Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03519	Certayne sermons, or homelies appoynted by the kynges Maiestie, to be declared and redde, by all persones, vicars, or curates, euery Sondaye in their churches, where they haue cure. Anno 1547.; Certain sermons or homilies appointed to be read in churches. Book 1.	Cranmer, Thomas, 1489-1556.; Church of England.	1547 (1547)	STC 13640; ESTC S110029	106,479	184

threatenynges which should certifye them that as thei do ouer boldely presume of gods mercy and liue dissolutely so doeth God still more and more withdrawe his mercie from theim and he is so prouoked thereby to wrathe at lenght that he destroyeth suche presumers many tymes sodainly For of suche saincte Paule sayed thus when they shall saye it is peace there is no daunger then shall sodayn destruction come vpon theim Let vs beware therfore of suche naughtie boldenesse to synne for God whiche hath promised his mercie to them that bee truely repentaunte although it bee at the latter ende hath not promised to the presumpteous synner either that he shall haue long life or that he shal haue true repentaunce at the laste ende But for that purpose hath he made euery mannes deathe vncertayne that he should not put his hope in thend and in the meane season to Gods highe displeasure lyue vngodly Wherfore let vs folowe the counsaill of the Wisemā let vs make no tariyng to turne vnto the lord let vs not put of from daie to day for sodainly shal his wrath come and in tyme of vengeaunce he shal destroye the wycked Let vs therefore turne betymes and when we turne let vs praye to GOD as Ozee teacheth saiyng Forgeue vs all oure synnes receyue vs graciously And if we turne to him with an humble and a very penitent harte he wil receiue vs to his fauor and grace for his holy names sake for his promise sake for his truthe and mercies sake promysed to all faithefull beleuers in Iesus Christ his onely naturall sonne To whō the onely sauiour of the world with the father and the holy ghost bee all honor glory and power world without end Amen ¶ An exhortation agaynst the feare of Death IT is not to be marueyled that worldly men do feare to dye For death depriueth them of all worldly honors riches and possessions in the fruition whereof the worldely man compteth hymself happie so long as he maye enioye theim at hys awne pleasure and other wyse if he be dispossessed of thesame without hope of recouery then he can none other thinke of himself but that he is vnhappie because he hath loste hys worldely ioye and pleasure Alas thinketh this carnall man shall I now depart for euer frō all my honors all my treasures from my countrey frendes riches possessiōs and worldly pleasures whiche are my ioy and hartes delight Alas that euer that daie shal come whē all these I muste bid farewell at once and neuer to enioye any of thē after Wherfore it is not without greate cause spoken of the wiseman O death how bitter and sower is the remembraunce of thee to a man that liueth in peace and prosperitie in his substaunce to a man liuyng at ease leading his life after his awne mind without trouble is therwithal well pampered and fed There be other men whom this world doth not so greatly laugh vpon but rather vexe and oppresse with pouertye sickenesse or some other aduersitie Yet thei do fear death partly because the fleashe abhorreth naturally his awne sorowful dissolucion whiche death doth threaten vnto theim and partely by reason of sickenesses and paynfull diseases whiche be moste strong pangues and agonies in the fleshe and vse commōly to come to sicke men before death or at the leaste accompany death whensoeuer it commeth Although these twoo causes s●me great weightie to a worldly man wherupō he is moued to feare death yet there is another cause much greater then any of these afore rehersed for whiche in dede he hath iuste cause to feare death and that is the state and cōdicion wherunto at the last ende death bryngeth all them that haue their hartes fixed vpō this world without repentaunce and amendemēt This state condicion is called the second death whiche vnto all suche shall insue after this bodily deathe And this is that death whiche in deede ought to be dread feared for it is an euerlasting losse without remedy of the grace fauor of God and of euerlastyng ioy pleasure and felicitie And it is not onely the losse for euer of all these eternall pleasures but also it is the condempnacion both of body soule without either appellaciō or hope of redempcion vnto euerlastynge paynes in hell Unto this state death sent the vnmercyfull and vngodly richeman that Luke speaketh of in his Gospell who liuyng in all wealthe and pleasure in this worlde and cherishyng himself daily with daintie fare and gorgeous apparel despiced poore Lazarus that lay pitifully at his gate miserably plagued and full of sores and also greuously pined with hunger Bothe these twoo were arrested of deathe whiche sent Lazarus the poore miserable man by