in the noughty sorte of christen people deposirio sordium carnis a clensinge and wasshinge away of the filth of the flesh by the water of baptisme when they were christened but it preuayled not to eternall saluation because they lacked a faythfull conscience well instructed examined and tried towarde GOD by the resurrection of Christ from the dead that like as he rose from the dead so our consciences should ryse frome deade workes of synne to liuelye workes of grace and vertue no more to dye or synne agayne whiche is in the right hande of God swalowynge vp consuminge and destroyinge death that so we might be made inheritours of euerlastinge life That a man swaloweth he consumeth so that it shall no more appeare in the fourme and fashion that it was of afore so Christe made by his death that death shuld be consumed in as much as by his death the deuyl that is the auctor causer of death was ouercome his heart was burst He begilinge and deceiuyng oure fyrste parentes kylled them â–ª and made them and all theyr posteritie subiect to death but kylling the latter man the latter Adam our Sauioure Christe he loste the fyrste man oute of his snares whiche kylled his hearte and was verye death to him He had power to bringe all them to death that descended of Adam whome he hadde kylled yf they came of hym by carnall propagation takinge of him the spotte of sinne but abusinge his libertie and procuringe the death of our moost innocent Sauioure Christe that came not of the sede of Adam by generation betwixt two parentes nor had any spotte of sinne by Adam he was worthy to lose his libertie and so he loste an infinite numbre of them that he thought him self sure of and dayly loseth his expectation and none can gette but suche as wylfully wyll runne into his daunger After this victorye ouer the deuyll Christ went vp into heauen as S. Peter sayth here and had subiect vnto him Aungels potestates and vertues where S. Peter expresseth three orders of Aungels of heauen to be subdued and subiecte vnto Christ by them vnderstandinge al the residue of the Aungels which as S. Dionise in his boke de celesti Hierarchia writeth according to that he had learned of his maister S. Paule by whome he was baptised and also taughte in the catholyke fayth be diuided into .iii. Hierarchies Euery Hierarchie conteyninge .iii. orders of Aungels and so they make nine ordres in the whole Saint Dionise that wrytte his booke of these heauenly creatures was S. Paules disciple and scoler and learned of him that could best declare the truthes of theim in as muche as he was rapte into heauen and there sawe suche secretes as a man might not speake Notwithstandinge as muche as semed to agree to mortall mans capacitie for to knowe as was mete and profitable for men to learne he declared to this blessed S. Dionise and to others of his disciples that had theyr wittes illuminate aboue others whiche the sayde S. Dionise committed to writing in his boke rehearsed that the posteritie that shoulde come after him in Christes churche mighte be instructe by the same In the sayde boke he rehearsed the names of euerye order of aungels in euery one of the saide Hierarchies The fyrste and highest Hierarchie conteyninge the .iii. orders Seraphin Cherubin and Thronos The seconde conteyneth Dominationes virtutes potestares The thirde Hierarchie and lowest hath in it these thre orders Principatus Archangelos et Angelos As appereth by s. Dionise in the sayde boke Cap vi vii.viii .ix. And by S. Gregory Homil .xxxiiii. super Euangelia All these were subiecte and subdued to Christes manhod when he came to heauen by his marueilous ascension Of all these orders Saint Peter in this place rehearseth thre orders one of the loweste Hierarchie Angelis and two of the middle Hierarchie potestates et virtutes by them vnderstandinge all the other Aungels which though they were euer sith theyr fyrst creation subiecte and subdued to Christes Godheade yet here in this place he maketh speciall mention of theyr subiection to Christ that he might shewe that the humanitie of Christ was so exalted and set alofte by his ascension whiche Saint Peter here speaketh of that it was preferred and set aboue the excellencie of all the Aungels of heauen Accordinge to the sayinge of the Prophet Omnia subiecisti sub pedibus eius And Saint Paul phil Dedit illi no men quod est super omne nomen vt in nomine Iesu omne genu flectatur celestium terrestrium infernorum GOD the father hath geuen hym a name aboue all names that to his name all creatures in heauen in earth and of hel shall bowe the knee and be subdued and obediente vnto him To whome be all honour and glorye for euer Amen The .xiiii. treatise or sermon The fourth Chapiter CHristo igitur passo in carne vos eadem cogitatione armamini quia qui passus est in carne de siit a peccatis c. The blessed Apostle Saynt Peter in diuers places of this epistle that we haue in hande vehemently extolleth and coÌ„mendeth the most aboundant mercy of God by whiche he hath regenerate and gotten vs agayne to lyfe where we were afore by oure carnall parentes gotten to death And we see by experience that one that hath a greate affection or vehement loue to any thinge wyll be euer busie as it were one that coulde neuer haue done or that woulde be euer gladde to speake of it So Saint Peter coulde neuer geue thankes ynoughe he euer inculcateth bringeth in the remembrauÌ„ce of the benefyt of oure redemption because we shoulde euer haue it in minde And because it is not ynough to remember it but we must also in our liuinge conforme oure selues to the same holynes he geueth vs manye holesome morall lessons and fatherly exhortations teachinge vs to lyue vertuousely and holyly contrarye to vices and vicious liuinge And because our regeneration and sanctification coÌ„meth by baptisme whiche taketh his efficacitie and strength of Christes bloude shedde in his payneful passion therfore euer amonge he speaketh of the excellente mysterye of the sayde passion of Christe and of his gloryous resurrection by whiche as he sayd in the ende of the thyrde Chapiter whiche I declared in my laste sermon vpon the same he swalowed vp drowned and consumed death of the soule to make vs heyres of lyfe euerlastynge And in as muche as the worlde and the spyryte be aduersaries and euer at variaunce euen so be worldlye and carnall personnes enemyes to spirituall personnes Spirituall I call good lyuers that worketh accordynge to the inclination and styringe of the holye spyryte the holye gooste Then considerynge that the carnall people be the more sorte and the greater number and the good lyuers be fewer in number it is no maâ—ueyle that good people suffereth muche wo vexation and trouble in this worlde that were able to ouerthrowe a
was sayd in his name to synne and to hell Osee. xiii â–ª O death I will be thy death O hell I wyll bite the. He that eateth occupieth all that he eateth he that byteth taketh part and leaueth part so dyd the soule of Christ take that part of the prisoners in hell whiche dyed in charitie lefte behind him in tormentes and paynes with the deuylles â–ª all them that besyde oryginall synne hadde committed mortall synne and dyed without satisfaction for the same SAynt Thomas put the syxt article of our fayth sayinge The thyrde daye he rose agayne from death For on Sondaye earlye in the breakynge of the daye while it was somewhat darke he ioyned his soule vnto hys body and rose from death to lyfe and came forth of his chest or graue and oute of the monument or caue in the whiche the graue was beynge fast shutte with a greate stone rouled to it for a dore â–ª and surelye sealed And forthwith came the Aungell from heauen and remoued the stone that was rouled to the doore of the sayde caue and satte vpon it to declare that Chryste was rysen and gonne and anone came the thre Maries and they sawe and hearde the Aungels appearynge to theim lyke men whiche tolde theim that Chryste was rysen but they scarselye beleued the Aungelles rather thinkynge that his precyouse bodye was stolen and caryed awaye oute of the graue Notwithstandynge as they were bydde they wente to geue knoweledge to the Disciples whiche then kepte them selues together in greate pensifenes for the losse of theyr mayster and as close as they coulde