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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	rest_v	12,213	5	9.7997	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00387	A playne and godly exposytion or declaratio[n] of the co[m]mune crede (which in the Latin tonge is called Symbolum Apostolorum) and of the. x. co[m]maundementes of goddes law, newly made and put forth by the famouse clarke, Mayster. Erasmus of Roterdame, at the requeste of the moste honorable lorde, Thomas Erle of wyltshyre: father to the moste gratious and vertuous Quene Anne wyf to our most gracyous soueraygne lorde kynge Henry the. viii. Cum priuilegio.; Catechismus. English	Erasmus, Desiderius, d. 1536.; Marshall, William, fl. 1535.	1534 (1534)	STC 10504; ESTC S101698	157,733	357

awaye from the be●●tie and comelynes of the open cōmun● assemble Therfore this lawe was chefely prīcipally gyuē 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 frō all troublouse affections desyres that is to wyte frō hatred from wrath frō ambition desyre of honoure or promotiō from all fleshely lust such other carnal affectiōs 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 frō 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 man●● 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 remembraūce 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 whi●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 cōmended 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 ●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 mē 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

it to be expedient for me if not that which he shall gyue me for this dāmage 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 daūgerouse 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 cōmodites 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 det●ers for all these thynges in whose handes power it lyeth whan so euer he lyste to take away frō vnkynd persones what so euer thynge he hath gyuen to kynde persons to whome they do know that accōptes 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 a●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 peraduēture shall in this poynte be preferred haue preeminence afore the For in the gospell it is sayd agaynst ryche men of the pore men Luc● xvi that they may receyue you into theyr euerlastynge tabernacles or dwellynge places He whome thou kepeste vndre as a bondemā 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 cōmune 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 ●●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 tēple 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 s●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

than that whiche our lorde hymselfe hath vouchesafed to prescribe teach for the sonne knoweth beste with what fourme and maner of prayer his father most specially is delyted and pleased DIS But those preceptes and commaundementes were gyuen by Moyses to the Iewes Nowe our lorde hath delyueryd vs from that lawe MAG God forbyd it my deare sonne the whole lawe is owers and agreith with the gospell saue that we do now professe knowlege that thyng to be done fulfylled which they dyd loke for afterwarde to come and also saue that the same thyng which was spoken and put forth to them as beynge rude begynners in rydles and darke fygures to vs is sayd spoken in a more playne and clere maner Onely certayne outward ceremonies are partely put quyte and clene away and partely are chaunged and applyed to the ●uangelicall vertue and holynes But as for the other preceptes or cōmaundementes the gospell dothe none otherwyse delyuer and make vs free from them saue that by the reason that charite is augmented in vs we do those thynges wyllyngly and gladly of our owne accorde whiche the commune sorte and moste parte of the Iewes dyd for feare of payne or ponyshement for els what a lyberty I beseche you sholde that be if we myght forsweare our selues do adultery or cōmytte theft Dyd Christ therefore come into the worlde that we sholde haue lyberty to synne vnponyshed No verily but that we sholde not synne at all as beynge borne agayne into hym whiche knoweth no whytte of synne we do honoure and worshyp the same god whom the Iewes dyd honoure all be it as touchynge to the rytes or ceremonyes and maner of immolations and sacrifices we do worshyp hym after another fasshyon And the fountayne of all the commaundementes is that fyrste that is to saye the greatest of all ☞ to loue god with all our harte and our neyghboure as our owneselfe for this speche dothe summarily and brefly comprehende all the preceptes of lyuynge who so euer doth want these two poyntes although he doth perfourme fulfyll that thyng whiche the wordes of the lawe do prescribe and commaunde and though he doth auoyde and estewe that which the lawe doth forbydde yet for all that doth he not obserue and fulfyll the lawe as for exaumple if a man doth not kyll his enemye not for that he dothe not owe hym euyl wyl but for that he doth feare the ponyshement thretened by the lawe this man is a manqueller afore god But that man whome in the heate of angre the loue of god and of his neyghboure doth reuoke and call backe from doyng myschefe which thinketh thus to hymself god forbyd that for