Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	death_n	life_n	sin_n	4,395	5	4.8049	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00888	The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2. The second seruice, 3. The breaking vp of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Phisicke from heauen / published by Thomas Adams ...	Adams, Thomas, fl. 1612-1653.	1614 (1614)	STC 110.5; ESTC S1413	211,558	358

banket haue this death in present the precedent and subsequent are both future the one naturally incurred by sinne the other iustly inflicted for vnrepented sinne For all shall dye the corporall death Hee that feareth an oath as well as hee that sweareth the ●eligious as the profane But this last which is Eternall death shall onely cease on them that haue before hand with a spirituall death slaine themselues This therefore is called the second death Blessed and holy is hee that hath part in the first resurrection which is the spirituall life by grace On such the second death hath no power Hee that is by Christ raised from the first death shall by Christ also scape the second But hee that is dead spiritually after hee hath died corporally shall also dye eternally This is that euerlasting seperation of body and soule from God and consequently from all comfort Feare him saith our Sauiour that is able to destroy both body and soule in Hell And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and euerlasting contempt This is that death that God delights not in His goodnesse hath no pleasure in it though his iustice must inflict it Man by sinne hath offended God an infinite Maiestie and therefore deserues an infinite miserie Now because he is a nature finite hee cannot suffer a punishment infinite in greatnesse simul et semel together and at once hee must therefore endure it successiuè sine fine successiuely without end The punishment must be proportioned to the sinne because not in present greatnesse therefore in eternall continuance Christ for his elect suffered in short time sufficient punishment for their sinnes for it is all one for one that is eternall to dye and for one to dye eternally But he for whom Christ suffered not in that short time must suffer for himselfe beyond all times euen for euer This is the last Death a liuing death or a dying life what shall I tearme it If it be life how doth it kill If death how doth it liue There is neither life nor death but hath some good in it In life there is some ease in death an end But in this death neither ease nor end Prima ●ors animam d●lentem pellet de c●rpore secunda mors animam nolentem tenet in corpore The first death driues the soule vnwillingly from the body the second death holdes the soule vnwillingly in the body In those dayes shall men seeke death and shall not finde it and shall desire to dye and death shall flye from them Their worme shall not dye Thus saith the Scripture morientur mortem they shall dye the death Yet their death hath much too much life in it For there is a perfection giuen to the body and soule after this life as in heauen to the stronger participation of comfort so in hel to the more sensible receiuing of torment The eye shall see more perspicuously and the eare heare more quickly and the sense feele more sharply though all the obiects of these be sorrow and anguish Vermis conscientiam corrodet ignis carnem comburet quia et corde et corpore deliquerunt The worme shall gnaw the conscience the fire burne the flesh because both fle●h and conscience haue offended This is the fearfull death which these guests incurre this is the Sho● at the Diuells Banket God in his Iustice suffers him to reward his guests as hee is rewarded himselfe and since they loued his worke to giue them the stipend due to his seruice These are the tempted guests dead The vlgar Latine translation I know not vpon what ground hath interpreted here for mortui Gigantes thus hee knoweth not that the Gyants are there Monstrous men that would dart thunder at God himselfe and raise vp mountaines of impietie against Heauen As if they were onely great men that feasted at Sathans Banket whose riches were able to minister matter to their pleasures And surely such are in these dayes of whose sinnes when we haue cast an inventory account we might thus with the Poet sum vp themselues Vi● dicam quid sis magnus es Ardelio Thou hast great lands great power great sinnes and than D●st aske me what thou art th' art a great man The Gyants in the Scripture were men of a huge stature of a fierce nature The Poets fained their Gyants to be begotten and bred of the Sunne and the Earth and to offer violence to the Gods some of them hauing an hundred hands as Briareiu was called centimanus meaning they were of great command as Helen wrot to Paris of her husband Menelaus An nescis longas regibus esse manus This word Gyants if the originall did afford it must be referred either to the guests signifiing that monstrous men resorted to the Harlots table that it was Gigantoum conviuium a tyrannous feast or else and that rather to the tormentors which are