for feare of shrewes Marye Magdalene made beste spede and tolde Peter and Iohn what she hadde sene and hearde and consequentlye the same day and other dayes folowinge as well the sayde holye women as the Apostles and other Disciples were by euidente and sensible signes well assured that he was bodelye rysen in dede and not fantasticallye nor faynedlye He was the fyrste that euer ryse to lyfe immortall neuer to die againe Other there were that were reised frome death to lyfe by the power of God but after certaine yeares they died againe Christe rose by his owne power and neuer died againe therefore the Apostles called him the beginninge and fyrste begotten amonge dead men Col. i. The beginner and cause of his owne resurrection whiche was by his owne power and also of oure resurrection that lyke as he died for oure sinnes and rose againe to iustifie vs so we shoulde mortifie oure selfe to sinne that we may rise againe with him and liue to God walkinge in a newe life whyle we be here that finallye we maye rise with oure bodies and soules glorified to immortall lyfe Oure olde manne was crucyfied with Christe that the bodye of synne myghte be destroyed that we shoulde no more doe seruice to sinne Oure olde man signifieth oure olde lyuinge in synne lyke Adam the fyrste manne that synned of whose offence descended to all his posteritie the nourishinge and feadinge of sinne the darte and pricke of death whiche the Apostle manye times calleth by the name of sinne this we must mortifie and kyll that so the bodye of synne maye be destroyed We lyue to synne when we lyue after the inclination of the sayde nurse and breder of synne so that synne reigne in our mortall bodies to obeye the desires of sinne And contrary we die to sinne when we do not the desires of sinne neither folowe the inclinations of sinne that so the body of sinne may be destroyed in vs the bodye of sinne is the whole rable and multitude of sinnes together like limmes of one body as fornication vncleanes auarice contention wrath gyle brauling dissension heresies enuye ryot or surfet and suche other when these be mortified in vs then we dye with Christ. And this mortification we must buselye and continually beare vpon vs and then we shal be sure to liue with him by renewinge of our liuinge contrarie to vice vsing iustice and vertue that so we may giue light of good example to all others that they may glorifie and laude God in vs that finally we and they with vs may ryse to immortall glorye THen foloweth the seuenth article whiche S. Barthelomew put to this gathering and it is this He ascended into heauen and sitâ—eth on the righte hande of GOD the father almightie That is to saye the condition of our nature whiche he toke of the virgin his mother he toke vp with him and set it on the ryght hand of his father aboue the skye and aboue all the orders of aungels and aboue al thinge that is named not only in this world but also in the world to come Therefore let vs ascende vp in deuoute heart with Christ while we be in this presente lyfe that when the daye of the generall resurrection shall come we may folowe him ascendyng in body thither as he is gone afore vs bodelye openinge the waye for vs. Mich. ii For lyke as he rose from death to life to make vs lykewise to ryse so he ascended to make vs to ascende For whiche purpose we must well knowe and remeÌ„ber that with Christ ascendeth not pryde nether couetousenes lechery or any other synne he was our phisition he cured vs and made vs once hole but he toke with him none of our malaÌ„ders therfore yf we come after him we must leaue all these and cast them of least they presse vs downe that we may not ascend to that glorious place wher Christ sitteth on the ryght hande of his father that is to saye equal with the father by his godhead and in the inheritaunce and highest wealth and glory of God by his humanitie to entreate for vs as our attourney towarde the father To sitte belongeth to a iudge because oure sauioure nowe beinge in heauen considereth and iudgeth all mens actes and at the laste shall manifestlye and openly come to iudge them and to geue sentence therefore it is sayd that he sytteth Saynt Steuen sawe him standing on the fathers right hande as one redy to fyght for hym and to helpe him constantlye to suffer the persecution of the Iewes where ye must not ymagine any materiall body or ryght hand or lyfte hande in the godhead or any material stoles to sit on in heauen it is a maner of speakinge of the scripture by a similitude rather then that there be any such partes there in dede And likewise to sitte or stande in heauen signifieth no more but there to be at his pleasure and to shewe hym selfe as it please his maiestie THe eyght article saint Mathew the Apostle and Euangelist sayd From thence he shall come to iudge the quicke and the deade In the same body he wyl come to the iudgemeÌ„t in whiche he ascended into heauen to iudge all christen and hethen for all we that be hath be shall be shall stande afore Christes seat of iudgement that euery man maye receaue the duetie of his bodye as he hath
because Christ in his parable saith that the shepherd cast the sheepe vpon hys shoulders gaudens being glad and mery but seyng all this concerneth his paineful passion on the crosse in which he suffred paines vntollerable how can it be that he with ioye and gladnes cast his straied shepe vpon his shoulders ▪ it was to his payne and not to his pleasure as it semeth In verye dede although he bore our sinnes that is to say the paines for our sinnes to his paines ache and smarting yet knowing what shoulde come of it he was gladde to take the paine and to saue hys shepe For in this you must vnderstande that the reasonable soule of Christe comprehending both wytte and wyll eleuate to the contemplation and fruition of almighty God is called the superioure hyghest parte of the soule The same soule applyed to inferiour and lower thinges is called the lower porcion or lower part of the soul As when the witte or will is applyed or inclined to the fiue wittes or to theyr sensuall appetites or to other lower worldly busines paines or pleasures all beit when the witte or will is exercysed aboute anye suche lower matters in an order to Gods pleasure they belong to the higher porcion and may be called the higher porcion of the soule largely or comonly speaking of the higher porcion To our purpose although the lower part of y e soule of Christ had sorowe paine wyth the sensible powers of the bodye that smarted and aked right sore with the flesh which was most tender in Christ because he was of most pure tender complexion In the higher part of his soule both wayes had euer ioy and gladnes As for the first way in the contēplacion and fruition of the godhead there is no doubt for it gaue Christes soule beatitude euen such ioy and gladnes as he hathe in heauen now After the second maner also whē Christe consydered hys paynefull passion as the meane appointed by the father to redeme mans soule to bring home the sheepe that was lost strayed away by sinne he toke the paines with a good will and very gladly We haue a like example of Saint Paule which by the higher part of his soule and by his deliberate and well aduised will desired to be dissolued and to be with Christ all beit the wyll vnite in amitie and loue to the sensuall appetite desyred to abyde styll in the fleshe and to lyue In lyke maner were the blessed Martyrs whyche in theyr bodyes suffered vnmeasurable tormentes and greuous paynes yet remembring Gods pleasure the rewardes that they should haue for the same they toke thē gladly with good chere And so it standeth together that Christ bearing y e paine for our sins vpō his backe on the crosse yet bore thē gaudens with ioy and gladnes in the higher porcion of his soul knowing that by his paines and bi his death mā shoulde be restored to fauoure agayne that afore was attainted out of Gods fauour And that where we were afore like straied shepe out of the blessed flocke of Gods faithfull people nowe we be conuerted and turned agayn to the pastor and bishop of our soules as S. Peter said to thē that he wrote vnto To the pastor the shepherde the feder of our soules our sauiour Christ whom afterward in his epistle .v. chap. He calleth the prynce of