aungels anone vnto Abrahams bosome a place of rest pleasure and consolacion But the vnmerciful rich-man descended doune into hel and beyng in tormētes he cried for comforte complainyng of the intollerable payn that he suffered in that flamme of fire but it was to late So vnto this place bodily death sendeth all them that in this world haue their ioye and felicite all them that in this world be vnfaithfull vnto God and vncharitable vnto their neighbors so diyng without repentaūce hope of Gods mercie Wherfore it is no maruaile that the worldly man feareth death for he hath muche more cause so to do then he himself doeth considre Thus we se thre causes why worldly men feare death One because thei shal lose therby their worldely honors riches possessions and all their hartes desires Another because of the painfull diseases bitter pangues which commonly men suffre either before or at the tyme of death but the chiefe cause aboue al other is the dread of the miserable state of eternall dampnacion bothe of body and soule whiche they feare shal folow after their departyng out of the worldly pleasures of this present life For these causes be all mortall men whiche be geuē to the loue of this world both in feare state of death through syn as y e holy apostle saith so lōg as thei liue here in this world But euerlasting thākes be to almighty God for euer there is neuer one of al these causes no nor yet thei altogether that cā make a true Christian man afraied to dye whiche is the very membre of Christe the temple of the holy Ghoste the sonne of God ▪ and the very inheritor of the euerlastyng kyngdom of heauen but plainly contrary he conceiueth great and many causes vndoubtedly grounded vpon the infallyble and euerlastynge truth of the woorde of God whiche moue hym not onely to put away the feare of bodiely death but also for the manifolde benefites and singuler commodities whiche ensue vnto euery faithfull person by reason of thesame to wish desire longe hartely for it For death shall be to hym no death at all but a very deliueraunce from death frō all paynes cares and sorowes miseries

and ioye with GOD for euer To whome be laude honor and imperie for euer euer AMEN ¶ An Homelie of Christian Loue and Charitie OF all thynges that be good to bee taught vnto christian people there is nothynge more necessarye to bee spokē of and dayely called vpon then charitie aswell for that all maner of woorkes of righteousnes be cōteyned in it as also that the decay therof is the ruyne of the worlde the banishmēt of vertue and the cause of all vice And for so muche as almoste euery mā maketh and frameth to hymself charitie after hys awne appetite howe detestable soeuer his lyfe be both vnto God man yet he perswadeth hymself stil that he hath charitie therfore you shall heare now a true playn descripcion of Charitie not of mennes imaginaciō but of the very woordes and example of our sauior Iesus Christ. In which descripcion euery mā as it were in a glasse maye considre himself se plainly without error whether he be in the true Charitie or not Charitie is to loue God with al our harte al our lyfe and all our powers and strength With all our harte that is to say that our hartes mynd and studye be set to beleue his worde to trust in him and to loue hym aboue al other thynges that we loue best in heauen or in yearth With al your lyfe that is to saye that our chief ioye delight be set vpon him his honor our whole lyfe geuē vnto the seruice of hym aboue all thynges with hym to lyue dye and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or daughter house or lāde more then me sayeth Christ is not worthy to haue me With all our powers that is to saye that with our handes fete with our eyes and eares our mouthes tongues and with all other partes powers both of body soule we should be geuen to the kepyng fulfillyng of his cōmaundementes This is the fyrste principall parte of charitie but it is not the whole for charitie is also to loue euery man good euil frende foo and whatsoeuer cause be geuē to the cōtrary yet neuertheles to beare good wil and harte vnto euery man to vse our selfes wel vnto them aswell in woordes countenaunce as in all our outwarde actes and deedes For so Christ himself taught so also he performed in dede Of the loue of God he taught in thys wyse vnto a doctor of the law that asked hym which was the great and chiefe commaundemente in the lawe Loue thy Lord God saied Christ with all thy hart with all thy lyfe and with al thy mynde And of the loue that we ought to haue emōg our selfes eche to other he teacheth vs thus you haue heard it taught in tymes paste thou shalt loue thy frende and hate thy foe but I tell you loue youre enemyes speake wel of them that diffame you speake euill of you do well to theim that hate you praye for them that vexe and persetute you that you maye be the chyldren of your father that is in heauē For he maketh hys sunne to ryse both vpon the euyl and good and sendeth rayne to iuste