Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	brother_n	danger_n	fool_n	1,488	5	9.9269	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16366	A profitable and necessarye doctrine with certayne homelyes adioyned therunto / set forth by the reuerend father in God, Edmunde Byshop of London ...	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3283.3_PARTIAL; STC 3285.5_PARTIAL; ESTC S212	282,146	561

of Leuiticus wher it is wrytten thus Coram cano capite consurge honora personam seuis time dominum deum tuum That is to saye Before the hore heade ryse thou vppe and honor the per son of the olde man and feare thy Lorde GOD. Thexposition or declaration of the sixte commaundement which is Thou shalt not kyll ENtendyng nowe consequently to declare vnto you thys syxte commaunde ment we thynke it good fyrst of all to note vnto youe howe aptelye and in howe dewe place it foloweth immedi atlye vpon those goynge before for in the commaundementes of the fyrst table we are taught and instructed of our hole duetye towardes god whyche of all dutyes'is pryncypall at mannes handes required and in the fyrst commaundement of the seconde table whyche is nowe last expounded vnto you we are taughte oure duetye towardes oure patentes both naturall spirituall Cyuyll and other to whome next vnto God before al other men we ought to haue respect to perfourme our dutyes And in this syxte and the fower other that doe folowe we are instructed warned that by no maner of meanes we hurte or endamage our neygheboure And bycause of all hurtes and displesures that maye of man to man be done the greatest in some dewe respecte is murder therefore or all hurtes that thyng is in the seconde table fyrste and chyefelye forbydden vs in these wordes Thou shalte not kyll In whyche wordes we are not onelye restrayned from Actuall murther and vnlawefull kyllynge of the Bodye but also we are forbidden from commytting the same in worde or thought yea and all the meanes leadyng or disposyng vs towardes the same as malice wrath enuye disdayne and other lyke euyl affections of the harte and as they are prohibited so also is all sclaunder backebytyng scoldynge bannyng raylyng skornynge or mockynge and all other euyll behauiour of our tounge agaynste our neyghboures which all be forbydden by thys commannemente as beynge the rotes and occasiōs of murder and other bodely hurt And by the rule of contraryes spoken of before lyke as these thynges are forbidden and prohybyted vnto vs soo are theyr contraryes implyed and commaunded to be fulfylled and perfourmed of vs. It is to wytte To loue our neyghboures lyfe and healthe wyth all our hartes and with oure tonges to wyshe the same and wyth our actes and dedes to maynetayne and defend it Of thys commaundement and the duetye of vs chrysten men by the same requyred our sauyour Chryste dothe speake in the fyfte of Mathewe sayinge You haue harde how it was sayd vnto them of the olde tyme. Thou shalt not kyll he that kyllethe shal be in danuger of 〈◊〉 but I say vnto you that euery one whyche is angry with his brother shal be in daunger of iudgement and he that sayeth to hys brother Racha shal be in daunger of Counsayle and he that sayethe vnto his brother thou foole shal be in staunger of hell fyre By these wordes of oure Sauyour Christe ye do vnderstande that hatred wrath and Enuy are as gretlye forbydden and as greuoussye punyshed in vs Chrysten men as was emongeste the Jewes verye bludshed and murder For he that is wrathe or angri agaynste his neygheboure in hys harte and desyre doth kyll him And here doo you consyder well the wordes of thys precepte for God dothe not saye thy hand shall not kyll or thy sworde shall not kyll or thy gonne or thy Crosbowe shall not kyll or commyte murder but he sayeth Thou shalt not kyll That is to saye Thou thy selfe what soeuer thou arte and which is properlye thyne and of the as all the partes of thy body all thy inwarde thoughtes thy affection thy wordes and thy dedes shall not kyll But some man maye heare saye whye then what shal be done with theues traytours eyther agaynst God or theyr Prynce and other suche wycked offenders shall they not nor maye they not lawefullye be putte to death Yes so it be done by magistrates therto 〈◊〉 for whan accordynge to iustyce they do ponyshe offendoures they doo not exercyse theyr owne Judgemente but the iudgemente of God For of Magistra tes it is wrytten in the thyrtene to the Romaynes Non 〈◊〉 〈◊〉 gladium portat dei enim minister est uindex in 〈◊〉 ei qui male agit That is to say For he the magistrate caryethe or bearethe not