Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	aaron_n	die_v	moses_n	22	3	7.3202	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69227	A sermon preached at Paules Crosse, the sixt of February. 1596 In which are discussed these three conclusions. 1 It is not the will of God that all men should be saued. 2 The absolute will of God, and his secret decree from all eternitie is the cause why some are predestined to saluation, others to destruction, and not any foresight of faith, or good workes in the one, or infidelitie, neglect, or contempt in the other. 3 Christ died not effectually for all. By Iohn Doue, Doctor of Diuinitie.	Dove, John, 1560 or 61-1618.	1597 (1597)	STC 7087; ESTC S111946	36,520	88

called Deus huius seculi the God of this world Sometime the name of God is ascribed vnto men Ego dixi vos dij estis I haue sayd ye are Gods meaning kings rulers and magistrates to whom the sword of iustice is committed because they represent the person of God but they shall die like men sometimes to Idols Faciamus Deos qui praecedant nos Let vs make Gods to go before vs. It was the voyce of the people to Aaron when Moses was in the Mount of which Paule speaketh Euen then when they knew not God they did seruice vnto such things as by nature are not gods And When they knewe God they glorified him not as God but became vaine in their imaginations their foolish heart was full of darknesse when they professed themselues wise they became foolish for they turned the glorie of the incorruptible God into the image of a corruptible man of birds and foure footed beasts creeping things Such gods are made with hands and cannot saue themselues they are vanitie abhomination the doctrine of vanitie teachers of lies expressely forbidden in Gods book They haue eyes and see not eares heare not noses and smell not handes and touch not feete and walke not they that make them are like vnto them and so are all they that trust in them But the Prophet speaketh of one God in this place which is omnipotent which is a spirite which is euery where present and seeth al things which is immortall which is called in a word the Lord God and the God of gods Sing vnto the Lord a new song sing to the Lord al the earth sing to the Lord and praise his name declare his saluation frō day to day for the Lord is great and much to be praysed he is to be feared of all Gods For all the gods of the people are Idols but the Lorde hath made the heauens And The God of gods euen the Lorde hath spoken and called the earth euen from the rising of the Sunne to the going downe thereof I conclude this first part with Saint Paule Nowe vnto the King euerlasting immortall inuisible vnto God onely wise bee honour and glorie for euer and euer As I liue As there is but one God to the faithfull which hath but one name that he may haue no fellowship with the gods of the Nations so is he immortall onely hath immortalitie and dwelleth in the light that none can attaine vnto whom neuer man sawe nor can see that hee may bee distinguished from princes which also are Gods but they shall die like men and he is a liuing God that he may be distinguished frō Idols which are but dead Gods and therefore hee sayth As I liue I delight not c. In which wordes I obserue two things to wit the Lord sweareth and he sweareth by his life that is by himselfe He swore in his wrath that they shoulde not enter into his rest None saith he of the men which came out of Egypt from twentie yeares olde and vpward shal see the land concerning which I swore to Abraham Isaac and Iacob because they haue not wholye followed mee excepting Caleb and Iosua And as God swore so sometime man sweare that lawfully notwithstanding the general prohibition wherin oaths are forbiddē Thomas Aquinas alledgeth the authoritie of Saint August Contra mendacium where hee sheweth that all oathes are not simply forbidden but vpō respects Ne iurando ad facilitatē iurandi veniamns deinde ad consuetudinem demum ad periurium Least often swearing breed in vs a delight and delight growe to an habit and at the length to periurie And in another place Si iurare cogeris scias de necessitate venire infirmitatis illorum quibus suades quae infirmitas mala est non male facis qui bene vteris iuramento vt alteri vtiliter persuadeas sed à malo est illius cuius infirmitate iurare cogeris If thou be constrayned to sweare it is long of their weaknesse which will not beleeue thee without swearing which weaknesse of theirs is sin thou art not in fault which takest a lawfull oath to make fayth vnto an other but hee is in the fault whose incredulitie is such that he will not beleeue thee without an oath So to confirme a trueth Iacob and Laban made a couenant betweene themselues by swearing one to the other By an oath Boaz promised marriage to Ruth Abdias being a iust mā and fearing God swore vnto Elias Paule to the Romans God is my witnesse whom I serue in my spirite in the Gospel of his sonne that without ceasing I make mētion of you in my prayers And in swearing diuerse ceremonies haue beene obserued according to the times and places as in the time of Abraham they swore laying their handes vnder their thighes Afterward the Iewes taking the law of Moses in their handes the Christian touching the Gospel But as a learned man sayth Ceremonia iuramenti nihil est modò res iusta sit animus iuraniis bonus religiosum iuramentum It is not materiall what outward ceremonie is vsed in swering so as it be in a lawfull cause the cōscience of him which sweareth being good and the oath religious which hee taketh But whosoeuer sweareth hee must sweare by the Lorde and when the Lorde sweareth he sweareth by himselfe So the Angel swore by him that liueth for euermore there should be no more time By my selfe haue I sworne saith the Lord to Abraham because thou hast done this thing and hast not spared thine onely sonne therfore I will blesse thee and multiply thy seede as the starres of heauen As I liue saieth the Lorde I will do vnto you as you haue spoken in mine eares your carkasses shall fall in the wildernesse But the reason why men sweare by the Lord and the Lord by himselfe is alledged by the Apostle An oath for confirmation is the ende of all strife so God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath that by two immutable things wherein it is impossible that God should lie we might haue strong consolation which haue our refuge to holde fast the hope that is set before vs. Now men sweare by him that is greater thē themselues but when God made the promise to Abraham because he had no greater to sweare by he swore by himselfe But I come to the last and essential point where he protesteth that he delighteth not in the death of a sinner That he delighteth not in the death of a sinner we need no further proof then this that hee sent his sonne to die for the saluation of sinners God sent not his sonne to condemne the