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
A70920	A general collection of discourses of the virtuosi of France, upon questions of all sorts of philosophy, and other natural knowledg made in the assembly of the Beaux Esprits at Paris, by the most ingenious persons of that nation / render'd into English by G. Havers, Gent.; Recueil général des questions traitées és conférences du Bureau d'adresse. 1-100. English	Bureau d'adresse et de rencontre (Paris, France); Havers, G. (George); Renaudot, Théophraste, 1586-1653.; Renaudot, Eusèbe, 1613-1679.; Renaudot, Isaac, d. 1680.	1664 (1664)	Wing R1034; ESTC R1662	597,620	597

which makes water ascend in the Pneumaticks whereof Hero writ a Treatise rendring the same melodious and resembling the singing of birds in the Hydraulicks It makes use of the four Elements which are the causes of the motions of engines as of Fire in Granadoes Air in Artificial Fountains both Fire and Air by their compression which water not admitting since we see a vessel full of water can contain nothing more its violence consists in its gravity when it descends from high places The Earth is also the cause of motion by its gravity when 't is out of Aequilibrium as also of rest when 't is equally poiz'd as is seen in weights The Second said The wit of Man could never preserve the dominion given him by God over other creatures without help of the Mechanicks but by this art he hath brought the most savage and rebellious Animals to his service Moreover by help of mechanical inventions the four Elements are his slaves and as it were at his pay to do his works Thus we see by means of the Hydraulicks or engines moving by water wheels and pumps are set continually at work the Wind is made to turn a Mill manag'd by the admirable Art of Navigation or employ'd to other uses by Aealipila's Fire the noblest of all Elements becomes the vassal of the meanest Artisans or serves to delight the sight by the pleasant inventions of some Ingineer or employes its violence to arm our thunders more powerfully then the ancient machines of Demetrius The Earth is the Theatre of all these inventions and Archimedes boasted he could move that too had he place where to fix his engine By its means the Sun descends to the Earth and by the artificial union of his rayes is enabled to effect more then he can do in his own sphere The curiosity of man hath carry'd him even to Heaven by his Astrological Instrumens so that nothing is now done in that republick of the stars but what he knows and keeps in record The Third said That since Arts need Instruments to perform their works they owe all they can do to the Mechanicks which supply them with utensils and inventions 'T was the Mechanicks which furnish'd the Smith with a hammer and an anvil the Carpenter with a saw and a wedge the Architect with a rule the Mason with a square the Geometrician with a compass the Astronomer with an astrolabe the Souldier with sword and musket in brief they have in a manner given man other hands Hence came paper writing printing the mariner's box the gun in these latter ages and in the preceding the Helepoles or takecities flying bridges ambulatory towers rams and other engines of war which gives law to the world Hence Archimedes easily drew a ship to him which all the strength of Sicily could not stir fram'd a heaven of glass in which all the celestial motions were to be seen according to which model the representation of the sphere remains to us at this day Hence he burnt the Roman ships even in their harbour defended the City of Syracuse for a long time against the Roman Army conducted by the brave Marcellus And indeed I wonder not that this great Archimedes was in so high in Reputaion For if men be valued according to their strength is it not a miracle that one single man by help of mechanicks could lift as much as ten a hundred yea a thousand others And his pretension to move the whole Earth were a poynt given him out of it where to stand will not seem presumptuous though the supposition be impossible to such as know his screw without-end or of wheels plac'd one above another for by addition of new wheels the strength of the same might be so multiply'd that no humane power could resist it yea a child might by this means displace the whole City of Paris and France it self were it upon a moveable plane But the greatest wonder is the simplicity of the means employ'd by this Queen of Arts to produce such excellent effects For Aristotle who writ a book of mechanicks assignes no other principles thereof but the Lever its Hypomoclion or Support and a balance it being certain that of these three multiply'd proceed all Machines both Automata and such as are mov'd by force of wind fire water or animals as wind-mills water-mills horse-mills a turn-broch by smoak and as many other inventions as things in the world CONFERENCE LXXXVII I. Whether the Soul's Immortality is demonstrable by Natural Reasons II. Whether Travel be necessary to an Ingenuous Man I. Whether the Soul's Immortality is demonstrable by Natural Reasons NAtural Philosophy considers natural bodies as they are subject to alteration and treats not of the Soul but so far as it informes the