awaye from the beâ—â—tie and comelynes of the open coÌ„munâ— assemble Therfore this lawe was chefely priÌ„cipally gyueÌ„ to weake men of grosse mynd to the entent that by outward reste of the body they shold learne to haue theyr mynd also idle at reste froÌ„ all troublouse affections desyres that is to wyte froÌ„ hatred from wrath froÌ„ ambition desyre of honoure or promotioÌ„ from all fleshely lust such other carnal affectioÌ„s They therfore that dyd so reste on the sabbot dayes y they spende those dayes eyther in slepe or in tryflyng tales or in sluggeshnes or idlenes they dyd in no wyse obserue fulfyll this commaundement for as much as they dyd not that thynge for whose cause this precept was gyuen And therfore the lawe speketh thus Remembre thou that thou do sanctifie the daye of reste for to sanctifie is to spende in holy workes and not to prophane or pollute it with any operations vnsemely or vnmete for god DIS Why was the .vii. day appoynted to this MAG The lawe it selfe hathe expressed the cause sayng Sabbatum ☞ The seuenth day is the sabbote of thy lorde god Now sabbaton in the Hebrue tonge is as much to say as reste This same thing was more playnly spoken in the .xxxi. chapitour of Erodi In syx dayes the lorde made heuen earth and in the .vii. day he ceased or rested froÌ„ al worke Do not here imagine a frame or buyldynge wrought and fynished with the labour of .vi. dayes and than the mayster workman beyng wery on the syxte daye to haue recreated refreshed hymselfe of his werynes in the seuenth day with rest and idlenes The entent of the whole boke of Genesis The whole mysticall scripture of Genesis entendeth this that the Iewes sholde remembre that this world was created made of god not to th ende that we shold reste in those thynges which are of this worlde but that we by the thynges created hauyng knowledge of the creator maker shold according to his exaumple reste from the loue of visyble thynges by faythe and innocencie of lyfe whiche is the true peace and reste of the mynd make haste vnto that eternall reste Thou hearest here after a certayne maner thre sondrie sabbots Thre manâ—â— sabbotes The fyrst was the sabbote of god alone without vs. The secounde sabbote is owers by his beneficence and goodnes but vnperfyte here in this lyfe The thyrde sabbote is perfyte in the worlde to come Besydes this he wold that the vnkynde and forgetfull people sholde haue in remembrauÌ„ce the mercy of god by which they had ben delyuered from the most harde and cruel seruitude of Pharao which figure doth also teache vs that we sholde haue in memorie that we haue ben redemed by the bloud of the vnspotted lambe from the most fowle tyrannye of the dyuell lest thorow vnkyndnes we doo fall agayn into greater bondage and thraldome DIS you sayd ones that the lawe of Moses as concernyng ceremonies was abrogated and taken awaye But this commaundement for the most parte semeth to appertayne to the kynd or sorte of ceremonies MAG I sayd that certayne ceremonies were abrogated but not all for it is not abrogated to pray vnto god knelyng on our knees neyther is fastyng nor sermons abrogated I sayd that certayne were chaunged and applyed to the euangelical holynes and honouryng of god of whiche sorte is the obseruation and kepynge of the sabbote daye why the .vii. daye was chaunged into the .viii. daye DIS Why than is the .vii. day tourned to vs into the .viii. daye MAG Uerily it is credible that it was done by the auctorite of the Apostles The day was chaunged leste if we hadde agreed with the Iewes in this poynte we myghte seme to agree with them in the residue also lykewyse Chrysostome as Chrysostome and yet not he alone doth with meruaylous dilygence and affection feare awaye christen men from fastyng vpon the same dayes on whiâ—h the Iewes dyd communely customably fast DIS Than was not the .vii. daye without greate skylle for greate consideration chaunged into the .viii. why more in to the .viii. day than into the .x. or .xii. or any other daye day rayther than into the .x. or into the xii day MAG Thou sayest very wel For god after a certayne maner hathe twyse created or made the worlde and man in it for fyrste he created it of nought doutlesse by his sonne God after a certayne maner hath made the world twyse Secondarily by the same sonne beynge incarnate he restored that which was perysshed and forlorne There he is sayde to haue rested from the worke of creation Here Christe restynge from the workes of dispensation whyles he resteth with his body in the graue he dothe as it were abrogate and put away the iudaicall obseruyng of the sabbote day and whyles he rysethe agayne immortall early in the breake of the .viii. day he coÌ„mended to vs the euangelicall sabbote And therfore is this day called dies dominicus .i. the day of the lorde and in it dothe the quyere in the churche synge ☞ Hic dies quem fecit dominus id est Psal. C.xvii This is the day whiche the lorde hath made and it is called Dies Pasche .i. the daye of passynge ouer by the verye name puttynge vs in remembraunce of the olde figure Exodi â—ii ☞ The Iewes after that they hadde ben refreshed and fedde with a lambe they passed ouer the rede see We beyng refreshed and wedde with the bloude of Christ do go to the heuenly lande Exodi xii The bloude of a lambe spryncled on the sydes of the dore saued them from the destroynge aungell the bloude of Christ hath delyuered vs from the tyrannye of synne DIS These thynges forsothe done meruaylously well agree to gether in euerye poynte But is it ynough if a man do worshyppe and honoure god on the sondayes MAG To godly meÌ„ euery daye is sondaye and after what maner To those that are veryly vertuous and godly euery day is sonday or the lordes daye not for that he dothe alwayes abstayne from outwarde laboures or workes but for that he dothe euery day as ofte as he hath oportunite oftentymes lyfte vp his mynde towardes god stirrynge vp faythe prouokynge charite kendlynge hope praysynge hym with hymnes desyryng some holsome thyng of hym gyuenge thankes to hym for all thynges But lykewyse as it is a poynt of godlynes to practise this thynge dayly so is it an exceding greate and an horrible offence not to do it on the sondayes whan the institution and ordinaunce of Christe and of the apostles and the commune assemble and comynge to gether of the christen people besydes this to holy redyng the prechyng of the worde of god and holy and deuoute ceremonies instituted of good holy fathers done prouoke and call vs hereunto DIS whether they do synne deadly that work on the
