a mynde of iÌ„finite vertu and power moste symple euerlastyng as whiche hathe ben afore all tymes and is nat chaunged in tyme. Of thys all myghty mynde thou knowest the whole worlde to haue ben created and created for mannes cause for god neyther hath nede of the world nor of man nor yet of any creature He is in hym selfe and of hym selfe moste perfyghte But because he is moste hyghly and perfyghtly good he wold nat be blessed hymselfe alone but hathe distributed of his beatitude and felicite vnto aungels and men to all creatures so farforthe as euery thyng is apte to receiue of the bountuosnes and liberalite of god How manye ways god hathe spoken to maâ— to geue to hym knowledg of hym selfe It was his wyl and pleasure to geue man knowledge of hymselfe speakynge to him in diuerse maners or facions Fyrst of all he spake after a certayne maner to mankynd whan by his sonne which is the worde of the father he dyd create of nought thys meruailouse frame of the worlde to the entente that of the worke we sholde gesse and make conâ—eture of the worker For suche a worke the fyrst speakyng by creation of the worlde coulde neyther man neyther yet auÌ„gel haue ben able to perfourme and finishe This was the fyrste degre or step to the knowledge of god Nexte after cam the lawe The seconde spekynge by the law writtenâ— the prophetes whiche dyd some what helpe the darknes and blindnes of maÌ„â—es mynd but it besydes that it was geuen to one nacion onely of the Iewes it dyd by figures and darke ridles shadowe god vnto vs preparyng the myndes of men to the lyghte of the gospell whiche by the sonne hathe shyned to vs. The philosophers abused the lyghte of nature to pryde And the lawe to the moste parte of the Iewes was an occasion of greater impiety and synne The worlde was ful of ydolatry The Iewes were puffed vp with pryde thrughe a vayne persuasion of ryghtuosnes Syâ—ne did raygne at large vnponyshed in the world whils the moste parte of men dyd folowe the fyrste pareâ—tes of mankynde but here the mercy of god dyd shewe forthe it selfe Psal. 14 4. ☞ whiche passeth surmounteth all his workes He dyd vouchesafe to waxe more nere and more familierly knowne vnto vs by the same soÌ„ne The thyrde speakynge by his owne son in the nature of mankynd that at the leaste wyse by the reason hereof we sholde be drawne to the louynge of him agayne being prouoked therunto by so many and so maruailouse benefightes He had created vs whan we were nothynge He wolde also restore vs. Whan we were forlorne for it had ben better neuer to haue ben created thaÌ„ after our crâ—acion to haue perished ben vtterly forlorne After the worlde meruailously created after the lawe geuen by god after the prophetes inspired with the spirite of god he sente hys onely sonne beynge made mâ—n that at the leaste wyse we men sholde loue hym beynge also a man And he sente hym nat to be a reuenger or ponysher but to be a sauioure by whose death he myght call vs agayn to lyfe what could the vnmesurable charite and loue of god haue done more than this He hathe shewed hymselfe palpable after a certayne maner vnto vs he hath also geuen hymselfe to deth as farre forth as he myght to th ende that he myghte restore vs to true helthe saluation God shewed his almighty power in the creatioÌ„ of the worlde his wisdome iÌ„ the redeÌ„ption of man He declared his almighty power cheffly in the creation of the worlde Nowe he hathe declared his vnmesurable mercy and his inscrutable wisdome his mercy in that he frely without ony deseruynge of our parte hath redemed vs. His wisdome in that he hath after suche forme and maner redemed vs. Therefore what excuse is there nowe lefte or what cauyllation can ony man lay forthe for hymselffe yf he do not regarde but do despise this so wonderfull goodnes of god This parte doth the Crede now teache Et in Iesum Christum filium eius vâ—â—cuÌ„ dominum nostrum id est And in Iesu Christe his onely sonne our lorde DISC. Why hath it sygnyfyed marked forth the persone of our redemer by these names MAG Ueryly for thentente to declare that the seconde persone which toke fleshe vpon hym is verye man of his mother and very god of god DIS Howe so MAG There are some which do wene that Iesus is the name of the godhed Christe a name of the humane nature and they seme to be moued and broughte to this opinion by the reason that in the