laid in ambush to surprise all the commers in and carry them as a pray to Hell But because the best translations giue no such word and it is farre fetched I let it fall as I tooke it vp The third person here inserted is the Attempted the new guest whom she striues to bring in to the rest He is discribed by his ignorance Nescit Hee knoweth not what company is in the house that the dead are there It is the Deuils pollicie when hee would ransacke and robbe the ho●se of our conscience like a theefe to put out the candle of our knowledge That wee might neither discerne his purposes nor decline his mischeefes Hee hath had his instruments in all ages to darken the light of knowledge Domitian turnes Philosophie into banishment Iulian shuts vp the Schoole-doores The barbarous souldiours vnder Clement the seauenth burned that excellent Vatican library Their reasons concurred with Iulians prohibition to the Christans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least they kill vs with our owne weapons For it is said euen of Gentile learning Hic est Goliae gladius quo ipse Goliah ingulandus est Hic Herculis claua qua rabidi inter Ethnicos canes percutiendi sunt This is that Goliahs sword whereby the Philistine himselfe is wounded This is that Hercules clubbe to smite the madde dogs amongst the heathen Habadallus Mahomets scholler that Syrian Tyrant forbad all Christian children in his dominions to goe to schoole that by ignorance hee might draw them to superstition For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be destitute of learning is to dance in the darke These were all Sathans instruments yet they come short of the Pope whose pollicie to aduance his Hierarchie is to oppresse mens consciences with ignorance teaching that the fulnesse of zeale doth arise from the emptinesse of knowledge euen as fast as fire flasheth out of a fish-pond There are degrees in sin so in ignorance It is a sin to be ignorant of that we

Windes were bound and wrapped vp together except the Westerne winde vvhich hee must needs occupie to carry himselfe home The Pope brags that all waters are banked vp into his fountaine and none can drinke but by his leaue except the Supremacie perfect Sanctitie which is the Winde and the Water he must vse himselfe thereby to saile to Heauen a Hauen that fewe Popes arriue at but otherwise there is no grace to be had but from the mother Church of Rome vvhose vncontrollable head is the Pope A miserable Ingrosser that would shut vp all goodnesse into his owne Ware-house Yet when hee lists he will vndertake to powre floods on the solid ground and make Riuers runne in dry places Hee hath a huge Pond of Purgatory whereout vvhole millions drinke and are pleased But as Darius pursued drunke puddle-water and said it was the best drinke that euer he tasted So it is the menaced terrour and the false alarmes that the Iesuites ring in Ignorances eare that makes men drinke so greedily at the Popes Puddle-wharfe He is a great Land-lord of these stollen waters Hee sits vpon many waters Some he steales from the Iewes some from the Turkes some from the Pagans much from Idolatrie all from Heresie That as Iohn de Rupe scissa in a popular Sermon if euery Bird should fetch her owne feathers you should haue a naked Pope Let euery Riuer challenge her owne waters you will haue a drie Rome But now Expatiata ruunt per apertos flumina campos his waters spread ouer the face of the Earth neither are they cheape beleeue but a Bird of their owne Cage Temples and Priests are Marchandiz'd for pelfe Altars Pray'rs Crownes nay Heauen and God himselfe Vendit Alexander Cruces Altarià Christum Vendere iure potest emerat ille prius Romes Sea is sold to quench the Popes mad thirst Well might he sell it for he bought it first But is the Shop neuer opened but to the mart of so good Commodities yes if their Penance-Parlour wa● opened you might finde a rate for Stollen waters Pardon for offences committed nay Indulgences for future sinnes which but for an impregnable toleration might not bee done And let the traffiquers speake from their owne feeling how cheape they are They haue a pecuniary patronage and are warranted from the Popes Exchequour rather then his Chancerie Euen that corrupt Iustice giues such sinnes no conniuence but when the dusts of briberie haue shut his eye-lids It is their carefulnesse Quod huiusmodi dispensationes non concedantur pauperibus That such dispensations be not graunted to the poore If this doctrine were true it was time to raze Christs speech out of the Scriptures It is hard for a rich man to enter into Heauen for it is easie for the rich that can open the gate with a golden Key and the poore are onely in danger of exclusion And that which would be most strange Hell should be peopled with none but Beggars Not an Vsurer not an Epicure not a Cormorant not a vicious Potentate should grace the Court of Sathan For the Pope will for Money seale them a Pasport for Heauen Nay how doth this disgrace Purgatory when none but beggerly vvretches shall bee in danger of drowning in that whirlepoole Whence all