cause of any man beynge enemy to me I sholde fall out from the frendshyp and loue of god hurte my neyghboure to whome althoughe he be an euyll man yet I ought to wyll well for goddes sake to whome it is moste pleasa●●te and acceptable if for an iniurie and displeasure we doo a good tourne agayne neyther forceth it to me though man doth make but euyll recompence to me for my benefytes I haue a trusty a●d a sure faythfull detter to whome I lende this stock to haue encreace he wyll pay me agayn with inestimable lucre or gaynes that man I say that thus doth thynk onely hath obserued fulfylled the commaundement of the law D. Now I long to here those .x. lawes wryten with the fynger of god MA. They are recited in the xx chapitour of Exodi neyther do they nede any declaration for the wordes of a lawe ought to be playne and clere if any thyng in them doth nede or requyre an interpretour or expositour there are very many men whiche haue done this allredy sufficiently Onely I shall in few wordes admonyshe a●d gyue warnyng that euery one of these preceptes dothe stretch further and are extended more largely namely amonge christen men than the commune sorte and the moste parte of men doth iudge or thynke The fyrst precepte therfore is this The fyrst cōmaundemēt ☞ Thou shalt not haue any straūg goddes in my syght thou shalt not make the any grauen ymage nor any maner similitude or lykenes whiche is in the firmament aboue and whiche is in the earthe benethe neyther of those thynges whiche are in the waters vnder the earth This precepte agreith with the fyrste artycle of the Crede so that it nedeth not here to make many wordes and I haue allredye tolde the that this precepte is violated and broken not onely of them which do worshyp the sonne the mone and the sterres or els a man a serpente an oxe or a kowe or a dogge or els do worshyppe the ymages of these reherced thynges or els offendes in stede of god but also to idolatry do enclyne appertayne all curiouse artes and craf●es All curiouse artes appertayne to idolatrie of diuyning and sothesaying of iuglyng of doyng cures by charmes or withcraft in whiche althoughe there be none expresse conspiration with deuylles or wycked spirites yet neuertheles is there some secrete dealyng with them and so therefore a secre●e denyinge of god If thou desyrest an euident argument and token herof it is redy and not to seche whan the inchauntoure goeth about to take out of thy body the hede of a darte or of an arow say this with good fayth to thyselfe if this thynge be done with the wyll and pleasure of god I praye god it may do me helpe or ease if not I had leuer suffre the wound of my body than the wyckednes of my mynd thou shalt see the inchauntour to laboure all in vayn Neyther is it vnknowne to me what they are wont to laye for themselues which do sette greate store by the art called magia naturalis and whiche do greatly esteme and regarde the iudiciall astronomye It belongethe to the christian religion and holynes to I lee euen from those thynges also whiche haue the parell and daunger or els the apperaunce of impietye or mysbelefe That man refuseth and forsaketh all these thynges who so euer he be that truely professyng one very god hath abiured all false goddes Nor we ought not so much as to receyue any benefyte of any man which is gyuen with the offendynge and displeasynge of god To make shorte Euery cryme appertayne●h to idolatry Euery cryme is a spyce of idolatrie He that for his wyues pleasure hath offended god hath renyed god and hath honoured his wyfe for a goddesse He that for the kynges pleasure doth spoyle wardes and fatherlesse chyldrē that neuer deserued it or which doth commytte any other lyke cryme he dothe honoure the prynce in stede of god let them flatter and dysceyue themselues as much as they lyste let them reherce this precept euery day a thousand tymes professyng god with theyr mouthes yet Paule cryeth agaynste them saying they denye god with theyr dedes or workes Tite i. DIS Why are they not than ponyshed

voyce or worde dothe signifye and betoken Now it is nothyng lyke of an ymage for there is no peryl lest the voyce or word of a man shold be worshypped but in ymages there is no ieopardye because certain philosophers haue taught that lykewyse as into a body beyng aptely made of nature a sowle doth entre euen so into an ymage proprely and connyngly made deuylles or wycked spirites do entre in And it is necessary that god by some sygne or token be declared and sygnifyed for and vnto whiche vse the speche of man was chefely and principally instituted and ordayned To the thyrd doute To the thyrde doute this aunswere take thou that after my mynd those men which done swere in theyr dronkennesse or in theyr angre or whiche for the entent to dysceyue or to hurt done wyttyngly for sweare theyrselues are rayther breakers of the fyrst precept and commaundement than of the second for such maner persones as thou doste saye eyther do not beleue that god is or els they do beleue that he is dull and foolyshe that he dothe not knowe what men done or els they beleuen that he is slepy and retcheles that he doth not care what they done or that he is euyll so that he doth fauour vices or els vnryghtuouse that he dothe not ponyshe noughtynes But those persons which