Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	son_n	5,168	5	5.9174	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21119	Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons	Edgeworth, Roger, d. 1560.	1557 (1557)	STC 7482; ESTC S111773	357,864	678

w t loue cxciiii d The Wiues by their faith and good conuersation may conuert the husbande folio cccvii d Wyfe must be first taken and afterward proued otherwise then any other marchaundise fol cc b Wicliffes heresies when they troubled this realme xix a Vix saluabitur iustus is expounded fol. cclxxviii a Women when they woulde be sene to care leaste for their heare or lockes then they care moost fol. ccxviii d Womens heare is many times disgised fol. cxcix a Women whose honesty is light chepe be moste curiouse in disgisinge them selues Eodem c Woman is the weaker vessel is declared fol. ccvi b. Women of Rome in olde time knew not the vse of wine folio ccxxxiiii b. Worme of riches is pryde fo cccv b Women be no meet hearers of moral philosophy xxxiii a Women how they shuld lerne for their soul helth xxxiiii a Woman was last made and first in faute Eodem b. Women haue taught men witte fo xxxv b Worme and not a man why Christ was so called lxxviii b Worldly inheritaunce hath .iii. noughtye properties cxx c Wronges when we ought to remitte them and when we may redresse them fol. xcvi a Wronge there is none when the thinge commeth of mere grace fol. lxxv d Wyues deseruinge to be beaten reneige their wiues state and tourne to the seruauntes state againe fo cciiii b X. XAntippa Socrates wyfe cast a chamber vessell on his heade and what he sayd then fol. cciiii c. d Y. YOnge men be no mete hearers of morall philosophye folio xxxiii a. b. Yonge in age and yonge in maners Eodem clviii b Yonge men must gentilly do after their elders fo ▪ clvii d Finis ¶ The first sermon containing an introduction to the whole matter of the vii giftes of the holy goste And treatyng of the two first giftes called the spirite of sapience and the spirite of intelligence THe blessed euangelist sanct Iohn in the first chapiter of hys gospel after he had somewhat touched the ineffable coeternitie of the second person in trinitie the sonne of God with God the father cōsequently he descendeth to his temporall generacion in fewe woordes comprising the same verbum caro factum est et habitauit in nobis That worde of God the second person in trinitie was cōtent to come alowe and to take our mortal nature vpon him and to dwel among vs not with any diminutiō or decay of the godhead for the infinite glorye of God suffereth neither augmentacion or increase neither decreasyng or decay It is euer one after one maner though it pleased him to hyde the glory of his godhead for a season as condescending to the infirmitie of them that he should be conuersaunt withall and to teache vs the waye of humilitie and that is it that saint Paule sayth semetipsum exinaniuit formam seruiaccipiens He withdrewe his mightie power frō his operacion for if he had shewed it in his owne lykenes all the worlde had not been able to haue receiued him He kept a lower port euer vsing humilitie and lowlynes sufferyng the paynes of our mortalitie with all the despites that the Iewes did to him tyll in conclusion he came to his paynes on the crosse in his painefull passion And that he withdrewe his power from his operacion in the tyme of his bodily presence heare on yerth appeareth euidently by this that if it had pleased him he might aswel haue indued his disciples with the cōforte of the holy ghost whyle he bodily taried among them as to haue differred it tyll the commyng of the holy ghost by sensible signes at this holy tyme of whytsontide In a long sermon that he made to his disciples afore his passion among other holesome lessons he sayd thus vnto thē Expedit vobis vt ego vadā c. It is for your profite that I go from you for if I go not from you the holy ghost wyll not come to cōfort you I haue yet many thynges to teache you but as yet ye can not bear them away but when the spirit of truth the holy ghost cōmeth he shall teache you all truthes necessarye for you to knowe But good lorde what sayst thou Nowe we can not vnderstande suche thinges as we be to be taught than we shal vnderstand How may this be Is he greater of power then thou art Can he do more in teching vs then thou canst do thy selfe good maister Christ to auoyde this scruple doubt āswereth saying No syrs I do not say this for any impotencie in me or for any inequalitie betwixt the holy ghost and me for the thinges that he shall teache you shewe you he shall not speake them of him selfe but of me The cause why I say so is this Omnia quae habet pater mea sunt propterea dixi de meo accipiet