sondayes Do they than synne deadly which done any worke on the holydayes MAG ye forsothe that they do excepte eyther great necessyte or els great vtilite do excuse them which thyng our lorde hymselfe hathe euidently taughte vs in the gospell whan he excuseth his disciples Math. xii for that they dyd plucke the â—ares of corne on the sabbotedaye and alledgeth the Leuites which wrought in the temple on the sabbotedayes and whan he layeth agaynst the phariseis fyndynge Math. xii faute that he dyd heale men on the sabbotedaye layeth agaynst them I saye that theyr selues dyd on the sabboteday lede theyr oxe to the water and if theyr asse were fallne into a dyche they wolde not lette to drawe hym out euen on the sobboteday Mar. ii Finally whan he pronounced that man was not made for cause of the sabboteday but that the sabbotday was instituted and ordayned for maÌ„nes cause so that thou mayste perceyue and vnderstande that this precepte is not of that sorte that it oughte neuer to gyue place vnto charite The kepyng of the holye daye muste otherwhyles gyue place to charite Leuitici .xvi. DISCIPLE Howe doth this agree that it sholde be called the daye of reste whan we do rede otherwhyles in that daye shall you ponyshe and vexe your soules MAG This songe was songen to the Iewes to whome it belongeth to wepe because they haue not the spouse Math. ix The christen men haue a farre other songe which exhorten eche other saynge Psal. C.xvii Exultemus et letemur in ca let vs reioyce and be mery in this daye In the olde tyme in many congregations they fasted on the saterdayes to th ende that they myght come with more clene myndes vnto the celebrite of the sonday or the lordes day Nowe if it be so that any man yet be of iudaicall affections let hym by confession and penaunce ponyshe his soule that beynge reconciled to god he maye with a quiete or restefull mynde vse and enioye the ioyes of the day For hereof is it called in the commune tonge of the germanes soendach Soendache hath his naâ—Ì„ of reconcilyng not of the sonne as certayne men done interprete but of reconcilynge that if in the other wekedayes any spotte or fylthe of synne be gathered by the reason of worldly busynesse and occupations he sholde eyther on the saterdaye in the euentyde or els on sondaye in the mornynge reconcile hymselfe and make an onement with god and furthermore that if he be at variaunce and debate with any man he sholde caste it cleane out of his mynd that bothe beynge pure from hatrede and also beyng quiete from all synne he may entre in to the temple of the lorde Those men therefore whiche accordynge to the saynge of our lorde ☞ Learne you of me Math. xâ— for I am mylde and lowly in harte and you shall fynde reste to your soules i. Pet. ii as it were chyldren newlye borne haue layde away all malyce and beyng aboue all worldly thynges are with all theyr mynde caryed vp vnto the contemplation of that euerlastynge reste those men I saye onely do fele and perceyue howe great a felicite and a thynge of howe greate ioye and of howe greate quietnesse it is to celebrate and kepe the euangelicall sabbotedaye what it is to kepe the euaÌ„gelicall sabbote that is to wyte after the imitation and folowynge of our lordes buryall to expresse and countrefayte his resurrection for this is the very saâ—â—bote of god for the worlde hath certayâ—â— sabbotes that is to saye certayne resteâ— or quietnesses outwardly but inwardlâ— it hath laboures farre more seruyle thâ—â— the Hebrues dyd suffre Exodi .i. whan they dyâ— serue the Egyptianes in carying daubâ— and brycke DIS These thynges forâ— sothe haue you spoken declared playnâ—ly and euidently ynoughe for my capacite MAG The greateste wyckednes of all is that whiche is done and committed directly and immediatly against god Nexte vnto it is that by which god is offended in that we do hurt our neyghâ—boure God is to be honoured and loued for hymselfe and man for goddes sake Nexte after god the chefeste honoure is due to our pareÌ„tes by whome god hath gyueÌ„ to vs the benefyte of lyfe by whose care and dilygence he hathe fosterd and brought vs vp where els we shold haue peryshed by whome he hathe instructed and taughte vs vnto the knowledge of god the hygheste and soueraygne father of all men and hath auaunced vs vnto the loue of hym The .iiii. commaundemeÌ„t Therfore he sayth Honoure thy father and thy mother that thou mayst be longlyued vpon the land whiche thy lorde god shall gyue to the. what is meaned by honoure otherwhyles Cicero .v. tusculanaruÌ„ questionum This word honos in the Latyne tong doth oftentymes signifie rewarde as in that sayng of the commedie Hic tibi ab â—â—lo habitus est honos .i. This rewarde is gyuen to the of hym in that saynge honos alit artes .i. rewarde nourysheth artes or sciences Therfore seruice and kyndnesse towarde our parentes is a certayne recompensation of the costes and of the paynes and laboures which they haue bestowed vpon vs