Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cause_n	great_a	life_n	4,477	5	4.3520	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00583	Eirēnogonia, or The pedegree of peace deliuered in a sermon intended to the iudges at the assises holden at Okeham in Rutland, Iuly 31. 1629. but after vpon an occasion, preached at Vppingham, in the same countie, Septemb. 6. 1629. By Antony Fawkner, Master of Arts, late student in Jesus Colledge at Oxford.	Fawkner, Antony, b. 1601 or 2.	1630 (1630)	STC 10719; ESTC S101865	18,494	34

transgressours of his Law and in that was more religious then the accursed Marcion Iren. advers haereset lib. 3. c. 45. a blasphemer at least equall with the sonne of the Egyptian diuiding the Diuinity into two Godheads The one forsooth he called Good and stiled him The Father of Mercy the other Bad and reputes him the Patrone of Iustice As if he would make Mercy and Iustice vtter enemies and by an vniust sentence depriue Iustice of her goodnes Irenaeus in the power of the Spirit mightily confutes him Iren. advers haereses lib. 3. c. 42.43 demonstrates him as guilty of contradiction as blasphemy vnder whose victorious feete wee leaue him cloathed with shame and confusion of face mocking his foolish Thesis as apparently repugnant to the first principles of Philosophy as Theologie with a Poets fiction weighty enough to contrapoise his slender position Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgement is the daughter of the most high God indeed it is the worke of the Almighty Ier. 9.24 And because God saith so Epiphanius is bold to say as much with as close a tye knitting the rest of vertues vnto Iustice as the Philosopher can binde them vnto Prudence for Non aliter saith he quis fiet bonus Epiph. cont Haros lib. 1. si non fuerit Iustus if a man cannot be iust it is impossible that he should bee good To diuide honesty from vertue and goodnesse from iustice are equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both aboue the reach of possibility And that it is a vertue Adrianus Turnebus aduersario lib. 8. c. 20. the Coryphaeus of our Moderne Criticks not to talke of Aristotles Media induceth Vlpian to conclude from the definition of Iustice viz. that it is voluntas constans perpetua A constant and perpetuall Will so Stoically both arguing it to be a vertue and distinguishing it from the perturbations mutability by a solid fixed and perseuering constancie yea in one eminent acceptation Aquin. 22. q. ●8 art 6. in corpore in regard of her generall direction she may iustly be stiled Omnis virtus The whole vniuersalitie of vertues as guiding them al to the common good as charity directs them to the Diuine Good All which may challenge their euidence from the office of Iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquin. in Arist Ethic. lib. 5. cap. 1. lect 1. Ambros lib. Offic. suum cuique tribuere to giue euery one his owne to God and Man and to Man and Man S. Ambrose addes Alienum non vendicare propriam vtilitatem negligere vt communem aequalitatem custodiat Not to lay claime to our neighbours goods but to preferre the generall equitie yea to our owne profit Loe then beloued Iustitia tribuit c. Iustice giues what is due she doth not sell it Iust weights poyze her ballance not a heauy purse and to declare her innocency concerning rewards the Thebans painted her without hands Plutarch in Iside Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustice is a Virgin pure immaculate vndefiled incorrupt wherefore it is impossible she should associate her self with base mony-gods whose gaine is their godlinesse and are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in minde 1. Tim. 6.5 Spirituall Fornicatours for their hearts haue gone a whoring from the Lord Eccles 46.11 Wherefore Vlpian doubts not to stile honest Lawyers Sacerdotes Iustitiae the Priests of Iustice Turneb aduersar lib. 8. c. 20. emulus as Turnebus coniectures of the Stoicks sincere wise man Irenaeus aduersus haeres lib. 4. cap. 20. sect 2. to whom onely they vouchsafed the title of a Priest And doth not Iraeneus astipulate Omnes Iusti Sacerdotalem habent ordinem Let any expound the word Iusti in as large and generall sense as hee may yet in this I suppose I erre not The integritie of a righteous Iudge may adde vnto his Honour the reuerend title at least of a Lay-Priest such a proportionall Anallogie betweene their Callings is grounded vpon the vprightnesse of their actions It was death amongst the Romans to receiue a bribe especially in a cause of death Yea the Acilian Law did prosecute this sharpe decree against the person accused with such iust seuerity Pompon Laetus de Legib. 1.5 that there was admitted no Iusiitium no Dies Iustus but he was immediately condemned sine ampliatione aut comperendinatione without any delay of Demurre Adiourning Court or possibility of repriue I need not tell you how Darius fastened corrupt Sandoces to the tormenting Crosse Barnab Brisonius de reg Pers lib. 1. nor how Cambyses caused Sisamnes skin to be plucked off and spread vpon the Iudges chaire placing his sonne first in it that by the balefull spectacle of his fathers hide hee might be deterred from peruerting Iustice by receiuing bribes Wherefore hauing spoken of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very briefly yet as much as needs my theame being still of Iustice and Iudgement I passe vnto two other inconueniences in their administration Too sudden expedition and delay From the first of which Epiph. lib. 11. c. de Manichaeis Epiphanius testifies the Persians to bee so free that in the most capitall offences they were slow to punish supposing that in causes concerning life no time was long propeque esse vt lubenter condemnent qui cito Barnab Brison de reg Pers li. 1. as Brissonius amplifies They thought the condemnation halfe voluntary and consequently vniust if very sudden It is obserued from a Rabbi Targum Ionath Mumb. 9 8 c that there were foure causes brought vnto Moses two were respectiuely of small moment in which he made haste one was the matter of vncleannesse keeping from the Passeouer Numb 9.9 the other was the case of Zelophebads daughters concerning their inheritance Numb 36.10 The other two were of greater weight as touching life and death in which he delayed The first was the matter of the Blasphemer in my Text the second that of him that brake the Sabbath in gathering sticks Numb 15.35 yet in none of all these cases was there more haste then good speed for in them all saith my Author Moses answered Non audiui Godwin Moses Aaron l. 5. c. 6. I haue not heard to wit from the Lord intimating that deliberation ought to accompany iudgement sentence not to bee pronounced before consultation with God For concerning all these cases the Lord spake vnto Moses and in the least of them the Lawgiuer solemnely bespeakes the people to stand still ego audiam and I will heare what the Lord will command Numb 9.8 On the contrarie as deliberation is requisite so voluntary delayes are dangerous What iniustice doe we reade of in the vnrighteous Iudge Luk. 18.6 saue onely delay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sooner the Cockle is destroyed the better the Corne will grow The Royall Iudge Dauid knew it when he said