annunciabit vobis All thinges that my father hath be myne all power all knowledge all connyng be equally and aswel in the sonne as in the father and in the sonne frō the father like as he hath his generacion production beyng of the father therfore sayth Christ the holy gost shall take of myne and shall shewe it you teach it you for when he shal sensibly come among you he shall shewe you my fathers pleasure which is all one with my pleasure All that he shal teache you he shall take and learne of my father and of me Like as he hath his beyng of my father and of me and as he is the infinite and ineffable loue of my father and of me Thus sayd Christ vnto his disciples for in very deede all the workes of the whole trinitie be al one vndiuidid outfurth among creatures Loke what one person doth the same thyng doth all thre persones likewise Therfore there was nothing that the holy gost taught y e Apostles but Christ could haue taught it them if it had pleased him But he reserued left this power of instructing and cōfortyng the Apostles and others by them vnto the holy gost the third person in trinitie lest if Christ had done all himselfe they would peraduenture haue thought there had be no holy ghost at all or els that the holy spirit had not been of equal power with Christ and with the father of heauen In very dede afterward there risse a pernicious sect of heretikes as Arrius and his faction whiche merueilously troubled al the world in their time saiyng that the seconde person in trinitie was but a creature and lesse of nature power then the father And that the holy ghost was also a creature and a minister and messager of the father and of the sonne and lesse of power then either of them both Because Christ would not haue his disciples to erre in this point he reserued the best porcion of learnyng of godly comfort from them that the holy spirit might teache it them for their comforte that so they might knowe the dignitie of the holy ghost and might haue cause to glorifie and honoure him likewise as they honoured the sonne and

the father by the doctrine of Christ whiche euer attributed and imputed all his lore instruction preaching miracles doyng vnto the father as it is plaine in many places in the gospels Therfore in as muche as they had heard muche of the power of the father and had heard many holesome exhortacions of their maister Christ had seen many merueilous woorkes miracles done by Christ the very sōne of God the father and knewe very litle manifestly plainely of the holy spirit third person in trinitie therfore as at this tyme by the high wisedome and counsell of the godhead the holye ghost shewed himselfe lighting vpon the Apostles in firie tongues geuing them suche instruction and knowledge suche comfort boldnes as they neuer had before And againe because they should not thinke the holy ghost greater of power then the father or the sonne he warned them afore saiyng Quaecun ꝙ audiet ●●quetur All that he shall heare he shall speake to you As who should say tho the giftes that he shal inspire you withall shall be wonderous yet like as he hath his beyng of my father and of me so al cunning knowledge and other giftes he hath of vs and equally with vs like as he is equal and one in substaunce with vs. And in signe and token of his godhead and godly power it foloweth there Et quae vētura sunt annunciabit vobis In this he shall specially shewe his godhead because it accordeth most cheifly to God ▪ to knowe secretes to come after and of his godhead it cōmeth that men haue suche knowledge reueled vnto them therfore Esaie sayth .xli. Annunciate quae ventura sunt in futurū sciemus quia dij estis vos Tell vs what thinges shall come after and so wee shall surely knowe that you bee goddes This quickned their spirites that our sauiour Christ tolde them that the holy ghost should instruct them of thynges to come after for there is nothing that mans mynde desireth more then to knowe what world shalbe hereafter and what shall fall after our daies And the Apostles were verye inquisitiue in suche thinges therfore many tymes they asked of Christ whether he went and which was the way and when he would come to the iudgement and when Ierusalem should be destroyed and not one stone left on another And when he would come to take his kyngdome vpon him and what signe therof they shuld haue with many suche other questions concernyng thinges to come Of this thought carke of mynde our sauiour Christ dispatched them when he tolde thē that the holy ghost should teache them instruct them of all thynges to come that were mete and conuenient for them to knowe Nowe this presupposed of the godly power of our sauior Christ by whiche he might haue made his disciples as