Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	brother_n	danger_n	fool_n	1,488	5	9.9269	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10711	My ladies looking glasse VVherein may be discerned a wise man from a foole, a good woman from a bad: and the true resemblance of vice, masked vnder the vizard of vertue. By Barnabe Rich Gentleman, seruant to the Kings most excellent Maiestie.	Rich, Barnabe, 1540?-1617.	1616 (1616)	STC 20991.7; ESTC S115904	57,436	81

money of their owne to borrow of others that haue to lende though they sometimes pay dearely for it whereupon some well disposed persons stirred vp by a godly zeale beganne to inueigh against vsurie wherein without doubt they honestly discharged their duties towards God but the vsury that they so much reprehended was onely the vse of lending of mony when pretermitting now to speake of the excessiue gaine that is incroached by shopkeepers and by all other sorts of Tradesmen that do liue by buying and selling I dare boldely auouch thus much that all the Vsury and Extortion or call it what you will that is vsed by Bakers and Brewers alone is tenne times more grieuous and especially to the poorer sort of people then all the interest that is taken for the letting out of mony But they onely denounced against the letting of mony and they did it no doubt but according to the rule of Gods word for the lending of mony to vse is directly forbidden by Gods owne mouth and therefore sinne but the inconuenience that I do finde is this Vsury is reprooued but it is not defined but according to the letter whereupon the great Vsurers indeed that do thinke that in their trade of buying and selling the gaine of one hundred pounds for an other a great deale too little and that howsoeuer they can defraud or exact by bargaining they do thinke themselues to be very honest and true dealing men and that this prohibition Thou shalt not put thy mony to vsury doth nothing at all concerne them and as they suppose it stretcheth no further then to the lending of mony when many great Diuines haue giuen their opinions that as in that petition giue vs this day our daily bread all our other necessaries are there comprehended so in those wordes Thou shalt not giue thy mony to vsurie all other excessiue gaine is likewise included To this agreeth the opinion of that ancient Father Saynt Hierome who writing vpon the Prophet Ezekiel deliuereth these wordes Some think that there is no vsury but in mony This did the holy Scriptures fore-see and therefore taketh away all excessiue increase or gaine in any thing What should I need to bring any further testimony in this case when there is no learned Diuine that did euer deny it I would not haue men therefore to flatter themselues too much or to thinke themselues more honest then they be for he that taketh excessiue gaine in any thing is as great a vsurer as he that lendeth out mony but he that hath the most corrupted Lungs himselfe will soonest complaine of the vnsauoury breath of others And who will be more ready to exclaime against vsury then he that is himselfe the greatest vsurer Vsury needs no more but the bare name to make it hatefull the Ribauld the Robber the Theefe the Murtherer the Drunkard the Whore-master the Swearer the Blasphemer they all cry out against vsury they that are of noreligion will yet pleade religion and bitterly raile at him that lendeth mony to vse he that hath no conscience at all will yet pretend a conscience and wil exclaime against the vsurer when if he did but looke into his owne impiety or if his owne faules were written in his forehead he might pulle his cap ouer his browes as low as his neighbours but whilest they would bereaue the vsurer of his interest they themselues would robbe him of his principall I would not haue any man to thinke that what I haue formerly spoken is in the defence of vsury that I know at all times in all places and by all good men hath euer bin condemned I am now come to figure forth a sinne that in a certain kinde hath some affinity with vsury and that is that monstrous sinne of Murther for as he that in bargianing buying selling can by any fraudulent or deceitful meanes circumuent or so ouer reach his neighbour to make him pay for a commodity three times more in value then it is worth yet this he accounteth to be no vsury nor any manner of cracke to his credit or reputation but doth thinke it to be Merchant-like or Tradseman-like traffique and will in no wise acknowledge himselfe to be an Vsurer so the malicious wretch that by practise and by pollicy seeketh the vtter wracke and ruine of his neighbour whom he doth maligne so long as he layeth no violent hands on him he thinketh himself to be no Murtherer at all When the High Priests by subtilty brought Christ to Pilate and by false accusations procured his death they thought themselues to be cleane and pure Pilate againe when he had deliuered Christ to be crucified washed his hands and pronounced himselfe to be innocent but our Sauiour Christ in the fift of Mathew hath there determined the matter both what Murther is who is a Murtherer his words be these Ye haue heard how that it was said to them of old time kill not for whosoeuer killeth shall be in danger of iudgment But I say vnto you whosoeuer is angry with his brother shall be in danger of iudgment and whosoeuer saieth to his brother Racha shall be in danger of councell but whosoeuer saieth to his brother thou Foole shall be in danger of Hell fire The Pharisies that had corrupted the Scriptures with their false glosses interpreted this place he that slayeth shall be guilty or in danger of iudgment that is to say if a man commit a Murther his act is ynough to testifye against him there needs no more but to pronounce the sentence of death this text did the Pharisies extend no further then to kill with the hand or to murther by stroke or dent of weapon but our Sauiour Christ restoring againe the true sence auowed flatly that a man to be angry with his brother is to murther him and deserueth death for the Law is not so much respecting to the hand as to the heart But this is a hard saying saith the malicious but yet a true saying as Saint Iohn in his first Epistle 3. Chap. plainly affirmeth that he that hateth his brother is a Murtherer But now actuall Murther indeed findeth friends and to kill a man though sometimes cowardly it is rather reputed for Man-hood then for Murther or will be found but Man-slaughter or Chance-medly and there be that can tell how to murther a man with a Pinne better then they know how to do with a Pyke and dare aduenture to murther him with a word that they neuer durst looke in the face with a sword but these sorts of Murtherers are not to be taxed when murther in former ages hath beene knowne sometimes to sit roabed in Scarlet and when histories do make mention of some mercilesse Magistrats that hath murthered more poore suiters with their Currish answers then the Hangman of London did euer strangle with his Hempen halter To conclude as amongst Vsurers those that do offend by the letting