the sworde in vayne he in dede is the minister of God an auenger vnto wrathe to hym that dothe euyll And thoughe the magistrate maye doo that yet yf anye oother shall presume without lawful 〈◊〉 or 〈◊〉 to kyll or bodely to hurt or greue any man the same vndoubtedlye doeth breake thys commaundemente and is to be iudged a manqueller accordinge to the saying of Chryst in the. xxvi of Mthew 〈◊〉 qui acceperint gladium gladio peribunt That is to say Al they that take the sworde shall peryshe wyth 〈◊〉 swoorde meanynge hereby that whosoeuer of pryuate 〈◊〉 shall vse any maner of meanes to endamage other shall by iust iudgemente peryshe hymselfe And all that we hytherto haue spoken is specyally by vs ment of suche dammage as by our woordes thoughtes or dedes maye come to oure neyghboures body but because the soule beynge the cheyfe parte of man dothe incomparablye 〈◊〉 the bodye therfore ye shall here note that by thys commaundement we are muche more forbydden to kyll or murder our neyghboures soule whiche kynde of murder and slaughter of the soule they doo commyt who by pernytious heretycall and vngodlye doctryne or by euyll counsayle seduce the soule of theyr neyghboure causynge it thereby to dye euerlastyngly in hell And speciallye they herein doo offend who not onely in theyr lyfe tyme with theyr teachynge by mouthe do infect theyr hearers but wyth theyr moost venemous bokes lefte behynde them doo styng to death the soules of as manye as by the reading therof doo consente to theyr deuelyshe doctriue and so long as such theyr bookes or wrytynges doo remayne infectynge other so long doth the dampnation of the aucthours of suche bookes and heresyes continuallye more and more increase The example whereof is put speciallye concernyng the dampnable and pernicyouse heresy of Arrius the payne of whom shal not be fully determinate vntyll the daye of Iudgement but euer styll doth and shall vntyl that daye increase more and more And here is not to be omytted that they also are manquellers and moste myserably and lamentably offende agaynst thys commaundement who in worde thought or dede desperatly doo murder them selues And hauynge thus declared vnto you three seuerall kyndes of murder forbydden by 〈◊〉 commaundement it is to wyt the murderynge of our neyghbours body the murderyng of hys soule and fynally of the murder wherby one doth kyll hym selfe it shal be conuenient to recyte here vnto 〈◊〉 the terrible paynes whiche are in sondry places of Scripture manaced for murders and vpon seuerall murderers And the fyrst shal be taken furthe of the. iiii of Genesis

signisye all kynde of vertue and goodnes and that by the Scribes and Pharyseis Chryste doth here meane certayne companies whiche were amonge the Iewes and dyd lyue accordynge to the letter of Moyses lawe so vpryghtly in the face of the world that they were commonly taken for parfyt men Decumenius an auncient father of the greke church doth so declare the foresayde wordes Wherefore when our sauioure requireth of vs that we in righ tuousnes shoulde passe the Scribes and Phariseis he meaneth that we Chrsten folke shoulde not onely outwardely seme good in the sight of the worlde as dyd the Scribes the Pharises but inwardlye also in our hartes shoulde be lyke wyse good in the syght of almyghtye God whiche they were not And because no faute is more greuouse then the breache of Christen Loue and Charitie therefore immediately after the foresayde generall sentence he instructeth vs after all other thinges in our durye touchinge Charitie sayinge Dictum est antiquis non occides qui 〈◊〉 occiderit reus erit iudicii Ego autem dico uobis 〈◊〉 omnes qui irascitur fratri suo reus erit 〈◊〉 That is to saye It was sayde to them of olde tyme Thou shalfe not sley whosoeuer dothe sley shal be in daunger of iudgemēt But I saye vnto you that whosoeuer is angry wyth his brother shal be in daunger of iudgement Behold good Christē people how perfit a charity Christ requireth in vs. For to vs he maketh the leaste breache of Charitie as daungerous as in olde tyme was the greatest breache to the Iewes The greateste breathe of Charitie is murdre and the 〈◊〉 thereof amongest the Iewes was iudgemente The leaste breache of Charyty is anger and yet the punishmēt appoynted for it to vs Christians by oure sauyoure hym selfe is lyke wyse iudgement Howe great dyfference of lyfe then I pray you must be betwene vs nowe lyuynge vnder the newe lawe and them that of olde tyme lyued vnder the olde lawe that is vnder that lawe of Moyses when as the selfe same payne that was then prescribed vnto them for the