parfite in all giftes of grace as y e holy ghost did and the cause why he did not so descending to my principal purpose I will speake according to this holy tyme and solemne feast of the aboundance plentie of grace with whiche his manhode was indued aboue al other men and wemen that euer had grace And which he deriueth distributeth to all his faythfull people that receiueth grace Of him the Prophet sayth Psalmo .xliiii. Vnxit te deus deus tuus oleo letitiae prae consortibus tuis Kynges and preistes whiche bore the figure of Christe were annoynted with material and corruptible oyle but Christ was annoynted of god the father w t the oyle of gladnes that is to say with the holy ghost which was figured and signified by the sayd material oyle With this oyle of gladnes he was enbrued aboue al his felowes more excellently then any man whiche he is content to take and vse as his felowes coinheritors and copartners of the ioyes of heauē They haue graces distributed to them seuerally by partes and the graces that one man hath another man lacketh and men hath them after a remisse and slacke maner not fully nor perfitely And they that haue graces of one kynde yet some hath thē more fully and perfitely then some other hath But Christes manhode had all graces after the highest maner that could bee geuen to any creature He was full of grace not by measure but aboue measure Saint Stephan was full of grace Stephanus plenus gratia Act. vi But howe He had as much grace as was sufficient for him to preache Christ and to suffre persecution and martyrdome paciently for Christes sake And so is euery good mā and woman full of grace after a certaine sufficiencie according to their nede and as it is profitable for them The blessed virgin Marye was called in Gabriels salutation plena gratia full of grace by a special prerogatiue or afore others in asmuche as it pleased him of whō commeth all grace and goodnes to take her in so gracious fauoure as to take his fleshe and bloud of her most pure virginal body But the māhode of Christ had all the giftes of grace after a certaine excellencie and superaboundance by which he might deriue and distribute grace to all faithfull people euen like as the head in vs geueth influence to al partes of the body in the vse and exercise of all sensible mouinges as appeareth for when the head is a slepe or mortified with Palseies or suche diseases all other partes of the body be astonied and can do litle or nothing And contrary when the head is of good temperature and well at ease al the body is the better more apt in euery membre to do his office by reason of suche influence as is deriued from the head vnto them Suche influence of grace doth our sauior Christ geue to all christen people for he is oure head and we his lymmes or membres and that godly liuelynes of grace that we haue we haue it of his store and plentie of grace Of this store and plentie of Christes grace the blessed prophet Esay maketh mencion speaking of the misterie of Christes incarnation saiyng capi .xi. There shal a slyppe or rodde spryng out of the rote of Iesse and a floure shall ascende out of his rote and on him shall rest the spirit of God the spirite of sapience and of vnderstanding the spirite of counsell and of fortitude the spirite of science and of pietie and the spirite of the drede of God shall replenishe him By this slyppe or rodde is vnderstād the humble virgin Mary very flexible and plyant by humilitie The floure ascending out of that rote signifieth the swete floure of our redemption our sauiour Iesus Christ whiche rose and sprong out of the stocke and roote of Iesse otherwise called Isai kyng Dauids father by the sayd slyppe or rodde Mary discēding lyneally of Iesse by Dauid and by other holy patriarkes And on this floure shal the holy ghost rest with

proude in their own conceiptes neither to trust in the vncertaintie of their riches but to be riche in good woorkes and good deedes to geue gentlely without frowardnes c. The other wisedome called beastly wisedome they haue that be ouer muche geuen to the pleasure of their bellies and consequently to the pleasure of the flesh and lechery For of glotony foloweth lecherye and this is the wisedome of them that studieth nothinge so muche as howe they may please their bellies as where to get a delicate cup of wine and good chere These S. Iude in his epistle calleth spottes for they spotteth and defouleth thē selues by ebrietie and surfets and spotteth other mē by their yll examples and euill occasions geuing Hi sunt inquit in epulis macule conuiuantes sine timore seipsos pascētes Against al these speaketh our sauiour Christ. Luc. vi Ve qui saturati estis quia esurietis Wo be to you that be farced stuffed and