Body and either partakes or is the cause of such alteration And therefore they are injust who require this Science to prove supernatural things as the Soul's Immortality is Although its admirable effects the vast extent of its thoughts even beyond the imaginary spaces its manner of acting and vigor in old age the terrors of future judgement the satisfaction or remorse of Conscience and Gods Justice which not punishing all sins in this life presupposes another are sufficiently valid testimonies thereof should not the universal consent of heathens themselves some of which have hastned their deaths to enjoy this immortality and man 's particular external shape infer the particular excellence of his internal form So that by the Philosophical Maxime which requires that there be contraries in every species of things if the souls of beasts joyn'd to bodies die there must be others joyn'd to other bodies free from death when separated from the same And the Harmony of the world which permits not things to pass from on extreme to another without some mean requires as that there are pure spirits and intelligences which are immortal and substances corporeal and mortal so there be a middle nature between these two Man call'd by the Platonists upon this account the horizon of the Universe because he serves for a link and medium uniting the hemisphere of the Angelical Nature with the inferior hemisphere of corporeal nature But there is difference between that which is and that which may be demonstrated by Humane Reason which falls short in proving the most sensible things as the specifical proprieties of things and much less can it prove what it sees not or demonstrate the attribute of a subject which it sees not For to prove the Immortality of the Soul 't is requisite at least to know the two termes of this proportion The Soul is immortal But neither of them is known to natural reason not immortality for it denotes a thing which shall never have end but infinitie surpasses the reach of humane wit which is finite And the term Soul is so obscure that no Philosophy hath yet been able to determine truly whether it be a Spirit or something corporeal a substance or an accident single

of the Ascendant and the Middle of Heaven in the Nativity which are the principal significators of the inclinations and actions of a Man The Fourth said That to attribute that property and Virtue to the Humours to make Men wise and intelligent is to prejudice the Rational Soul which being immaterial needeth no material instrument for the performing of its actions but as it is wholly Divine and the Image of God it is perfectly intelligent of its own Nature and by Reason the noblest of its Faculties of it self knows what ever is most hidden in Nature For if the actions of Knowledge and Prudence depend on the Temper of the Humours then that which now produceth ratiocination in me should have been the food which I took yesterday And so those things which whilst they were alive had no other actions but vegetative or sensitive should when they are dead produce intellectual The Spirits alone put our Humours in motion and action and when those fail these remain without any Virtue Nevertheless those Spirits onely the vehicles of the Rational Soul are not the Cause either of Knowledge or Prudence but onely of Life much less can those excellent Qualities be attributed to the Humours II. Whether is more necessary in a State Reward or Punishment Upon the Second Point the First said That Reward and Punishment are the two pillars of a State one for the satisfying of Merit and encouraging Men to Virtue the other for restraining Malefactors and turning them from Vice That consequently they are both necessary and almost inseparable Nevertheless Reward seemes to have some degree of necessity above the other because though Punishment with its eight species which are Fine Imprisonment Stripes Retaliation Ignominy Banishment Servitude and Death serves for Example and for satisfaction to Distributive Justice whose end is to extinguish Crimes and reform them and secure the Good against the Bad whence the Wise-man commandeth Magistrates to break off Iniquity and govern with a rod of Iron yet is it not good in all times nor in all places And Sylla did prudently in not punishing his Souldiers who slew the Praetor Albinus in a Sedition On the contrary Reward is alwayes necessary and every where welcome being the wages of Virtue as the other is of Vice 'T is for that the Labourer cultivates the Earth that the Souldier goes to the War and that good Wits employ their time in excellent and profitable inventions Darius preserv'd his Kingdom by having rewarded Zopyrus And on the contrary Philip lost the City of Damas for want of gratifying Milesius by whose means he had won it So that it is with good reason that Pliny saith in his Panegyrick That the recompences of good and bad deeds make Men good or bad The Second said That in the beginning of the World when our Nature was created in the perfection of a lust Aequilibrium we had on the one side the inferior part of the Soul wholly subject to the superior and on the other this superior Soul absolutely submissive to the Divine Will But