pastors maister of the craft the chief shepherd of the shepherds the chiefe feeder of the feeders the chiefe bishop of the bishops the chiefe curate of all curates and not onely of the flocke Him al pastors and curates aswel spiritual as temporal must folow Here I should speake more largelye of pastors and bishops but I shall deferre it vnto the .v. chapter of this epistle where God helping that matter shalbe more largely entreated Now I shal exhort you as well maisters as seruantes men and womē to consider that we haue a shepherd and an ouerseer in heauen our sauiour Christ therfore you maisters order your seruāts as you would Christ should order you with mercy and fauour And you seruantes so order your selfe to youre maysters as thoughe you serued Christ with simplicitie of harte without doublenes serue not onely to the eye whyle your maysters loketh vpō you playing the wantons while they be absent for if you doe so you are double harted which is cōtrary to simplicitie and plainnes serue as though you serued God and not mā and so being in bonde seruice you shal make your hartes free and at libertie and shall tourne bondage into libertie of hart and shal serue god and seruinge hym you raygne you bee lyke kynges ruling and cōmaunding and kepinge vnder your affections and wayward appetites of the body and so you maye come to suche fortune that you may be maisters ouer them that be free men yea and maye peraduenture be maisters ouer your maisters children Seruo sensato liberi seruiēt Eccle. x. And we haue hearde sometimes of seruauntes which in processe of time haue bought theyr maisters childrens inheritaunce or theyr goodes but these be no dastardes but wytty seruantes that come to such exaltacion And so you see that God euer requiteth rewardeth the true seruant eyther bodely and temporally is in this example rehersed or gostlye giuing him quietnes of minde by which he shall serue his maister truely and so doing he serueth Christe and shall come to hym for so is hys wyll that who soeuer serueth hym should finally be there as he is And that we all may so serue him in our calling in the seruice that god hath appointed vs to that we mai at the last com to him he graūt vs for his infinite mercye that for vs died Amen ¶ The .xi. treatise or sermon The third chapiter SImiliter et mulieres subdite sint viris suis vt si qui non credunt verbo per mulierum conuersationem sine verbo lucrifiant c. Here in the fyrste parte of this thirde chapiter the blessed Apostle ascendeth from the informacion that he gaue to them that be in seruile state of whiche I entreated in my laste sermon vnto them that be ioyned together in the yoke of mariage First speaking to the wiues and ordering them toward theyr husbandes also in theyr exteriour behauiour And consequently he teacheth the husbands theyr duties toward theyr wiues S. Peter saith Similiter et mulieres c. likewise womē must be subiect to theyr owne husbandes Likewise saith s. Peter as I haue spoken of the subiectiō of the seruantes to their maisters so I must aduertise counsel the wiues to obedience subiectiō according to their calling that thei do reuerence vnto theyr husbandes wyth feare as Saint Paule saith Ephe. v. Vxor autem rimet virum suum Let the wife feare her husbande wyth such louing fear as I haue spoken of afore more for loue fearing to displease him then for strokes or punishment And in the same
sinne or to the increase of his damnation Another maner of couerynge oure synnes is when they be so couered that God seeth them not and that is to saye that he imputeth them not to vs nor leyeth them to our charge for after the maner of speakinge of scripture then he seith sinnes and loketh vpon them when he punisheth them and then he seith them not when he doth not punisshe them And therefore the prophet sayde in another place Auerte faciem tuam a peccatis meis Tourne awaye thy face from my sinnes As who shoulde saye with the eyes of thy mercy loke vppon me and se me but see not my synnes but as it were one that had forgotte theim punysshe theim not knowe theim not but forgeue them and impute theim not to me nor laye them to my charge And in this case be they that wythoute gyle or dissimulation vttereth theyr synnes Of suche it is sayde Nec est in spiritu eius dolus In suche a mans spyryte there is no gyle where contrarywyse they that vseth gyle and clookynge theyr faultes howe muche the moore they laboure in defence of theyr synnes boastynge their owne merites and their owne well doinges and seith not their owne iniquities nother speaketh of theim so muche their goostlie fortitude and might decaieth and waxeth weaker And therefore againste proude men that trusted muche in their owne good dedes and would not be a knowen of their faultes Christe putteth a parable of the proude Pharisei and the humble publicane The Pharisei praised him selfe of his vertues but he spoke nothinge of his faultes The publicane cloked not dissembled not vsed no gyle but toke vpon him as he was and therefore the one was iustified and iudged for a good man where the other was condempned Christe defended the Publicane and gaue sentence acquitinge him as not giltie and couered his sinnes not any more to impute them to him or to laye them to his charge where the proud Pharisei euen in the temple in the Surgions shoppe and vnder the Surgions hande shewed forth his whole limmes where he was not sicke nor soore declaringe his vertues but his sinnes he couered and hidde from the Surgion and therfore he was not cured he might haue sayd Quoniam tacui inueterauerunt ossa mea dum clamarem tota die Because I helde me styll my bones wexed olde and decayde to noughte while I cryed al day longe The bones of the soule be vertues for as the bones of the bodye maketh the bodye stronge so doth vertues make the soule stronge These bones these vertues decayeth and draweth to nought whyle we be styl and cry al day longe A straunge maner of speakinge of the scripture It is euē of the same maner that I spake of nowe The Pharisei was styll and helde his tounge and yet cried to loude he was styll clokinge and hidinge his faultes with scilence and yet he was loude ynough bosting and praysing him selfe of his vertues and of his well doinges of whiche he shoulde haue spoken not a worde and therfore his vertues auailed him not to saluation of his soule but decaied to nought as his soule did So good neighbours there be inough and to many of vs that crye loude inough boastynge and praysinge our well doinges yf anye be but to speake and confesse our faultes we be styll ynough and holde our tonges As manye men of their glottenye of drinkinge men vnder the borde of ryottinge and surfettinge and of wastfull bankettinge and of theyr pryde malicious taunting of pore men of sclaunderinge and backebiting they take no remorse or grudge of conscience but rather reioyce in mind make much boasting outwarde of the same They vse not to reuele vtter such faultes to theyr goostly father and to almighty God with contrition and sorow for them but rather glorieth in their ill doinges to the increase of theyr owne dampnation If they woulde with a lowly heart vncouer them to the surgion he woulde make them whole where as if they be hidde they wil rankel and fester to euerlastinge corruption Pryde maketh a man to hide his faultes to his dampnation Charitie putteth awaye Pryde Charitas enim non inflatur Charitie is not proude and therfore it disposeth a man to humilitie making him contente to shewe him selfe as he is to the surgion and so he shall be cured and well at ease before God Beatus enim cui non imputauit dominus peccatum He is blessed to whose charge oure lorde God hath not layde any sinnes but geuing him charitie couereth his synnes S. Peter cōsideringe this exhorteth vs aboue all thinges to haue charitie for it couereth the multitude of sinnes And therfore it may be called a holesome and healthfull garment for the soule for diuers necessarye properties of a garment Fyrste like as a garment conserueth and kepeth a mannes lyuelye and naturall heate within him so doeth charitie conserue the lyfe of the soule so that he that lacketh it lacketh lyfe and is dead i. Ioh. iii. Qui non diligit manet in morte He that hath not loue or charitie abideth in death he is