full fed for you shall be a hungred at your iudgement when ye shall beg refreshing and none shalbe giuen you and this paine with which Christ doth threaten voluptuous persones is inflict and laid on mens neckes somtimes here in this world as we haue seen by many men which hath mispende all that their fathers left them goodes and landes and all and haue be ready to begge or steale for very nede and for very lack of their accustomed fare Much like vnto Esau whyche for a messe of potage sold his first frutes Gene. xxv et Contempsit quod vendidisset And he litle estemed yea rather despised that he had so sold them So these yong ruflers be not sory but rather doth maligne and freate and chafe and be readye to fighte when a man would vmbrayde them for so mispendynge all their substance worse then the prodigall and wastefull sonne that is spoke of in the gospel which after that he had scattered and wasted by his lose liuing all the goodes that his father left hym yet at the last he tooke remorse and repentaunce and returned home to his father againe The third euill wisdome is called diuellishe wisdome which they haue that be wise and wittye inough to do mischief but good they cā do none They be wylye to circumuent men and to deceiue them in all busynes exchaunges bargayning bying and selling and such other exercyse And such be they also that by oppression leapeth vpon mens shoulders like Apes as muche as in them is keeping them downe that they shall neuer come vppe a lofte to anye thrifte or ryches and that wyll be gladde to wayte men a shreud turne so that no man shall espye them or knowe that they do it and many times when they haue done a man a shreude turne will make a man beleue that they be their best frendes All these be carnall wysedomes and worldlye wysedomes that bringeth a man to death euerlasting Rom. viii prudentia carnis mors est And it is counted very folyshenes afore God Of suche wisedome speaketh Christe Luc. xvi The chyldren of thys wicked worlde all sette in malignitie and myschiefe be wyser then the chyldren of light the children of grace the children of God And he geueth laude and prayse to the father because he hath hid the misteries and secretes of the trewe faith of Christ from them that be worldly wyse and farre casting and hath reueled vttred and declared them to suche as be chyldren that is to saye small and little in malice humble and lowlye in harte and spirite For on suche the holye goste wyll spredde hys gyftes and on none of theym that thyncke theym selues so worldlye wyse whyche be verye fooles afore God The apostle Saynte Iames capit iii. declareth what is this godlye sapience or wisedome commynge from almightye GOD aboue by the effectes and properties of it Firste saithe he it is chaste in deedes and in exteriour behauiour for where the filthynesse of lecherye is there is no vertue that can please God and thys is contrarye to beastlye wysedome Then it maketh peace as wel wythin a mannes selfe or in a mannes owne conscience as outwarde to others dyrectlye agaynst dyuellysh wysdome that is euer quarelyng and waytyng shrewd tournes It keepeth a measure and good manner in worde and deedes And so doth nother beastly wisedome nor diuellish wisedome Easye to be counselled or intreated where earthly wisedome according to the properties of the earth is hard to be perswaded agaynste his lucre or aduauntage Agreing with good men as none of the other three wisedomes doth And full of mercy in hart and dede And full of good fruites that is to say good workes wheras of the other wisedomes cōmeth no goodnesse but it be colourable vainglorious or for some sinistre purpose Iudging without simulacion or faining Not shewing iustice and indifferencye outward bearing indignacion and parciality in hart inward Such an humble hart had Salomon when he made his supplicacion and peticion to God in Gabaon .iii. Regum .iii. where he offered to God a thousand hostes or beastes to be all burned in Gods honour as the maner was then sayinge I am but yonge and knowe not how to beginne nor how to procede or make an ende of my matters Therfore giue vnto me thy seruaunt O good Lorde a disciplinable hart ready and apt to learne what and howe I ought to doe that I maye iudge thy people and dyscerne or put difference betwyxte good and yll wythoute whyche no man can be able to iudge these people they be so many in nomber Thys desyre and prayer of thys yonge kynge Salomon pleased GOD wonderouselye well And because he asked not long life nother riches nother the death of his enemies but onely wisdome to geue discrete iudgement Almighty god said to him I haue done as thou hast said Dedi tibi cor sapiens intelligēs in tantū vt nullus ante te similis tui fuerit