their friends being equally poore haue not money enough for their redemption These are the rotten post● whereon the Fabricke of Rome stands Thinke not their sto●len waters cheape Your purses must pay for them Yet happy were you if no higher price was set on them All is not discharged vvith your ready m●ny there is another reckoning your soules mus● pay for the● The Deuill tyes his Customers in the bond of Debets and vvoe to them that are too farre in his bookes for if Christ cancell not his hand-writing against them hee will sue them to an eternall Outlawrie and make them pay their soules for that they boasted they had so good cheape 3. The third argument of these waters sweetnesse is deriued from our corrupt affections Sinne pleaseth the Flesh Omne simile nutrit simile Corruption inherent is nourished by the accession of corrupt actions Iudas Couetousnesse is sweetned with vniust gaine Ioab is hartned and hardned with bloud Theft is fitted to and fatted in the theeuish heart with obuious booties Pri●e is fed vvith the officious complements of obseruant Groomes Extortion battens in the Vsurers affections by the trolling in of his monies Sacriledge thriues in the Church-robber by the pleasing distinctions of those Sycophant-Priests and helped with their ●ot laborious profit Nature is led is fed with Sense And when the Citadell of the heart is once wonne the Turret of the vnderstanding will not long hold out As the suffumigations of the oppressed stomach surge vp and cause the head-ach or as the thicke spumy mists which vapour vp from the danke and foggy earth doe often suffocate the brighter aire and to vs more then ecclipse the Sunne The blacke and corrupt affections which ascend out of the neather part of the soule doe no lesse darken and choake the vnderstanding Neither can the fire of grace bee kept aliue at Gods Altar mans heart when the cloudes of Lust shall raine downe such showres of Impietie on it Perit omne Iudicium cùm res transit ad affectum Farewell the perspicuitie of Iudgement when the matter is put to the partialitie of affection Let then the tast be Iudge at this Feast and not the stomach Lust and not Conscience and the Cates haue vnquestionable sweetnesse Hee is easily credited that speakes what we would haue him Goe vp to Ramoth Gilead and prosper was pleasing Musicke in Ahabs eare Ye shall not die though you eate delighted Eue. The Syrens Song is more esteemed then the Oracle of Pallas because it is sung to lustfull not wise Auditours The strange distinctions which they giue in these dayes that claw the Deuill flatter an Vsurer for gaine are beleeued before the Sermons of the Sonnes of the Prophets of the Sonne of God Let a factious Nouelist maintaine the iustnesse of Impropriations at the Church-wrongers Table for a meale his talke is held arguments when the Scripture-arguments are held but talke As Micah speakes of the Prophets that would preach for Drunkennesse So these sell their conscience for countenance and feed mens humours whiles they haue an humour to feede them Quod nimis miseri volunt hoc facilè credunt Though they bee Prophets for profites yet they are readily beleeued So easily the braine drinkes the poison which the affection ministers It is not then strange if these Cates be sweet when concupiscence tasts them Pascitur libido conuiuijs nutritur delicijs vino accenditur ebrietate slammatur Lust is fed with Bankets nourished with delights kindled with Wine set on fire and flame with Drunkennesse What could make the Religion of Rome so sweet and welcome to many but the congruence and pleasingnesse

should know but a greater sinne to be ignorant of that wee haue m●anes to know Ignorance may ●e distinguished into fiue kindes Humane naturall affected inuincible proud and puffed vp 1 The first is humane This is not sinfull as in Adam not to know his nakednesse nor Sathans subtiltie So in the Angels yea euen in the head of Angels Christ himselfe as man not to know the latter day Proprium est naturae humanae futura ignorare It is a thing simply proper to the nature of man to be ignorant of future things No legall iniunction binds vs to it no censure shall passe against vs for the want of it This is called ignorantia iusta an vnfaulty ignorance 2 The second is naturall called ignorantia in●irmitatis vel imperitiae the ignorance of infirmitie incident to mans nature since his fall For desiring to know more hee knew lesse This is the effect of sinne sinne in it selfe and the ca●se of sinne It was bred by transgression it doth breed transgression and is no lesse then transgression of it owne nature for Gods law binds vs to the knowledge of his law The blinde swallowes many a flye the ignorant cannot be innocent This is ignorantia simplex inuoluntaria priuatiuae as the Schoole calls it A sinne which the Papists generally and I feare many Protestants particularly neuer repent of Dauid doth It is this that makes vs aliants from God Hauing the vnderstanding darkned being alienated from the life of God through the ignorance that is in them and through the blindnesse of their