all colde and stiffed This liuely heate of the soule is conserued and saued by kepinge the commaundementes of god which be al comprehēded in loue or charitie accordinge to Christes aunswer to a certayne learned man that apposed him saying maister what shall I do to haue euerlastinge life Christ apposed him again in his owne learning what is written in the lawe howe reade you He aunswered Thou shalte loue God aboue all thinges with thy whole hearte with thy whole soule with all thy strength and with all thy mynde And thy neighbour as thy selfe Thou sayest wel sayeth Christ Hoc fac uiues do that and thou shalt liue And all this is done by kepinge the ten commaundementes of God In the thre fyrste commaundementes we be taught howe to order our loue towarde God and in the seuen last howe we shall extende our loue to our neyghbours And yf we perfourme and fulfyll these for loue we shall please God and deserue heauen by them where as yf we kepe them onely for feare we would do the contrary if we might and be no thanke worthye Albeit better it is to fulfyll the commaundementes for feare then not to fulfyll theim at al for by oft doyng wel for feare we may gendre a loue to wel doing so at last we shal do wel for loue and shall haue a swetenes in wel doinge Second charitie is compared to a garment for like as a garmēt defēdeth a man in external heat in colde in wet drie wether so doeth charitie award defend the soule in prosperitie in aduersitie For as s. Paule saith Diligentibus deum omnia cooperantur in bonū To them that loueth God al thinges worketh to good for both prosperitie aduersitie God is to be lauded thanked when al thinges that man liueth by cōmeth plētifully whē the
a. Church of christ builded on y e xii apostles equally clxiiii b Christ suffred his paines with ioy and gladnes in the higher part of his soule but by the lower portion he was in greatest payne fol clxxxxiiii a. Christes faith was first set forth by homly rude fishers and was reproued and pursued by the mightiest people of the world and yet it preuailed fol. ccxx b Christ preached in spirit to the spirites that were harde of beleif in Noes time is vnderstand .ii wayes fo ccxxiiii d Circuit or compasse about the deuill vseth fol. clxii d. Cleanes of life is necessary for receiuing of grace fo cxxx a Codrus king of Athenis died for his couÌ„treis sake fo xlix a Couetous men be like molles fol. vi c Counsel or policie worldly many times lacketh the spirite of counsell fol xv d Counsell of Gamaliel fol. xviii c the gifte of Counsell was in Iethro whiche Moises lacked fol. xxiiii c d Christen man winneth when he is thought to lose falshead loseth when he is glad of his winninge fol. cxxxiii b Consubstantiall that word is not founde in scripture yet it must nedes be vsed fol. xx d Conception of Christe in the virgins bodye is somewhat like the generation of a worme of the moist earth by the heate of the sonne fol. lxxviii a. and .ccxxi. c Communion much mutabilitie in ministring the communion amongest the heretikes fol cccxii d CommunioÌ„ of saintes is conformite to the coÌ„pany of holy men women as wel quicke as dead fol. lxxxv c â— Commaundementes of God be moral lawes oughte to be red in churches on sondaies holydaies lxxxx a Coueringe of sinnes is of two maners fol cclii a Correction beginneth at the churche fol. cclxxvi c Colchis where it is sayd the golden flece was is in Ponto fol. cx b. Counsell Nicene was kept in Bithinia Eodem d. Comming to Christ is by fayth fol. cliiii c Corner stone the Hebrues tale of that stone fo clv c. d new Conuerses to Christ suffreth much wo and persisteth in goodnes fol. ccxxxviii d. the Companie in Bristowe brought the common gaines into the handes of a fewe fol. ccxi b CoÌ„messatioÌ„s be al extraordinary banketings fo ccxxxiiii c Crime is described fol. cclxxxv c in Croked thinges the midle swarneth from the extremities fol. cccviii d Creation what maner a thinge it is fol. lxxv a. Crosses by the high wayes deuoutlye erecte maliciouselye cast downe fo lxxxxv a. Cure we haue euery one of his neighbour fol. cclxv d. Curiositie about new knackes and new learning is reproued with remedy against the same fol. clxxv b. c Cuthbert Sainte Cuthberte receiued an anngell for his gest fol. cclxi b. c D. DArke sayinges of Christe made manye to erre euen in Christes time fol. xxxvii d Dampned bodies how they shal euer endure fol. lxxxvii a the Deuils sinne is irremissible why fol. lx a Desire of the holy fathers to se Christ. fol. cxxvii a b Death of a faire death and of a foule death fo ccxli b Diuine productions fol. ix c Difference betwixt the minde of a fole and of a wise man about the affections fol. lvii c. Diuision of tongues was the greatest stroke that euer man was striken withall after the losse of originall iustice lx d Differ not to beleue why by example fol. lxxi c Die to sinne fol. lxxxii b. Discretion of spirites is necessary for him that shall studye scriptures fol. xcix b. c. Dowries or giftes of a glorified body fo lxxxvi c Dowries or giftes of a glorious body declared fo cclxxxi a Detraction and a remedy against detractours fol. cxlvii b Desier to haue is couetousnes and so is desire to saue folio cclxviii b. c Dukes Captaines and officers dueties vnder the kinge folio clxxxi b the Deuill killinge the latter Adam lost the first Adam and all his posteritie fol. ccxxvii a the Deuil medleth not with some walketh through some and compasseth about some fol. cccix d E. EArth is diuersly vnderstand folio lxv d Election of two maners fol. cxii c Elia the newe citie of Ierusalem fol. cxxviii b Embringe dayes fasted with prayers for orderinge of preistes fol. cclxxxiiii b Enuy is described is mete for no place but for hel cxlvii d Enuy commeth of vayne glory fol. cc. lxiiii d. Enuy how it may be put away by sufferinge in the fleshe folio ccxxxiii a. d Enuied and disdained is al new conuersion as wheÌ„ Saul prophecied fol. ccxxxvi c d Epicures felicitie fol. xlv c Epictetus determination of the affections fo lvii d Ephesus is a citie in the countrey of Asia the lesse fo cxi a Eue the first woman was made for two vses and in both she was excedingely punished fol. xcvi c Extremities of fortitude fol. xxvii a Examples of the gospels to forsake our parentes for to folow Christ in religion fo lii d Exhortation to seruauntes to their maisters fol xliii v Example of Christes paines in his most tender body shuld be our armour and defence fo ccxxx c Example of concord betwixt man and wife the lampraye with the veuemous viper geueth fo ccv c. Examples declareth and easeth our faith fo ccxxi b. F. FAbles pleasauntly couereth truthes fol. lxi d Faith is diffined and that it is necessarye for mans saluation fol. lxxi a b Faith hope and charitie be presupposed to the .vii. giftes of the holy goost fol v b Faith helpeth intelligence and contrary wise fol x. d Faith at rest and vnexercised anone decayeth fo lxxii c Faith is the instrumente by whiche God preserueth vs in goodnes fol. cxxii a Faith ouercommeth all worldlines and sinne is declared generally Eodem b Fear is necessary fol. lviii d Fear is deuided into sixe members after Damascen lxiiii d Fear is deuided into mundane seruile filial or chast EodeÌ„ Feare presupposeth a loue fol lxiiii d Feare seruile of god though it be not sufficient yet it doth good fol lxvi c Feare seruile and chast feare be like the feare of an adulteres wife and of a chast wife fol. lxvii c d Fear seruile is like the heare or bristel that leadeth bringeth in the threde fol lxix b Feare that is one of the seuen gifte of the holy goost is humilitie fol lxx b the rule of oure Faith is the whole booke of holye scripture fol. lxxiii a the Father in trinitie is neither elder nor more of power then the sonne or the holy Goste fol. lxxiiii d Flatterers of their lordes beleue not on one God properlye Eodem c Flateringe proueth a man fol. cxâ—iiii â— c Flattering hostes and tapsters that wil let vs in our iourney to heauen fol. clxxiiii b Fleshe desireth ease new inuentions and swetenes of tasting and touchinge Eodem c Flesh desireth against the spirite and the spirite against the flesh is vnproperly spoken fol. clxxvii a Feblenes of our wittes to vnderstande the holye scriptures fol. lxxxxix a Felowes to Christ. fol. ciiii c.
