Selected quad for the lemma: cause_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A10772
|
An exposition in the epistell of Iude the apostel of Christ wherein he setteth playnly before euery mans eyes false apostels, and theyr craftes, by ye which they haue longe receyued symple christian people.
|
Ridley, Lancelot, d. 1576.
|
1538
(1538)
|
STC 21042; ESTC S104543
|
43,103
|
150
|
these thynges for which they curse speke euyll that is to say that they do not vnderstande a iust cause of their cursyng And not only men Iude sayth they curse but also other thyngê which they do not knowe that they curse and speke euyll of as of doctryne wrytyngê whiche they neuer red nor herd ye of suche doctrine as agreeth with Christis doctryne lernyng of the apostils but these pseudapostils speke euil of it whiche they knowe not nor yet can gyue iudgemeÌ„t of it for as moche as they neuer red it nor herd it red Amongê these men there be some so ignorant of gods doctryne that they haue wyshed desyred hartely of god saynt Paules pistels yea the newe testameÌ„t to be brent saying all errours heresies to come out of saiÌ„t Paules pistels the newe testament suche shamefull wordes detestable hath some doctors spoken whiche wolde haue ben counted for lerned men doctors in their sciences but as blynde as betils in gods lawe and ignorant in goddes worde and yet they were benefyced men rulers ordynaryes and heades of other ye of a hole couÌ„trey O mercyful lorde what were the membres when suche blynde beyardes were heades ordynaryes howe was the people of god fedde with goddes worde when the heade wolde haue had goddes worde brente Nothynge is more to the hurt and destruction of many soules in this realme then is to haue one to be officiall comysarye and ordynarye vnder the bysshop that is ignorant in gods lawe and goddes worde howe wyll he preache and teache hym selfe what example wyll he gyue to other what persons what viccars wyll he make of Trewly suche as he is hym selfe ignorant in goddes lawe and suche as be lerned he wyll hate and despise and they that wolde teache their flocke and feade with the holsome worde of god these he wyll call heretykes and accuse them of heresye and impryson them Examples to many we haue in this realme I praye god amende it when his plesure is Suche shamefull wordes hath doctors in their facultye as they call it spoken desyrynge to haue had Sayncte Paules pystels ye the newe testament brente Of theyr sayinges they haue ben nothing ashamed nor yet of theyr ignoraunce nor blyndenes but taken for ryght worshypfull men postes and pyllers of Christis churche these ignoraunt and blynde heades rulers of other howe coulde they preache goddes worde beynge thus affected howe coulde they fauour those that preached gods worde trewly and syncerely Trewly they coulde not this is the cause that trew preachcers of goddes worde in this realme be so euyll spoken on as they be because they exhorte al beneficed men to do theyr dewtye to preache goddes worde to feade theyr flocke with the doctryne of god that they myght saue theyr soules in the daye of the lorde But a great part of beneficed men no thyng regarde theyr dewty coÌ„mauÌ„ded them of god nor the exhortation of the preachers that is to feade theyr flocke with goddes worde but neglygently despyseth that office and wyll neyther feade his flocke hym selfe nor yet se or prouyde that they be fedde by other that can do it yea they wyll speke euyll of suche as preache goddes worde purely and sincerely make them to be endited of heresye whiche preache goddes worde purely which do feade the people of god trewly with gods worde suche is the affections of many persons viâ—ars and curates suche is theyr ignoraÌ„ce suche is their blyndnes god send them the lyght of his worde that they may se it and vse it to the helth of them and theyr flocke Many there be that peraduenture thynketh it is ynough they do the coÌ„mauÌ„dement of theyr ordynary so that they neuer preche nor fede their flocke with gods worde whiche men deceyueth them selues yf they so thynke for this wyll not excuse theym before the hye iudge at the day of iudgement as is euident Ezech. iii. xxxiiii xxxiii pri Corinth ix Wo be to me sayth saynct Paule yf I preache not Iude here speaketh in the neutre gendre sayinge that they dyd speke euyll of these thynges whiche they dyd not knowe by the whiche he vnderstandethe many thynges Here we may se what euyll it is to curse those thynges that men do not knowe or that they haue neyther herde nor redde To suche men saynt Ierome gyueth a good counsell in a