and vniuste For yf you loue them that loue you what rewarde shall you haue Do not the Publicans likewyse And if you speake well onely of them that be your brethren and derebeloued frendes what great matter is that Do not the Heathen thesame also These be the very woordes of our sauior Christ himself touchyng the loue of our neighbor And for asmuche as the Phariseis with their moste pestilente tradicions false interpretacions gloses had corrupted and almost clerely stopped vp this pure wel of Gods liuely worde teachyng that this loue and charitie perteyned onely to a mannes frendes that it was sufficiente for a man to loue them which do loue hym to hate his fooes therfore Christ opened thys welle agayn pourged it scoured it by geuyng vnto his Godly lawe of charitie a true clere interpretacion which is this that we ought to loue euery mā both frende and fooe addyng thereto what commoditie we shal haue thereby and what incōmoditie by doynge the contrary What thyng can we wishe so good for vs as the eternall heauenly father to repute take vs for hys chyldren And this shal we be sure of sayeth Christe if we loue euery man withoute exception And if we doo otherwyse saieth he we be no better then the Phariseis Publicans Heathen and shal haue our rewarde with them that is to be excluded from the number of Gods electe chyldren and from hys euerlastynge inheritaunce in heauen Thus of true Charitie Christ taught that euery man is bounde to loue God aboue all thynges and to loue euery man frend fooe And thus likewyse he did vse hymselfe exhortynge hys aduersaries rebukynge the faultes of hys aduersaryes and when he coulde not amende them yet he prayed for them Firste he loued God hys father abouee all thinges so muche that he soughte not hys awne glory wil but the glory and wyl of hys father I seke not said he myne awne wyl but the wyl of hym that sent me Nor he refused not to dye to satisfie his fathers wil saiyng if it maye be let this cuppe of death go frō me if not thy wyll be doen and not myne He loued not onely hys frendes but also hys enemyes which in their hartes bare exceeding great hatred agaīst hym in their tongues spake all euill of hym and in their actes and dedes pursued hym with all their might and power euen vnto death Yet al this notwithstandynge he withdrewe not hys fauor from them but styll loued them preached vnto theim of loue rebuked theyr false doctryne theyr wycked liuyng and did good vnto them paciently accepting whatsoeuer they spake or did agaynst hym When they gaue hym euill woordes he gaue none euyll agayn when they did stryke hym he did not smyte agayne when he suffered death he dyd not sle them nor threaten them but prayed for them and referred all thinges to hys fathers wyl And as a shepe that is led vnto the shambles to be slayn and as a lambe y t is shorne of hys fleese make no noyse nor resistēce euē so wente he vnto his death without any repugnaunce or openynge of his mouth to saye any euil Thus haue I described vnto you what charitie is aswel by y e doctryne as by the exāple of Christ himself Wherby also euery man maye without error know hymself what state and condiciō he standeth in whether he be in Charitie so the chyld of the father in heauen or not For althoughe almoste euery man perswadeth hymself to be in charitie yet let hym examine none other man but his awne hart his life conuersacion and he shal not be deceiued

onely aucthor and prouider of thys forenamed state and ordre as it is written of God in the boke of the prouerbes through me kynges do reigne through me counsailors make iust lawes through me doo princes beare rule and all iudges of the yearth execute iudgement I am louyng to them that loue me Here let vs marke wel remembre that the high power aucthoritie of kynges with theyr makyng of lawes iudgemētes officers are the ordinaunces not of man but of God therfore is this word through me so many tymes repeted Here is also well to be cōsidered and remembred that this good ordre is appoynted of Gods wisedom fauor loue specially for them that loue god therfore he saith I loue them y t loue me Also in the boke of wisedom we may euidently learne that a kynges power aucthoritie strength is a greate benefite of God geuen of his great mercy to the comfort of our greate misery For thus wee rede there spoken to kynges Heare o ye kynges vnderstand learne ye y t be iudges of thendes of the yearth geue eare ye that rule the multitudes for y e power is geuen you of y e lord and the strength frō the highest Let vs learne also here by the infallible word of God that kinges and other supreme higher officers are ordeined of god who is most highest therfore they are here diligētely taught to apply thēselfes to knowledge wisedom necessary for the orderynge of Gods people to their gouernaūce committed And they be here also taught by almighty God that thei should reknowledge themselfes to haue al their power strength not frō Rome but immediatly of god most highest