euer beare with vs rocks stones or swerds to defend vs from the diuell but the signe of the crosse is soone made with a little mouing of our hand to saue vs from his falsehed This is the signe by which with his mighty woorde is consecrate the bodye of Christ the Fount is halowed priestes and other degrees of the churche take their orders and all thinges that be halowed by this signe of Christes crosse with inuocation of hys name be sanctified The crosse layd down on the grounde extendeth his partes towarde the foure partes of the worlde East West Northe and Southe and so did the body of Christ when he was nayled on the crosse lying on the grounde in signe and token that hys loue extended to all partes of the worlde and that for theyr sakes he suffered so great paines as he did whych doubtlesse very farre passed the paynes that any other man myght suffer by reason of the complexion of his body whych was excellently pure quick for it was made of the purest substaÌ„ce of a cleane mayde vndefowled not mixt of such vile matter as our bodies be and it was neuer mystempered by ingurgitacion or vncleane diet Therefore it must nedes be very pure and cleane And according to the proportion rate or maner of the disposition of the bodye is the dysposition of the sences of the body and specially of the touchyng or feling then it must nedes folow that hys touching or feling was exerceding pure quicke and liuely by which ye may be sure that the stroke or wounde that would litle agreued another man was great griefe to him Then consider howe his head was bobbed and beaten and pricked wyth sharpe thornes his handes feete â–ª bored through and torne with great nayles And after that the crosse he hanging on it hoysed vp let downe into the mortesse made for it and to be shogged and shaken hauyng no stay but his own sinowes fleshe and skynne rent and torne in his handes and feete Thys was a payne of all paines specially in that pure complexioned and tender body â–ª After this he suffered his soule to departe out of his body and so dyed bodely that he might delyuer vs from the death of the soule which coÌ„meth by synne for like as the soule giueth life vnto the bodye so God giueth life vnto the soule therfore like as when the soule is gone from the body the body is dead so wheÌ„ God is gone from the soule the soule is dead and that is euer wheÌ„ we synne for God and synne dwell not together no more then light and darkenesse â–ª Roma v. From thys danger we were reconsiled to God by the bloude of his sonne for he washed vs from our sinnes in his owne bloude and so deliuered vs oute of the diuels danger which had none other holde vpon vs but by the ropes and bondes of synne He was burled that so he might blesse the buriall and graâ—es of al good men for the consolacion of al them that shall be buried in the earth Of his graue Esay prophecied longe afore saying that hys graue shall be glorious Esay xi as in dede it was hewed out of a new stone intended for a worshipfull maÌ„ that prouided it for hymselfe but he was verye glad to bestow it on a better man He was wrapt in fyne â—lothes and powdred with costlye spyces The graue was honoured wyth the presence of Angels visited of holye women and of the disciples and afterward deuoutely soughte of noble Emperours and of other great men we Christen people in the remembraunce of the same vse a laudable ceremonie garnishynge after the best maner that we can in our churches euerye good fryday a goodly sepulture in whyche we repose the blessed body of Christ. COnsequentlye foloweth the fifth article added by saynt Phillip He descended into hell not hys bodye for it remayned in the sepulchre tyll hys resurrection but in hys soule wyth the Godhead for the pryncipall partes of Christes mannehoode whyche the Godheade once tooke to hym hee neuer lefte His Godhead was with the bodye in the graue with the soule in hell for the consolation of our first parentes and of all Patriarchs and Prophetes and of all good men and women that afore his comming remayned there without anye sensible paine but onely in the greuous payne of lacke of glory from which they were stopped as by a payne for originall synne because the raunsome was no rather payed Thyther it pleased him of his goodnes to descende for to confounde his enemies the diuels that lyke as he had ouercome them on earth by hys blood so he might at home amoÌ„g them selfes in hel triumphe ouer theÌ„ taking theyr prayes and prisoners out of theyr holdes agaynst theyr wylles The Prophet zachary sayd that Christ woulde thus doe by these wordes zacha ix Thou in the bloud of thy testament hast let fourth out of the lake or dongeon in which ther was no water or refreshing theym that were bounde there And the blessed Apostle saynt Peter confirmeth the same in hys first epistle thirde chapter saying that Christ came in spirite and preached to them that were in prison whiche some time were hard of beliefe when they loked for Gods patience in the daies of Noe while the shippe was a making in which a fewe that is to saye eighte lyues were saued by the water He came in spirite in his soule for his body remayned in the graue as I sayd and preached declaryng that the misterie of his incarnation and passion was performed by whyche hell shoulde be spoyled and the way to heauen should be opened to all good men and women whose soules were in captiuitie amonge whiche were manye of them that were alyue in that space of C. xx yeares that God gaue to the people to amende theyr lyues and to Noe for a warninge to prepare and make his shyppe readye of whiche some woulde not beleue Noe manye times and busely exhortynge them to amende theyr lyues yet at the last when they saw the waters ryse styll and encrease withoute any ebbyng they repented and were sorye for theyr synnes and so died penitente and descended to the skyrte of hell where were the soules of many Patriarches and Prophetes and of other holy men and women whiche by Christes presence had consolation inestimable as well as they that S. Peter speaketh of in this place for if they of whiche it semeth lesse had comforte by Christes descendinge to them then muche more they that were of higher perfection had such consolation comfort by his presence and by their delyuerauÌ„ce out of that pryson S. Basyl sayth on these wordes of the Psalme Dirupisti vincula mea Thou hast broken my bondes because thou hast set vs at libertie from the bondage of sinne and descendinge into hell hast losed from death mankinde there beinge captiue and holden in the vneuitable custodye of hel So it was verified that
beleue vpon hym And beside that offendeth in wordes againste Christe and againste his blessed Sacramentes after the maner aforesayde our Sauiour Christe is Lapis offensionis petra scandali As sainte Peter sayeth here he is a stumblyng Stone such a one as men take harme of and be agreued withall not for occasion geuen of hym but by the pryde of mens hartes and sturdinesse or hardnes in not beleuynge The Iewes were offended and thought amisse of Christe because they sawe him in the infirmitie of his flesh They sawe him eat and drinke slepe and laboure as other men did They knewe his bryngynge vp in youthe and where he was nursed and who was his mother who were his kinsfolkes This made a great meyny of them to shake him of and in no wise to beleue vppon him and by that this stone fell vpoÌ„ them al to crasshed theÌ„ to naught Quia super quem ceciderit lapis iste conteret enim Math. xxi On whom so euer this stone falleth it wyl braye hym and crashe hym And in that place Christe sayeth that some men falleth on this stone and breaketh or hurteth theim selues on it And on others this Stone falleth and brayeth theim or crassheth them as corne or other grayne is brayed betwixt two mill stones or in a querne They that conseruynge and kepynge their fayeth yet falleth sometymes to synne They fall vpon the stone and taketh harme and be hurt by their fall As when a christen man or woman not erring in the articles of our fayth yet by infirmitie of the flesshe or by temptation of the deuill falleth to synne they fall on Christe this