Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	time_n	world_n	2,761	5	4.2527	3	true

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

iudgemēt of the people towardes these pseudapostels of the symple people they be c●unted to be the worshyp honour and ornament of all charitie of all vertue but yf they be nerely loked on they are not that thyng that they be counted to be they are not the honour nor the beauty but they 〈◊〉 the very fyithynes it selfe and the very spo●●es of whom cōmeth and spryngeth that thynge that befo●meth the hole face the hole body Furthermore in that he sayth that they be the spottes amonges your charytyes as Erasmus trāslation hath an other thynge he doth appere to saye as who shulde say they by craf●e suttelty falshede hypocrysye and symulation hath goten of you great rychesse great possessions landes and tenementes whiche you haue gyuen to theym of your charitie supposyng that they were the honoure the worshyp the beautye of the worlde and that in them were all holynesse and nothynge bu● holynesse that they were the lyghtes and lanternes of Chrystes religyon the very trewe patrones to folowe in all holynes of lyfe after whome men shulde fourine and fassyon theyr lyues And for that cause what some euer you dyd gyue to theym of your charytye you thought it well bestowed supposynge that they take onely necessaryes for them selues the resydue to bestowe after the best fassyon But it is not so saythe Iude as you thynke they be not the honour and beautye of men but they be the spottes that disfygureth men they be the pestilence and destruction to men yf they be in wardly consydered I graunte they be e●ampl●rs and patrones but of all euyll and mischefe Of you they haue goten ryches and substaunce by crafte by falsehede hypocrysye and symulacyon but as they 〈…〉 goten theyr goodes euyll so they s 〈…〉 them euyll as the cōmon sayinge is euyll goten euyll gone ye ofte tymes it chaunceth that thynge whiche is euyll gotten to be worse s●ence rychesse gotten of your charytye by hypocrisye and simulacion they do not spende them in the feadynge of poore people in warkes of charytye but in mutuall feastes to great men to ryche men byenge promotion and dignitye gyuynge great rewardes to suche as nede not to optayne fa●oure of men they spende theyr rychesse in mutuall bankettynge and feastynge in goodly delycate fare in feadynge of horses and dogges I wyll not saye all These men all thoughe they be counted of the worlde to be the honoure and beautye of the worlde and so they wolde be counted them selfe yet saynct Iude here calleth theym the spottes and the destruction of Christis religion and howe some euer they be counted with the worlde they be before god as spottes and fylthynes that disfygureth Yf any wyll consyder theyr lyues sayth saynet Iude they lyue without feare of god or of man they lyue after theyr owne pleasure and voluptuousnesse other lyueth in great penurye and pouertye in great labour great payne and in the swette of theyr browes gette theyr lyuynge full hardly They lyue in great welth and abundaunce in ydelnes and pleasure hauyng all thynges abundauntly without any care or thoughte takyng no labours nor paynes to feade the flocke of Chryst and yet they wyll be theyr pastors and suffer their shepe to stray away from the folde and to be a pray for the wolfe foxe and the deuyll they wyll lay great burdens and yockes on other mennes neckes but they them selues wyll not ones payse them with theyr fynger Therfore not withoute a cause Iude calleth theym sp●●●●s whiche lyue without all feare eatynge and drynkynge passynge the tyme in sporte game takyng al their ple●u●es here as who shulde say there were none other world after this therfore they eate drinke and make good ●●e●e and take theyr pleasure whyle t●ey are here for after this world they thynke there is none other world and yf there be any what they shall haue there they can not tell suche be the wordes of infideles as appereth Sapientie ii To suche truly in an other worlde shall be sorowe to their soppes payne and woo euerlastynge Cloudes they are without water caryed aboute of wyndes Iude accuseth these pseudapostels of a●●ogancy they thynke them selues to be cloudes cloudes be a boue men they moue in the ayre or element oftymes they obscure and darke the lyght of the sone from men out of them commeth water that temporeth the earth that maketh grasse and corne growe so lyke wise these pseudapostelles thinketh them cloudes that is to saye that they are halfe Goddes and aboue men and giue the