Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	die_v	sin_n	6,507	5	5.1003	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14293	The golden-groue moralized in three bookes: a worke very necessary for all such, as would know how to gouerne themselues, their houses, or their countrey. Made by W. Vaughan, Master of Artes, and student in the ciuill law,	Vaughan, William, 1577-1641.	1600 (1600)	STC 24610; ESTC S111527	151,476	422

example I pray God may sink into y e harts of our swaggering Caualeers who at ech other word vse to lash out most detestable othes Now to cōclude this chapter whosoeuer prouoketh any mā to sweare a grieuous oth and knoweth that he sweareth falsly is worse then a murtherer because that a murtherer killeth but the body wheras he killeth the soule yea which is more hee killeth two soules namely his whom he prouoked to sweare his owne soule Obiection It is good to haue the name of God in our mouths therfore it is lawful to swear Answere Swearing is tvvofold Godly when we be called by the officers of necessitie to depose the truth in any doubtful or litigious matter or else in a priuate case betweene partie and partie to ende strife and debate and this is tolerable when all other lawful proofes are knowne to bee wanting Vngodly when we sweare vpon euerie light occasion and in our daily talke and this is reproued Of periurie or forswearing Chap. 19. AN othe hath three associats to witte truth iudgement and iustice wherof if any be found lacking it is no longer to be termed an oth but rather periury which vndoutedly is a most abominable sinne for thereby wee haue no respect either vnto his presence who is euerie where or reuerence vnto his cōmandemēt which expresly insinuateth that * we take not his name in vain for he will not hold him guiltlesse that taketh his name in vaine and so trecherously abuseth his sacred maiestie The heathen themselues detested this vice and thereupon Homer reprehended the Troians for their periure The Egyptians punished periurers by death Yea many holde it for a maxime that othes are to bee obserued sacredly towardes our foes and that not without good reason seeing periurie by the will of God is destruction and by mans owne confession infamie which is likewise soundly confirmed by our ciuill Lawyers Sundrie examples I might alleadge to this purpose but for breuitie sake I wil at this time content my selfe with one onely In the yeere of our Lord 1576. Anne Aueries widow forswearing her selfe for a little money that shoulde haue beene payde for sixe pounde of tow at a shop in Woodstreete of London fell immediatly downe speechlesse casting vp at her mouth the same matter which by course of nature shoulde haue beene auoyded downewards till she died Thus did God reward periurie In conclusion Hee that forsweareth himselfe is subiect vnto two persons first vnto the Iudge whom hee deceiueth by his lying and then vnto the innocent party whom he endangereth by his periury Those which would know more of this vice I referre to the reading of my Commentaries where I haue alreadie sifted it Of Cursers and Blasphemers Chap. 20. WHosoeuer curseth his God shal beare the paine of his owne sinne and the blasphemer of the Lordes name shall die the death The whole congregatiō of the people shal stone him whether he be a citizen or a stranger This bitter cōminatiō the Lord raineth down vpon such as curse and blaspheme Who then will presume to contradict and dispute against it If a subiect blaspheme or speake euill of his prince presently hee is had by the back and condemned to die What then shall be done with him that banneth and teareth in peeces the name of God who is the King of Kings Is hee not worthy of greater punishmēt namely to suffer both in body and soule Michael the Archangell durst not curse the diuel albeit he was worthy of al the curses in the world how therfore is it lawful for vs to curse The Turkes at this day dare not transgresse herein for feare of Gods punishmēt Many of y e papists accoūt it an intolerable sin to blaspheme O what a condemnatiō wil this be vnto vs I feare me that many of them hauing as it were but a glimpse of the Gospel of Christ will goe before vs Protestants into the euerlasting Paradise We know in our consciences that cursers and blasphemers are hainous offenders in the sight of God Howbe it neuerthelesse we liue carelesse and obstinate as beeing either dazeled like vnto owles at the eminent light of the Gospel or else bewitched and charmed by the empoysoned guiles of this world and the Prince of this world Our vsuall speeches in our anger are these The Diuell take him Vengeance light vpon him A poxe on thee A plague on thee Al which horrible curses haue already fallen on some of our pates that within these 7. yeeres The plague first ouerspread it selfe through London the Metropolitane Citie of this Realme and from thence it crept into euerie shire in particular The poxe likewise hath not beene absent which many parents to their great griefe can testifie As for the other two the diuell and vengeance the gallowes being burthened with traytors murtherers and felons may giue sufficient euidence against