liuynge Stone and hurteth theim selues right sore bringynge them selues in daunger of death and damnation euerlastyng and makyng them selues more vnable to resist synne an other tyme for the oftener thou sinnest the more redy thou shalt be to sinne againe and the more vnable to resist temptation but when a man or woman falleth to infidelitie or to heresie then fare well For this stone falleth vpon them and breaketh theim to duste and to asshen euerlastynge Qui non credit iam iudicatus est He that beleueth not is iudged already The sentence is geuen and past in the mynde and foreknowledge of the iudge our Sauioure Christ. Because that saint Peter saith here that Christ was Lapis offensioÌ„is Petra scandali The stone that men shoulde take hurte by and that by him men shoulde take occasion to fall euen as the prophetes hadde saide of him afore And as the Gospels reherseth of hym likewyse I thinke it necessarye to demore and tarye in the declaration of that maner of speakynge of the Scriptures and what is meaned by the same Luke ii It is written that when Christes foster father and Mary his mother presented him in the temple as the lawe was The holye and well disposed man Symeon toke hym in hys armes with great ioye because he knew it was he that shold be the consolation and comforte of Israell And he knewe the tyme was then come or very neare hande when Christe shoulde come He knewe it also by reuelation of the holye Gooste that then moued hym to goe to the Temple as it is there sayde Et venit in spiritu in templum Where after great ioye of that he hadde seene he then desiered to be let go in peace to dye And among other thinges he saide this plainely to Marye the blessed Mayde and mother of Christe as a cordiall or rather a corosiue Ecce positus est hic in ruinam in resurrectionem multorum in Israel insignum cui contradiceretur Et tuam ipsius animam pertransibit gladius Loe sayeth he Thys childe is set to make men fall and to make many men to ryse among the people of Israel And he is set as a signe or a mark that folke wil couÌ„tersay speke against And as for your part said he to Marie his mother the sworde of sorowe shall pearce your harte which yet shall redound and turne to the comfort of manye others Here you see that this blessed man sayde that Christe shoulde be the ruyne of many a one and suche a one as should be countersaid and spoken against of manie others And. Mat. xi When sainte Iohn Baptist sente two of his disciples to Christe to aske him a question for their learnynge whether it was he that they loked for that aboute that time they knew shoulde come to saue mankinde or whether they should loke for another Because they shoulde not saye as the Iewes were euer ready and wonte to saye Tu de te ipso testimonium dicis testimonium tuum non est veruÌ„ Thou bearest witnesse of thy selfe thy witnesse is not true Christe referred them to his workes that by them he might allure them to beleue vpon him knowynge that the blinde were made to see The lame were made to goe The leprouse be made cleane the deafe to heare â–ª The deade were raysed to lyfe againe and that the poore were taughte the Gospell and good tydynges of lyfe euerlastynge And at laste he saied vnto theim Beatus est qui non fuerit scandalizatus in me Blessed is hee that by me taketh none occasion to fall or to offende In whiche wordes Christe touched the messengers and manye others by them They sawe hym a mortall man as other were they could scarce beleue any Godhed in him yet seinge that Christ knewe their wan and fainte beleue and the secretes of their hartes this made them to haue more affiance beleue vpoÌ„ him for it is aboue y e knowlege of a pure maÌ„ to knowe y e secretes of an other mans minde They knewe he spoke by theÌ„ he knew they wer offended by y t thei saw in him And not onely these messengers of sainte Iohn but also manie a thousand others be offended by Christe and by Christes woordes euerye daye Because men see not the bloud runne about the Priestes fingers in the masse at the fractions of the Sacrament they be so harde harted and so dul in beleue that thei wil not beleue that Christ saide true when he saide this is my bodye or my fleshe and bloude in the sacrament of the aultare because thei perceiue not by it as they do bi other fleshe and bloud in the Shambles not beleuing that Christe by his Godlye power causeth and maketh his owne fleshe and bloud there secretelye vnder the fourme of breade and wyne for to augment and encreace the merite of our fayeth which shold be smal or none if we saw that with our bodelye eyes that wee see by the fayethfull eyes of our christen hartes They that be addict and wedded to their carnall senses their fyâ—e wits be offended and agreued to here that they muste beleue that thinge that they see not And euen so they iudge by sacramentall confession of sinnes thinkynge men no more bounde nowe to be confessed nother anye otherwyse then to God because that
wey and runne because we must folowe the foundation and leyne on the foundation The earthlye buildynge beginneth at the grounde for there lieth the foundation but the spirituall foundation on is on high in heauē Therfore thither toward him our spirituall buildynge must ascende that we maye be suche spiritual houses as saint Peter exhorteth vs to be in the wordes of his epistle which I read now vnto you And that we all may be so he graunt vs that for vs dyed Amen ¶ The seuenth treatise or sermon THe blessed Apostle Saint Peter prosecuteth this spiritual buylding that I spoke of in thend of my last sermon saying that we muste be buylded on this stone our sauiour Christ as an holy priesthoode offering spirituall sacrifices acceptable to God by Iesus Christ. Occasion of this saying saint Peter toke of the saying of al mighty God by Moyses to the people of Israel Exod. xix If you will heare my voice and wil kepe my commaundement you shall be my peculier and speciall people of all people all the world is myne et vos eritis mihi in rengnū sacerd otale et gens sancta ta And I wyll haue you a priestly kingdome and an holy nation Alluding to this Saint Peter wryteth here Vos autem genus electum regale sacerdo cium gens sancta populus acquisitionis You be a chosen kinred a princely or a kingly priesthod an holy nacion a people that are wonne Thys text cannot be negligentlye passed ouer but muste be earnestly loked on speciallye because that at this text manye men stumble and hurt them selues takinge occasion of heresie Of this saying of almighty God in Exodo and the rehersall of saynt Peter of the same text here in this place thei wil proue if they maye that all men and women be priestes as well as they that be ordered by a byshops hands because that saint Peter writ these wordes to all them that he had preached vnto by thē to vs and to all other that shal come after till the worldes ende as wel to women as to mē of all degres and of all ages that were baptised and had taken vpon them Christes lyuerye All such saint Peter calleth regale sacerdotium kings and priestes and to confirme theyr opinion they alledge the saying of saint Iohn in the first chapter of the Apocalips wher he speaketh of Christ saying Qui dilexit nos lauit nosa peccatis nostris in sāguine suo et fecit nos regnum et sacerdotes deo et parrisuo He loued vs and washed vs from our sinnes in his bloode and made vs a kingdome priests to God and to his father Of these authorities the Lutherians take an argument and occasion to confounde and deface all good order of diuine and humane thinges allowing the womē to serue the altar and to say masse while the men tary at home and keepe the children and washe theyr ragges and clothes and aswell they might allow the women to be captains of their warres and to leade and gide an army of men in battell while theyr husbandes tary at home to mylk the Cowe and to serue the Sow and to spynne and carde To exchewe suche horrible confusion and misordring of the worlde that would offende honest eares to heare it and to declare that if they well vnderstoode the textes alledged they should finde none occasion of such errour We must returne to the sayd