Hebrue tonge Iesus is as muche to say as a sauyoure And Christê° as muche to say as anoynted Now no man can geue euerlastyng helthe and saluation saue onelye god And anoyntynge doth sygnyfie spirituall grace whiche chaunceth not but onely to man but in very dede bothe these wordes or names do belonge to the humayne nature Iesus For Iesus is a propre name of a singulare persone that is to witte of that man whiche alone of all meÌ„ was borne of a virgine whome saiÌ„t Iohan shewed poynted with his fynger that they sholde not receyue or embrace ony other man for the very redemer Ioan. i. ☞ Beholde sayth he the lambe of god Christe Christus is a name either of kyngdome or of prestehode For amonge the Iewes bothe prestes and kynges were anoynted with holy oyntemente and they of bothe sortes because of honoure were called Christi Nowe bothe these tytles or names are agreynge to Christe whiche is called Psal. c. ix Christe is bothe a preste and a kynge anointed not with outwarde corporall oile but with the fullnes of the diuine spirit a preste accordynge to the ordre of Melchisedech and whiche as a preste dyd offre hym selfe a very vnspotted lambe vpon the aultare of the crosse for the helthe and saluation of the worlde and whiche also as a kynge apperynge to his disciples after his resurrection sayde lyke a kynge vnto them ☞ To me is geuen all power and auctorite in heuen and in earth Mat. xxviii Neither dyd he refuse disallow the speche of the theffe knowledgynge and confessynge hym to be a kynge by these wordes Luce. xxiii ☞ Lorde remembre me whan thou shalte be commen into thy kyngdome How be it our lord was neuer anoynted with outward and bodylye oyle soo as Aaron was in the .xxix. cha of Exod or as kyng Saule was in the fyrste booke of kynges the .x. chapitoureâ— But this was he whome god hathe singularlye anoynted with the fullnesse of his spirite Iesus Howe be it by this worde or name of Iesu besydes that it doth betoken a singulare persone called to remeÌ„braunce the figure of the olde testamente Iosue figured Christe For that Iesus name dyd figure and represente â—esu the redemer Deute xxxi Moyses by whome is figured and
sprinklyng to of filthy erroures This worde wryncle appertayneth to them whiche in dede do beleue ryghte wryncles do signify uyces and syâ—nes but yet do lede a lyfe defyled with the filthe of vices and synnes Wryncles do betoken age Suche one verily is that olde man whiche we haue receiued of Adam and whome Paule doth bydde vs ☞ to do Ephe. iiii of and to laye froÌ„ vs with all the actes dedes that do belonge to hym that we myghte do on vs the newe man and being renewed in the senses of our mind we myghte folowe the steppes of Christ and walke in newnes of lyfe Roma .vi. Christe is a delicate louer Christe is a delicate and a deynty louer he can nat fynde in his harte to loue the synagoge beynge wrincled with olde ceremonies and with the loue exercise of the olde law Neyther can he suffre or abyde the churches of heretikes beyng disfigured and made foule and euylfauoured with the leprie diuerse spottes of false doctrines and erroures D. If the olde sayng be true that no man lyueth fautles and without synne where is than that spousesse which in the canticles is praysed and is sayde Cantic iiii Tota pulcra â—s amica mâ—a et macula uon est in tâ— to be all fayre and beautyfull and without all maner spotte or wemme MAGISTER It is grauÌ„ted to very fewe men to lyue without the lyghter or smaller vyces or veniall synnes which by rechelesnes and ouersyght doo crepe and stele apon the nature of man But these small faughtes are rather small speckes thaÌ„ greate spottes and lykewise as they do dayly spring or rise eueÌ„ so be they dayly washed awaye either with prayer or with dedes of almoyse or with the recoÌ„pence aâ—d satisfaction of some good worke specially and principally with the receiuinge of the body of our lorde but from greate synnes or deadlye crimes they whiche haue professed Christ both owghte and also maye abstayne with the helpe and aide of the spirite of Christe DIS Do not they than whiche are defiled with great synnes or crymes appertayne belonge to holy churche MAG They do belonge and they do not belonge Howe greate Synners are of the church and how not In so muche and as farreforthe as faythe dothe remayne hole in them they do belonge to the churche neither