nec post te futurus sit I haue geuē thee a heart indued with Sapience and intelligence in so muche that among all the kinges of Israell that haue bene afore thee or that shall come after thee there was neuer none like thee Here ye haue expresse mencion of the two firste giftes of the holy gost Sapience and Intelligence wittines or fine and cleare vnderstandyng Of the which Sapience properly serueth for iudgement in speculatiue causes chiefely concernyng almighty God and celestiall creatures and verities or truthes about the same iudgyng and determining that to them a mā shold surely adhere leyne to refuse the contraries as false repugnant to the truth And I must nowe speake vnitely or ioyntly of the gift of sapiēce of y e gift of intelligence or vnderstandyng as the prophet Esay rehearseth them coupled and linked together because one of them adourneth and helpeth another For Sapience is much the lesse if it lack Intelligence or wittines And wittinesse without discrete iudgement of Sapience is very vnprofitable

true by reason of the bodie The seconde is true by reason of the soule The soule is departed from the body the body lacketh his life therfore we saye the manne is deade The soule is immortall and cannot dye therefore by that reason Christe sayde Abraham is aliue So now because the bodies be out of pain we say the men rest or slepe in the slepe of peace And because the soules be departed in the state of grace and in the way of saluation which they haue not yet perfitly obtained we pray that thei may come to the place of refreshing to the place of light and to the place of peace euerlasting in heauen And thus we must take the woordes of the masse aboue rehersed as they were meaned and we shall gyue no handfast to the contrarye errour And I would they should not so rashely precipitate their sentence in such weighty matters except they had some better ground Thys precipitatio headlong shofyng out mens sentence without iudgement is contrarie to thys gift of the holy gost that we now entreate of the gyft of counsaile as I touched afore This was the faut of Iepthe Iud. xi which when he should procede to battell against the Ammonites he made his vow to God precipitāter headlong and rashly without counsel or aduisemēt y t what so euer came first against him to meete him at his dore after his cōming home he would kill it offer it vp to be burned in sacrifice to almyghtye God So it chaunced that when he came home after his victory his own doughter which he had and no mo children met him with timbers and such instrumentes of melodie as she had to welcome him home When he saw her he tore his clothes and cryed alas my doughter thou hast deceiued me and art deceiued thy selfe This precipitation hurt king Dauid notwithstanding his great wisedome and manyfolde vertues when he fled from the persecution and commotion that hys own sonne Absolon raysed against him one Seba that was seruant to Miphiboseth Ionathas sonne neuew to Saul the kyng came to kynge Dauid and brought him presents of such dainties as myght do hym pleasure and to hys seruantes in that distres and trouble As Asses for them to ride on breade and wine and fruites to refresh them in their iourny fleyng from the host of Absolon King Dauid asked him where is thy master Miphiboseth He made a lye on hys maister saying he tarieth behinde in Ierusalem trusting now to be restored to y e kingdome of Saul his graundfather King Dauid by and by rashly without iudgement or further aduisement the partie neither called nor heard precipitate thys sentence Tua sint omnia que fuerunt Miphiboseth ii Reg. xvi Take thee al that Miphiboseth had And so he gaue awaye to a lying knaue all that good gentlemans goodes whiche he was sorye for afterward when he knew the truth He shuld not a neded to haue be sory if he had auoided this precipitacion by the gift of counsell whiche the holy gost for then withdrew from him he had it not For such causes saith Ecclesiasticus Sine consilio nihil facias et post factum non penitebis xxxii Without counsell and aduisement do nothing after thy deede thou shalt not repent or be sorye ▪ These giftes of the holy ghost be not so coherent or linked together that who so euer hath one of them must neades haue all the other The Prophete Esay sayth that our sauiour Christe had them all and so he had superabundantly Et de plenitudine eius uos omnes accepimus Iohn i. and of his plentye all we take our giftes Of others we reade not that had them all continually but we finde that some that were excellent in sapience or iudgement in Godly causes and heauenly matters and coulde instruct and teach noblely well lacked the gyft of counsayle to direct and order hym selfe and others accordyngly