vs. Now concerning blasphemie the followers thereof haue not altogether escaped scotfree as appeared by Duke Ioyeus who about eyght yeere since felt the smart of his impious deserts This Duke one of the cheefest of the leaguers in France beeing ouercome by the French Kings forces that now raigneth and despairing of any good successe vomited forth these wordes Farewell my great Cannons I renounce God and wil run this day a high fortune With that hee galloped amaine and plunged himselfe horse and all into the riuer Tar where presently hee was swallowed vp Thus did God worke the end of this blasphemous Duke And I pray God they may so still bee rewarded that blaspheme him which causeth the foundations of the earth to tremble in any Realme or nation in the worlde whatsoeuer What shall I write of the Franciscan Friers who blasphemously compare their Frier Frauncis vnto Christ saying that Christ did not any thing but Frauncis did the same yea Francis did more then Christ for his nayles droue away temptations O childish comparison Of this blasphemous route is Bellarmine that Archpapist as by these his words it appeareth If we quoth he cannot by any meanes keepe the lawe of God then God is more vniust and more cruell then any tyrant The punishment of cursers and blasphemers were diuers Sometimes they were punished by death Sometimes * their tongues were cutte or bored through And at other times their punishments were arbittarie according to the number of their offences Likewise king Lewes of France hearing the Lord of lenuile one of his Barons blaspheme God caused him to be apprehended and his lips to be slit with an hotte iron For which notable act of iustice he afterwards deserued the name of a Saint Let vs therefore consider of these both ordinarie and extraordinarie punishments and employ our whole studies to admonish those miscreants who doe nothing else but ban and blaspheme God yea and otherwhiles their owne selues Of Deceit Chap. 21. SVch is the corrupt nature of this age

one of the elements doth not interpose his vertue albeit one of thē is alwayes predominant ouer the rest And most certaine it is that Man is a creature made of God after his owne Image well disposed by nature composed of bodie and soule In this sort man had his beginning and being of the great and eternall builder of the world of whom likewise hee was created so noble for three reasons The first that by this meanes man knowing howe God hath placed him aboue all other liuing creatures he might be induced dayly to loue and honour him as is meete And therefore did the Lord place the eies in mans bodie to behold his wonderfull workes And for this cause also did he fasten eares to mans head that hee shoulde vnderstand and keep his commandements The second to the ende that acknowledging the noble place race from whence he came hee might feare to staine his name and fame with dishonest vnlawfull deeds The third that hee not being ignorant of his owne excellencie shoulde extoll himselfe in God and in him through him he should iudge himselfe worthy of heauenly felicitie What should I rippe vp the good discipline of liuing the lawes customs arts and sciences by man inuēted to furnish life with the three sorts of good namely honest pleasant and profitable According to which there be also three sortes of companies one for honestie as the learned and vertuous another for pleasure as yong folks and maried men a third for profite as Marchants Wherefore by good reason man holdeth the soueraigntie and chiefest roome in this world Of the soule Chap. 5. THe infusion of the soule into the bodie by God the Creator is a most admirable thing seeing that the soule which is inuisible is cōprehended within the body being palpable that which is light and of celestiall fire within that which is earthy cold corruptible that which is free within that which is base bound This alone is the instrument that can bring vs to the vnderstanding of God and our selues This is speculatiue and actiue at one and the same instant This is she that for her beautie hath the foure cardinal vertues for her actions reason iudgement will and memorie Briefly this is she about whom the wisest of the world haue occupied their curious and fine wits Pythagoras affirmed that the soul was a nūber moouing it self Plato said that the soule was a portiō taken frō the substance of celestial fire The prince of the Peripatetickes writeth that the soule is the motiō or act of a natural body that may haue life Our Diuines define the soule after this maner The soule of man is a spirit that giueth life and light to the bodie wherevnto it is knit and which is capable of the knowledge of God to loue him as being fit to be vnited vnto him through loue to euerlasting happinesse That a man hath but one soule Chap. 6. EVen as in euery bodie there is but one essentiall kind of nature whereby it proceedeth to be that which it is so in euery liuing creatures bodie there is but one soule by the which it liueth In the scripture we neuerread that one mā had mo soules thē one Adam being created by God was a liuing soule All the soules that came with Iacob into Egipt and out of