are they kepte froÌ„ the coÌ„munioÌ„ and partetakynge of the sacramentes excepte it be soo that for some euidente enormite of crimes they be by the publyke and open iudgemente cut awaye from the company and felowshyp of the churhe what is the churche in his moste propre significacion But because this word Ecclesia id est Churche sayd in his moste propre signification dothe betoken the preuy or secrete society and feloweshyp of them that are predestinated to eternall lyfe of the whiche company a greate parte lyueth alredy with Christe and the other parte that remayneth alyue in this world is called for this entente and purpose that they sholde laboure and endeuoure themselffes vnto most hyghe and ê‘fyghte purite therefore is it wel sayde that the church hath no spot or wrincle How the churche hath neyther spot nâ— wryncle eyther by the figure synecdoche that is to witte sayinge that of the whole whiche is verified of the parte orels for cause of the marke or ende entended of whiche ende the logicions also do confesse and graunte a denominacion or name to be taken But yet otherwhiles this word or name churche is so dilated and stretched out so farre that it dothe comprehende and contayne as many as haue receiued the sacramente of baptisme whether they do lyue vertuosly or other wyse Sometyme the ministers or iudges of the church are called the churche to whome we oughte to obaye allthoughe they do openly and in syghte lyue an euyll lyfe as longe as it is so that they do nat commaunde or teache suche thynges as are contrary to goddes lawe and may nat stande with his coÌ„maundementes namely if there shold folowe more trouble and vnquyetnes of the takynge awaye to the commune weale of suche thynges than of the tole ratyng and suffryng of them There are also Psalme .xxv. churches or coÌ„gregacions of wicked men whiche the spouse dothe hate But whosoeuer professeth the holy churche doth execrate and abiure all schismaticall conspiration agaynst the tranquillite of the ecclesiasticall hierarchie lykewyse all conuenticles assemblees of heretikes with whatsoeuer gloriouse title they â—o set them selues forthe to the sale for they are innumerable but the doue is but only one Cantic ii D. In the olde tyme the heretikes also had churches in suche state of thynges whan euery one of them dothe crye ☞ Christe is nat there but here is Christ Marc. xiii by what marke or token maye we discerne and knowe that only doue of Christe from other M. That which doth swarue and go awrye from the holy scriptures is none of Christes D. But heretikes do euen with the very weapons of scripture oppugne and fyghte agaynst the churche M. And no meruayle of it for they do folowe that disceiuynge spirite whiche dyd Mat. iiiâ—â— assayle and temple the lorde hymselfe also vnto wickednes with the testimonies of scripture wrested wrenched to a wronge sense but the false interpretation of scriptures is to be coÌ„futed and disproued and put by with the true interpretation and declaration of the same D. In dede it was no maystry for Christ to do so but it is nat lykewise so easy a thynge for vs wretched men to do the same M. It is nat a parte belongyng and fitte for euery man to fyghte or dispute with heretikes but it appertaineth only to them whiche are instructed and well appoynted with that hole armure whiche the apostle Paule dothe Ephe. vi in certayne places otherwhiles reherce recken vp but to the and to suche other as thou arte it is sufficiente to kepe and holde faste by stedfaste and sure beleffe those thynges whiche the churche hath expresly openly taughte for thynges necessary vnto saluacion D. What shall he do whiche hathe receiued baptisme and hath taken instruction of beleffe in the churche or congregation of heretikes MAG Let hym not chauÌ„ge the baptisme which he hath receiued in the name of the father and the sone and the holy ghoste but let hym purge and clense his doctrine let hym withdrawe hymselfe from vnclene coÌ„gregations or assemblees and let hym reconcile hymselfe to the holy churche DI. But that is it whiche I desiered to knowe of you by what tokeÌ„ or marke the holy church may be discerned knowne from other MAG Howe or by what tokens the true Catholike churche may be knoweÌ„ from other There are many coniectures gesses by which gatherd together iÌ„ one it is easily and son perceiued and espied where the douue is The fyrst is the authorite of the olde Synodes namely approued alowed by the ê‘petuall