water that is to saye doctryne that tempereth the earth that is to saye all men be tempered ruled by their doctryne I graunte saythe Iude that they be cloudes as they counte thē selues but they be cloudes caryed of the wyndes hyther and thyther they be inconstant hauing no sure doctrine for they be cost this way and that way with euerye pufte and blaste of wynde they be caryed with the winde they be cloudes but vnprofytable withoute water to temper the earth that is drye the is to say they want hole holsome doctryne of god by the whiche they myght and shulde temper the thurstie and dry Soules and conforte afflycted conscyences they be cloudes but suche as darkens and kepe awaye from men the lyght of the sonne that is to saye they kep● bake the truth of goddes worde and wyll not lette it appere to men as muche as lyeth in them they darke the trueth of Goddes Gospel by their tradicyons by dremes by inuencyons of men whiche they commaunde and teach●●o kepe in the steede of Goddes worde they leade vs from the lyght in to darknes and wolde make vs to beleue darcknes to be light They bring vs from Goddes worde in our yough to gentylle authors whiche we muste learne fyrst knowing well the bottell euer to smell of that lyquor whiche he fyrst receyueth yf we were brought vp soberly by a sober and dyscrete may ster in gods learning I suppose we shulde euer smell of that liquor as Titus and Timotheus did Saint Paul prayseth their bringinge vp i. Timo. iiii ii T●mo iii. besydes this that they leade vs out of the waye from Goddes learnyng to gentyll authors as to Aristotle Plato zenophon and suche other when we be passed them then the way is stopped to Christ but we must then go to dunce dorobell au●royse bryco● anthony gabryell thomas and s●che lyke and at the laste when we shall ●●m to the study of holy scripture must be wrasted and wrythed after they re myndes their termes and their subtyll dystynccyons althoughe they be neuer so farre contrary to the true meanyng of the scrypture Christ cōmaundeth vs Iohan. v. to serche scryptures these cloudes cōmaundeth the contrary to serch doctors as gentyll authors skole doctors as dunce dorobel petrus hisyanꝰ such like holy scripture is to be vnderstandyd fyrst by the scrypture it selfe one place expoundeth an other The holy ghost can best expounde

whiche hath no vnderstandyng Fiftly these that haue no spiryte of god no mynde to good thynges but set theyr myndes to all myschefe to all vnhappynes contemnyng all heuenly thynges and immoderately desyrynge all worldely thynges yea lyuynge so in pleasure as there were neyther god ne deuyl neyther heuen nor hell neyther lyfe nor deathe neyther pleasure nor payne after this lyfe Therfore the apostell Iude sayth they be makers of sectes naturall hauynge no spyryte that is of god yea no sparke of godlynes as is before shewed therfore I do passe ouer that sentence But ye derely beloued edyfye your selues in your moost holy fayth praying ī the holy goost / and kepe your selues in the loue of god lokyngc for the mercy of our lorde Iesus Chryste vnto eternall lyfe Iude contynueth styll in his exhortation desiryng them to go for wardes in fayth byldynge theym selues vpon fayth by the holy goost prayeng in spiryte kepynge them selues in charite loue of god warkynge the warkes of charite kepyng vnite concorde peace pacience as well in aduersite as ī prosperite lokynge for the mercy of god whiche bryngeth to euerlastyng lyfe whiche life doth not come of our warkes merytes nor deseruynges but by the onely mercy of god as testifyeth saynct Paule ad Titum iii. sayenge Not of the warkes of iustyce whiche we haue done but by his mercy he hath saued vs. And haue compassion on some separatynge them / other saue with feare pullynge them out of the fyre / and hate the fylthy vesture of the flesshe Iude here sheweth certayne offices of charite towardes synners and first he teacheth howe it becōmeth men to vse them selfe towardes synners that be not obstynate nor obdurate in malyce Secondly as touchynge obdurate synners Fyrst as touchynge all synners it becommeth no man to be gladde to reioyse of any synne of any vyce in any man but to be sory for all vyce and for all synne done or iniury done to any or by any man Secondly gentylnesse mercy pytye compassyon and pardon is to be vsed in suche as by neglygence by ignorance and by infyrmytye of nature be fallen to synne to rebuke them softly and gentylly for theyr synne to shewe theym the daunger of it to exhorte theym to forsake theyr synne and to abhorre it to take and