Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	authority_n	church_n	person_n	1,479	5	5.0691	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16698	A verye fruitful exposicion vpon the syxte chapter of Saynte Iohn diuided into. x. homelies or sermons: written in Latin by the ryghte excellente clarke Master Iohn Brencius, [and] tra[n]slated into English by Richard Shirrye, Londoner.	Brenz, Johannes, 1499-1570.; Sherry, Richard, ca. 1506-ca. 1555.	1550 (1550)	STC 3603; ESTC S122244	97,256	320

that all maye be one as thou O father art in me and I in the. Paule also sayeth I thorowelye beleue that neyther death nor life neyther Aungeles nor rulers neyther powers neyther thynges that be nowe nor thynges that be to come neither heith nor deapth neither any other creatur shal be hable to seperate vs frō y ● loue w t whyche god loueth vs thorow christ our Lord. Heare also thys saying of the Prophet Mountaines shalbe moued and hylles shal tremble but my mercy shal not depart from the and my leage of peace shall not be moued sayth the merciful Lord. Wherfore thou muste be verye suer that god whych hath gyuen the his sōne and whome thou haste receyued nowe by fayeth wyll prouyde also that thou kepe styll hys sonne yea in the myddes of death also or rather to speake more ryghtelye thou shouldeste be kepte of hym and saued Furthermore the holye gooste hathe opened in the Scripture the doctryne of free eleccion of GOD for thys purpose that good menne shoulde not be offended eyther with the smalle number or vylenes but shoulde truste and that the euyll menne shoulde not be prowde of theyr multitude power wysdome and maiestye whyche they haue in thys worlde but feare For if ye compare together the congregacion of the good and the badde in thys worlde ye shal alwayes fynde the badde hygher in degree more in number in more dignitye honour and greatenes and in all other thynges In the begynnynge of the worlde the congregacion of Cayne semed to be beste and that onelye shoulde possesse the worlde And the churche of good Patriarckes as it was smalle in number so was it counted verye litell worthe Abraham when he was called out of hys coūtrye had no great authoritye amōg the Gentiles and yet he wyth Melchisedech and fewe other was the verye true churche of GOD. Other nacions were bygger in nūber power and wysdome and yet were rected of God In Egypte the Israelites were the churche of god whyche althoughe they were encrea sed in nūber yet were thei oppressed w t bondage the Egipcians in the meane seasō which were the church of the wycked bare greate rule and were in very ▪ great maiestye of thys worlde What shall I say of the examples of those times that folowed after In the same people whyche were called by the name of god one was the verye churche of god an other fained Whan Ahab was king of Israell the churche of god semed to be the kyng the quene the courtiers the priestes and all Israell but a fewe other that is to wit Elias Abdias and some that were hyd in the caues by Abdias were thought to be abiected from god But they were the true church and that other the fayned What tyme Christe was borne the byshoppes the scribes the Pharises were iudged the churche of god and as many as fauoured the authoritie and doctrine but zacharias Elizabeth Marye Iosephe Simeon and a fewe other as in comparison of the mulitude and maiestye of the other they were counted nothynge so were they not taken nother for the true churche But the iudgemente of god is one and the iudgement of men another And afterwardes Iohn Baptiste Christe the Apostles and certayne other were the verye church of god when for all that Annas Caphas the byshopes the priestes the scribes y ● Pharises al the other companye of the Iewes helde the hieste place and dygnitye in the churche in comparison of whome they were counted vyle and abiecte These thynges verilye are wonte much to offende good men They se they are but a fewe dyspised to haue no shewe of the churche of god that their aduersaries are manye great mightye wise and not onelye beare the title and name of the church but also haue the ▪ chiefe place in it God therefore shewed the doctrine of his fre elecciō cōforted the good mē and byddeth thē haue a good hope saying y t euerlastyng saluacion stādeth not by mans authoritie multi tude power or wysdom but only by y ● fre elecciō of god And seyng god hath chosen thē out which thyng is manifest by thys y t the know Iesus Christ the sonne of