ca. 47. rede the places The exequution of the paine agaynst the transgressours Rede 1. Reg. 28.4 Reg. 23. in the law of man we rede thus Sileat omnibus perpetuo diuinaÌ„di curiositas etenim suppliciuÌ„ capitis feret gladio ultore prostratus quicunque nostris iussis obsequiuÌ„ denegauerit Cod. lib. 9. Tit. 18. that is to say the supersticion of fore destening is for bydden allwayes vnto all men and who so euer obey not oure commaundementes is coÌ„demnyd vnto the swerd and shall suffer the loste of his hedde Thowghe I do by the thauctorite of Godes lawes and mannes lawes damne this damnable art Mathematicall I do not damne souche other artes and sciences as be associatyd and annexid withe this vnlawfull Astrologie as is Geometrie and Arithmetice those be necessarie for euery man spetially Arithmetice for she extendithe as an necessarie ayede not only vnto all sciences but also to euery liberall art and condicion of liefe and among all artes Mathematicall Arithmetice is accomptyd the fyrst Musyke Geometrie and Astronomie wantythe here ayede and she not thers Plin. lib. 35. cap. 10. They be the gyfftes of God and to be honoryd because they com from him onlye that gyuythe all goodnis Iac. 1. Farther the Emperours of the worolde Dioclet and Maximian Tyberio Cod. lib. 9. Tit. 18. doothe permit these artes Artem Geometriae discere atque exercere publice interest Ars auÌ„t Mathematica daÌ„nabilis interdicta est that is to say it is expedient or profetable to lerne and exercyce the art of Geometrie but the damnable art mathematicall is for bydden The law menythe Astrologie and Astronomie whiche ar vsyd well but of a few men The Astrologer is he that knowithe the course and motions of the heauens and teachythe the same whiche is a vertew if it passe not his bondes and be come of an Astrologer an Astronomer who takythe vpon him to yeue iudgment and Censure of these motions and course of the heauens what they pronosticat and destenye vnto the creatures of the earthe man best and other what shal be the temperature of the ayre the condition of the Erthe the state and successe of souche frute as it bryngythe forthe By this knolege they fore speke of pestilence and other diseacis and seythe the deathe of great men to cum and souche commotions and warres as shall folow betwene the prynces of the wotold And Thus they sey they know by the course of the heauens Where as they sethe coniunctions of many planetis of rygures and fatall disposition and qualite concurre by reasone of whois influence into these inferiour partes all those calamites must happen Here they abuse not only the name of God and the Naturall discurse of reason whiche hathe comprehendid the motions and course of heauens but also heauens it selfe and attribute vnto the heauens the thing that onlie appertainithe to god to sai the healthe of man and sichnis of man the pleÌ„tie of the earthe and scarsite of the same the regimeÌ„t of commune wealthes and the lyffe and deathe of the gouerns therof There knolege and practise in these thynges is nothyng att all for allmightie god hathe not made the heauens to that end and purpose that man shuld lern of them good fortune or I le as it is playne Gen. 1. in the second daye God made the fyrmament and the superiour speres whiche the text callythe rakiah to this end that it shuld seperat The waters that be vnder the firmament from those that be a boue the firmament and God callid the firmament heauen in the 4. daye God made the Sonne the Mone and the Sterres And shewithe to what purpose and end he made them the one to haue dominion in the daie the other in the night and God put them in the fâ—rmament of heueÌ„ to yeue light vnto the erthe â–ª those rule in the day and night and put diuersite betwene light and darkenis to deuyde the yere into his partes The spring Somer Autumne and wynter They ar in signes like wyce saythe the text The whiche the housbound maÌ„ that tylythe and sowith the growne obseruithe withe out supersticion to sowe and repe his corn he castythe it into the wynter and receauythe it agayne in the Somer So doothe the Mariner marke the reuolution of the Mone his decrese and increse wher by he knowithe the tydes the Ebbe and flow of the see and the later phisicions Auicenne and Auerroys hathe like wice assignid there vse in mannes bodye Therefore they apoynt diuersite of dayes in the practise of phisike one to be more apt for letting of blud then other to purge and to balne theÌ„ the other If they may be obseruyd without superstition it may be suffryd so notwithstonding that souche as obserue not these later rules may booth ministre and receaue medicins for the heuenes were made to serue vs and not to master vs. were creatyd for man and man not for them Therfore it is a false supersticion to saye good or bad plentythe or scarsite sicknes or elthe warr or peace dependithe of the influence of the heauens Or he that is borne vnder one signe to be more fortunate then he that is borne vnder the other as this Egyptiacall and Ethnycke folyshnis barythe men in hand The Pronostication of these blynd Prophetis is good to be born in a mannes besoÌ„me to know the day of the monethe The rest of there practice is not worthe one hawe as Moses teachithe Deut. 28.29.30 Leuit. 26. Thre 2. Malach. 