We rede in the boke of Deuteronomy y t al punishemēt perteineth to God by this sentēce vengeaūce is mine and I will reward But this sentence we must vnderstād to pertein also vnto y e magistrates which do exercise Gods roume in iudgement punishing by good godly lawes here in yearth And the places of scripture whiche seme to remoue from emong al christian men iudgement punishment or kyllyng ought to be vnderstand that no mā of his awne priuate aucthoritie may be iudge ouer other may punish or may kil But we must refer al iudgemēt to god to kynges rulers iudges vnder thē which be gods officers to execute iustice by plain wordes of scripture haue their aucthoritie vse of y e swourd graūted frō god as we are taught by S. Paule the dere elect Apostle of our sauior Christ whō we ought diligētly to obeye euen as we would obey our sauior Christ yf he wer present Thus. S. Paule writeth to the Roma Let euery soule submit hymself vnto the aucthoritie of the higher powers for there is no power but of God the powers that be be ordeined of God whosoeuer therfore resisteth the power resisteth the ordinaunce of God but they that resist shal receiue to thēselfes dampnacion for rulers are not fearful to thē that do good but to thē that do euill Wilt thou be without feare of the power Do well then so shalt thou be praysed of the same for he is the minister of God for thy wealthe But if thou do that whiche is euill then feare for he beareth not the swourde for naught for he is the minister of God to make vengeaunce on hym that doth euill Wherfore ye must nedes obey not onely for feare of vengeaūce but also because of conscience and euē for this cause paie ye tribute for they are Gods ministers seruyng for the same purpose Here let vs al learne of S. Paule the elect vessel of God y t all persones hauing soules he excepteth none nor exempteth none neither priest apostle nor prophet saieth s. Chriso do owe of boundē duetie and euen in conscience obedience submission subiection to the hygh powers which be constituted in aucthoritie by god forasmuch as thei be gods liuetenauntes Gods presidentes Gods officers Gods cōmissioners Gods iudges ordeyned of God hymself of whom onely thei haue al their power and all their aucthoritie And thesame s. Paule threateneth no lesse pain then euerlasting dāpnacion to al disobediēt persons to al resisters against this generall and cōmon aucthoritie forasmuch as they resist not man but God not mānes deuise and inuencion but Gods wisedō Gods ordre power and aucthoritie And here good people let vs all marke diligently that it is not lawfull for inferiors and subiectes in any case to resist the superior powers for s. Paules wordes be playn that whosoeuer resisteth shall get to thēselfes dāpnacion for whosoeuer resisteth resisteth the ordinaūce of God Our sauior Christe him self his apostles receiued many diuerse iniuries of the vnfaithfull wicked men in aucthoritie yet we neuer rede that thei or any of thē caused any sedicion or rebelliō agaynst aucthoritie We rede oft that they paciently suffered al troubles vexacions slaunders pangues paines and death it self obediently without tumulte or resistence They cōmitted their cause to him that iudgeth righteously and prayed for their enemyes hartely earnestly They knew that y e aucthoritie of y e powers was Gods ordinaunce therfore bothe in their wordes dedes they taught euer obedience to it and neuer taught nor did the contrary The wicked iudge Pilat sayd to Christe knowest thou not that I haue power to crucifye the and haue power also to lose the Iesus aunswered Thou couldest haue no power at all against me except it were geuē the frō aboue Wherby Christe taught vs plainly that euen the wicked rulers haue their power and aucthoritie from God And therfore it is not lawfull for their subiectes by force to resyst thē although they abuse their power muche lesse then it is lawfull for subiectes to resiste their godly christian princes whiche do not abuse their aucthoritie but vse thesame to Gods glory to the profyte and cōmoditie of Gods people The holy apostle S. Peter cōmaundeth seruaūtes to be obedient to their masters not onely if they be good and gentle but also if they be euil and froward affirmyng that the vocation callyng of Gods people is to bee pacient and of the sufferyng syde And there he bringeth in y e pacience of our sauior Christ to perswade obedience to gouernors yea although they be wycked and wrong dooers But let vs now heare S. Peter himself speake for his awn wordes certifye best our conscience Thus he vttereth them in his firste Epistle Seruauntes obeye your Masters with feare not onely if they be good and gentle but also if they bee frowarde For it is thanke worthy if a man for conscience towarde God suffereth grief and suffreth wrōge vndeserued for what praise is it when ye be beaten for your faultes if ye take it paciently but whē ye do wel if you then suffre wrong take it paciently then is there cause to haue thāke