for a time escape and so make haste to be rich but the hand of God though it bee slow wounds very deepe The Poet can tell you a Tale worth the rehearsall of a murtherer who slept vnder a rotten wall hee was warned in a dreame to depart thence hee starts vp and was no sooner out of danger but the wall fell He thankes God as hee had good reason to doe but intertaines a very euill opinion of him and supposed that hee was well pleased with his murther But the next night another vision certifies him that he was fouly mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was nothing at all delighted with his sin neither did he fauour the transgressour hee preuented that death not in pitie to saue him but in vengeance to keepe him for a worse and more shamefull he preserued him from the wall to reserue him for the gallowes None must kill Caine Gen. 4.15 not because hee should be fauourably preserued from death but because he should be punished and tired with a Vagabonds tedious and shamefull life Vers 12. Againe as for the conseruation of an inuiolate Peace we must abstaine from wicked deeds so are we no lesse bound to refraine from iniurious words One asked Charillus why Lycurgus gaue so few Lawes to the Lacedemonians he pithily answers Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they vsed not many words The fewer the offences the lesse need of Lawes and the fewer the words the fewer the offences sith the hypocrite with his mouth hurts his neighbours Prou. 11.8 Wherefore Dauid makes no great difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prater and an vniust man Hee rankes both names in one Text together with their punishments The backbiter shall not be established on the earth euill shall hunt the cruell man to destruction Psal 140.11 Yea God shall destroy him for euer hee shall take him and plucke him out of his Tabernacle and roote him out of the Land of the liuing Psalm 52.5 Loe what a world of punishment is inflicted vpon the tongue Nor is it wonder for it is a world of wickednesse yea a flame of Hell fire Iam. 3.6 O then Ierusalem Ierusalem which scornest Gods Ministers and re-crucifiest the Lord of glory with prophane oathes and wicked blasphemies happy haddest thou been haddest thou but knowne the things that belonged to thy Peace Flauius Iosephus contra Appion lib. 2. The Law-giuer as Iosephus records forbad the Iewes to blaspheme the gods of the Nations though they were but Idoles and why Because they were reputed gods Such reuerence belongs vnto the very naked esteeme of a Diuinity But now O tremble to receiue what I tremble to relate how often may wee heare the most sacred name of God puffed from the blasphemers mouthes as often as their Tobacco or almost their breath And yet is no punishment proportioned to the offence nor destinate to the offendour or if there be may we not iustly say not executed This sinne the Diuell sith Nature hath cloathed it with no pleasure hath seasoned with a customary delight T is the young Gentlemans eloquence and I pray God it creepe into no higher titles Will not my Lord sweare a greater oath then a meane Gentleman yea and thinke it very proportionate to his Nobilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suetonius in Vespasi Who ere thou art that vainly supposest by thy greatnesse to countenance this sinne Sir Sir remember that when you die and rise again you must leaue your Honour behind you and be a naked man when so many eternall punishments must be inflicted on thy trembling soule as thou hast giuen wounds vnto thy blessed but violated Sauiour by wicked oathes and cursed blasphemies Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou dartest thy curses to pierce another they violently recoyle and wound thine owne soule And though by chance you escape the punishment of man yet The Lord will not hold him guiltlesse that taketh his name in vaine Exod. 20.7 And this guilt shall surely be punished for A man that vseth much swearing the Plague shall neuer depart from his house c Ecclus. 23.11 This is that word which is cloathed with death God grant it be not found in the heritage of our Iacob but they that feare God wil eschewe all such are not wrapped in sin V. 12. Gods vengeance is slow but sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He delayes long not because he will remit all punishment but because in that time of delay he will increase and prouide more For his iudgement as elegantly Tertullian Non in compede aut pileo versatur Tertul. lib. de Patient sed in aeternitate aut poenae aut salutis doth not repay with momentany retributions but rewards with eternitie either of ioy or paine To conclude then concerning other offences let him that hath sinned and escaped punishment sinne no more lest a worse thing happen vnto him But let the blasphemer the notorious offendour the sonne of the Egyptian bee brought vnto Moses and let Moses enquire of the Lord and then in the feare of the Lord execute the Iustice of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And you which set in Moses chaire take heede that you iudge righteously lest the righteous Lord iudge you As Peace hath brought foorth transgression by a circular generation let transgression excite to Iudgement that so Dan may beget Dibri and Dibri Shelomith that Iudgement may procreate the Law and the Law beget a refined Peace So shall our Land bee cleansed from the guilt of sinne and Peace shall bee on Israel Which the God of Peace grant vnto vs whom yet hee hath continued the sonnes of Peace for the Merits and by the mediation of Iesus Christ the Prince of Peace to whom with the holy Spirit of consolation and peace bee ascribed as to the onely Author and Source as all Power c. so all iust Iudgement vpright Lawes and perfect Peace c. Amen FINIS