his loines beside his sonnes wiues were in all threescore and six soules that is threescore and sixe persons Also the sonnes of Ioseph which were borne him in Egipt were two soules Steuen being stoned by the Iewes called on God and said Lord Iesu receiue my spirit Saint Paul raising Eutichu● from death sayde his life is in him Our sauiour Christ likewise complained vnto his Disciples saying My soule is verie heauie euen vnto the death Hereby we may note that one man hath but one soule How greatly therefore are those Philosophers deceyued who affirme that one man hath three distinct soules to wit reasonable sensitiue and vegetatiue wherof these two last are in a bruit beast as well as in a man and the vegetatiue in plants in beastes and in man This opinion of pluralitie of soules seemed so damnable vnto the ancient fathers that Augustine Damascenus and the fourth Councell of Constantinople proclaimed them to be excommunicated which would hold one man to haue many soules Briefly to leaue this errour it falleth out with the soule as it doth with figures for euen as the trigon is in the tetragon and this tetragon in the pentagon so likewise the vegetatiue power is in the sensitiue and this sensitiue is in the reasonable soule Obiection We see yong infants hauing vegetatiue and sensitiue soules and not possessing the reasonable soule before they come to yeares of discretion Moreouer it is well knowne that a man liueth first the life of plants then of beasts and last of all of man therefore a man hath three soules distinct aswell by succession of time as in essence and formall property Answere I grant that the faculties of mans soule are by their operations successiuelie knowne as the vegetatiue power is knowne more plainly in the beginning then the sensitiue last of al the reasonable soule But frō thence to conclude that infants haue no reasonable soule I deeme it meere madnesse For the whole soule is infused within them in the beginning but by the sacred power of God it is not made as then manifest vntill they attaine to elder yeres Touching your proofe that a man liueth the life of plants then the life of beasts and last of a reasonable man I answere that it is meant of the vitall powers and not of the soule and so I yeeld that a man at first exerciseth the powers vegetatiue and sensitiue and then he hath the benefite of the reasonable soule Of the immortaltiie of the soule chap. 7. ATheists and the hoggish sect of the Epicures who would faine stay in their bodily senses as beasts do deride the holy scriptures saying that it is not known what becomes of their soules af-the deth of their bodies or to what coast they trauell by reason that none returned at any time backe from thence to certifie them This is their childish reason Which truly in my iudgemēt sprūg vp of their negligence in not ferreting out the end of the soule For to what end els was the soule created but that knowing God her Creator and worshipping him for that great benefite shee might stand in awe and loue of him and at length attaine to euerlasting life which is appointed for her end Al other liuing creatures God made for mans vse but man he created to the end that the light of his wisdome might shine in him and that hee might participate with him his goodnesse Admit therefore that mans soule were corruptible what difference then I pray thee would there bee betweene a man and a bruite beast nay then consequently it must follow that man was

they haue worshipped the goldē calf Fourthly to giue counsel cōcerning the present time of those things which are cōprehended in the sences So Christ said vnto the disciples of Iohn Go and shew Iohn what things yee heare see The blind receiue their sight the halt do walke the lepers are clensed the deafe heare the dead are raised vp the poore receyue the Gospel Fiftly to foresee things to come to forewarne men of them as he that shall offend shall be bound hand and foote and cast into vtter darkenesse where shall be weeping and gnashing of teeth Of Counsellours Chap. 24. SEuen things are required in a counsellour First the feare of God for he is the only authour of al good counsels Secondly experience in matters of policy Thirdly learning knowledge in the lawves For hardly will they bee infected with ●●●onious vi●es whome learning hath purged Fourthly mildnesse Fiftly a coūsellour must be naturally borne within that state where he gouerneth Sixtly he must be secrete lest he worke to himselfe the occasion of his owne death as the bishop of Setto did who because he reuealed to the French king that Cesar Borgias his master brought with him a Bull authentike ratified from the Pope his father for a diuorcement to the French king which hee dissembled was by the said Duke eftsoone poisoned Seuenthly a counsellour if it be possible ought to be of noble parētage for they which haue more nobility haue more right in a cōmōwealth then the ignoble And euery one esteemeth nobility in his countrey as a thing very honourable seeing it is likely that the best parents should beget the best children and nobility is the vertue of the stock and race Of Parliaments Chap. 25. PArliaments are