and had nede of other mennes counsayle And contrarye he that is excellent in geuyng counsayle maye be weake in the speculation or iudgement of heauenly or Godly matters Exo. xviii It is writ of Moyses which had receiued of God the spirite of sapience by which he was able to geue vnto the people the lawes of God and to teache them the same yet he vsed to sit from mornynge to night hearynge causes and geuyng sentences and iudgementes betwixte parties amonge the people and so fatigated and weried him self and the people also Iethro his father in law consideryng how that labour was to great for any one manne to sustaine and also how the people were combred tariynge so longe for decision of their causes while they might haue bene soner sped that so they myght haue departed euery man to his owne and haue bene better occupied at home sayde playnelye to hym Stulto labore consumeris c. Both thou and thys people spende and waste your selues in a foolyshe laboure for thys busynesse is aboue thy power and myghte thou art not able alone to sustaine all this busie labour but heare my wordes and my counsayl and our Lord shalbe with thee Let this people haue the in suche thynges as pertayne to God that thou mayst shew vnto him what they saye and mayst shewe vnto the people againe the ceremonies and the rites and maner of worshipping God and the waye that they shall go and the workes that they shall doe And prouide among al this people men of power and that feareth God and that haue truth in them and that hate auarice or couetousnes and make of them officers some ouer a thousande of thys people some ouer a hundred some ouer fiftie some ouer ten which may iudge the people at al times and what so euer great matter ryseth among them let them referre it to thee and let them iudge the smaller matters and none other so thou shalt be more lightned and eased when thy burden is deuyded amonge other If thou doe thys thou shalt be able to fulfill Gods empery and authoritie and shalt be able to sustaine that God byddeth thee doe and all thys people shall returne with peace to their houses or lodgynge at tyme conuenient When Moyses had heard Iethroes counsail he did all thinges as he counseld hym Nowe to my purpose because no man shall be proude of the giftes that God hath gyuen hym we maye see here that Moyses hauyng so excellently the gift of sapience to iudge and discerne and also to teache and instruct in Godly causes yet as then he lacked the gift of counsail which this straūger Iethro an alien and not of the people of Israell tho as then he was conuerted to the faythe of one God had as appeareth by the holesome counsaile that he gaue vnto Moyses by which as well Moyses selfe as all his whole host were noblye releued of almightye God by the mouthe of Iethro his father in lawe geuyng hym that good counsail Therefore I shall most intierly desire you to

you maye iudge of the cause the effecte is nought therfore there must neades be some faulte in the cause But what saiest thou Is not the studye of Scripture good Is not the knowledge of the Gospels and of the newe Testamente godlye good and profitable for a christian manne or woman I shall tell you what I thinke in this matter I haue euer bene of this minde that I haue thought it no harme but rather good and profitable that holie Scripture shoulde be hadde in the mother tong and with holden from no manne that were apte and mete to take it in hande specially if we coulde get it well and truely translated whyche wyll be verye harde to be hadde But who be meete and able to take it in hande there is the doubte I shall declare this doubte by an other like The Philosopher i. Ethi Declareth who be mete and conuenient hearers of the science of morall philosophie And there he excludeth from the studie of that learnyng all yonge menne and women whether they be yonge in age or yonge in maners and condicions they that be yonge in yeares be no conueniente hearers of Morall philosophye because they lacke experience of thinges that be taughte in that facultye which be Actes of vertue and vertuousse lyuynge principallye intended in Morall Philosophye of such maner of liuynge youth hath no experience or very little and therfore they can not discerne theim from their contraries when they heare them spokē of neither discerne the meanes whiche be vertues from the extremities that be vyces no more then a blinde man can iudge colours frō their contraries or can perceiue y t how muche the nigher that any meane colour draweth to white so muche the more it scattereth and disperseth the sight and hurteth it or on the cōtrarie parte howe muche the nyer in degrees it approcheth to the blacke coloure so muche the more it gathereth the syghte