xxiiii but not ouerthrowne what nede me to make many wordes seynge that all thynges hytherto haue so chaunced comen to passe as they were prophecied foresaid to doute now than any whyt of the laste iudgemente and of the rewardes of good men and of wycked men semeth to be a poynte of extreme blyndenesse we do gyue credence to a diuyner or sothesayer if he haue tolde vs .iii. or .iiii. tymes before the trouthe as it hath after folowed and to hym that in so many thynges and so vnbeleueable after the iudgemente of man hathe all wayes ben founde true of his sayinges shall we not nowe gyue credence in one thynge that is behynde But this part for asmuch as it beloÌ„geth to the Iewes and Paganes more than to christeÌ„ men and hath also ben dilygently wryten taughte of Tertullian and Ciprian at this tyme I wyll passe ouer it beynge coÌ„tent as it were with a fynger to haue shewed and poynted to the fountaynes out of which thou mayst draw vp these thynges if it please the. Nowe resteth behynd the admonition and couÌ„saylle that we may lyue well and a ryght accordyng to the ryght fayth Faythe is of a fyre nature alwayes doynge A similitude Fayth is a thynge of a fyery nature where so euer it is it is not ydle but lykewyse as in a laumpe the oyle fedeth and norysheth the flamme lest it be quenched and go out so doo the workes of charite fede nouryshe faythe that it do not fayle or dye Fayth bryngethe forthe good workes and is nouryshed agayn of them Fayth geÌ„dreth and bryngeth forth good workes but they agayne of theyr parte do nouryshe theyr parente or mother And therfore dyd the lyghte fayle and goo out in the laumpes of the foolyshe virgines beâ—ause there waÌ„ted the oyle of good workes Math. xxv And all be it the rule fourme of good lyuynge is wont to be fet out of al the bokes of holy scripture yet for all that in this symbole or Crede howe so euer shorte it is there is contayned the hole philosophie of lyuyng well vertuosly neyther is there any vertue vnto which it dothe not instructe vs neyther is there any vyce agaynst which it doth not arme or fence the mynd of man In this short Crede is contayned the whole philosophie of lyuynge well â— vertuosly i. Pet. v. For the dyuel walketh about through the fold of the churche as it were a roryng lyon sechynge whome he myghte deuoure whome sayncte Peter byddeth vs resyste beyng stronge and bolde not with confidence and truste of workes or of our owne strength but in fayth DIS you haue armed me with fayth now you do charitably whan you teache a yonge soldyer to vse his armoure MAG Our lord hymselfe taughte vs that all the preceptes of the lawe are summaryly generally contayned in this one Matth. xxii ☞ Thou shalte loue thy lord god with all thyne harte with all thy soule and with all thy powers and thy neyghbour as thyne owne selfe But no man can loue god aboue all thynges except that he do beleue that there is nothyng more beautyful or fayrer nothyng better nothyng more true nothyng more amiable or louely than he For who so euer beleueth that any other thyng beâ—syde hym is eyther better or els egall to hym that man doth not beleue that he is god He therfore that hathe caste hymselfe whole vpon god can loue nothyng but that which he doth loue for goddes sake neyther can fâ—are anyethynge but that whiche he fearethe for goddes sake And euen forthwith with this begynnynge * Credo in deum I beleue in god are cutte awaye or at the leaste wyse are mitigated aswaged all the desyres of the fleshe to any of which if thou dost obey despisyng and not regardyng the commaundemeÌ„tes of god it is euydeÌ„t playne that thou makest to thyselfe another god what so euer thynge this is that thou preferreste afore god Math. vi Luce. xiiii Our lorde whan he dothe call god mammon or ryches two lordes contrarye the one the other he dothe as it were compare matche two goddes to gether sayncte Paule calleth couetousenes that is to saye loue desyre of money idolatrye Ephe. v. The same Paule noteth rebuketh them that are gyueÌ„ to lucre of money to the pleasures or profyâ—es of the body with a slaunderous reporte whose belye saythe he is theyr god Philip. iii. The same agayne wrytyng to the Corinthians calleth the dyuel the god of this worlde nor for that he is