right necessary in a commonwealth without them the whole estate is mortified and sencelesse For euen as a man cannot liue without a soule so a commonwealth cannot liue without Parliaments By experience it is found out that they haue saued commonwealths frō ruine decay Greece had neuer so long flourished if the great counsell of the Amphictions first instituted by Amphiction the sonne of Deucalion had not beene holden twise a yeere in spring time and in Autumne at Delphos in the temple of Apollo which was seated in the heart of all Greece The counsel of Nicene hindred the proceedings of the Arrians and caused the true religion to be planted The Parliamēts of Germany where the Emperour and the seuen Electours meete haue preserued the state thereof from the intrusions of the Turkes So likewise the Aggregation of the Genowayes the Iourney or Diet of the Switzers the great councell of the Vene●ian Gentlemen the Diuan of the Turks the assembly of the states of Polonia the 7. councels of Spaine to wit the councell of Spaine of the low Countries of the Inquisition of the Indians of Italy of the order of saint Iohn of warre the meeting of the states of Fraunce and the parliament of England consisting of the Prince Baronrie and commonalty haue maintained their commonwealths more securely aswell from hostile as from domesticall enemies To hold a Parliament is when the Prince communicateth his affaires of importance with his subiects demaundeth subsidies of them taketh their aduice heareth their molestations prouideth for them reasonably The Iudges in our Parliament of Englād are the Prince the Lords spirituall and temporall and the commons represented by the Knights and Burgesses of euery shire and Borough towne The officers are the speakers the clarks and the committies The authour of this Parliament was king Henry the third induced thereunto as I suppose by his Barons who rebelling against him made England tributary to Pādolph the legat in the Popes name And doubtlesse the calling and holding of it is the chiefest meanes of all our welfares For in times past it appeased ciuill warres it deliuered the whole realme from the incursions of forraine enemies and maintained continuall warres abroad with the Scots and Frenchmen In a word this holding of parliament is the anchor of our whole comonwealth wherby it is set sure and stayed as a ship in the water Of Iudgements Chap. 26. IVdgemēt is that which is decreed by the Iudge not altogether dissenting frō the tenor of the law Of iudgements some be called ciuill some criminall but because our Ciuilians haue largely treated of them I will proceed to another diuision which makes most for our politique instruction Iudgements againe are either priuat or publique Ordinary or extraordinary Priuat iudgemēts cōcerne testaments successions mariages contracts wardships gardianships bondages prescriptions Publique iudgements are of grieuous offences against God and man as high treason petie treason murthers rapes felonies riot bribes forgeries and insurrections Ordinary iudgements are those which are executed by the Iudge according to the prescription of the law Extraordinary are called when the Iudge departing somewhat frō the rigour of the law iudgeth more mercifully according to his owne conscience The cōmon vsuall forme of iudgement that is exercised here in England is by the great assise or by a quest of 12. men necessarily of that shire where the defendāt dwelleth These mē the sherife warneth to appeare vpō pain of amercements And appearing vnlesse exceptions be made against thē they besworne to tell the truth of that issue or criminall cause according to their conscience and euidence or writings authēticall laid before them Then these 12. men are shut vp in some roome hard by and kept by a bailiffe without any kind of sustenance fire or candle vntil al of them agree vpō one verdict about the said issue or criminall cause This is our common order of iudgement There are likewise other formes whereby iudgement is giuen as by the parliament by combat and such like which are absolute and without appeale howbeit they be seldome vsed Of Iudges and their duty Chap. 27. IVdges must not goe astray from the right but discharge themselues pure innocent to God the prince the law They must not be corrupted with bribes and extorsion nor by other mens bra ●les hunt for a pray They must be men for their yeres very ripe in prudence iudgement and experience for their countenance seuere and graue for their parentage if it be possible renowmed aboue the residue of the people for their credit strong in opiniō with the common people * They must not pronounce sentence against the statutes of the realme or against the common law Neither must they condemne any man vpon suspition for better it is to suffer the guilty to escape vnpunished then to condemne an innocent They must neither be too seuere nor too remisse but they must determine circumspectly as the matter and necessities require Howbeit in light matters let them be somewhat addicted to lenity and in waighty affaires to seuerity being tēpered with a meeke countenance And if they would needes remit penalties