the first Man having broken that Aequilibrium by his sin and turn'd the balance towards the side of Evil this Counterpoise which like infectious Leven is left in the flesh of Adam hath given us all a tendency and inclination to Evil. Hence it is that Men are lead into all sorts of Vices and because 't is the property of sin to blind the Mind and cloud the Memory with the Reason they have also forgotten the way which they ought to keep that they might live like reasonable Men. For remedy whereof not onely God who from all Eternity purposed our Reparation but also Men most vers'd in the knowledge of Good and Evil have establish'd Laws to restore Man to his Aequilibrium and contain him in his duty both towards God and Humane Society But because Original Sin powerfully inclines us to Evil from our Nativitie and it is very rare if not impossible to find any one that erres and perseveres so wilfully without fear or hope therefore God and Kings have appointed two powerful counterpoises Rewards and Punishments the former for good and virtuous actions the latter for the Transgression of their Laws Since then Punishment is onely for Transgression of Laws and Reward for those who besides observing them proceed further to virtuous actions and such as are profitable to the publick It is certain the former of the two is most necessary in a State as that to which Men are most prone For it is most true that Men are naturally more inclin'd to Evil then to Good because they are corrupted by Original Sin and we know the most part would willingly desire to grow great by the loss of others and to plunge themselves in Pleasures and Riches if they were not restrain'd by the rigor of Laws This is further confirmed because the Laws of Men are better observed then the Divine Laws not but that Men are as ready to infringe those as these of God who forbears and is patient after the sin of Man but because the penalties of Humane Laws are appointed for this Life and we behold Criminals publickly executed Wherefore Punishment is the most necessary in a State Nevertheless Reward is not unprofitable because it serves to excite to well doing and is frequently propos'd in the Divine Laws the corruption of our Nature not permitting us to be lead to do good for the sake of good alone Moreover our own necessity constrains us to seek the support of our Life by our Labours and to eat our Bread in the sweat of our Countenances as our Sentence importeth But to determine whether it be alwayes fit to reward or punish when there is occasion this depends upon many circumstances of Times Places and Persons wherein a good part of the skill of a States-man consists Yet when Reward or Punishment tends to the good of the publick or the honour of the Prince neither the one nor the other ought to be omitted in my opinion so far as is possible The Third said That the Distick which imports That the good hate sin out of the love of Virtue and the wicked out of the fear of Punishment voids the question For since the good have nothing to do with any other Reward but what they find in their own satisfaction knowing otherwise that they are oblig'd to do well and the wicked need no other salary but the Punishment due to their Crimes it seemes Punishment is not onely necessary but alone necessary in a State Not but that Reward serves for ornament and for its better being as Sauces do to raise the languishing Appetite But in reference to absolute necessity no person can say that they are to be compar'd together For although Plato calls Reward and Punishment the two grand Daemons of Humane Society yet it is not thence to be infer'd that the one ought to be parallel'd with the other which is better understood by experience For compare

hunt for profit and by the contentment of possessing what they sought besides the consideration of the subtilty of the Fox and Wolf the trouble which the Hare gives her displeas'd pursuers The Second said 'T is the only pleasure which does wrong to no person but delivers Countries from the injuries and depredations of beasts And though 't is the most laborious of all pleasures yet 't is least follow'd by repentance and instead of wearying those that are once addicted to it makes them love it in excess for which reason 't is prohibited to the meaner sort of people All the Heroes are represented under the form of Hunters as Perseus who first hunted the wild Goat Castor who taught the management of the horse before wild to chase the Stag Pollux who first trac'd beasts with Lime-hounds Meleager who invented the Spears to assault the Boar Hyppolytus Toyles Hayes and Nets Orion Kennels and Leashes which were so admir'd in his age that the Poets translated him into Heaven where he makes a glorious sign as they put Castor and Pollux among the Gods and feign'd a Diana the Goddess of Hunters Moreover the holy Scripture gives Nimrod the first King in the world no greater title then that of Mighty Hunter And the good man Isaac would not give his blessing to his son Esau till after he had brought him of his Venison The Third said That Man being since the loss of his dominion over the beasts by his sin oblig'd to defend himself against their invasion this gave