Selected quad for the lemma: virtue_n
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B01041
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[Two notable sermones lately preached at Pauls Crosse Anno 1544]
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Chedsey, William.; Scott, Cuthbert, d. 1565.
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1545
(1545)
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STC 5106.5; ESTC S91416
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41,684
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156
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he wyll not regarde it but rather wyll laugh therat yf he be with sharpe wordes reprehended he wyl make aunswere agayne chorlishly and if his mayster goo aboute to correcte hym he wyll withstande hym yea take the staff by th ende if this question be propouÌ„ded vnto him Tu quis es what art thou that wyll not be obediente to thy maâ—ster he wyll aunswere streyght I am to good to do seruyce to suche a mayster and these specially wyll haue in their handes the new testament and they wyll talke muche of the scripture and goddes word and yet wyll not learne therof to be obedient and gentle vnto theyr maysters they wyll taulke muche of Paul and yet it doth nothinge moue them that Paule in so many places doth beete and incoulcate in that seruauntes sholde be obedient and faythfull to their maysters as vnto Tite Seruos hortare vt suis dominis pareant Tit. 2 Exhort and moue seruauntes that they do obey theyr maysters that they please theym in all thinges that they be no aunsweres gyuinge one word for an other that they doo not wtdrawe their maysters goods but that they shewe all faythfulnes that they may adourne the doctrine of god our sauyour in all thynges Likewyse saint Petre saith let seruauntes be subiecte vnto theyr maysters with feare 1. Pet. 2. not only to those that be good and gentle but also to those that be frowarde moche lyke vnto these stubbarue prentyses be chyldren of this tyme whiche after they be come to certayne yeres of age they be also taken in this snare of the deuel and begyn to please them selues and wyll no longer be in subiection to theyr parentes and excepte they be correcte by tyme and holden vnder it wyll come to passe that the wyse man sayth Eccle. â—0 Equus indomitus euadit durus filiê° remissus euadit praecepâ— A horse that is not broken by time groweth chorlyshe and a chylde that is sette at lybertie runneth headlynges yea into all kynde of vices And this cometh to passe for the moost parte by the remisnes of parentes whiche with to greate lenite and teÌ„dernes do brynge vp theyr chyldreÌ„ without feare or correction For as the same wyse man saith Correct thy chylde and thou shalte make hym feare the playe with him he wyll make the sad laugh not with him lest thou weape with hym but holde downe his necke whyle he is yonge correct hym in his youth leste he growe stoubburne and wyl not obey the and tourne to thy grefe and heuinesse And yf a man shold aske any of these yonge men wheÌ„ they wyll not be obedient to theyr parentes this questyon afore mencyoned what art thou that wylt not obey thy father and mother and be ruled by them They wyl make aunswer saye I am nowe no chylde I am come to the yeares of discretion I knowe what is for me and what is agaynst me Heare howe that the deuell hath not onely taken theÌ„ in his snare but also doth leade them forth whither him lyst theachyng them to excuse them to defende theyr faulte whiche is worse then the cryme it selfe If I sholde after this sorte runne thorowe all and synguler states and condicions of men it shold appere playnly how that in euery condicion very many do labour as I haue sayde before to be lyke vnto theyr maysters and but a few wyl come vnto christ to be his scolers although he crye earnestly Math. 11. come vnto me all you that labour and be laden and I shal refreshe you and you shall fynde reste for your soules But the reste of the soule is not the thyng that we regarde of the body the pleasours therof is all our mynde wherfore we do wyllyngly gyue eare to the deuell mouynge vs to the reste and pleasures of the body do stoppe our eares wyll not heare Christ mouyng vs to seke the reste of the soule Wherfore we be not content with oure owne proper vocation but one doth disdayne and enuye an other not beynge content that other shold excell vs in any thing This pouder of the deuell sprynkled in our hartes is the cause not only of the enormyte of these that I haue spoken on before But also of all other of the same sort This is