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
A59405	The case of interest or usury as to the common practice, stated and examined in a private letter to a person of quality who desired satisfaction in that point / by T.S.	T. S. (Thomas Seymour)	1673 (1673)	Wing S2830; ESTC R37381	32,949	43

Repetition that seems to be levell'd with most Terrour at the Usurers head which we find Ezek. 18.7 8 9. c. and indeed well-nigh through the whole Chapter where first for his greater glory he is ranked amongst those who lift up their eyes to Idols Violate their Neighbours Wife approach to a Menstruous Woman make the Poor and Needy sorrowful either by Uncharitableness or Oppression Violently commit Robberies that is by sheding of blood as the Context seems to insinuate restore not the Pledge do Abomination And then in the Rear of this Black Regiment comes up Ad Vsuram dantem Amplius accipientem who giveth to Usury or taketh More as if this were the sum of all the rest Then this Indictment being thus found good and valid the dismal sentence is at last passed v. 13. What shall such an one live He shall not live Cum haec detestanda fecerit Morie Morietur Whereas he hath done these detestable things he shall dye the death his blood shall be upon him This me thinks if duly pondered should make the Usurers heart ake his haire bristle his joynts tremble and himself become a horrour to himself or as the Prophet speaks a Terrour round about him For as sure as God speaks these things so sure is he to feel them if he make not Restitution with utmost Rigour and Extremity God by the same Prophet chap. 22. 12. speaks much to the same purpose Munera acceperunt upud te c They have taken guifts in thee to shed blood thou hast taken Usury and Overplus and thou hast forgotten me saith our Lord God As if he had said Thou hast forgotten that I have so punctually and universally forbid and threatened this Unconsionable practice To which may be added that Usury is here compared with the forgetting of God which in Scripture phrase is the Imprimis Item and total sum the very source and original of Sin and mischief Thus I have as briefly as the matter would permit from the Holy Writings of the Old Testament understood according to the judgment of the Holy Fathers most learned Expositors and Sacred Councils declared the sence of the Divine Law in point of Usury And I think you will confess them so diametrically opposite that it will be an equal task to reconcile Idolatry with the first Commandment and the Common Trade of Vsury with the Righteous Law of God And lest we should flatter our selves that Christian Liberty Purchased by Christ and held forth in the Gospel disingages us from all those Legal Comminations and dispenses with the strictness of these prohibitions We must observe and this without looking through the Spectacles of our proper temporal Interest that our Blessed Saviour at the very entrance into his Preaching publickly protests that he came not to destroy or evacuate the Law but to compleat and perfect it as might be instanced in divers particulars from St. Math. 6.18.22 c. You have heard sayes he it was said to them of Old Thou shalt not Kill but I say unto you Whosoever shall be angry with his Brother shall be in danger of Judgment And whosoever shall say Thou Fool shall be in danger of Hell Fire You have heard it was said to them of old Thou shalt not Commit Adultery But I say to you Whosoever shall look on a Woman to Lust after her hath already committed Adultery with her in his heart You have heard it was said Thou shalt Love thy Neighbour and Hate thine Enemy But I say to you Love your Enemies do good to them that Hate you Pray for them that Abuse you c. And as to our particular Case it is most evident he was so far from abrogating the Laws then in force that he rather inculcates ratifies and strongly confirms them both by his Doctrine and Practice By his Doctrine thus St. Luke 6.32 If you love them that love you what thanks have you for Sinners also love those who love them And if you do good to them who do good to you what thanks have you Sinners also do the same And if you lend to them of whom you hope to receive what thanks is it to you For Sinners also lend to Sinners for to receive as much But love you your Enemies do good and lend hoping for nothing thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutuumdate nihil inde sperantes and your Reward shall be great and you shall be Sons of the Highest because he is beneficial to the unkinde and evil Be ye therefore Merciful as your Father in Heaven is Merciful From which Heavenly discourse is fairly Inferred First That the matter of Usury stands upon the same terms under Gospel dispensation as it did in the Mosaical I say the same at least as to the business of cancelling though perhaps otherwise more strictly interdicted than before upon manifold Considerations Secondly That Lending is a work of Mercy and therefore should be free Psal 36.26 Tota die miseretur Commodat semen illius in benedictione erit All the day that is upon all occasions he is Merciful and Lendeth and his Seed shall be in Blessing Psal 111.5 Acceptable is the Man that is Merciful and Lendeth Jucundus homo as the Vulgar reads it For as Giving is a relief of our Neighbours necessity for ever so Lending is Relief for a time and this is the only Circumstance that distinguishes them Nay in some sence Lending is a higher Act of Charity than Giving For in Lending I incourage the Party to Labour and Industry that he may be able to repay me the Stock or Principal at the time assigned whereas in Almes-giving it is referr'd to the pleasure of the Relieved as to its disposal who may possibly abuse it and squander it idly away knowing he is no further accountable Whence I conclude that Lending in its Primary Notion and Institution importing a singular Act of Charity as it is sensibly acknowledged by those who being to set up for themselves enjoy the benefit of five or ten pounds for so many years without any Interest only putting in sufficient Security for the Principal and they are worthily reckon'd among choyce Benefactors who bequeath sums of Money to such pious Employments and Charity if you will believe St. Paul 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeketh not her own it necessarily follows that by Lending to my own Profit for where is there one in ten thousand that either chiefly designs the benefit of the Borrower or so much as inquires whether he hath made any I commit both Sacriledge and Simony by alienating what was designed by the Law of God Nature and Nations to the profit of my Brother from him to my own Coffers and selling a pretended Courtesie to him which is likewise full of hazard for a real and unquestionable morally speaking advantage to my self Thirdly That the style of the New Law runs thus We are in our Lending not so much as to hope for any thing thereby