God beleue in hym they ought not to be fered by y ● hie dignitie of their enemies fal away frō true godlines but stād so much y ● more strongly y ● vilar they be taken in y e eies of mē I thāke the sayth Christ O father lord of heauen earth that y u hast hidden these thinges frō witty wise men shewed thē to y e litle ons Uerely father this was thy good wil. And againe feare not litle flocke for it hath ple sed your father to giue you a kingdom And Paule sayeth you se your vocacion that not many wise mē after the fleshe not manye men of power not many of noble bloude but those that were folishe after y e world god hath chosē to make y e wise ashamed Wherfore y e more suar that it is that God doeth chose his church not after the merits of man or flesh ly maiestie but after the purpose of hys owne mynd so muche the greater owghte they truste of good men to be y t whan they knowe Christ in whō god hath opened y t they be the elect members of the churche it is no doute but they shall be saued for euer yea althoughe the whole worlde woulde saye contrarye and threaten the contrarie But we haue nowe spoken inoughe of thys matter we wyll tourne agayne to oure purpose All that haue harde sayeth he and learned of my father commeth vnto me And it is sayde more not that any man hath seen the father but he that is of God he hath seen the father What shall we say then If none other hathe seen god the father but he whych is of God that is but Iesus Christe the onelye sonne of god whyche is in the bosome of hys father what remaynethe but that none other also hath harde god and learned any thynge of hym and can not obtayne saluacion What shall we thyncke than of Moses and other Prophetes of the whyche the scripture wytnesseth that they haue seen God and learned manye thynges of hym But greate dyfference is betwixte the seynges of the Prophetes and Christes seynges For y ● Prophetes are sayed to haue seen God in dede but they haue not seen hys substaunce and beynge but onlye certayne sygnes of hys presence But Christe seeth the beynge of God yea and is one God in dede wyth hys father Moreouer the Prophetes haue heard the voyce of God not the naturall but that that was taken for a tyme by whych the wyll of God shoulde be declared But Christe is the verye naturall voyce of GOD and hys eternall worde Finallye the prophetes and other good men haue gotten saluacion in dede but not by theyr owne merite but by an others benefite but

¶ A verye fruitful Exposicion vpon the syxte Chapter of Saynte Iohn diuided into x. Homelies or sermons written in Latin by the ryghte excellente clarke Master Iohn Brencius trāslated into English by Richard Shirrye Londoner Inclyte Ioannes Germane gloria gentis Qui toties magno resonasti pectore Christum ●…ternum viuis non inuida tempora nomen Obscutare tuum poterunt per secula foelix O quàm dulce fluit colamus tibitum bone Brēti Cum seruatorem placidus depingis Iēsum Quae tu Germanis Anglis ego munera grata Ferre meis curiens sermones transfero denos Quos conscripsisti sextum in caput alti Ioannis ¶ To the right Honorable Lorde Wentworth Lorde Chamberlaine one of the Kynges mooste honorable Counsel Rycharde Schirrye wisheth health euerlastynge WHā I had fynyshed thys trea tise which I toke in hande to trāslat of good zeale toward y e most sacred and holy worde of God deuisynge wyth my selfe vnder whose proteccion the same beyng printed myght be published abrod althoughe I knowe not youre Lordship by any cōuersaciō acquaintaunce but only by a general fame that maketh you to be gra cious acceptable to the worlde for thys cause specially that you fauoure all good letters and chiefelye the holie scripture w t those expositours whyche moste sincerelye and purelye expounde the same I coulde fynde out none to whome for the sayde respectes I thoughte more conuenient to dedicate this my trāslaciō than to your good lord shyp To whom although I be vnworthi to offer this presente boeth for my basenes of degre and also of learninge yet is the worke it selfe of suche pryce that it maye iustelye chalenge so worthy a patrone In thys Chapter ben certaine textes whych beynge cropped oute from the reste haue ministred to learned men muche matter of argumentacion some expoundynge them one waies some an other And forasmuche as there is nothynge but by euyll enterpretacyon it maye be depraued and that in all al cōtrouersies to find out the trueth ther is no rediar waies thā to heare the hole tale tolde I thoughte