the cause that priuate persons do grudge and disdayne with coÌ„mon officers and that the officers agayne do despise those that be vnder them laborynge styll to go alofte to be hygher in promotioÌ„ dignite herof it cometh that the lay people do grudge agaynst the cleargye disdaynynge to be taught of them challengynge vnto them selues a more perfaicte knowledge in scripture then the other haue and saye that the misteries of scriptures be opened vnto them by I can not tell what spirite so that if they haue redde ouer once the newe testament in englyshe they wyll not sticke to enterprete the moost darkest places in scripture contrarye both to the auncient and moost holye doctors and also the decrees of the churche And if this questioÌ„ be moued vnto them that was moued vnto IohnÌ„ Tu quis es What arte thou that thus doest take vppon the to interprete scripture contrary to the churche and the doctors therof he wyll streyght make aunswere and say I am one whose eyes it hath pleased god to haue opened that I shold se his truthe the churche hath erred the doctors haue ben disceaued as I knowe I my self can not be for I am suere that I am one of the predestinate and electe therof they wyl largely and lyberally dispute and reason not knowynge what the scripture doth meane by predestination and election for they seme to make it suche a thynge as and if god shold appoynt certayne out by the heade and saye these I wyll shal be saued howe so euer they do lyue And sholde shette an other sort ouâ— of the doores and saye they shold be damned if they lyued neuer soo vertuously whiche thynge either to saye or thinke is a detestable errour and a deuellyshe opinion I do thinke that Paul knew no such election although they gether of hym many places for the confirmation therof whiche trulye vnderstonde doth nothinge make for theyr purpose for he sayth 2. Timo. 2 Omnia suffero propter electos vt ipsi salutem consequantur I do suffre all thynges for the electe that they also may obteyne saluation Lykewyse saynt Petre sayth 2. Pet. 1. minister in youre fayth vertue in vertue knowledge in knowledge temperaunce in temperaunce pacience in pacience godlines in godlines brotherly loue in brotherlye loue generall loue for if these thinges be plentuously in you they wyll not let you be idel nor vnfrutefull in the knowledge of oure Lorde Iesus Christe but he that lacketh these thinges is blynde and gropeth for the waye with his hande and hathe forgotten that he was clenshed froÌ„ his olde synnes wherfore breatherne sayth saynt Petre gyue the
froÌ„ Chryst serued to gentilite shuld folow the christian religioÌ„ in all poyntê resemble their lyues and coÌ„uersation Wyll you se what moued the deuyl to worke here his olde practyse wyll you se what made him to sarch for concorde and vnytye betwene the christian prestis and his Doutles no thinge else but this as the hystorye sheweth Iulianus seynge the feruour good lyfe of the christian prestis to be had in hye estimatioÌ„ wel knowing that the people cold not be seduced as longe as they vsyd suche godlynes and he such naughtynesse ferynge also leste that their vertu shuld destroy his vyce fell to agremente wyth the Christyan prestes wyllynge his gentylytye to folow in al poynteâ— the Christian sorte that he myghâ— the sowner by this agremeÌ„t brinâ— al to naught But what nede vâ— to sarche the scriptures for exaÌ„pleâ— in this craftye poynt of the deuyl what nede we turne the olde facteâ— of our fathers seyng that the deuyl doth not ceasse in ower tyme bâ— doth admynister matter and exeâ—ples dayly tomoch in this behalf to vs. How he maketh enemyes tâ— agree and sendeth the pharyseis the Herodians to take Christ anâ— his mynisters in theyr wordes The worlde the more is the pity is full of schysmes full of diuersâ—te coÌ„tentioÌ„ SoÌ„me goyng to fâ— on the one hande somme to farâ— on the other To fewe if it please god that kepe the kynges hye waâ— and walke in the myddell path Suche persones when they coÌ„â— or sende to heare a sermoÌ„ coÌ„mune reasonynge ye oftentymes familier communication they can not be content to comme alone or send theyr faythfull seruaunt but they must brynge or send theyr pharyseis and theyr Herodians The pharisey by interpretation is he the is sequested and diuyded from other and by him I vnderstande Singularite Luc. 13. The Herodian after Christes owne wordes is he that hathe the foxes crafte and by him I meane Subtelte Two shrode companions syngularyte and subtelte Now when men be to much addicted to their owne fantazyes whan they be ons maryed to their one Imagination what soeuer be