in our infancye and yonge age whyles the mother suffreth abydeth the irksomnesse of bearyng vs in her wombe of trauaylynge in the byrthe of vs and the laboures of geuyng sucke and nourishynge vs and also of the long cares which the father doth suffre in minystryng and fyndyng to vs all costes and charges and doyng his vttermost diligence to prouyde that his chylderne maye be taught and instructed to the true faythe and godly lyuyng Nowe it happeneth oftentymes that the father and mother eyther sore broken febled with age or els by some other casualte and chaunce fallen into pouertie and miserie doo nede agayne anotherwhyle the helpe ayde of theyr chyldren Here in this case we are moâ—â— bounde vnto our parentes The Grâ—â—â—kes do call this recompensation of louâ— and kyndnes to our parentes anâ—ipelaâ—â—gosin Antipelargosis because the byrdes called in thâ— Greke pelargi in the Latyne ciconâ—eâ— are sayde to beare on theyr backes anâ— to fede cherishe theyr parentes beyngâ— feble faynte for age And amonge thâ— Gentiles Eneas is coÌ„mended Eneas whichâ— toke his father Anchises vp on his ownâ— sholders caryed hym out from the cytie beyng all on a fyre â—ale max. li. v. Tit. de pic tate erga parentes Among the same Gentiles the yonge woman also hath not ben without prayse whiche nourysshed her mother priuely with her owne pappes Pietas wherfore to the loue of god to the loue of our parentes is gyuen one commune name in the Latyne that is to wyte pietas what this worde pietas doth proprely signifye For pietas proprely is called the affection or loue towardes god and towardes our parentes towardes our countre which is as it were a commune parente of many men lykewyse as
betokened ceremonies was not able to brynge the people of Israel into the londe of promisse or beheste But Iesus the capitayne that succeded hym broughte them into the sayde londe For there is none entrie or comynge to true felycyte but by faythe and grace whiche Iesus the sonne of a virgine hathe broughte offred to all men In this worde or name Christus Christ which in the gospelles and in the episteles of the Aposteles is often tymes repeted and inculked there is vpbrayded to the Iewes theyr folyshe and obstinate incredulyte and vnbeleffe whiche yet vntyll this daye do loke wayte after theyr Messias Ioan. x. For hym whome the latyn men do call vnctum anoynted the grekes do call Christū the Hebrues do cal Messiam And they do wayte after a kynge plentuosly appoynted with riches with armies or hostes of men and with other worldly aydes whiche may restore the nation or people of the Iewes beynge nowe reiected refused euerywhere outlawed into lyberty kyngdome And with this vayne hope that wretched nation doth cōforte theyr calamite that they are ī But the christē faythe doth teache vs that this is truly that onely Messias in the olde tyme promised of the prophetes by whome not onely one nation but through out the hole worlde as many as be true Iewes that is to saye as many as do professe the name of Christe be cyrcuncysed in herte sholde be not by bodyly weapons but by his owne blode delyuered frō the tyrannie of the deuyll and all theyr synnes cleane forgeuen sholde be restored vnto true lyberty in cōclusion by hym sholde be chosen made coinherytoures and partetakers with hym of the heuenly kyngdome Iesus This word Iesus is therfore expressed that there sholde be none erroure or mistakynge in the persone this name Christ is added put to lest ony man folowynge the Iewes Christe sholde looke for another Messias or another redemer He hathe comen ones for all He hathe ones for all perfourmed and finished that singulare and wonderfull sacryfice with the misticall cōmemoration and memoriall of whiche sacrifyce he wolde vs to be nouryshed strengthed vntyll he come agayn the seconde tyme not to be than a redemer but a iudge and a rewarder Fyrste therfore it hathe shewed to vs that verye man so wonderfull whiche was eternalle appoynted for this purpose that by hym the worlde sholde be redemed Anone after it shewethe to vs in the same verye god in these wordes filium eius vnicū dominum nostrum that is to saye his onely sonne our lorde For of god nothynge is proprelye begotten but god lykewise as of man accordynge to the course of nature nothynge is begotten but onely man DIS But the scripture doth oftentymes call good and vertuose men the sonnes of god MAG And for that cause is added here this worde vnicum or vnigenitū that is to say onely or onely begotten to separat this sonne of god by nature frō the sonnes whiche are called to the honoure of this name by the grace of adoption DIS Is it not lawfull to call Christ as touchyng the nature whiche he hath taken vpon hym the sōne of adoption MAG It is a more religiouse godly thynge to abstayne from suche tytles leste we mighte geue some holde to the Arrianes He is adopted whiche was not sonne before lykewise as we which by nature are borne the chyldrē of wrathe and displeasure by faythe in Christ Iesu are made the sonnes of god But Christe was eternally the sonne of god but after that he was conceyued by the holy ghoste his blessed soule was forthe with created full of all heuenly grace But all thoughe our Lorde was twies borne ones of his Father without tyme and afore all tyme and agayn of his mother a virgine in the tyme afore appoynted of god yet are there not two sonnes but onely one son and not another sōne but the same otherwise borne He was conceyued of the substaunce of the virgine that we sholde acknowledge the veryte of the humane nature But he was conceyued without mannes worke or helpe by the holy ghoste and that he was borne his mothers virginite not violated or appayred it was the prerogatyue of dygnyte DISE why is here added Dominum nostrū