in very dede a god or a lorde but for that he is both a lord a god to them which despisyng the very lord god do gyue themâ—selues to hym into seruitute bondage And that which hath ben sayde of auarice the desyre of money or ryches the same is to be thought iudged of al vices namely capitale deadly Apostasie Apostasie that is to say forsakynge or goynge away is a slaunderous a rebukefull worde amonge christen men and not without a cause doutlesse for if among them which are nought els but meÌ„ the name of a rebel or a runne away or traitoure be abominable howe much more shame rebuke is it willingly wâ—thout cause to go away from such a capitayn to whome we are bounden with so many sacrameÌ„tes with so many gyftes so many bondes not vnto his better or to his egall or pere but froÌ„ the best capytayn of all to the very worst of alâ— the eares of al christeÌ„ meÌ„ wel nere do abhorre the name of Apostata but wolde god the mynde of them dyd lykewyse abhorre and hate the thynge selfe Thre maner of ordinauÌ„ce wherwith the dyuell goâ—th aboute to ouerthrow and vaynqueshe vs. Nowe the dyuell for the moste parte fyghteth agaynst vs goeth about to ouercome vs with thre maner engynes or ordynaunce that is to wyt ignorance hope of commodites â— and feare of the contraryes But pure faythe as it hathe ben sayd heretofore putteth away all darknesse or blyndenesse of the mynde but neyther flatterynge hope dothe begyle neyther gastfull feare dothe cause hym to shrynke or moue a foâ—e from his good purpose whiche hath set all his whole truste in god Faythe and sure truste in god putteth by all maner tâ—mtations Howe sore doth it vexe and trouble some mennes myndes the loue and desyer to knowe thynges after to comeâ— One man wysheth or desyreth longe lyfe and hateth deathe he counsayleth with astronomers and calkers of mennes natiuites But he that dothe verily beleue and truste in god beyng carelesse and without feare saythe with sayncte Paule Philip. i. To me Christ is lyfe and death is auauntage Another man hath a shyp frayghted or laden with costly merchaundyse he asketh counsayll of astronomers but the godly man sayth God send this bâ—age to be prosperouse and luckye â— if he shall iudge
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 â—uangelicall vertue and holynes But as for the other preceptes or coÌ„maundementes 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 coÌ„mytte 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 pleasaâ—â—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 aâ—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 aâ—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 coÌ„maundemeÌ„t ☞ Thou shalt not haue any strauÌ„g 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 crafâ—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 secreâ—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 appertayneâ—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 chyldreÌ„ 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 coÌ„maundement And that I maye aunswere somewhat also vnto the fourth doute To the iiiâ—â— 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 theÌ„ 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 aâ—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 coÌ„maundement 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 seruauÌ„tes 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 remembrauÌ„ce 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 lyberâ—tie and fredom euery seuenth yere The Iubileâ— Deute xv And as for that which is added in the .v. chapitour of Deuteronomium of the oxe also and â—â—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 â— 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 â—IS What is a seruyle worke MAG For what worke is called serâ—yle sothe all maner outwarde worke which is wont to be exercysed for cause of luâ—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 forbodeÌ„ 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 whichâ— 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 froÌ„ 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 coÌ„sume spende away the tyme and also done challenge to themselues a greate parte of the â—ynde and done call