texts and waigh the sayings of almighty God by Moyses to the people of Israel and the sayinges of S. Peter and saint Iohn so that we may conserue and keepe that ordinate I herarchie and good order amonge people that God would haue vs to kepe and that al the gospels and the Apostles letters be full of Saynt Ambrose in his first booke de vocatione gentium cap. iii. giueth vs a very notable rule to expounde scriptures and it is the same rule in effecte that Tichonius putteth for the thirde rule whiche he called de specie et genere as S. Austine writeth iii. de doctrina Christiana Saint Ambrose rule is this In scripture many times that thing is said and spoken vniuersally of the whole which is verified and true onely of the part He putteth ther many examples of whiche some I will reherse leauing the other for to auoyde prolixitie and tediousnes The prophet saith in the psalme Alleuat dominus omnes qui corruunt et erigit omnes eli sos Our Lord God taketh vp all them that fall and setteth vp al them that be broken or brused By this texte it seemeth that who soeuer falleth to sinne God setteth him vp agayne or if he be broken against the stone that I spoke of afore by sinne God setteth hym on his feete agayne whiche if it myght be so vnderstande and founde true then shoulde neuer manne nor woman be dampned and then it myghte seeme true that I sayde of the mockers of Gods woorde that they hadde made a leege with death and a couenaunt with hell that neyther death nor hell should hurt theym And oure Sauiour saythe in the Gospell Si exaltatus fuero a terra omnia traham ad me ipsum As thoughe he promysed that when he was crucifyed he woulde conuert and drawe to him all men and women of the world whiche is not yet performed but many persist and continue in infidelitie And likewise in the negatiues it is written in the psalme Dominus de celo prospexit super filios hominum vt videat si est intelligēs aut requirens deum omnes declinauerunt simul inutiles facti sunt nō est qui faciat bonū non est vsque ad vnū Psa. xiii Our lord loked down frō heauē vpō the children of mē to se whither ther wer euer a wyse one or one that sought for god al be wried away they be al together vnprofitable without fruite of good workes There is none that doth any good no not so much as one Likewise saith the Apostle Phil. ii omnes que sua sunt querunt non que Iesu Christi All men seeke for theyr own profite and not those thynges that be for Christes pleasure Here be hard sayinges if they be not helped bi the rule that saint Ambrose teacheth vs to remēber when we expound scriptures The rule is this The scripture speaketh manye tymes of the whole meaninge but the part of the same as speaking of the whole world meaneth but parte of the same and speaking of al men meaneth but part of thē Or as the Logicion speaketh in such sayinges of the scriptures there maye be vnderstand distributio pro generibus singulorum nō pro singulis generum vel econuerso As when the prophet sayde that God taketh vp to him all that fall downe For of all them that falleth he taketh vp some and leaueth the other in their filth myre And when Christ said that when he should be exalted on the crosse he would drawe all the men women of the
haue in hande woulde haue vs to vse is spirituall prudence the wisedome of the spirite of the whiche S. Paule speaketh Ro. viij Prudentia autē spiritus vita et pax The wisedome of the spirite by which man worketh according to the inclination of the holi spirit is life and peace that is to saye it is the cause of life euerlasting and of peace and quietnes here to ioyn them together it is the cause of life with peace and quietnes euerlasting in heauen Thys wysedome no sinner hathe as appeareth manye wayes Fyrst because a sinner loseth a great inheritaunce for a little trifle of pleasure as Esau did for a messe of potage as I sayd afore And it is writte Iob. xxviij Sapientia non inuenitur in terra suauiter niuentium Wysedome is not founde in the londe or countrey of them that liueth delicatelye all at pleasure Seconde sinners lacketh prudēce for they little regarde to recouer theyr inheritāce againe where they might so doe with a little labour and payne like them that be spoken of in the psalme pro nihilo habuerunt terram desiderbilem The Israelites estemed not the delectable lande that was promised them but would rather haue turned backe agayne into Egipt euen so do synners desperately litle regarde the land of life euer lasting in heauen Thirde a synner lacketh prudence because he doth wilfully cast him selfe into the snares of him that will not fayle to draw him and strangle him to death euerlastynge Byrdes that bee meshede in a nette canne not gette out when they woulde wythout helpe but the more they stryue the sorer they be holden in the nette Euen so saythe the wyseman Prouer. v. Funibus peccatorum suorum vnusquisque cōstringitur Euerye synner is wrapt and streyned wyth the ropes of hys owne synnes and the more hee laboreth striueth and strugleth to saciate and content hys vicious appetite the harder he is holden and meshed in delectation and in custome of hys synne and so he prepareth and dresseth his owne death Sapi. i. Deus mortem non fecit impij manibus ac pedibus accersierunt eam God made not the death of sinne but wicked men with hand and foote haue called it in and pulled it to theym Fourth it is plaine that synners lacketh prudence and wysedome by that they be not afrayde of the iustice of God knowyng that he hath iustlye condempned so manye Angels for synne and that the Angels were made diuels for breakinge theyr obedience to God And that so manye men and women be dampned for transgressynge and breakynge hys commaundementes and that our fyrst parentes and all theyr posteritie were strycken wyth mortalitie and necessitye to dye for disobedience and for synne and that for synne all the worlde was destroyed with water and that for synne the fiue cityes Sodome Gomor and theyr neyghbours were destroyed wyth fyre brymstone and suche horryble stynckynge tempest And thus it is euident euerye waye that a synner lacketh the spirituall prudence and wysedome that we speake of Thys godlye prudence that we speake of hathe three operacions and woorkes of whyche commeth theyr effectes proporcionablye one is prouision the seconde is Circumspection the thyrd maye be called Caution or warynesse To prouision wee be moued by example of foure poore litle beastes that be spoken of Prouer. xxx Quatuor sunt minima terre ipsa sūt sapientiora sapientibus There be .iiii. of the least thinges breding on earth and they be wiser after theyr maner thē some wise men be And here we must take our examples of vnsensible thinges and of brute beasts and dumme creatures according to the counsayl of holy Iob. xii Ieterroga iumenta docebunt te volatilia celi et indicabunt tibi loquere terre respō debit tibi et narrabunt pisces maris Aske the beasts and they will teache thee and so of others Then it may be sayde that we aske these dumme creatures questions to learne witte by them whē we consider theyr naturall disposicions examinyng and discussing and searching out theyr naturall operacions and vertues And then they answer vs and teache vs when by consideracion of them we ascende and rise vp to the knowledge of god or to som learning to which we come by consideration of their properties As here in our purpose we be answered by the worke of the Emyt and taught to exchewe slouthe and to prouide for the time to come he is one of the foure that the wise man referreth vs to saying formice populus infirmus qui preparat in messe cibum sibi One is the poore Emytte or Pismyre which in haruest and in time of fayr weather prouideth meate to lyue by in winter of whose diligence and prouision he spoke afore Prou. vi Vade ad formicam o piger considera vias eius disce sapientiam O thou idle man or woman go to the Emytte and consider hys labours and payne that he taketh and learn witte He hath no ruler captayne or scolemayster but onely his owne naturall inclinacion and dysposicion where we be many waies taught to prouide as well by almighty God in his scriptures and by