that is to saye our lorde MAGISTER with this name Lorde the holy scriptures do oftentymes honoure hym and namely the scriptures of the newe testamente why Christe is called our lorde In that he was god of god he was lorde of all the world and that not another sondry lorde from the father lykewise as he is not a sondry god from the father But after a certayne specyal and peculiar maner he is called the lorde of the electe and chosen whom he hathe wonne and delyuered from the dominiō of Satan and hathe made them to hym a people of acquisition i. Petri. ii For who so euer cōmitteth synne he makethe hymselfe seruaunte or bondeman to synne by synne Satan obtayneth tyranny Ioan. 8. Therfore the symbole admonesheth and teacheth vs that the dominion or lordeshippe is translated frō this moste cruell tyraunte vnto Iesus Christ farre most gentle and mercyfull lorde And by this title the scriptures of the newe testamēt do oftentymes betoken and signifie the sonne of god shewenge to whome they doo dedycate them selues hole whiche do receyue baptisme and to whose commaundementes they oughte afterwardes to obay all theyr lyfe tyme without ony resistence or grudgynge and vnder whose defence and protection they may be sure lyue quietly without ony feare Ioan. x◠☞ For nomā is able to take from hym ony thynge that he possesseth or hathe in his kepynge DIS The name of a lorde how is it agreynge to Christe as touchynge to his diuyne nature or as touchynge to his humayne nature or as touchynge to bothe natures MA. Forsoth as touchynge to both natures but not after one maner As touchynge to his diuine nature he was lorde of all thynges from the begynnynge of the world but as touchynge to the humayne nature whiche he toke vnto hym he deserued by deathe and rebuke or dyshonoure to entre into glory Philipens ii ☞ And a name was geuen to hym whiche is aboue all names that in the name of Iesu euery knee sholde bowe it selfe bothe of heuenly thynges of earthely thynges of thynges vnder earth DIS Is he than as he is man the lorde of Aungelles MAG ye veryly and of deuyls also DIS To whether substantiue is this nowne adiectiue vnicum id est onely referred to the worde filium sōne that goeth before or els to the word dominum lorde that folowethe MAG This adiectiue is sete doutfully betwen bothe those substātiues because it may agree with bothe For as he is the only sonne by nature so is he the only lorde of all thynges created Howe be it yet it is better to referre thys adiectiue to the worde
sprinklyng to of filthy erroures This worde wryncle appertayneth to them whiche in dede do beleue ryghte wryncles do signify uyces and syâ—nes but yet do lede a lyfe defyled with the filthe of vices and synnes Wryncles do betoken age Suche one verily is that olde man whiche we haue receiued of Adam and whome Paule doth bydde vs ☞ to do Ephe. iiii of and to laye froÌ„ vs with all the actes dedes that do belonge to hym that we myghte do on vs the newe man and being renewed in the senses of our mind we myghte folowe the steppes of Christ and walke in newnes of lyfe Roma .vi. Christe is a delicate louer Christe is a delicate and a deynty louer he can nat fynde in his harte to loue the synagoge beynge wrincled with olde ceremonies and with the loue exercise of the olde law Neyther can he suffre or abyde the churches of heretikes beyng disfigured and made foule and euylfauoured with the leprie diuerse spottes of false doctrines and erroures D. If the olde sayng be true that no man lyueth fautles and without synne where is than that spousesse which in the canticles is praysed and is sayde Cantic iiii Tota pulcra â—s amica mâ—a et macula uon est in tâ— to be all fayre and beautyfull and without all maner spotte or wemme MAGISTER It is grauÌ„ted to very fewe men to lyue without the lyghter or smaller vyces or veniall synnes which by rechelesnes and ouersyght doo crepe and stele apon the nature of man But these small faughtes are rather small speckes thaÌ„ greate spottes and lykewise as they do dayly spring or rise eueÌ„ so be they dayly washed awaye either with prayer or with dedes of almoyse or with the recoÌ„pence aâ—d satisfaction of some good worke specially and principally with the receiuinge of the body of our lorde but from greate synnes or deadlye crimes they whiche haue professed Christ both owghte and also maye abstayne with the helpe and aide of the spirite of Christe DIS Do not they than whiche are defiled with great synnes or crymes appertayne belonge to holy churche MAG They do belonge and they do not belonge Howe greate Synners are of the church and how not In so muche and as farreforthe as faythe dothe remayne hole in them they do belonge to the churche neither are they kepte froÌ„ the coÌ„munioÌ„ and partetakynge of the sacramentes excepte it be soo that for some euidente enormite of crimes they be by the publyke and open iudgemente cut awaye from the company and felowshyp of the churhe what is the churche in his moste propre significacion But because this word Ecclesia id est Churche sayd in his moste propre signification dothe betoken the preuy or secrete society and feloweshyp of them that are predestinated to eternall lyfe of the whiche company a greate parte lyueth alredy with Christe and the other parte that remayneth alyue in this world is called for this entente and purpose that they sholde laboure and endeuoure themselffes vnto most hyghe and ê‘fyghte purite therefore is it wel sayde that the church hath no spot or wrincle How the churche hath neyther spot nâ— wryncle eyther by the figure synecdoche that is to witte sayinge that of the whole whiche is verified of the parte orels for cause of the marke or ende entended of whiche ende the logicions also do confesse and graunte a