enbrace vertue and to shewe the fruytfull commodytyes of vertue and of goodnesse And this is to be done as longe as there is hope of amendemente But yf so be that they be so obstynate so obdurate in malyce that they wyll by no gentyll exhortation nor gentyll admonition be plucked from theyr noughtynesse but wyll contynue styll in errour in heresye and in noughty doinges then be you sory for theym praye god for theym to conuerte and mollyfye theyr obstynate hartes and turne theym to some grace separate your selues from theym haue no medlyng with theym let theym be clere separated from the company of good men that they may be at the last confounded and ashamed with theym selues seynge that euery good man forsaketh theyr companye and that for theyr noughtynesse Let this thyng be done with all diligence and with all humanitye Let nothyng be omytted in you of your dewtye to wynne them and at the lest that theyr soules may be sauffe in the daye of the lorde yf it be possyble Many there be whiche sore complayneth of some men called spirytuall men for theyr tyrannye crueltye and vnmercyfulnesse as touchynge suche as hathe erred from the faythe from the gospell and from holy customes receyued whom they saye the bysshoppes hath burned not offeryng mercy pardon or gentylnesse to them whiche thynge they thynke to haue ben a great cause that they were so styffe in theyr euyll opynyon for the whiche they haue suffered deathe for or els bycause the punysshement was so opprobryouse that they shulde haue suffered Yf they wolde haue forsaken theyr euyll opynyon that they hadde leuer haue dyed then to haue suffered suche an opprobryous punysshement whiche shulde haue ben an immortall ignomynye to his name for euer and to haue ben a cause that no man shulde haue gyuen credence vnto his wordes afterwardes yf he hadde spoken neuer soo trewe and nothynge but the gospell of god Peter denyed his mayster Chryste and dyd forsake hym and sayd he neuer knewe hym and that with an othe Afterwardes he was penytente and God dyd forgyue hym hys synnes he was not compelled to beare a faggotte for his offence for to be a sygne of an immortall ignomynye of his name Furthermore yf God shulde punysshe vs for euery lyttell faute or offence done agaynst his goodnesse and make vs repentynge to beare a faggot I suppose there wolde be many faggottes borne in a yere or elles fewe repenters I do not here speake of suche as hathe ben imprysonned and vngentylly and vnmercyfully handeled by some spirytuall men not for errours or heresye or for these thynges that haue ben cōtrary to the holy scripture contrary to the worde of god contrary to holy customes receyued contrary to suche thynges as agreeth with goddes worde But for wordes spoken agaynst abuses of thynges vsed and because they haue ben vsed the simple vnlerned people and vntaught thynketh men to speake agaynste the thynges vsed when men speaketh agaynst the abuses And of that it commeth that dyuers trewe preachers is and hath ben endited of symple people of heresye as they call it when these symple people dothe not knowe whiche is heresye whiche is the gospell whiche is trewth whiche is falsehede Therfore yf it wolde please the hye powers and rulers to whome it pertayneth to do to mytygate the rygorousnesse of that lawe whiche to penytent personnes deputeth that they shuld beare faggottes or els chaunge that punysshemente in to some other punysshemente and also wolde punysshe all accusers and sclaunderers of other for heresye with lyke punyshment yf they coulde not proue it For nowe many men be accused and be sclaundered of heresye and that for malyce for enuye for desyrynge men to do theyr dewtyes to preache and teache the people of god gods worde to fe●de with it as the people dothe feade them with tythes of theyr benefyces For this cause men be euyll spoken on haue iniuryes done to theym be sclaundered and be accused of erroure and heresye and suche men be accused whiche be best learned whiche hath taken moost paynes to sette forth Goddes worde trewly purely and syncerely whiche neuer in alle theyr lyues dydde preache erroure ne heresye whiche I dare be bolde to say doth loue error or heresye worse then any of them that doth accuse hym such as be ydle them selues and wyll take no payne no labours to teache theire flocke cōmytted to their cure but wyll syt all the daye and night at the tauerne at ale houses eatynge drinkynge feastynge and makynge good chere and at cardes and dyse passynge the tyme in pleasure and then is a tyme conuenyent to speake euell to rayle to