Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	baron_n	england_n	lord_n	2,884	5	4.1053	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72064	The Christian knight compiled by Sir VVilliam VViseman Knight, for the pvblike weale and happinesse of England, Scotland, and Ireland.	Wiseman, William, Sir, d. 1643.	1619 (1619)	STC 10926; ESTC S122637	208,326	271

out of the pulpit But because it was not honourable they would none of it So say I. Is there sinne in it then not honourable Is there no way to quit our selues but to strike God almighty Remember in your assaults of anger what Philip of Macedon said to Demochares the Athenian Oratour when hee tolde the king it would please the Athenians well if hee would goe hang himselfe Seneca saith the king was not mooued with it nor touched him for it as hee might but willed him goe aske his masters that sent him which was more honourable to giue those words or to take them An answer most worthy the father of Alexander But let vs ende where wee began My deare louers and friends let vs neuer be so hotte as to forget to be Christians And let vs bee also Christianlike And whatsoeuer fault wee haue as who hath not yet let vs hate no man no not our enemy but pitty him and inwardly loue him for his loue and Pitties sake who gaue his hearts blood for his mortall enemies His loue brought him from heauen to earth and your loue must bring you from earth to heauen Our learned say and I beleeue it well There is no vertue such as this to indeere vs to God nor any thing the diuell bestirs him more in then to breake in sunder the linkes that chaine vs together Let vs be wise in this or in nothing Say we be suddenly mooued to breake amity or peace Yet let it not bee much or if much Eph. 4. yet Sol non occidat super iracundiam vestram Let not the sunne goe downe in your wrath It will not ill become a redde scarfe and a plume of feathers to heare the trumpet of God speake Let not the sunne go downe in your anger saith Saint Paul As who should say when ye lye downe lay downe What must ye lay downe Lay downe your weapon lay downe all malice and hatred More then that Lay downe anger and all thoughts of reuenge So farre be it from yee to thinke of challenge or answer in that kind Vanquish your selues ouercome your selues shewe your selues Gods men and conquer your selues If ye were hotte in the day bee coole at night If yee were hasty when time was yee haue respite to thinke on it double not your folly with a new daies sinne The sunne is downe yee must thinke no more of it Haue yee vowed reuenge Haue yee tenne times vowed it The sunne is downe yee are bound to breake your vowe Aske your learned if it be not so Euery time you goe to pray they will tell you yee must lay aside quarrels Forget and forgiue if yee will bee heard of God Especially at two times and then it is sacriledge they say or sinne against the holy Ghost to keepe a quarrell in your breast The one is when yee goe to receiue the Sacrament The other in any likeli-hood of death be it by seruice or sicknesse as yee may learne also by the heathen aforesaid Phocion Let Duellors looke to this at their perill that goe to dye or may dye and carry so bloody a mind with them in steade of a winding sheete Let vs not be harder hearted then Pagans in the new Orbe where the Lords or Naires would stab their seruants dayly vpon their least miscarriage towards their Masters Mat 9. They leaue it now rather then loose the Church-rites Euen so must we do by rancour and reuenge We may not carry such baggage to Church with vs. If yee bee wronged I denie ye not to right your selues by law or other meanes lawfull and if lawes releeue you not I wish they might But this I must tell you Ye may not looke to haue all that is wrong to be righted heere in this world or not so suddenly as your heat and hastinesse many times expects If all things were right heere there were no matter of patience in this life 2. Cor. 6. Saint Paul was content with good fame and badde The testimony of a good conscience was to him sufficient And ye are no better then Scipio and Coriolanus that died in banishment by malice of their enemies Some are kept from lands some from goods or good name and shall not be righted till Doomse-day And yet if a man haue patience the case is very rare but he may bee righted heere But it may bee yee are in haste ye cannot stay the Magistrates leisure nor your friendes And what will ye do if ye be sore hurt must ye be whole in haste or not at all will ye giue time to your Surgeon for your curing and none to the Magistrate for your satisfying Bee not to earnest and hotte in your parly Be not furious as some be nor giue euill words A lauish tongue was neuer graft on a noble hart I haue noted that the worthier the persons be the sooner they be at one And Caesar when he perceiued his mortall enemy Caluus but a little inclining to peace he preuented him streight and wrot vnto him first But I make an end Set God before yee I beseech yee Let it not be nobis vtile that is turpe deo And yee may know the foulnesse of your fault alwaies by your vnwillingnesse to be aduised in it by any reuerend man I haue beene long but it may be for your profite if ye escape a scourge by mee Haply yee will one day say with King Dauid Psal 34. Congregata sunt super me flagella et ignorabam When ye shall see your fault and seeke to amend it God will drawe the vaile from before your eyes and shewe you the whippes that were readie for yee if yee had continued in this errour But yee haue time now to consider of it Once againe remember S. Paul Sol non occidat Is the Sunne downe Cry truce to anger truce to reuenge Free your soules from passion and vnquietnesse True honour bee your ground Weare no colours but of God and your Prince and relye vpon them boldely So shall yee bee as truely honourable as yee bee duely obsequious Iacta super dominum curam tuam Cast your care vpon God and your countrey Psal 54. and they will protect your honour and defend your fame and will not suffer yee to goe to your graues with the least disgrace FINIS TO THE RIGHT HONORABLE SIR FRANCIS BACON KNIGHT BARON OF VERVLAM LORD HIGH Chancellour of England SIR you are the highest Iusticer in this land or next the highest And therefore this peece of my labour if it be worth so much I thinke fit to dedicate to your Honor. In this garden of English iustice you are a principall gardiner where euery subiect should be a weeder to pull vp that by the roote which makes you endlesse worke This roote of Auarice is not so great but the compasse of a heart containes it The biggest man hath no bigger plat to weed in and yet your Lordsh findes to your paines that it is not