denominacion or name to be taken But yet otherwhiles this word or name churche is so dilated and stretched out so farre that it dothe comprehende and contayne as many as haue receiued the sacramente of baptisme whether they do lyue vertuosly or other wyse Sometyme the ministers or iudges of the church are called the churche to whome we oughte to obaye allthoughe they do openly and in syghte lyue an euyll lyfe as longe as it is so that they do nat commaunde or teache suche thynges as are contrary to goddes lawe and may nat stande with his coÌ„maundementes namely if there shold folowe more trouble and vnquyetnes of the takynge awaye to the commune weale of suche thynges than of the tole ratyng and suffryng of them There are also Psalme .xxv. churches or coÌ„gregacions of wicked men whiche the spouse dothe hate But whosoeuer professeth the holy churche doth execrate and abiure all schismaticall conspiration agaynst the tranquillite of the ecclesiasticall hierarchie lykewyse all conuenticles assemblees of heretikes with whatsoeuer gloriouse title they â—o set them selues forthe to the sale for they are innumerable but the doue is but only one Cantic ii D. In the olde tyme the heretikes also had churches in suche state of thynges whan euery one of them dothe crye ☞ Christe is nat there but here is Christ Marc. xiii by what marke or token maye we discerne and knowe that only doue of Christe from other M. That which doth swarue and go awrye from the holy scriptures is none of Christes D. But heretikes do euen with the very weapons of scripture oppugne and fyghte agaynst the churche M. And no meruayle of it for they do folowe that disceiuynge spirite whiche dyd Mat. iiiâ—â— assayle and temple the lorde hymselfe also vnto wickednes with the testimonies of scripture wrested wrenched to a wronge sense but the false interpretation of scriptures is to be coÌ„futed and disproued and put by with the true interpretation and declaration of the same D. In dede it was no maystry for Christ to do so but it is nat lykewise so easy a thynge for vs wretched men to do the same M. It is nat a parte belongyng and fitte for euery man to fyghte or dispute with heretikes but it appertaineth only to them whiche are instructed and well appoynted with that hole armure whiche the apostle Paule dothe Ephe. vi in certayne places otherwhiles reherce recken vp but to the and to suche other as thou arte it is sufficiente to kepe and holde faste by stedfaste and sure beleffe those thynges whiche the churche hath expresly openly taughte for thynges necessary vnto saluacion D. What shall he do whiche hathe receiued baptisme and hath taken instruction of beleffe in the churche or congregation of heretikes MAG Let hym not chauÌ„ge the baptisme which he hath receiued in the name of the father and the sone and the holy ghoste but let hym purge and clense his doctrine let hym withdrawe hymselfe from vnclene coÌ„gregations or assemblees and let hym reconcile hymselfe to the holy churche DI. But that is it whiche I desiered to knowe of you by what tokeÌ„ or marke the holy church may be discerned knowne from other MAG Howe or by what tokens the true Catholike churche may be knoweÌ„ from other There are many coniectures gesses by which gatherd together iÌ„ one it is easily and son perceiued and espied where the douue is The fyrst is the authorite of the olde Synodes namely approued alowed by the ê‘petuall
than any death what shall thaÌ„ the frayltye of man do MAG what is to be done in the greatte stormes of persecution Our lorde hymselfe hath prescribed a fourme and hath set vs an exaumple whaÌ„ that excedyng feare yrkesomnes agonye shall come so sore vpon vs we shall acknowlege the weyknesse of our ouwe might streÌ„gth wholly mystrustyng our owne power and ayde we shall caste our selues flatte vpon the grounde and with greate confidence and truste shall with wepynge desyre and call for the helpe of the diuyne power nothyng consideryng how greuouse or how cruell the thynges be that are manacyd or thretened to vs or howe frayle our condition and state is but consideryng and remembrynge howe myghty and howe mercyfull the lord is vnder whose defence and gouernaunce we do fyght which is not deafe whan he is called on with faith trust but eyther dothe delyuer from euylles or els dothe adde and encreace strength to vs that we may strongly and manfully endure and suffre Fayth is inuincible in al maner bataylle For faythe is a thyng verily inuincible in all kyndes of batayles for there do not lacke batayles and stryues euen amonge christen men also to such persones as do studye labonre to lyue godly in Iesu Christ. ii Timo. iii. Nowe who so euer done exercyse themselues dayly in these lyghter smalleâ— conflictes or skirmyshes are at that batayle founde vnafrayde wherfore it is conuenient and mete that the cheffest â— principall study of a christen soldyer be to quycken or styrre vp and also to encreace dayly the vigoure and lyuelynes of fayth A christen â—oldyer sholde pryncypallye study to quyâ—kâ—Ì„ encreace this fayth DIS By what meanes may one attayne this The meanes wherby he may do it M. The fyrst poynte is that whiche the lordr dothe teache ☞ Aske you shall haue But that the prayer maye not be ydle Prayer lette almoyse helpe not onely outwarde almoyse which refresheth comforteth the body but also spirituall almoyse Almoyse bothe corporall and spirituall by monysshynge louyngly hym that is out of the ryght waye by teachyng gentylly hym that is vnlearned by mercyfully forgeuynge hym that hath offended or hurte the. Hearing ofte sermones Readynge of holy wrytte RemeÌ„brauÌ„ce of Christes death To these adde also often hearynge of sermones and holy readynge sometyme the one sometyme the other by course often