 18. Now there is veritas vitae veritas justitiae veritas doctrinae Truth of life when our conversation is framed according to the rule of truth truth of doctrine distinguishing truth from error and right from wrong truth of justice in giving every man his owne A Magistrate therefore must be inflexible unpartiall free from passion and affection with a sword in one hand and his ballance in the other Ponderat haec causas percutit ille reos to ponder mens causes and punish their offences without partiality Now having removed the impediments I come to the drawing of the Sword which is upright Judgement You will say perhaps it hath beene long in drawing and I answer The blocks in the way were heavie and not soone removed and besides Nulla unquam de vita hominis cunctatio longa est a man cannot demurre too much upon a mans life for if he wrongfully miscarry and the Sword be drawne unjustly what amends can be made for his unjust suffering Upright Judgement therefore according to Law is the true drawing of the Sword whereunto three things are required first Wisdome secondly Pietie thirdly Justice Wisedome in discussing causes This hath ever carried that shew of excellencie that the very wicked have laboured to put on the vizard of it Come sayes Pharaoh let us doe wisely yet his wisedome proved folly because it was against Gods people so it is with all the worldly wise as Saint Paul sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whilest they seemed to be wise they became fooles Rom. 1. But marke the wisedome of Job when he was a Magistrate When I knew not the cause I sought it out diligently Job 29.16 This was Gods owne way to teach man for although all things are open and manifest to his eyes yet marke how in judgement he commends deliberation The sinnes of Sodome were exceeding grievous and their Crie was great yet I will goe downe now sayes God and see whether they have done altogether according to that Crie and if not that I may know Questionlesse God heard and knew but noluit audita judicare he would not judge by the eare onely but by the eye Vnus oculatus testis plus valet quam auriti decem One ocular witnesse