hyghest degre of vncharitablenesse is nowe dewe to vs for the lowest degre thereof How is it that mē flatter them selues wyth the pleasaunte name of Christian libertye and thinke that because Christ saieth in the xi of Mathew Iug in meum suaue est et onus meum leue That is to saye My yoke is swete and my burden lyghte that therefore suche streytnes of lyfe and playnefull trauell is not requyred of vs as was before tyme of the Iewes True it is in dede that Christen men are not at thys presente bounde to be cyrcumcysed or to offer vp vnto almyghtye GOD calues oxen shepe and Gotes or to goo thryse a yeare to Ierusalem or to forbeare swynes fleshe or to kepe other lyke obseruations of Moyses lawe but as touchynge the tenne commaundementes and all mortall Preceptes contained in the old testament we Christyans are bounde to the obseruation of them of all other thynges belongyng to the estate of the new testamente and so bounde as that in perfourmance and fulfyllyng of them we muste be muche more perfyt and more exacte then euer was the Iewes in obeyng Moyses lawe Nether is the yoke of Chryste called swete nor hys burden lyghte for anye ease or remission that we maye take in oure condition but for two other consyderacions of whiche the one is the aboūdaunce of grace gyuen nowe in the tyme of the newe testamente farre excedynge the measure of grace gyuen to the Iewees folowinge Moyses lawe the other is the greatnes of rewarde promysed to vs aboue the Iewes as wytnesseth amonge manye other auncient fathers Oecumenius also who wrytyng vpon the v. of Mathew sayeth after this sorte Quoniā infantia in ●irilem iam transierit etatē et copiosa hominibus data sit gratia et maxis maproposita sunt premia neque eumiam possioterrae terrenorum quem bonorum aut prolis faecunditas aut long a vita seu victoria contra hostas premittitur sed reguum caelorū adoptio et victoria contra damones me pi●o magna exiguntur certaminā That is to saye For asmuch as nowe infancy is passed into mans age and grace is plenteouslie giuen to men and moost greatest rewardes are promised for now nether possession of earth earthelye goodes nor longe lyfe nor fecundite of chyldren nor victorye agaynst oure mortal enemyes is promised but the kingdome of heauē adoptiō to God and victory against deuels therefore of good reason great fyghtes are required of vs. Thus saith Oecumenius cōcludyng that we christen men must more paynefully and manfully fyght agaynst our ghostly enemye then did the Iewes because we receaue more grace then they receued and haue promise made to vs of greater rewardes thē they had made to thē For these two causes we christen men must thynke the yoke of Chryst swete and his burden easye be the thinges which are requyred of vs neuer so hard to doo as this is one that we may not breake charitie so muche as in the lowest degree that can be that is in anger whych woord in the foresaid place of Mathew dothe sygnify a violation of breache of charitye not vttered or shewed forthe by any sygne but onely conceyued secretly in the harte and there lyenge hyd from knowledge of man but open and manifest to the eye of almyghty God who seith euē the inwarde thoughtes of the harte this breache of charitye thoughe it seme to many a smale faute yet Chryste declareth it to be a greuouse faute and maketh it in the payne equall with murder committed of old tyme by the Iewes Nowe yf Chrysten men hauinge conceiued anger in theyr hartes do not by and by suppresse the same but proceade to a fardar breache of charitie that is to vtter theyr anger by any sygne or token than is this ther faut greter then the other and the punyshemente due for the same greater also accordynge to the woordes of Chryste who in the. v. of Mathewe saieth Qui autē dixerit Racha ●eus erit concilio that is to say He that saieth to hys brother Racha shal be in daunger of counsel Where by Racha we muste vnderstande an outewarde sygne vttered by the mouth wyth breach of charitie and yet such a sygne as dothe sygnifye no expresse or particular reproch as to thou our brother or to tushe at hym And by councell we must vnderstand agreat punyshmente then was iudgemente After this our sauiour procedeth to the third degre of vncharitablenesse which is in woorde to cal our neyghboure by any euyll name as to call him foole Of this third degre Chryst sayeth Qui autem dixerit fratri suo fatue reus erit gehennae ignis that is to saye He that calleth his brother fole shal be in daunger of hell fyre beholde Chrystian people your lyfe in thys lesson as in a glasse and you shall see what daunger you