preached sayd or redde contrarye to their opinion theyr minde their vicious behauour and lyfe The pharise and singularite can not abide it naught it is in their sigh singularytey reiecteth it condemneth it and takyng the Herodian subtelte with theÌ„ search al corners turne al wayes that can be to troâ—ble the trewth and to kepe it vnderneth the fote The tyme hatâ— ben wheÌ„ that those whych haue ocupyed this place haue laboureâ— endeuoured them selues with a the grace geuyn to them to hauâ— pacifyed and haue sette at quyeâ— the weake and feble conscyences of their audyens And nowe thâ— more it is to be lamented singularâ—tye so ruleth that he that can beâ— dispute and reason a new matter in the pulpyt he is the beste preacher Simplicitye than dyd edyfyâ— and made peace Singularitye noâ— doth destroy and setteth men at â—â—ryaunce Then was preachyng swete melodye whan the pypâ—â— were in tune Nowe it is an vnswete noyse for the pipes yarryth Then men endeuered them selues to fulfyl that in lyfe which the other preached herde or redde by worde Now al our study is to here new straunge thynges to speke and set them forth galantly and lytel or nothynge to do whervppon it foloweth as the holy man saynt Beda sayth In epi. Iacobi cap â—3 Qui ad predicandum verbum quam ad faciendum procliuior est plerunque per amorem iactantiae per studium contentionis per eloquentiae facilitatem per inuidentiam aliorum docentium per ignorantiam catholicae veritatis stulticiae reatum incurrit He that is more redier to preache to reason or to heare the worde of god than to perfourme it in his liuynge oftentymes for the loue that he hath in bostinge and settynge him selfe furth for the desyer that he hath in strife and coÌ„tention bâ— the redines and facilitye of eloquens by enuy that he barethe 〈◊〉 other teachers and by ignoranâ— of the catholyke trewth falleth 〈◊〉 to extreme folyshnes The symplâ— men than bare away all the goodnes and nowe Singularitie woldâ— seme to haue al the lernynge whâ—fore it is to be fered that symplicâ—tye hath violently plucked heaâ—â— to her hath lefte to singularity greuous damnation whiche knoweth the lawe wyl of god passetâ— all together in knowledge and â—â—thinge in doynge It is written oâ— saynt Augustyne that whan hâ— had red the lyfe of a simple plainâ— holy man called Paulus how vertuously he led his lyfe and yeâ— beinge a man of no lernyng witâ— wepynge and syghynge teares sayd thus Surgunt indocti et rapiâ—â— coelum nos autem cum litteris nostris mergimur in infernuÌ„ The poore vnlexned and simple people rysith plucketh heauen to them and we connynge men with all our learnynge be drowned in hel Beware of the pharisey Avoyde Syngularite Be gladde to heare the trueth of whose mouth so euer it comme So let vs heare gods worde that we may be the better for it and expresse it in our lyfe Awaye with the Herodian farewell subteltye and crafty circumuention for verely saith Christ Except ye turne Math. 18. and become as chyldren ye caÌ„ not entre in to the kyngdom of heaueÌ„ Singularyte Subtelte be make bates they breke the peace and vnyte that ought be amonge christians they haue therfore no parte with christe Iaco. 3. Saint Iames sayeth If you haue bytter enuyenge and stryfe in your hartes reioyce not neyther be you lyers agayne the treuth This wysedome desceÌ„deth not froÌ„ aboue but is erthly beastly deuellysh for where enuyeng stryfe is there is vnstablenes all maner of euyl workes Playnnesse symplycyte dryue euer to a concord wold haue all meÌ„ to be one They shal therfore enherite the earth of lyfe They be the chyldreÌ„ of god for so sayth our sauyoure Christ Math. 5. Beati pacifici quoniam ipsi fi lii dei vocabuÌ„tur Blessed be the peace makers for they shal be called the chyldren of god To kepe this concord and vnite euery man shuld applye his study To this shulde we exercyse our tounges To this shuld you geue your ears Saint IhonÌ„ the euangelyst as saynt Hierome wryteth of hym dwelling at Ephesus In coÌ„men super 6 capâ— ad gala beyng so olde that he was not able to come abrode by hym selfe wold be boren forthe in his discyples armes coÌ„mynge where as any multytude or coÌ„panies of people was thus wold he preache to them Filioli diligite alte rutrum Dere sonnes loue you one an other And coÌ„myng to another coÌ„pany wold preache the same no more Filioli diligite alterutruÌ„ This coÌ„tynuyng from daye to day both at home abrode made his discyples wery styl to heare one thyng whervpoÌ„ they asked him Why he preached none other thing but only this Filioli diligite And s. IhonÌ„ geueth theÌ„ an auÌ„swer mete