the preachers as by our maisters and by good example giuers and yet the said poore beast hath a cast of prouision that many of vs lacketh for he prouideth aforehand in fair weather meate to lyue by in winter and in fowle weather when he may not labour and so the slouthful man may learne by him In so muche as so little a worme lacking a captaine gide or scoolemaister taught onely by nature prouideth so handsomely for her selfe while she maye styrre about and laboure against the time to come Muche more we that be reasonable creatures made after the ymage of God and called to the sight of his glory and that be helped with so many maisters and teachers hauing him that made vs for our gyde and captayne ought and must nedes for shame gather together the graynes and frutes of good woorkes by which we may liue the euerlasting life in time to come Thys present life is like the sommer or the haruest time for nowe in the heate of temptacion and trouble is the tyme to gather y e merites of rewardes euerlastinge the good woorkes for which we shall be rewarded in heauen The daye of dome and the time after this life maye be called winter for then will be no time to labour for a mans liuing but euery man and woman shall be compelled to shewe furth that he hath layd vp in the barne or garnard of his former workes by his life tyme and vpon them he shall lyue or perishe for hunger for accordinge to theym he shall haue his rewarde Lepusculus plebs inualida qui collocat in petra cubile suum Here is som diuersitie of translations for that in our text is called lepus culus in other is called herinacius and hericius Mus. And in the psalm Ciii it is sayd petra refugi
fruites of y e earth proueth largely when God maketh the sonne to shine vpon good bad men indifferently and sendeth rayne to the iust men as to the vniust these and such other pertaine to temporal lyfe prosperitie he that wil not loue god laud him for thē is very vnkind By this almighty god sheweth what he reserueth and kepeth in stoore for them that be good whyle he geuethe all suche pleasures to theym that be noughte Then yf thou haue plentye thanke GOD that gaue it thee or yf thou lacke yet thanke God for he is not taken from the that geueth all thinges thoughe his gyftes be withdrawen for a time Remember what holy Iob sayde when he was spoyled of al that he had Dominus dedit dominus abstulit sicut domino placuit ita factum est sit nomen domini benedictum This is verye true charitie towarde God that so laudeth God in prosperitie that yet it kepeth a man vp that he be not broken nor ouerthrowen in aduersitie And here is hyghlye to be considered the true sentence and mynde of holy Iob concerninge prouidence cure or prouision about thinges longinge to man whiche many of the paignim philosophers imputed to desteny or to fortune or to influence of the sterres or suche other causes For Iob sayth Dominus dedit GOD hath geuen it to me Where he confesseth that worldly prosperitie commeth to man not by chaunce nor by desteny nor by influence of the sterres nor onely by mans studye and laboure but of Gods dispensation disposinge And in that he sayth Dominus abstulit God hath taken it away he confesseth that aduersitie commeth to man also by Goddes prouidence meaninge by this that man hath no iust cause to cōplaine or grudge against God if he be spoyled of al temporal goodes gifts For the things that God geueth gratis without any deseruing of vs he may geue them for a time or els to a mās last ende as it pleaseth him Therefore when he taketh them away afore our end or when we haue most nede of thē there is no cause why we shuld complaine And when holy Iob sayth Si cut domino placuit ita factum est sit nomen domini benedictum He declareth that considering that if a mā be spoyled of all that euer he hath yet if he loue God he shuld conforme his wil to Gods wyll so not to be supped vp or ouercome with sorow but rather to be glad to geue thankes to God y t it hath pleased him to fulfil his will vpon hym as the apostles did Ibant gaudentes a conspectu consilii quoniam digni habiti sunt pro nomine Iesu contumeliam pati they went from afore the coūsell nother wepynge nor grudginge but with a mery heart that it had pleased GOD to repute thē worthy to suffre despites for Christes name and for his sake As if a sicke man take a bytter potion he should be glad so to do in hope of helth that he trusteth to receiue by the medicine And so if God visit his louer with aduersitie doubtles it is for some better purpose that he knoweth better then we Therfore although the flesh woulde grudge yet reason shoulde be contente glad of it Thyrd like as a garment couereth a mans secretes and vncleanly partes that a man would not haue sene so doth charitie couer the vnclenlines of the soule so that withoute it the soule goeth naked Therfore it is sayd Apo. xvi Beatus qui vigilat custodit vestimēta sua ne nudus ambulet videāt turpitudinem eius Blessed is he that walketh as one regarding caring for his owne saluation sauegard and that kepeth his raiment of vertues lest he walke naked at y e day of the generall iudgement that all the aungelles holy cōpany cōming w t Christ may se his filthines Fourth Charitie is the wedding liuery or garment without which no man can be alowed to sit at Christes feast but if he presume to come without it he shall be taken vp and bound hand and fote and cast into the darke dongeon of hel It is written Hester iiii that it was not lawfull for any man to entre into the court of kinge Assuerus beynge clothed in sackclothe or such vile rayment Assuerus by interpretation is as muche to saye as beatitude so it maye not be that anye man withoute charitie beynge as one wrapt in a sacke or vyle ragges of vices to come into the courte of euerlastinge beatitude in heauen This is the heauenlye vertue by whiche mortall men yet here liuinge be made lyke the inhabitauntes of heauen Of this vertue it is written Can viii Valida sicut mors dilectio Loue or Charitie is mightie and stronge as death The strength of Charitie coulde not haue ben more nobly expressed For who can resist or withstande death Fyre may be withstanden weapons may be withstanden kynges and men of greate power maye be withstanden but when death commeth it selfe alone who resisteth or withstandeth it There is nothing stronger then it and therefore charitie is compared vnto the strength of it And because that Charitie kylleth in vs that we were afore kylleth synne with whiche we were infect afore and maketh vs as we were not afore therfore it causeth in vs a certayne death suche as he was deade with that sayde Mihi mundus crucifixus est ego mundo The worlde is crucified kylled and deade to me and I to the worlde This is the vertue that neuer falleth nor faileth but in the highe and heauenly citie aboue is consummate and made parfit and set in highest perfection that here is feable and weake and abideth much trouble and hath many interruptiōs It foloweth in the text of this epistle Hospitales inuicem sine murmuratione You shall kepe hospitalitie and open householdes or your houses open one to another without yl wil or grudginge Saynt Paule commendinge the constancie and stedfast fayth of the holye patriarchs Abraham Isaac and Iacob and others amonge other vertues specially commendeth them Quod confessi sunt se hospites aduenas super terram declarantes se patriam inquirere Heb. xi because they confessed and toke them selues as gestes straungers or waifaring men in y e land whiche was promised thē as a peculier inheritaunce yet they setled not theyr mindes on it but euer had an eye to thinheritaunce that should neuer fayle which is heauen aboue signified by the sayd lāde that they were in then by this geuing vs exāple that while we be here how greate so euer welth and ryches patrimonie landes or reuenues God geueth vs yet we shoulde not setle our mindes to fast on them as in them to prefixe our ende our felicitie as men thinking none other heauē but that we should euer by example of such holy fathers set forwarde our selues to wyn the sure habitatiō of heauen y t neuer decaieth nor faileth taking our selues while we