eyther of custome or els without great cause do willfully swere they do synne trespase agaynste this seconde cōmaundement And that I maye aunswere somewhat also vnto the fourth doute To the iii●● doute Our lorde among his aduertisementes and counsaylles of perfection putteth this also that we sholde vtterly abstayne from swearynge any maner othe Math. v. The same thynge hathe semed best to certayn approued doctoures of the churche But with what coloure the custome may be excused of thē that nowe euery where done swere well nere in euery matter or busynesse let other men loke but veryly me semeth that an othe can scantly be excused but eyther by necessyte or els by the grauite and wayghtynesse of the matter By often othes we doo learne to forsweare our selues to make false othes I can not tell whether any man doo swere well which swereth willingly Nota. S Paule doth sweare but not for a cloke or garment nor for money but for the honoure and glorie of the gospell How be it yet I wyl not saye that euery custome or rashenes of swearynge is dealy synne but doutlesse it is very cousen a●d nere to synne and it is no good trustyng to this daungerouse waterbanke Therfore the more sure way is to folow the counsayll of our lord and of sayncte Iames. The thyrd cōmaundement The thyrd precept hath diuerse respectes for it appertayneth to the honouryng of god prescribyng appoyntyng euery .vii. day in which man shold altogether that is to say both in mynde and body gyue hymselfe to the workes belongyng to the honoure of god whiche is called Latria that is to wytte to hymnes to prayers to holy doctrine to sacrifices and to almoyse dedes and to other exercyses passetymes whiche do quycken and styrre vp fayth and loue towardes god leste any man myght excuse hymselfe and saye that he had no laysour for his necessary occupations busynesses to gather his mynd to those thynges whiche are appertaynynge to deuotion and honouryng of god It appertayneth also to humanite and gentlenesse towardes our neyghbour for so greate was bothe the vnmercyfulnes also the couetousnes of the Iewes in the olde tyme and euen so is it now a dayes of some christen men a lacke the more pitye it is that they wold graunt no recreation or reste at all from laboure to theyr bondemen to theyr handemaydes and to theyr hyred labourers or seruaūtes beyng alienes and straungers And this cause dothe not the lawe dyssemble or hyde whan it addeth in the .v. chapitour of Deuteronomium Deute v. Remembre that thyselfe also hast ben bonde haste serued in Egypte and that thy lord god hath brought the out from thence to th ende that the remembraūce of goddes myldenes and gentlenes shold be an exaumple to them of humanite and gentlenes to ve vsed towardes theyr neyghbour For lyke cause was the Iubile instituted that is to say the yere of lyber●tie and fredom euery seuenth yere The Iubile● Deute xv And as for that which is added in the .v. chapitour of Deuteronomium of the oxe also and ●●e asse eyther it was set against the vnsatiable couetousnes of certayne men whiche whan it is not lawfull for themselues to exercyse any seruyle work yet doo let forthe theyr beastes to other men vpon the sabbot daye for lucre of money or els is it an hyperbole or exces added to the entent that we shold be remoued further awaye feom inhumanite and vnmercyfulnes towardes men syth we are bidden to spare euen our beastes also for this vnmercyfulnes or cruelty towarde brute beastes is a degree and steppe to vnmercyfulnes and crueltye towardes those men that are subiectes vnto vs for the oxe the asse also done vs seruice And as for this saynge of Paule ● Cor. x. ☞ Hath god any care or mynd of oxen He meaneth not by it that god hath no care at all of oxen for as muche as accordyng to the wytnesse of our lordes Math. x. owneselfe in the gospell there dothe not so much as a lytle sparow fall to the grounde without hym but he denyeth that goddes onely and chefe care is of oxen for lykewyse as he hathe created the helpynge beastes for mannes cause euen so dothe he care and prouyde for them for mannes cause ●IS What is a seruyle worke MAG For what worke is called ser●yle sothe all maner outwarde worke which is wont to be exercysed for cause of lu●re and getynge of money as husbondrie carpentrie bying and sellynge and suche other lyke DISCIPLE Why is that forboden that is an holy worke MAG For what entent the bodily laboure is forbodē to be vsed on the sabbote day This outwarde worke is not forboden as beynge vitiouse and noughty but therfore is it prohibited that the worke which is of it selfe good sholde gyue place to that worke which● is beste aud to that worke for whose For what worke man was created chiefly cause man was principally and chefely created and made that is to wyte that he shold know shold worshyp shold honoure and shold loue god aboue al thynges DIS May not god be honoured but by bodily reste and abstaynynge frō laboure MAG Nota. yes verily he bothe maye and ought to be honoured also in the myddes of our laboures But vnneth may a man lyfte vp his mynde towardes god so as is mete accordyng that he sholde do except he be free from such maner laboures which both do cōsume spende away the tyme and also done challenge to themselues a greate parte of the ●ynde and done call