it a dede worthy the labour to set out in our English tōge the exposiciō of y e righte excellent Clarke Iohn Bren cius which he writeth vpō the sixt Chap. of Iohn not leapyng out from one text to an other but thorowely expounding it euē in y e selfe same order in whyche the Euāgelist wrot it so y t the circūstaunces shal not a litle helpe to the true sence vnderstādig therof which māer of exposiciō is much to be cōmēded And contra ri thei are worthi dispraise which rashli plucking out the texts as thei come first to hād not wayinge thē w t the rest that eyther folowe or haue gone before make thē serue to their own pur pose and apply theym to suche an exposiciō as they thē selues haue conceyued before in their own mynd Wherupon often time ariseth much altercaciō i wor des whych wold easely be auoided if at y ● begynnyng had bene laied a suar fundacion of reasonyng But thys expositour Brencius declareth hys mynde in ●…o clere an order that auoydynge all confusion the diligente reader maie sone perceyue howe iustlye one thynge dependeth vpon an other so that for thys poynte that is in declarynge howe the textes shoulde ryghtly be vnderstande by the iudgemente of well learned menne he maye be compared to the beste interpretoures that haue bene in anye tyme longe before What shuld I speake of hys eloquence whyche maye be sooner maruayled at than folowed If it please youre Lordshyppe fauourablye to accepte these my laboures not a litle shall I be incouraged to goo forwarde wyth the reste of the Homelies or some other thing of lyke Profite and acquaynte my selfe agayne wyth those studyes whyche beynge begunne of me in youth and so continued forthe certayne yeares haue bene a longe season althoughe not quyghte left of yet very much remit ted and slacked The liuyng God whyche nowe of hys infinite goodnes hath sent vs peace frō mortal bodili war giue vs also concorde of myndes y ● agreyng in one sound doctryne we may be vnited and knyte as mēbers of one misticall body to our head Iesus Christ our lord to whom be glory for euer ¶ The Preface to the Reader IN these oure dayes whan the monimētes of soexcel lente wyttes so plentifullye come abrode that therebye it maye ryght well be knowen ther be ryghte manye not onely perfectlye seen in all humayne sciences but in speciall in the moste fyrme and vndouted Christian religion no doute there is greate cause vnto all good men and to al suche as loue knowledge greatly to reioyse And yet to followe these principal guides and chiefe leaders not a fewe are put in dout either for that y ● iudgementes of men be so various and the wylles of most part so froward y ● to vp hold either this opinion or y t I wot not whither it may seme lesse apt to receiue thanke or more redy to daū ger of euil speach extreme ieoperdy Which thing of some men is so feared y t it boeth taketh away theyr wittes wylles to do good therefore passe their life in silence But if this mind should be to al that cā do wel y t is that for feare of such diuer sitie in iudgement of al sorts of mē they should leaue of to do such profit as they myght do than myght it fortune to be a greate while or euer the truth were spread abrod and or knowledge should haue the vpperhand of ignoraunce Which thyng certaine persons encouraged by the spirit of God right wel perceiuyng haue valiantly put forth thē selues aduentured y e daungerous charge of euil tonges secretly regarding ra ther y e right iudgemēt of a fewe thā discōforted by obloquie euil spech of a great many Thus dyd y t noble Poet Horace whan he was content with the assent of a few wel learned to whom he recited his worckes as appereth in his sermons Thus do also nowe a dayes suche as seke not for y e vaine praise of the multitude but onelye to rest in y ● bosome of the wel learned But sith talkyng there of is so cōmon wittes so manye diuers ther semeth to lacke nothig rather than a iudge to giue sentēce of this great diuersitie which riseth not so much by douts in seculer science as by sondry opinions in most waightie cōtrouersies of our faieth religion Of these is nowe al mēs talke I say they talke of diuinitye yea the learned the vnlearned the woman as wel as the man the rych w e the pore Unhappy be we christian men if in this our religion we be more vncertaine than were the heathe in their doctrine What is more displeasant to man touching the bo dy than darknes what to the mind more greuous thā ignoraūce Thā if it be so what can be on the contra