pystell before Esaie the prophete He willeth that men shuld fyrst reade and then despyse least they maye he thought not of a trewe iudgemente or knowlege but of a presumption of hatred to condempne those thynges they knowe not yf men wolde folowe here saincte Hieromes counsell they wolde not be so redy to condempne as they be whiche as beestes without reason they corrupte them selues Iude here sayth they corrupte them selues naturally as brute beestes with oute reason as who shulde saye they lyue in welth and pleasure and in satisfyenge the desyre of their fleshe they passe brute beestes whiche be without reason whiche lyue after their nature but these in the fylthynes of their flesh they kepe not her measure nor meane all together giuen vnto pleasure of eatinge and drinkynge and to satisfy the other pleasures of the body wherfore they be worse then brute bestes which lyue after their nature wo be vnto them / for they haue folowed the way of Cayne Here Iude noâ—eth these pseudeapostels to be full of enuy as Cayne was towardes his brother Abell whome he kylled Cayn enuyed his brother abell because his brothers sacrifyce was better or more iust then his Genesis iiii and therfore he dyd kyll him So there be many that foloweth the waye of Cain whiche can not beare that other men and other mennes workes shulde be preferred before theym or they re workes Here is to be noted fyrst Cayn an euell man to haue enuyed his brother Abel a good man Secondly Cayne of enuy to haue persecuted his brother be cause his brother was better then he and his brothers workes preferred before hys Thyrdely that it greueth euell men other man or other mennes workes or oblacyons to be preferred before theym Fourthely that two brethren of one man and of one woman the one to haue bene good and the other euell Fyftely one brother to haue kylled an other of malice enuy and hatred Syxtely learne enuy and hatred to bryng murdoure and man slaughter at the ende Seuently learne that euell men allwayes enuyeth good men persecuteth theym with mortall hatred without a cause and at the laste kylleth theym And that this thynge is no newe thynge here you maye see of Cayn and Abell Many there is that entre the way of Cayn and foloweth his foote steppes in his enuy and malyce drowned and these be called Caynys Many there be nowe a dayes Caynys that enuyeth the true preachers of the Gospell but these shall haue a rewarde with Cayn to whom the apostell doth threate wo that is to saye euerlastynge woo and
desyreth and wyssheth to them to whome he wryteth here it is shewed He desyreth that god wold encrease and multiplye hys gyftes in them and specyally gyue them mercy peace and charyte with hym whiche thre gyftes be very necessarye for euerye Chrystyan man and woman as loÌ„ge as they shall lyue in this worlde The Apostell here teacheth vs what â—hynge we shulde desyre one vnto an other that is to saye the gyftes of god to be entreased and multyplyed amongeste vs and in all men From thys holsome councell of the Apostell Iude far be these men and women whiche do not desyre nor wysshe good thynges vnto theyr neyghboures or other men but desyreth vengeaunce euell chaunce death of their neyghboure or euell fortune to chaunce vnto they re neyghboure or neyghboures cattell or goodes which doth curse or banne theyr neighboures desyringe GOD to take a vengeaunce vpon theym or to sende sum sodeyne syknesse or dysease vpon theym as the pestylence the fraunche pockes the fallynge sycknes or soche lyke Those men folowe not the councell of the Apostell in this place Let therfore al such euel persons that folowe not the councel of the apostell leue their euell deuellyshe affeccyon desyre whiche bringeth euetla sting death yf it be not left and for sakyn with repentauÌ„ce before deth and folowe the holsome counsell of sainct Iude whiche desyreth mercye peace and charyte to be multiplyed to euery one Fyrst he desyreth to them the mercye of God that it wolde please God to geue theym his mercye and grace that they myght repent them of theyr olde vyces and synnes and vtterly forsake theym and haue a newe lyfe in Christe Iusus whiche thynge no man can do withoute the mercye and grace of god therfore mercy and grace is first of all to be desyred Secundly he desyreth Peace betwene men and God in mennes conseyences whiche Peace and quyetnesse in conscyence euell men hath not for to euell men is no peace with God in their conseyences as the Prophet sayth but euell men hateth god alway and feare hym fore lest he shulde punysshe them For they counte god as a strayte iudge or