awaye from the beâ—â—tie and comelynes of the open coÌ„munâ— assemble Therfore this lawe was chefely priÌ„cipally gyueÌ„ to weake men of grosse mynd to the entent that by outward reste of the body they shold learne to haue theyr mynd also idle at reste froÌ„ all troublouse affections desyres that is to wyte froÌ„ hatred from wrath froÌ„ ambition desyre of honoure or promotioÌ„ from all fleshely lust such other carnal affectioÌ„s They therfore that dyd so reste on the sabbot dayes y they spende those dayes eyther in slepe or in tryflyng tales or in sluggeshnes or idlenes they dyd in no wyse obserue fulfyll this commaundement for as much as they dyd not that thynge for whose cause this precept was gyuen And therfore the lawe speketh thus Remembre thou that thou do sanctifie the daye of reste for to sanctifie is to spende in holy workes and not to prophane or pollute it with any operations vnsemely or vnmete for god DIS Why was the .vii. day appoynted to this MAG The lawe it selfe hathe expressed the cause sayng Sabbatum ☞ The seuenth day is the sabbote of thy lorde god Now sabbaton in the Hebrue tonge is as much to say as reste This same thing was more playnly spoken in the .xxxi. chapitour of Erodi In syx dayes the lorde made heuen earth and in the .vii. day he ceased or rested froÌ„ al worke Do not here imagine a frame or buyldynge wrought and fynished with the labour of .vi. dayes and than the mayster workman beyng wery on the syxte daye to haue recreated refreshed hymselfe of his werynes in the seuenth day with rest and idlenes The entent of the whole boke of Genesis The whole mysticall scripture of Genesis entendeth this that the Iewes sholde remembre that this world was created made of god not to th ende that we shold reste in those thynges which are of this worlde but that we by the thynges created hauyng knowledge of the creator maker shold according to his exaumple reste from the loue of visyble thynges by faythe and innocencie of lyfe whiche is the true peace and reste of the mynd make haste vnto that eternall reste Thou hearest here after a certayne maner thre sondrie sabbots Thre manâ—â— sabbotes The fyrst was the sabbote of god alone without vs. The secounde sabbote is owers by his beneficence and goodnes but vnperfyte here in this lyfe The thyrde sabbote is perfyte in the worlde to come Besydes this he wold that the vnkynde and forgetfull people sholde haue in remembrauÌ„ce the mercy of god by which they had ben delyuered from the most harde and cruel seruitude of Pharao which figure doth also teache vs that we sholde haue in memorie that we haue ben redemed by the bloud of the vnspotted lambe from the most fowle tyrannye of the dyuell lest thorow vnkyndnes we doo fall agayn into greater bondage and thraldome DIS you sayd ones that the lawe of Moses as concernyng ceremonies was abrogated and taken awaye But this commaundement for the most parte semeth to appertayne to the kynd or sorte of ceremonies MAG I sayd that certayne ceremonies were abrogated but not all for it is not abrogated to pray vnto god knelyng on our knees neyther is fastyng nor sermons abrogated I sayd that certayne were chaunged and applyed to the euangelical holynes and honouryng of god of whiche sorte is the obseruation and kepynge of the sabbote daye why the .vii. daye was chaunged into the .viii. daye DIS Why than is the .vii. day tourned to vs into the .viii. daye MAG Uerily it is credible that it was done by the auctorite of the Apostles The day was chaunged leste if we hadde agreed with the Iewes in this poynte we myghte seme to agree with them in the residue also lykewyse Chrysostome as Chrysostome and yet not he alone doth with meruaylous dilygence and affection feare awaye christen men from fastyng vpon the same dayes on whiâ—h the Iewes dyd communely customably fast DIS Than was not the .vii. daye without greate skylle for greate consideration chaunged into the .viii. why more in to the .viii. day than into the .x. or .xii. or any other daye day rayther than into the .x. or into the xii day MAG Thou sayest very wel For god after a certayne maner hathe twyse created or made the worlde and man in it for fyrste he created it of nought doutlesse by his sonne God after a certayne maner hath made the world twyse Secondarily by the same sonne beynge incarnate he restored that which was perysshed and forlorne There he is sayde to haue rested from the worke of creation Here Christe restynge from the workes of dispensation whyles