ioy to Christians when it pleased God to concurre with it as he did Euen so againe for tryall by sword Wee haue one notable instance amongst others in the Emperour Henry the thirds time Naucl. who tooke to wife a faire young Lady the king of Englands daughter She was accused of incontinency by a seruant neere the Emperour a man of monstrous bignesse and Giantly stature As the German writer saith Naucl. And there was no man durst vndertake the vertuous Ladies part so much as to speake on her behalfe vntill in the end she challenged the Giant to fight with a boy of hers which shee carried out of England with her The time and place was appointed The onely comfort the Giant had in his wounded conscience was the weakenesse of his enemy His victory as hee thought was assured But he was deceiued God was greater then hee For the boy aduentured so boldly and with such a spirit towards him not afraide of his bigge lookes and scornes and heauie blowes which would beare downe an oxe that after a few boutes he thrust him into the thigh and wounded him so sore that he could stand no longer The Emperour at this was much confounded and would haue had her againe But he had more to doe for her second good will then euer hee had for her first These and such like reserued tryals wee heare and reade of in case of extraordinary neede and Gods particular fauour Which euery one may not presume vpon as I saide And to expect it of God is to tempt God and so is holden by the seruants of God that are of learning and experience as by the story I told you of the Indian woman it may appeare For although she escaped the fire marueilously yet whether it was for her sake or for conuersion of heathens vpon that occasion God onely knoweth And the Archbishoppe of Goa a very learned man beeing then in the same towne by chance about his visitation would not onely not giue countenance to such a tryall with his owne presence at it but rather misliked her that shee would take no other satisfaction when it was offered her yea also when she came to him afterwards hee tolde her plainely in the hearing of many that it was not for her merit that God wrought this wonder for we be all wretched and sinnefull creatures said hee as long as we liue in this mortality But it was for poore infidels and heathens sake that knew not the good of Christian marriage nor how pleasing it is to God to holde onely to one which was very grieuous to them both in deede and thought By which words ye may see how little he accounted of this tryal as of a tryall although he gaue some way to it because he would not abreuiate the hand of God amongst those blind infidels in an act which otherwise he might thinke to be meere presumption and tempting of God And this tempting of God is a greater sinne then we are aware of and is so called Guicciardin Comines because we tempt him thereby to doe a miracle or extraordinary fauour vpon vs. As a Iacobin Fryar did a little before our age Who standing in contention with a certaine Franciscan in Flarence challenged him to walke with him through a great fire prepared of purpose in the market place with the Sacrament in his hand And this is called tentatio expressa a grosse tempting And the Magistrates punished him for such attempting There is an other tempting also which is called Tacita when a man intends not actually to tempt God yet what he doth he hath no reason for but tempting of God and meere presumption As one that is deadly sicke and will take nothing aske him why God will helpe saith he when he sees good A man may say to him againe doe you looke for a miracle and in this they offend God presumptuously in time of the plague that goe so boldly to visit the sicke as if it were but an ague and this for no other cause but to visit or to shew their boldnesse and to boast of it afterwards that this they haue done and how little they feare death or how ready they bee for God more then others are If they will needes tempt God let them doe it where they hurt none but themselues and they are ill aduised that animate them therein without all manner of neede A Bishop likewise or other eminent persons offend heerein that are notably slaundered and will not stirre in it but leaue it to God hauing good iustice and meanes for it The like of all lazie-bodies that will take no paines for their liuing saying God will prouide for them Doe not all these tempt God and say with him in the Gospell Lord Mat. 7. Lord but will doe nothing for themselues And this Tacit or silent tempting comming alwaies of sloth or pride prouokes God much beeing oftentimes ioyned with repining and banding at authority as the Jewes did against Moses when Moses answered them againe Quid iurgamini in me Exod. 17. et tentatis dominum Why doe ye wrangle with mee and tempt your Lord God So Iudith to the priestes in Bethulia Cap. 8. Qui estis vos qui tentatis dominum Who are you that tempt God when shee sawe them limite God to their lawes and subiect him to their false feares as Duellors doe By which ye may see it is no newe sinne I speake of And wicked Achaz was so well instructed as hee acknowledged it a sinne when God bad him aske a miracle and hee should haue it But pretending holinesse hee said no I will not aske Esay 7. Non petam said he non tentabo dominum I will not sinne in tempting thee beeing holden euen then a grieuous sinne and we cannot plead ignorance of it now But to come neerer our purpose our Duellors sinne this way in the grosser manner And I appeale to their owne conscience whether I say not true Briefely thus They seldome regard the oddes or inequality that is between them no more then Dauid did against Golias or Alexander against Porus who was two cubites higher then hee and yet the lesser ouercame the greater when it was an hundred to one against him in ordinary reason Dauids victory indeede is attributed to Gods reuealed assistance which gaue him boldnesse in his businesse But Alexanders onely to his fortune as I shall shew you anon They care not I say for oddes in their person oddes in skill oddes of experience His enemy haply hath beene in many frayes or may be as strong as Pompeys man was who mette with his challenger in the field without weapon and brought him away into the campe with a finger yet all is one to him What argues this but I will not say a miracle yet an admirable conquest They presume of setting fortune heere against nature chance against reason I aske whether this bee not true It may bee some are more