callyng to remembraunce of the deathe of our lorde namely whaÌ„ thou haste receyued his body bloude finally often coÌ„memoration rehersall of those men women whiche in tourmentes RemeÌ„brauÌ„ce of saynctes i. Timo. i. diuerse kyndes of death haue fought a good batayle or feld for Christ sake by these nouryshemeÌ„tes the sparke of fayth is nouryshed quyckened encreased D. Good syr I do gyue thaÌ„kes to the â—pirite of Christe whiche by the instrument of your tonge hath vouchesafed to teache me so meruaylouse philosophye and wysdome except there be yet any whyt more remaynynge behynde MAG There remayneth not much behynde that I may teache but peraduenture there resteth behynd somewhat wherof I may admonysh the if thou be not yet waxeÌ„ wery how be it this thyng haue I done all redy hertofore by the way DIS I verily by hearyng a lytle and a lytle do waxe more thrusty and desyrouse to here MAG Than that that resteth behynde we shall put to at our nexte commynge together The .vi. instruction DISCIPLE I Am comen agayne now lokynge and longynge for the laste messe of this moste delicate and swete feaste MA. This resteth or remayneth behynde to confirme eche thyng contaytayned in the Crede with diuerse testimonies of bothe testamentes For there is nothynge taught herein which was not many thousand yeres agoo diuersly shadowed by the figures of the lawe of Moyses and also shewed or told before by the oracles of the prophetes ye and certayn thynges also were euidently expressed As for exaumple that there are not manye goddes and that of one god this world was created for who so euer euen afore the lawe gyuen dyd lyue vertuosly godly dyd worshyp onely one god the creature of all the worlde Math. xi Prophecie ended in Iohan Baptiste Now the gyfte of prophecie resteth ceassed in IohonÌ„ Baptiste as in the ioynynge together of bothe lawes whose fortune it was that whome other prophetes as it were through a myst dyd shew a farre of for to come hym he shewed present poyntyng hym with his fynger But of all prophetes the moste sure and vndowtedly true prophete was our lorde to his owne selfe fullfyllynge with his dedes declarynge that which was shadowed by the obscure sayinges and figures of of the olde lawe amonge the people in parables and among his disciples somtyme couertly sometyme openly His diuine nature he shewed with workes and dedes rayther than expressed it with wordes And who shold euer haue vnderstonde that by the brasen serpente whiche was hanged vp on a stake was shadowed and figured Christ crucified Numeri xxi if our lorde hymselfe had not vouchesafed to expounde declare it Iohan. iii. Iohan. ii That sayinge of his louse you a sondre this temple and within .iii. dayes I wyll rayse it agayne was not vnderstanden not of his owne disciples vntyll after his resurrection Moreouer who wolde haue demed that Ione .ii. Ionas which was deuoured of a whale was cast forth agayne alyue on the thyrde daye dyd prefigure the buryal the resurrection of Christ. Math. xii And whan the tyme of his death drewe somewhat nere he gaue his disciples openly monition and knowlege afore that he shold be delyuered to the Gentiles to be mocked nayled on a crosse Math. xx but he comforteth the same agayn promysinge that he wolde ryse agayne on the thyrde daye Iohan. xxvi So lykewyse afore his death he tolde them somewhat darkely of his ascension but after his resurrection he tolde them agayne of the same more euidently Luce. xxiiii In lyke maner he tolde them before Math. xiii Luce. xiii that the mustarde sede that is to saye the fayth of the gospell from very small begynnynges shold be spredde abrode throughe out the whole worlde also shewed them before Iohan. xv xvi that shold chaunce betyde the preachers of the gospell Math. xxi This thynge also he tolde them before that the religion of the Iewes sholde be taken awaye and destroyed and the religion of the gospell translated conuayed to the Gentiles the Iewes styll contynuynge remaynyng in theyr darke blyndenesse vntyll that at mete conuâ—nient tyme accordyng to the prophecie of saynct Paule Roma .xi. ☞ of the Iewes Geutiles sholde be made one folde vnder the onely hedepapastour Christ. Iohan. x. Neither dyd he so much as hyde this from them that the chyrch sholde in tyme afterward to come be assayled with dyuerse heresies Math.
xxiiii but not ouerthrowne what nede me to make many wordes seynge that all thynges hytherto haue so chaunced comen to passe as they were prophecied foresaid to doute now than any whyt of the laste iudgemente and of the rewardes of good men and of wycked men semeth to be a poynte of extreme blyndenesse we do gyue credence to a diuyner or sothesayer if he haue tolde vs .iii. or .iiii. tymes before the trouthe as it hath after folowed and to hym that in so many thynges and so vnbeleueable after the iudgemente of man hathe all wayes ben founde true of his sayinges shall we not nowe gyue credence in one thynge that is behynde But this part for asmuch as it beloÌ„geth to the Iewes and Paganes more than to christeÌ„ men and hath also ben dilygently wryten taughte of Tertullian and Ciprian at this tyme I wyll passe ouer it beynge coÌ„tent as it were with a fynger to haue shewed and poynted to the fountaynes out of which thou mayst draw vp these thynges if it please the. Nowe resteth behynd the admonition and couÌ„saylle that we may lyue well and a ryght accordyng to the ryght fayth Faythe is of a fyre nature alwayes doynge A similitude Fayth is a thynge of a fyery nature where so euer it is it is not ydle but lykewyse as in a laumpe the oyle fedeth and norysheth the flamme lest it be quenched and go out so doo the workes of charite fede nouryshe faythe that it do not fayle or dye Fayth bryngethe forthe good workes