he resteth with his body in the graue he dothe as it were abrogate and put away the iudaicall obseruyng of the sabbote day and whyles he rysethe agayne immortall early in the breake of the .viii. day he coÌ„mended to vs the euangelicall sabbote And therfore is this day called dies dominicus .i. the day of the lorde and in it dothe the quyere in the churche synge ☞ Hic dies quem fecit dominus id est Psal. C.xvii This is the day whiche the lorde hath made and it is called Dies Pasche .i. the daye of passynge ouer by the verye name puttynge vs in remembraunce of the olde figure Exodi â—ii ☞ The Iewes after that they hadde ben refreshed and fedde with a lambe they passed ouer the rede see We beyng refreshed and wedde with the bloude of Christ do go to the heuenly lande Exodi xii The bloude of a lambe spryncled on the sydes of the dore saued them from the destroynge aungell the bloude of Christ hath delyuered vs from the tyrannye of synne DIS These thynges forsothe done meruaylously well agree to gether in euerye poynte But is it ynough if a man do worshyppe and honoure god on the sondayes MAG To godly meÌ„ euery daye is sondaye and after what maner To those that are veryly vertuous and godly euery day is sonday or the lordes daye not for that he dothe alwayes abstayne from outwarde laboures or workes but for that he dothe euery day as ofte as he hath oportunite oftentymes lyfte vp his mynde towardes god stirrynge vp faythe prouokynge charite kendlynge hope praysynge hym with hymnes desyryng some holsome thyng of hym gyuenge thankes to hym for all thynges But lykewyse as it is a poynt of godlynes to practise this thynge dayly so is it an exceding greate and an horrible offence not to do it on the sondayes whan the institution and ordinaunce of Christe and of the apostles and the commune assemble and comynge to gether of the christen people besydes this to holy redyng the prechyng of the worde of god and holy and deuoute ceremonies instituted of good holy fathers done prouoke and call vs hereunto DIS whether they do synne deadly that work on the
sondayes Do they than synne deadly which done any worke on the holydayes MAG ye forsothe that they do excepte eyther great necessyte or els great vtilite do excuse them which thyng our lorde hymselfe hathe euidently taughte vs in the gospell whan he excuseth his disciples Math. xii for that they dyd plucke the â—ares of corne on the sabbotedaye and alledgeth the Leuites which wrought in the temple on the sabbotedayes and whan he layeth agaynst the phariseis fyndynge Math. xii faute that he dyd heale men on the sabbotedaye layeth agaynst them I saye that theyr selues dyd on the sabboteday lede theyr oxe to the water and if theyr asse were fallne into a dyche they wolde not lette to drawe hym out euen on the sobboteday Mar. ii Finally whan he pronounced that man was not made for cause of the sabboteday but that the sabbotday was instituted and ordayned for maÌ„nes cause so that thou mayste perceyue and vnderstande that this precepte is not of that sorte that it oughte neuer to gyue place vnto charite The kepyng of the holye daye muste otherwhyles gyue place to charite Leuitici .xvi. DISCIPLE Howe doth this agree that it sholde be called the daye of reste whan we do rede otherwhyles in that daye shall you ponyshe and vexe your soules MAG This songe was songen to the Iewes to whome it belongeth to wepe because they haue not the spouse Math. ix The christen men haue a farre other songe which exhorten eche other saynge Psal. C.xvii Exultemus et letemur in ca let vs reioyce and be mery in this daye In the olde tyme in many congregations they fasted on the saterdayes to th ende that they myght come with more clene myndes vnto the celebrite of the sonday or the lordes day Nowe if it be so that any man yet be of iudaicall affections let hym by confession and penaunce ponyshe his soule that beynge reconciled to god he maye with a quiete or restefull mynde vse and enioye the ioyes of the day For hereof is it called in the commune tonge of the germanes soendach Soendache hath his naâ—Ì„ of reconcilyng not of the sonne as certayne men done interprete but of reconcilynge that if in the other wekedayes any spotte or fylthe of synne be gathered by the reason of worldly busynesse and occupations he sholde eyther on the saterdaye in the euentyde or els on sondaye