rise to hunting which is consequently as ancient as the world There are three sorts of it according to the three sorts of animals which it pursues in the air on the earth and in the waters namely Hawking Hunting properly so call'd and Fishing Hawking is the pursuit of Birds by Birds and it s of divers kinds according to the diversity of Hawks and quarries Hunting is the chase of four-footed beasts which are either great as Lyons Bears Stags Boars or small as Wolves Foxes Badgers and Hares Both the one and the other is perform'd by Dogs of which there are good of all sizes and colours and some peculiar to one sort of Game Fishing is the venation of Fishes whereof Plato makes two kinds one by the Line and the other by Nets the more recommendable in that 't was practis'd by the Apostles and our Lord himself who was figur'd by the first Christians under the Hieroglyphicks of a Fish with the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they explicated thus by the first Letters of that Language Jesus Christ God our Saviour The Fourth said That Hunting being as various as men's conditions its variety makes it as agreeable as necessary gunning which is the least instructs the Souldier to shoot exactly to be patient and fits him for war especially the hunting of the Badger who makes head in his entries then fights from trench to trench and at length retreats to his last fort where he practises all the sleights of war usual in besieg'd Cities till he be taken by the undermining of the Pioneers For Pythagoras his prohibition to kill animals is no less light then his Metempsychosis or his reason to forbear fishing or eating of fish out of respect to their silence The objection that God permitted our first Parents to eat the fruits of the earth not the flesh of animals and that during two thousand years none was eaten concludes nothing from a Negative Authority and Abel spar'd not the life of the Lamb of his flock which he offer'd to God then God had done that of the beasts of whose skins he made Coats for Adam and Eve And God's prohibition to the Jews to eat any thing taken by a beast as Dogs or Birds being abolish'd together with other ceremonies Moreover all animals being made for man they have no reason to complain if they be apply'd to that end but especially the hunting of mischievous beasts is profitable II. Which is to be prefer'd the weeping of Heraclitus or the laughing of Democritus Upon the second Point 't was said That in this Question to justifie weeping we have the example of our Lord whom we read not ever to have been seen laughing not even at the marriage feast whereat he was present but he lamented the death of Lazarus though he knew that himself was going to raise him up again And he compares the entrance into Paradise to the gate of a Judge which a good woman cannot get open nor move the Judge to do her justice but by many complaints and tears and he pronounceth the house of mourning blessed saying that GOD abides there on the contrary laughter and rejoycing not onely were the forerunners of the Deluge but at present occasion a thousand offences against God our Neighbour and our Selves Moreover all the Exhortations and Sermons of Preachers tend only to move tears of contrition and some observe in the trial of Witches and Conjurers that they never weep which is a certain argument of an ill nature especially in women and children And Dido speaking of the ingrateful Aeneas more resents his not weeping when he bid her adieu then all the rest For we are naturally inclin'd to weeping as being the most humid of all animals and nature seems to have made the brain only for the eyes which being always moist have also a glandule in the greater corner call'd from its office Lachrymalis which is a spungy flesh full of little holes serving to attract the moisture of the brain which furnishes the matter of tears and disperses it drop by drop lest falling too much together the brain should be left dry which is a temper contrary to its natural one Now as for objects without us 't is evident there is more cause of weeping then of laughter For if we look under our feet there the ground presents it self which sooner then every one hopes is to bury every on 's ambition and afford him but six foot of earth if on each side of us there appear so many miseries that the Spaniards who are accustom'd thereunto say proverbially that they who are afflicted with the miseries of others bear the whole world upon their shoulders If upwards what a cause of sadness is it to see that so great and vast a Kingdom is at this day in less esteem then the meanest part of this valley of tears the earth and to see God dishonour'd so many ways Come we down to our selves the infirmities of the body the afflictions of the mind all the passions of the soul and the crosses of fortune have made those that have most tasted the pleasures of this life acknowledge that it is nothing but thorns and miseries and with the wise man nothing but vanity of which not to speak a word were to be insensible to laugh impiety and to imitate Aesop's Snails who laugh'd at their cost It remains therefore that 't is wisdom to bewail them The Second said There is a time