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
A73502	The Epistles and Gospelles with a brief postil vpon the same from after Easter tyll Aduent, which is the somer parte set forth for the singuler cōmoditie of all good Christen men and namely of prestes and curates.		1542 (1542)	STC 2968.3; ESTC S124410	239,766	422

and that we haue the true fayth whych is of value before God To whome wyth the sonne and the holy goost be prayse for euer and euer Amen The Gospell on the .vj. sondaye after Trinitie The .v. chapter of Matheu Th argument ☞ Christ correcteth the false doctrine of the pharisees and teacheth the true iustice IEsus sayd vnto hys disciples Verely I saye vnto you except your ryghteousnes excede the ryghteousnes of the scribes and pharisees ye can not entre into the kyngdome of heuen Ye haue herd that it was sayd vnto them of the old tyme Thou shalt not kyll who soeuer kylleth shal be in daunger of iudgement But I saye vnto you that who soeuer is angrye wyth hys brother vnaduisedly shal be in daunger of iudgement And whosoeuer saye vnto hys brother Racha shal be in daūger of a councel But whosoeuer sayeth thou fole shal be in daūger of hell fyre Therfore yf thou offrest thy gyfte at the altare and there remembrest that thy brother hath ought agaynst the leaue there thyne offrynge before the aulter go thy way fyrst and be reconciled to thy brother then come offre thy gift IN thys Gospell good people our sauiour Christ correcteth the corrupte doctrine of the Scribes and Pharisees and vtterly disproueth theyr ryghtuousnes and teacheth vs whych is the true ryghtuousnes sayenge Onles youre ryghtuousnes passe the ryghtuousnes of the scribes and pharisees ye can not entre into the kyngdome of heauen As who shulde saye onles your cōuersacion your good lyuynge in loue and charitie your studye and zele to folowe gods commaundementes be aboue the pharisees thynke not to come to heauen Fyrst ye muste marke the difference betwene gods cōmaundementes and mans whych is touched in thys selfe chapter a lytle before where Christ sayd Whosoeuer shal breake one of these lest commaundentes shal be called the leste in the kyngdome of heauen that is he shal be sure neuer to entre into heauen Here ye may not gather that these be lytle or small commaundementes of God For Christe speaketh here after the iudgement of the people For the scribes and pharisees had so taught and entysed the people to folowe the lawes and constitutions of men that gods lawe was lytle or nothynge regarded So that Christe there dyd speake after the maner and reputacion of them But surely he that shal teache so shal be called the lest in heauen that is he shall not come there at all For the pharisees had auaunced the lawes commaundementes ceremonies tradicions and inuencions of men aboue the lawes and commaundementes of god Howe Christ expouneth the lawe Christ therfore expouneth the lawe accordynge to the mynde and sentence of God whych requyreth euē moost pure affections of the harte wheras the pharisees thought it ynough to fulfyl the lawe in outwarde worke after theyr exposition Ye haue herde sayeth Christ that it was sayd vnto them of the olde tyme. Non occides Thou shalte not kyll c. My frēdes fyrst ye muste note that it is the father of heauen that speaketh these wordes and that he speaketh them to euery one of vs. Nowe what meaneth he by these wordes Surely he meaneth playnly herby that thou mayst not slee neyther wyth thy body nor wyth any member But seynge these wordes were spoken to man let vs consyder wherof man is made Euery one of vs is made of body and soule To the bodye longeth the heade feete armes and the other mēbers In the soule or mynde of man do raygne affections as rancour malice hatred grudge wrath and enuie To the bodye I saye perteyne all thy mēbers Then thou mayst kyll noman wyth thy heade that is thou mayest gyue no token to any other man to kyll nor yet gyue counsayll to any other to do it Nor thou mayest kyll noman wyth thy handes So in lyke wyse of the mynde thou mayst not be wroth nor out of charitie wyth thy brethren nor desyre or wyll them any hurte by corrupte affections of thy mynde yf thou doest thou surely breakest thys cōmaūdement Now the Iues pharisees dyd not vnderstande theyr lawe but toke it carnally For they thought yf they did not kyl outwardly wyth sword all was saufe But bycause they were so blynded wyth ignoraunce therfore Christe expouneth them thys