a cruell tormentoure that wyll suffer no faulte vnponysshed but wyll extremely punyshe euery faulte or trespace done agaynst him The euel som tymes doth abstayne from wyees and synnes but not for loue of GOD or of iustyce but for feare of payne or for hope of reward of men or fauor of meÌ„ The euell somtymes hath peace outwardely as with men and with the worlde but in wardly in their conscyence they lacke peace and quyetnesse In their herte they haue GOD as on wrath with theÌ„ their conseyence byte them and troubleth them sore day nor nyght they be not quyet in conscience but euer when they remember God they feare payne punishment This consyderynge Iude he desyreth to theÌ„ peace in meÌ„nes consciences with god whiche peace only hath gyuen men the be insâ—yfyed by faythe wytnessynge s Paule Ro. v. we iustifyed by fayth haue peace with God whether they haue peace with the worlde and men of the worlde or no good men that be iustifyed by faith haue peas with god in wardly in their conscience Thirdly he desyreth charyce that they shulde be charytable and louing one to an other knyt to gether in mutuall loue one loayng an other hertely shewynge their loue by mutuall workes and dedes and that theyr loue shulde be onely for goddes cause but not for no carnall lucre or aduauntage honoure or any carnall cause Thus in this salutacion we be taught what christen men shulde desyre and wyshe one to an other that is to saye mercye peace and charyte of God as the apostell teacheth vs. Beloued when I gaue all dilygence to wryte vnto you of the commen helth / it was nedefull for me to wryte vnto you to exhorte you that ye shuld continually labour in the fayth which was ones gyuen vnto sayntes Nowe beginneth the narracyon sheweth the cause of the pystel shewinge also what a greate desyre wyll minde he had to profyte them ye what care and thought he had for their helth specially for these thynges that pertayneth to their euerlastyng helth he had so gret a desyre that he could not refrayn but he must nedes wryte to theym hauyng no les care for them theÌ„ for hymselfe perceiuing them to be in gret ieo perdy parell by the craste and falsed of the false prophetes Therfore Iudas perceyuinge these perils to aproche to christians moued by brotherly charite he colde not teÌ„per hym from writing to shewe chrysten men of their perelles and also to exhorte them that they wolde not cease to walke in a pure and syncere fayth and loue whiche they had hearde preached and had lerned of the true Apostels of god And also he desyreth them to take heede of false Prophetes whiche alwaye dyd study to brynge the true Christyanes from the trewe fayth whiche they had receaued Here we maye learne what study and desyre it becommeth euerye one of vs to haue towardes an other that we maye profyte other Secondly with all dylygence and studye takynge late vs exhorte other to walke in the treweth truely receaued lesse they shulde ware sloggesshe by neglygence or slouthfulnesse Thirdely that they maye auoyde the parelles that be lyke for to ensue by slouthfulnes or negligence or by ignoraunce yf they be not monysshed specyally it becommeth for to monysshe to auoyde parelles when that parell of Soule doth appere Thus it becoÌ„meth euery man to care for an other to mony she an other oâ—iepardy that may ensu both in worde also in writing this care it may not be litel but it must be gret with al labour dilygeÌ„ce to profit other as â—raÌ„ple to be takeÌ„ in this place of Iude. Of the coÌ„mon helthe For what thynge Iude laboureth so diligently to wryte to them here he expresseth saying it was for the coÌ„mon helthe He calleth it the coÌ„mon helthe because he couÌ„ted their helth his helth suche was his loue towardes them that he was no other wayes affected towardes them then towardes hymselfe countyng that same euyll to chauÌ„ce to hym selfe the shulde chaunce to them by the crafte and suttiltie of false prophetes gyuyng vs example lykewise one to be affected towardes an other as he was to theÌ„ to whom he wroce and also as meÌ„bres of one body be one to an other This saying of Iude doth checke all them whiche be not careful for theyr neyghbours nor for other be-sydes them selfes which care not what become of other so they be well themselues Also it sharpely reproueth all them which care nothynge at all nor nothynge dothe study howe they may profyte other whiche passe nothynge at all what become of other whether they lyue or dye be sycke or in helthe be gladde or be sory Yea this sermon of Iude moche more condempneth all those that study to do hurte damage