Selected quad for the lemma: cause_n
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A00380
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An exposicyon of the .xv. psalme made by mayster Erasmus of Rotherdame in whiche is full purely declared the pure and clene behauoure that ought to be in the pure churche of Chryst which is the multytude of all trewe chrysten people; De puritate ecclesiae Christi. English
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Erasmus, Desiderius, d. 1536.
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1537
(1537)
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STC 10495; ESTC S109924
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43,104
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133
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gette or purchase y e more they desyre luste for whaÌ„ they be caryed from one lust or desyre to an other as from the y â— loue of ryches to ambicyon to y e desyre of honoures or to worldly pleasures neuer fyndyng y â— can satisfye or coÌ„tent theyr myÌ„de do they nat seme or appeare to be rolled or tourned vp set downe in a circuyte or cyrcle Therfore who soeuer wyll walke pure and immaculate he muste walke within the tabernacle For without the churche bâ— euen those thynges maculate and foule whiche do appere bryghtâ— clere Bothe Heretykes Scysmatykes do faste saye psalmes gyue almes lyue chaste preache the worde of god and exercâ—â—se suche other dedes whiche hauâ— the shewe or semblaunce of verâ—tue and godlynes But all thesâ— thynges for so moche as they bâ— done without the tabernacle theâ— be nothynge els than spottes anâ— blottes And they whiche do sekâ— very true reaste ought nat to deâ—parte from the holy mountayne oâ— god in which is buylded the churâ—che The prophete hath in this onâ— lyttelll verse as is sayde before coÌ„â—preheÌ„ded vnyuersally all vertuesâ— He whiche entreth without spottâ— dothe worke ryghtwysenes Thâ— fyrst poynt is to wante al crymes â— and the secoÌ„de to anourne thy lyfe with good workes The fyrste is wrought by fayth in y e lorde Iesn the other is caused by charite whiche is the coÌ„panyon of pure fayth Nother is it surely accordynge to the parable of the gospell to leaue the house swepte and made clene voyde or emptye but it muste be anourned garnysshed with dyuers stuffe and apparayle of good workes leaste y e ende be worse thaÌ„ the begynnynge There be some whiche haue meruaylously extolled the vertue of faythe nother be they iÌ„ this deceyued they do iudge faythe to be of full hye value and power but holy scripture do nat without a cause coÌ„mende vnto vs full greatlye in dyuers and many places good workes Scripture doth calle all synne spottes Nowe do all spottyng remayne in y e hart and out of suche spottynge in the harte as out of the rote do workes sprynge aryse There is the fountayne of al our workes and dedes the veyne wherof if it be syncere iâ— spryngeth forth fyrst in to y e tonge â— so therafter in to workes Suchâ— a veyne had he whiche sayde My tonge hathe bolked out a good worke But yf this veyne be iÌ„fectâ— it bubbleth or boyleth out fyrst iâ— to speche and wordes and so fortâ— in to workes pestiferous And thâ— murren or spottes of the harte dâ— russhe out in none other wyse thaÌ„â— the very pockes do floure buâ—â—gene out in to the skynne of them â— whiche haue the inner partes oâ— theyr body infecte with euyll and noysome humoures As for example heresye is a foule spotte and sâ— is diffidencye a foule blotte to hatâ— our neyghbour is a foule thyngeâ— the loue of money or of volupâ—eâ— is fylthy Suche spottes whyleâ— they lay hydde in the harte they do defyle him onely which hath them without infectynge of other but they can nat abyde longe hydde For whan the preuye euyll shal be faste roted it wyl breath out pestylente speache and breake forthe in to abhomynable dedes There is also a spotte whiche we all haue taken of y â— poysone of olde Adam Fynally concupiscence whiche we feale innerly fastened and implaÌ„ted in our flesshe maye ryghtâ—ully be called a spotte Of whiche concupiscence we do se euen in some babes and infantes an euydent prynte or simylytude as the prynte of Enuye of Wrath of vengeablenes Whiche affeccyons whan they can nat expresse in wordes yet do they shewe them in whynynge weapynge channyyng or chatterynge and in theyr frowarde couÌ„tynauÌ„ce So that saynt Augustyne was nat w tout a causâ— brought iÌ„ to doubtfulnes whetheâ— that age of infancye was coinquynate nat onely with y â— synne called oryginall but also with the synnâ— whiche is called ê‘sonall or actuallâ— Seynge than it is thus some may thus make obieccyon howe may it agre to vs To entre without spotâ— seynge that IohnÌ„ the Euangelysâ— spekynge of suche as be regeneratâ— in Chryst doth playnly testefye Iâ— we shal saye that we haue no synnâ— we do deceyue our selues and thâ— truth of god is nat in vs. Sayntâ— Paule also doth crye out sayengeâ— O wretched man that I am whâ—â— shall delyuer me from this body oâ— deth If synne be in vs howe shaâ—â— we be called immaculate or withâ— out spotte Euen they whiche 〈◊〉 ryghtewyse haue spottes for eâ—â— shulde they nat crye vnto the fâ—â—ther Forgyue vs our trespasseâ— lyke as we forgyue them whiche haue trespassyd agaynste vs. Who is he whiche dothe nat often tymes and coÌ„menly offende god Or who is he whiche at some tyme doth nat vexe greue his neyghbour But suche spottes whiche be in suche men dothe the flesshe that is so whyte as snowe of the immaculate lambe Iesus Chryste couer For there is no dampnacyon to those persones whiche be in Iesu Chryste Nat in chamberynges sayth the Aoostle and in Lecherye or vnclennes nat in surfettynges and dronkenes And thus do you heare of spottes but put ye on the lorde Iesu Chrysteâ— in which you may parceyue a coueâ— for the spottes of mankynde Oâ— our selues we be all spottye but in Chryste we be immaculate and without spotte yf so we abyde in hym And the psalmyst doth reporte theÌ„ to be blessyd whose synÌ„es be couered and to whome the lorde hath nat imputed or layde synÌ„e to theyr charge And nowe do I speke of y e synnes which by the infyrmyte of men can nat be auoyded For Lecherye or vnclennes dronkenes surfettynge or glotony with suche lyke crimynal synnes or outrages be ones couered in Baptysme buâ— therafter do nat they agree with y â— flesshe of the lambe immaculate Who soeuer hath coÌ„mytted a deedâ—ly synne he hathe caste awaye thâ— whyte garment or crysome which he dyd take in Baptysme hath put on the blacke vesture or garment of the deuyll Natwithstandynge y t they in whiche doth dwelâ— the vertue and power of fayth dâ— lyghtly retourne to theyr olde inâ—nocencye nat by Baptysme but bâ— repentaunce And excepte they dâ— repent all though they do appeare to abyde in the tabernacle by professyng of the catholyke fayth and coÌ„munyon of the sacramentes yet in very dede they do nat abyde or dwell in y e tabernacle of the lorde The ryghtewyse man therfore whiche doth abyde or dwell in the tabernacle of god and doth reaste in his holy mountayne after that he hathe forsaken Egypte he doth nat cease but the fyre or lyght of god shynynge before hym he doth alwaye walke beyng immaculate vnto perfeccyon vntyll y t he shall attayne come vnto that stable vnmouable blysse felicyte whiche is signyfyed by the fygure of the lande of beheste It partayneth to innoceÌ„cye to hurte no