commaundement sayenge But I saye vnto you that whosoeuer is angry with hys brother wythout cause shal be in daunger of iudgement Racha is a signe or a gesture of an angry person and who soeuer sayeth to hys brother racha shal be in daunger of counsayll But who so euer sayeth foole shal be in daunger of hell fyre Surely my frendes to beare malyce and yre in hart secretly agaynst thy neyghbour is not so greate as to speke it also as to cal thy brother Racha as who shulde saye ah or well For vndoubtedlye it is a token of a greater malyce whan it breaketh out and is spoken But it is a more offence to speake it wyth a greater violence as to saye foole to thy brother in despyte and malyce wyllynge hym hurte and it is vndoubtedly ryght damnable and so be they al thre but yet there be degrees For loke how the grefe of the offense be spoken and done so shall the payne be distributed I saye they be all damnable but the one is deper then the other The greater the offence be the more paine in hel But now a dayes we go further then to saye foole For we call in despyte hooremayster thefe horeson vilayne yea traytour heretique pharisee infidele and not alonly in speakynge but also intendynge to auenge and execute our malicious mynde Oh what a depe damnation hangeth ouer these men How hygh a presumption is thys to compare wyth God to auaunce oure selues in gods rowme and to auenge our selues whych thynge only perteyneth to hym For he sayeth Let me alone wyth vengeaunce and I shall paye it It foloweth Therfore yf thou offerest thy gyfte at the aultare and there remembrest that thy brother hath ought agaynst the leaue there thyne offerynge before the aultare c. Good people I praye you marke well thys maner of speakynge that Christ vseth He byddeth vs leaue there our offeryng He differreth no tyme but sayeth go by and by and reconcile thy brother or els I hate the and thy offerynge Therfore fyrst reconcile thy brother and then come and offer vp thy gyfte Reconcile By recōcilyng of thy brother is meant to make hym at one whan thou haste brought hym out of charitie or hast seperated him out of Christes flocke and made hym the chylde of euerlastyng dāpnacion And thys makynge at one in to brynge hym agayne into Christes flocke to make hym the chylde of saluation Furthermore yf thou perceyuest thy brother offended and angrye wyth the though thou hast gyuen hym no cause yet thou arte bydden here of Christ to go and make him at one and then come and offer vp thy gyfte After

the .xxii. Sonday the xviij chapter of Mathewe Th argument ☞ The parable of the kinge that forgaue hys seruaunte whiche was founde in arerages vnto hym vpon his accomptes IEsus put forth a similitude vnto hys discyples sayeng the kyngdome of heuen ys lykened vnto a certeyn man that was a kynge whych wolde take accomptes of hys seruauntes And when he had begonne to reken one was brought vnto hym whych ought him ten thousand talentes but forasmoche as he was not able to paye hys lorde commaunded hym to be solde and his wyfe and hys chyldren and all that he had and paymente to be made The seruaunt fell downe and besought him sayeng Syr haue pacience with me and I wyll paye the all Thē had the lorde pytie on that seruaunte and lowsede him and forgaue him the det So the same seruaunt went oute and founde one of hys felowes whyche ought him an hundreth pence and he layde handes on hym and toke him by the throte sayeng paye that thou owest And hys felow fell downe and besought him sayenge haue pacience wyth me and I wyl paye the al. And he wold not but went and cast hī into presō tyl he shuld paye the det So when his felowes saw what was done they were very sory and came and tolde vnto their Lorde all that had happened Then his Lord called hym and sayd vnto him O thou vngracious seruaunt I forgaue the al that dette whan thou desyredst me shuldest not thou also haue had compassion on thy felow euen as I had pytie on the And his lord was wrothe and delyuered him to the ●aylers tyll he shuld paye al that was due vnto him And his Lord was wrooth and delyuered him to the iaylers tyl he shuld paye all that was due vnto hym So lykewyse shall my heauenly father do also vnto you if ye from youre hartes forgyue not euerye one hys brother theyr trespasses In the parable declared in the gospell of this daye good people is shewed vnto vs howe god shall make hys iudgement of synners that shall not haue asked him mercy Agayn al those whych shal knowledge themselues synners before hym and shall demaunde mercy and grace of hym he shall pardone them of al their synnes if so be they do remytte and pardone also wyth good harte and in charyte for the loue of hym the synnes offences that theyr neyghbours haue commytted agaynste them For it is the rule to obteyne pardone of god for to forgyue As it is wrytten in the prayer that oure lorde Iesu Christe hath gyuen vs for to pray vnto his father and ours when we saye Mat. vj. Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris that is to say Forgyue vs our trespssaes as we forgyue them that trespasse agaynst vs. And after our lord sayth if you pardon men theyr synnes your father also that is in heuen shall pardone you your faultes And if we do not pardon nor forgyue othr men nomore woll your father pardon nor remytte you of your synnes Alas my frēdes howe many be there nowe a dayes whych thynke lytle on these wordes as if they were vayne and of none effect And yet for al that they be so true that it is a iudgement gyuen from the mouth of god which is al trouth Ther be many which oftentymes do saye thys most holy prayer without hauinge any will to forgyue the offences cōmytted against them the whych suerly were better not to praye so agaynst themselues This is well shewed vnto vs by the parable of the kingdome of heuen in thys present gospell of the seruaunt whych ought ten thousande talentes vnto his kinge And when he had not wherewyth he myght paye it the kinge commaunded that he and hys wife and hys chyldren and al his goodes shulde be solde to thentente that he myght be payed of that that was due vnto him The seruaunt seyng thys kneled down and prayed the king that he wold take patience and tary and he wolde paye him all The lorde that was pitiful and mercifull had mercy on hym and sente him awaye and forgaue hym the dette But the seruaunte departinge from hys lorde was not pitifull nor merciful as was hys lord For in meting an other that was seruaunt with him which ought him only an hundreth pens he toke him and strayned him by the throte and misintreatinge him sayd paye me that that thou owest me And the pore seruant knelyd before the first seruant prayed him to haue pacience to tarye and he wolde paye hym all But he wolde not heare hym but forthwith sente him to prison vnto the tyme that he had payed him but what did the lorde when he herde these newes He keste in his teth the mercy whiche he had vsed towardes him when he prayed hym and on the other syde the cruelty whiche he had vsed agaynst his felowe seruaūt And therupon he dyd gyue him to the kepars of the prison vntyl he had payed al his dutye And this parable our lorde declareth himselfe This kynge is god the father almyghty This fyrste dettour is a great synner to god This seconde dettour is a lytle synner to man And what may the offence be vnto man but only a lytle offence to the regarde of that whiche is to god And that that is to god what may it be but a ryght greate offence For as the auncient douctour of the churche Iohn̄ Chrysostom sayeth Chrysostome there is as greate difference betwene the synnes whiche be done to men and the synnes whiche be cōmitted agaynste god as there is difference betwene ten thousāde talentes of golde an hundreth pense But God is so meke and so mercyfull that if alonly one do praye hym he forgiueth all synne and offence howe greate so euer it be yf that in folowyng of hys meakenesse and mercyfulnesse we pardone one lytle offence agaynste vs vnto our brother But yf any of vs do not pardon God shal aske of hym the greate debte quousque pro infinito and he shal be in paynes vntyll he shall haue payed it out whyche worde vntyll is taken of holy doctours pro infinito And thys is the meanynge sense of thys texte sayeth Remigius the auncient doctour semper soluet sed nunquam persoluet Remigius et semper poenam luet that is to saye he shall euer paye but neuer paye it out and he shall euermore suffre payne Then my brethren and frendes though that it be so that all the offences agaynst vs in the world be nothynge in regarde of one only offence agaynst God let vs then pardone them lightly not alonlye by mouth and outwardly but wyth good wyll and in our hartes inwardly And yf we thus do assuredly God shall pardone vs them that be so greate for who is it that hath not offended hym many tymes and we shal be fynally made the chyldren of God and followers of hys swetenesse