closse together and helpeth the sight and comforteth it To tel thys tale to a blinde manne is all laboure loste for he can not tell what you meane after Aristotle because a childe knoweth not the actes of vertue of whiche Morall philosophye treateth for the ende of that philophye is well doynge and good liuynge Therfore to teache a childe the rules of that facultie is a vaine laboure And also because youth is much geuen to folowe their affections and their lustes they be no kindly scholers of morall philosophye for the vehement inclinations that they haue to do their luste maketh them that morall lessons teachynge the exercise of vertue canne not printe in them And for the same cause they that be yong in maners though they be olde in yeres as the counsaylers of Roboam Salomons sonne were And such as be a great meyny of our lustye yonkers now adayes olde inoughe to be wise and yet as lewde they be as they were at twelue yeare olde and muche worse They be so headstrong and so obstinately set to satisfie their concupiscence and to take their pleasure that they will not learne any lessons for the contrarye And so they can not attaine to the ende of morall philosophie which is vertuous workes Women also a frayle kinde verye obedient to their fansies and to earnestly and eagerly folowynge their lustes be verye vnmete scholers of morall philosophye Nowe to my purpose the ende of Diuinitie is good doinge as appeareth plainelye by Moyses and the Prophetes in the olde Testament by our sauiour Christe in the Gospels and by the Apostles in their Epistles in manye places And therfore diuinitie is not called a speculatiue science but a science of practise or doinge Then as the Philosopher reasoneth of the hearers of philosophye I maie saie likewise that children whether they be children in yeres or childrē in cōdicions vicious maners for their wilful pronitie headines to satisfie their lustes pleasures whether they be menne or women can not perceiue the differences and diuersitie of such good works as be taught in diuinitye nother y e things that be spoken of in diuinitie their passiōs doth so sequester and alienate their wittes from consideracion of them that they shall be little or nothing the better for hearing of theim if they come where they maye heare of them as at sermons lessons and exhortacions to which they come verie seldome they loue nothinge worse and thinke no tyme worse spent thē y e time while thei be hearing the word of god ful like thē that our sauiour Christ speaketh of Mat. xiii reciting y e propheci of Esai Auribus grauiter audierunt It greued thē to heare the woorde of God et oculos suos clauserunt they shut fast their eyes Nequādo oculis videant Lest they might se with their eyes y e works of Christ the right way to heauen And least they should heare with their eares with good will vnderstād the liueli word of god that might saue their soules might be conuerted frō their misliuing that so I might heale them saith Christe from the sores of their soules that be their synnes For in al such maner of sayinges you muste vnderstād y t the impossibilitie yea rather the difficulty to do wel is of our self onely not of god Therfore s. Austine saith they could not beleue by which it is to be vnderstand that they wolde not beleue they wold not molifie their hartes to receiue holy instruction How maye a mā teache thē whether charitie or loue be y e vertue or work of the body or the soule or of both or whether it be the worke of reason or of the wil. Likewise of fruition in whiche shall stand our beatitude glory in heauen whether it be the operation of the wit or of the wil or of both And also of Angels what maner thinges they be howe God speaketh to thē one of thē to another thoughe thei haue no tōges And how thei mai moue frō place to place considering that they fill no place for thei be no bodies A hūdred such things must be considered in the scriptures whiche it is but vain labour to teach children neither to thē that be childish leud in cōdicions I meane thē that of election of very purpose doth nought hath a pleasure in noughtye liuyng in which neyther such high cōsideracions as I now touched neither any moral rules or lessons of good liuing cā print or haue place they be so blinded by yll custome roted in the contrarie vices in vicious liuing Neither to the most part of women being very sensual parsons and much addict giuē to folow their lusts affections which here amōg you in this town not onely studieth y e scriptures but also teacheth it and disputeth it S. Paule i. Corinth xiiii woulde that a woman if she wold learne anye thing for her soule health she should aske of her husbande at home that he may teach her if he be so well learned