heart Saint Paull cals his ignorance the cause of his sinnes Et nescius seru●s poenas luit saith Christ euen the ignorant seruant shall be beaten with some stripes Therefore my people are gone into captiuitie because they haue no knowledge A Prophecie mistically fulfilled in these dayes in respect of our spirituall bondage to Sathan The God of this world hauing blinded the mindes of vnbeleeuers This ignorance cannot excuse for wee are bound to know The breach of our Nationall statutes cannot goe impune by the plea of Ignorance It may a tanto not a toto a little quallifie and allay our punishments not annihilate them This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Folly and hee that drinkes of ●ollies cup shall haue little cause to licke his lips after it Nature is a common schoole-master and the Gentiles sinning against that monitor iustly perish For the in●●sible things of God may be vnderstood by the things that are made so that they are without excuse Euen the errours of the Iewes had their sacrifices and shall not the ignora●ces of the Christians cry God mercy This ignorance is sinfull yea euen in those that cannot haue ●he meanes of knowledge 3. The third is an a●fected ignorance This is the conedmnation that light is come into the world and men loued darknesse rather then light becaus● their deedes were euill These shut their eares when God calleth and being housed in their secu●itie will not steppe to the dore to see if the Sunne shines This ignorance if I may say so doth reside rather in their affections then vnderstanding part They wil●ully know not saith S. Peter They know but will not know and runne with broad eyes to distruction Tell them that Christ is at Ierusalem no it is too ●arre off Nay venit ad limina virtus the ki●gdome of Heauen is among you then if they must needs goe to Church they will goe hooded P●eiudice of affections shall muffle the eyes of knowledge Thus the Deuill carryes them quietly to Hell as the Falconer his hooded Hawke which bare-fac'd would bayte and be too wild to sit on his ●ist These sometimes haue gray haires and greene affections Like a man that being borne neere a great Citie yet neuer trauelled to it He can direct others the way he neuer went These to auoyd that ●ault which the Traueller found in England horologia non benè ordinata that our clockes were not well kept he ment our houres were ill spent will haue no clocke at all in their house to tell them how their time passeth no informer of their erring wayes And as if a candle would set their house on fire they liue perpetually in the darke Micah was glad hee had got a Priest these are glad they are got farre from a Priest and had as liefe goe to Hell darkling as with a torch 4. There is an Inuincible Ignorance when God hath naturally darkned the vnderstanding by a sore punishment of originall sinne Idioticum hoc No art nor eloquence can put knowledge into that heart which nature hath not opened to receiue it as no minde can be opened which God hath locked vp Hee keepes the keyes hee openeth and no man shutteth he shutteth and no man openeth The dore of this mind is so fast barred vp that no helpe of man can open it Neither can there be in this a complaint against Gods Iustice since that our first sinne hath deserued a greater punishment 5. The last is a proud Ignorance whereof there is no hope saith Solomon The other is inuincible but indeed this more inuincible a foole is sooner taught So Christ foyled the Pharises with their owne weapons and proued their weakenes by their arguments for their owne strength If you were blinde you should haue no sinne but now you say w●e see therefore your sinne remaineth The Pharises though blinde will be Seers Nicodemus a Master in Israell and yet knew nothing of regeneration Nihil grauius quam si id quod ignorat quis scire se credat There is nothing more grieuous then that a man should be perswaded hee knowes that soundly whereof hee is totally ignorant Therefore saith Chrysostome Praestat proba ignoration● detineri quam falsa opinione mancipari It is better to be held in with an honest ignorance then to runne out vpon a false opinion It is hard plowing in the ground not stocked ill writing in a paper full of lines These flye from instruction as the Tyger from the trumpet Others are comprehended of the light these thinke they comprehend the light when as the Apostle saith they are held of darknes Let vs now see which of these ignorances is here ment I answere exempting the first Sathans Harlot Vice hath guests of all these sorts Many that goe after her as an Oxe to the slaughter or as a foole to the correction of the stockes Some ●unne to the Banket and know not some know and runne all are fooles and destitute if not of naturall yet of spirituall vnderstanding To this purpose she apteth her speech here Who so is simple let him turne in hither and as for him that wanteth vnderstanding shee saith c. Knowledge is good yet if disioyned from grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is nothing Nihil in esse gratiae quamuis aliquid in esse naturae