and is nouryshed agayn of them Fayth geÌ„dreth and bryngeth forth good workes but they agayne of theyr parte do nouryshe theyr parente or mother And therfore dyd the lyghte fayle and goo out in the laumpes of the foolyshe virgines beâ—ause there waÌ„ted the oyle of good workes Math. xxv And all be it the rule fourme of good lyuynge is wont to be fet out of al the bokes of holy scripture yet for all that in this symbole or Crede howe so euer shorte it is there is contayned the hole philosophie of lyuyng well vertuosly neyther is there any vertue vnto which it dothe not instructe vs neyther is there any vyce agaynst which it doth not arme or fence the mynd of man In this short Crede is contayned the whole philosophie of lyuynge well â— vertuosly i. Pet. v. For the dyuel walketh about through the fold of the churche as it were a roryng lyon sechynge whome he myghte deuoure whome sayncte Peter byddeth vs resyste beyng stronge and bolde not with confidence and truste of workes or of our owne strength but in fayth DIS you haue armed me with fayth now you do charitably whan you teache a yonge soldyer to vse his armoure MAG Our lord hymselfe taughte vs that all the preceptes of the lawe are summaryly generally contayned in this one Matth. xxii ☞ Thou shalte loue thy lord god with all thyne harte with all thy soule and with all thy powers and thy neyghbour as thyne owne selfe But no man can loue god aboue all thynges except that he do beleue that there is nothyng more beautyful or fayrer nothyng better nothyng more true nothyng more amiable or louely than he For who so euer beleueth that any other thyng beâ—syde hym is eyther better or els egall to hym that man doth not beleue that he is god He therfore that hathe caste hymselfe whole vpon god can loue nothyng but that which he doth loue for goddes sake neyther can fâ—are anyethynge but that whiche he fearethe for goddes sake And euen forthwith with this begynnynge * Credo in deum I beleue in god are cutte awaye or at the leaste wyse are mitigated aswaged all the desyres of the fleshe to any of which if thou dost obey despisyng and not regardyng the commaundemeÌ„tes of god it is euydeÌ„t playne that thou makest to thyselfe another god what so euer thynge this is that thou preferreste afore god Math. vi Luce. xiiii Our lorde whan he dothe call god mammon or ryches two lordes contrarye the one the other he dothe as it were compare matche two goddes to gether sayncte Paule calleth couetousenes that is to saye loue desyre of money idolatrye Ephe. v. The same Paule noteth rebuketh them that are gyueÌ„ to lucre of money to the pleasures or profyâ—es of the body with a slaunderous reporte whose belye saythe he is theyr god Philip. iii. The same agayne wrytyng to the Corinthians calleth the dyuel the god of this worlde nor for that he is in very dede a god or a lorde but for that he is both a lord a god to them which despisyng the very lord god do gyue themâ—selues to hym into seruitute bondage And that which hath ben sayde of auarice the desyre of money or ryches the same is to be thought iudged of al vices namely capitale deadly Apostasie Apostasie that is to say forsakynge or goynge away is a slaunderous a rebukefull worde amonge christen men and not without a cause doutlesse for if among them which are nought els but meÌ„ the name of a rebel or a runne away or traitoure be abominable howe much more shame rebuke is it willingly wâ—thout cause to go away from such a capitayn to whome we are bounden with so many sacrameÌ„tes with so many gyftes so many bondes not vnto his better or to his egall or pere but froÌ„ the best capytayn of all to the very worst of alâ— the eares of al christeÌ„ meÌ„ wel nere do abhorre the name of Apostata but wolde god the mynde of them dyd lykewyse abhorre and hate the thynge selfe Thre maner of ordinauÌ„ce wherwith the dyuell goâ—th aboute to ouerthrow and vaynqueshe vs. Nowe the dyuell for the moste parte fyghteth agaynst vs goeth about to ouercome vs with thre maner engynes or ordynaunce that is to wyt ignorance hope of commodites â— and feare of the contraryes But pure faythe as it hathe ben sayd heretofore putteth away all darknesse or blyndenesse of the mynde but neyther flatterynge hope dothe begyle neyther gastfull feare dothe cause hym to shrynke or moue a foâ—e from his good purpose whiche hath set all his whole truste in god Faythe and sure truste in god putteth by all maner tâ—mtations Howe sore doth it vexe and trouble some mennes myndes the loue and desyer to knowe thynges after to comeâ— One man wysheth or desyreth longe lyfe and hateth deathe he counsayleth with astronomers and calkers of mennes natiuites But he that dothe verily beleue and truste in god beyng carelesse and without feare saythe with sayncte Paule Philip. i. To me Christ is lyfe and death is auauntage Another man hath a shyp frayghted or laden with costly merchaundyse he asketh counsayll of astronomers but the godly man sayth God send this bâ—age to be prosperouse and luckye â— if he shall iudge