in the mornynge reconcile hymselfe and make an onement with god and furthermore that if he be at variaunce and debate with any man he sholde caste it cleane out of his mynd that bothe beynge pure from hatrede and also beyng quiete from all synne he may entre in to the temple of the lorde Those men therefore whiche accordynge to the saynge of our lorde ☞ Learne you of me Math. xâ— for I am mylde and lowly in harte and you shall fynde reste to your soules i. Pet. ii as it were chyldren newlye borne haue layde away all malyce and beyng aboue all worldly thynges are with all theyr mynde caryed vp vnto the contemplation of that euerlastynge reste those men I saye onely do fele and perceyue howe great a felicite and a thynge of howe greate ioye and of howe greate quietnesse it is to celebrate and kepe the euangelicall sabbotedaye what it is to kepe the euaÌ„gelicall sabbote that is to wyte after the imitation and folowynge of our lordes buryall to expresse and countrefayte his resurrection for this is the very saâ—â—bote of god for the worlde hath certayâ—â— sabbotes that is to saye certayne resteâ— or quietnesses outwardly but inwardlâ— it hath laboures farre more seruyle thâ—â— the Hebrues dyd suffre Exodi .i. whan they dyâ— serue the Egyptianes in carying daubâ— and brycke DIS These thynges forâ— sothe haue you spoken declared playnâ—ly and euidently ynoughe for my capacite MAG The greateste wyckednes of all is that whiche is done and committed directly and immediatly against god Nexte vnto it is that by which god is offended in that we do hurt our neyghâ—boure God is to be honoured and loued for hymselfe and man for goddes sake Nexte after god the chefeste honoure is due to our pareÌ„tes by whome god hath gyueÌ„ to vs the benefyte of lyfe by whose care and dilygence he hathe fosterd and brought vs vp where els we shold haue peryshed by whome he hathe instructed and taughte vs vnto the knowledge of god the hygheste and soueraygne father of all men and hath auaunced vs vnto the loue of hym The .iiii. commaundemeÌ„t Therfore he sayth Honoure thy father and thy mother that thou mayst be longlyued vpon the land whiche thy lorde god shall gyue to the. what is meaned by honoure otherwhyles Cicero .v. tusculanaruÌ„ questionum This word honos in the Latyne tong doth oftentymes signifie rewarde as in that sayng of the commedie Hic tibi ab â—â—lo habitus est honos .i. This rewarde is gyuen to the of hym in that saynge honos alit artes .i. rewarde nourysheth artes or sciences Therfore seruice and kyndnesse towarde our parentes is a certayne recompensation of the costes and of the paynes and laboures which they haue bestowed vpon vs in our infancye and yonge age whyles the mother suffreth abydeth the irksomnesse of bearyng vs in her wombe of trauaylynge in the byrthe of vs and the laboures of geuyng sucke and nourishynge vs and also of the long cares which the father doth suffre in minystryng and fyndyng to vs all costes and charges and doyng his vttermost diligence to prouyde that his chylderne maye be taught and instructed to the true faythe and godly lyuyng Nowe it happeneth oftentymes that the father and mother eyther sore broken febled with age or els by some other casualte and chaunce fallen into pouertie and miserie doo nede agayne anotherwhyle the helpe ayde of theyr chyldren Here in this case we are moâ—â— bounde vnto our parentes The Grâ—â—â—kes do call this recompensation of louâ— and kyndnes to our parentes anâ—ipelaâ—â—gosin Antipelargosis because the byrdes called in thâ— Greke pelargi in the Latyne ciconâ—eâ— are sayde to beare on theyr backes anâ— to fede cherishe theyr parentes beyngâ— feble faynte for age And amonge thâ— Gentiles Eneas is coÌ„mended Eneas whichâ— toke his father Anchises vp on his ownâ— sholders caryed hym out from the cytie beyng all on a fyre â—ale max. li. v. Tit. de pic tate erga parentes Among the same Gentiles the yonge woman also hath not ben without prayse whiche nourysshed her mother priuely with her owne pappes Pietas wherfore to the loue of god to the loue of our parentes is gyuen one commune name in the Latyne that is to wyte pietas what this worde pietas doth proprely signifye For pietas proprely is called the affection or loue towardes god and towardes our parentes towardes our countre which is as it were a commune parente of many men lykewyse as