it to be expedient for me if not that which he shall gyue me for this daÌ„mage and losse is better than all wares Another man is payned and oppressed with sycknes and sendeth for an inchaunter the vertuose man saythe He is my lorde he is my father let hym scourge me euen as it shall please hymselfe so that he wyll acknowlege me for one of his sonnes and inheritoures of eternall felicite Breflye that man feareth but smally what so euer fearfull thyng is in this lyfe which doth truely feare hym that maye whan he is offended and displeased Math. x. send both body and soule into hellfyre He doth but lyghtly and smally hope for the commodites of this worlde whiche doth consydre and remembre that god after this transitorye and brefe lyfe doth promyse lyfe eternall And who is so madde that he wyll despyse or proudely disdayne any man if he do considre that hymselfe whole is lesse in comparison vnto that vnspeakeable magesty of god than is a gnatte in comparison to an elephant Or how can he despyse that man as vyle whom Christe no foolyshe merchaunt hathe vouchesafed to raunsome bye agayne with his owne bloude If it be a gaye and an excellent thyng to haue the beneuolence and fauoure of a prynce this is the prynce of princes If it be a dauÌ„gerouse thyng to runne into the displeasure wrath of a kyng this is the kyng of kynges and lord of all lordes Apo. xix Many men are sadde and heuye for that they are commen of a lowe a pore stocke or kyndred but fayth comforteth them agayn tellyng them that those men are truely noble gentlemen whome god dothe acknowledge for his sonnes and heyres of whome he is gladde to be called father Other agayne are made proude hyghmynded by the reason of theyr noble worshypfull auncesters but faythe shewethe them that there is one commune father of all men afore whome there is no dyfference betwen a prynce a page betwen a pore man a rych man betwen a bonde man a free man The more that euerye man is for vertuose lyuynge accepted in fauoure with hym the more noble the more myghty the more ryche he is This onely lord doth Christe shewe vnto vs whome we sholde worthily feare This onely father he doth shew to vs whome we sholde loue whome without any resystence gyueng many wordes agayn we sholde obey whome as sonnes not bastarde or goynge out of kynde we sholde countrefayte and folowe Be you saith Christ perfyte lykewyse as your heuenly father is perfyte Math. v. whiche causeth his sonne to ryse vpon bothe good and badde folke sendeth downe rayne both vpon the ryghtuose vnrightuose Those men that haue abundaunce and plentye of the coÌ„modites of this world as ryches honours nobilite power beaulty suche other thynges whiche are wonte to cause the mynde to swell and ware proude to them theyr pryde is anone tourned into feare if they do consydre to what lorde they are detâ—ers for all these thynges in whose handes power it lyeth whan so euer he lyste to take away froÌ„ vnkynd persones what so euer thynge he hath gyuen to kynde persons to whome they do know that accoÌ„ptes must be gyuen of euery particulare thyng and of whome they maye here forthwith these wordes * why or wherof art thou proude thou that arte noughte but earthe aâ—d asches Why art thou so ioly and makest thou it so gaye with other byrdes fethers Why dareste thou despyse thy neyghboure as a vyle caytyfe which hath the same father and the same lord that thy selfe hast Why dost thou disdayne hym as a bondeman seynge that he is redemed and boughte with the same pryce for whiche thyselfe was raunsomed Why settest thou lyght by hym and despysest hym as pore of whom the father hath care and mynde which is the lord of all thynges Were they pore men to whome the Apostle wryteth i. Cor. iii. Al thynges are yours you are Christes owne Why doeste thou set hym at nought as pore which is ascribed and called to the inheritaunce of the eternall lyfe as wel as thyselfe yea and which peradueÌ„ture shall in this poynte be preferred haue preeminence afore the For in the gospell it is sayd agaynst ryche men of the pore men Lucâ— xvi that they may receyue you into theyr euerlastynge tabernacles or dwellynge places He whome thou kepeste vndre as a bondemaÌ„ is thy felow seruaunt He whome thou despysest as vyle borne is thy brother he whome thou regardest not as beynge pore and frendeles hath aungelles minystrynge and doyng seruice to hym Thou beyng proude of the palace doste mocke and skorne the vyle homelye cotage of the pore man but for that pore man the coÌ„mune father of you both hath buylded the palace of the whole worlde for his cause do the startes shyne for his cause do the celestial spheres or circles moue and tourne rounde for his cause dothe the earth bryng forth her frutes as wel as for the. After this maner hath one the same faythe caused and broughte to passe that neyther the prosperite of this worlde can cause vs to be wanton and proude neyther â—â—uersite can make vs to despayre And who so euer dothe beleue that there is a god gouernynge all thynges that man beleueth that he is more present to eche one of vs than any man is present to hymselfe and that he doth more exactely and perfytly see and beholde the secrete corners of our harte than we do at none dayes see any body beyng set afore our eyes How than can it be but that man whether he be in darkenes or els in lyght or whether he be alone or els with many in company shall with much drede and muche reuerence so ordre his workes dedes leste there myght be any thynge that sholde offende and dysplease the eyes of his father and lord and also his iudge The whole world is the teÌ„ple of god This whole worlde is the temple of god in whiche he sytteth as hede and ruler If than it be so that we are ashamed in a temple of sâ—one to do any thynge vnhonest or vnsemely with how much more reuerence and drede oughte we to occupye our selfe in this temple There are dyuerse and sondrye dartes and weapons wherwith that tyraunte the dyuell goeth about to wounde vs but agaynst them all this onely shelde is sufficient * Credo in deum I beleue in god If he do stryke at the with the darte of pryde Pryde caste forth agaynste hym the shelde I beleue in god whiche howe greatly he dothe hate proude myndes he hath declared in Lucifer If he doth prycke the with wrathe to vengeaunce make aunswere wrathe I beleue in god whiche hath reserued and kept to hymselfe the auctorite and ryghte of doynge vengeaunce saying Rom. xii Deute xxxii Enuye Uengeaunce or ponyshement is myn and