2. Where as ye may se that all these illes and many more then the Astronomers spekythe of commythe vnto vs for synne and the transgression of Godes commaundement It is nether Sonne nether Mone Iupiter nor Mars that is the occation or mater of wealthe or who plentythe or scarsythe of warr or pece Nether is the cause of penitence the putrefaction of the ayre as Galenus wrytythe libr. 1. De diffe feb cap 5. But the contempt of Godes commaundement is the cause as thow maist rede in the chapiters of the scripture alitle afore rehersyd The Ayre The Water and the Erthe hathe no poyson in them selfes to hurt there lord aÌ„d master man But fyrst man poysenithe him selfe with synn and then God vsythe these Elementes ordeynyd for the lief of man to be thoccation of his deathe Rede the places and know that godd healthe is nom bred among the blyssynges of God and apperteynythe vnto those that fere and kepe Godes Commaundementes aÌ„d not to those that be destenyd to lyue loÌ„g by the fauour aÌ„d respectes of planetes And the I le of what kynd so euer it be is the malediction of God agaynst synne The phisicians say that the chefyst remedy agaynst pestilence is to fle from the place where the Ayre is corrupt Godes law saithe fle whether thow wilt Adherere faciet tibi Dominus pestilenciam donec consumat te de superficie terrae Deutero 28. That is to say
The lord shall make the pestilence cleue and associat the till it consume the from the worold Agayne in the same chapiter the diseace or syckenys shal be faythefull that is to say sticke fast to the vse what medicines thow wilt Galenus saythe libr. 1. De differ feb capit 4. that the cheffe remedy to preserue from pestilence is to purge the body from superflous humores to haue a fre and liberall wynd and to auoyde the abundaunce of mete and drynke God saythe nothyng preseruythe but the obseruation of his commaundementes If we offend the best remedy is penence and amendement of liefe It makythe no forse how corrupt the Ayre be so the conscience of man in Christ be clene from synne Thoghe there dye a thowsand of the one syde of the and ten thowsand one the other syde thow shalt be sauffe Psalm 90. He will let the lyue to serue lenger in the worold to the glorye of his name And if tbow die it is because no malice of the worold shuld corrupt thy lieffe and bryng the from God Farther to take away the miseries of this worold If souche as care not for God escape in the time of pestileÌ„ce or warr it is to call them vnto a better lyffe Ro. 1. If they amend not they ar reseruyd to agreater payne this is spokeÌ„ not as thowghe I conteÌ„ned the yefftes of god philosophie and phisick but to take from meÌ„ all vaine hope in the artificiall medicyns and yeue only the glory vnto the name of God They abuse the name of God that performe not the thing they promes in Godes name by ony o the or vow made according to the law of God whether it be betwene man and God as in the holie Sacrament of Baptisme and the holie super of the lord where as we swere and promes to lyeue after his will and pleasure Or when man to man bynditheÌ„ him selfe to ony condicions or promeses by the inuocation of Godes name or testimony of his awne consciens If the one kepe not touche and promese withe the other he that offendith abusythe not only his awne faythe whicht shuld be allwyes simple and trew but also contemnythe the Maiestie and omnipotencie of God in whois name the othe was taken And not only the law of God But also the law of man punyshithe this horrible periurye as ye may rede Leuit. 24. How he that toke the name of God in vayne was stonyd to deathe so saythe Dauid Psalm 5. So saythe this Commaundement God will not leue him vnpunyshyd that Namythe him in vayne Examples we haue in Ananias and his wief Acto 5. The children of Israel were slayne for periurie Esa 10. Temperour Iust Nouellis constitut 77. commaundithe to put to deathe the blasphemours Souche as trust in there awne strenghe or ryches abuse and hlaspheme this name of God Which neuer was nor neuer shal be vnpunyshyd in this worold in the worold to cum or in booth Examples we haue in Assur Esa 10. Holofernes Iudith 13. Aiax that sayd he could ouer com his ennymyes without God At lenghte was not ouercom of his ennymyes but kyllyd him selfe Those that swere by the name of God and like wyce by the name of Saynctes offend this commaundement As when the forme of there othe is thus AS HELPE ME GOD and all Saynctes For the othe must be only in the name of God Deut. 6.10 Iosu 23. How this synne in sweryng by ony then God is punyshyd Rede Hiere 5. Soph. 1. Red the 7. chapit of Iosua and lerne the forme of a trew othe there when he constraynyd Achan to confesse the truythe by the vertew of an othe It is a manifest Argument of impiete and false belyue when people swere by ony creatures Souche as yeue there bookes a holie and relegious title and the contentes therof is none other then the defence of supersticioÌ„ and inquyrye of vayne glorye or his awne priuate commodite abuse the name of God They offend greuouslie this commaundement that swere without necessite More greuouslie when for euery light tryfell or mater of nothing Moost greuouslie when men swere to mayntayne a false cause to optayne an I le purpose to oppresse the truythe or to iu stifie the wrong The othe therfore must be as Hiere saythe cap. 4. in verite iudgment and iustice There the Prophete exâ—â—tithe the Israelites to reuerence the Name and glory of god And that they beliue stedfastlye the vniuersall prouidence of God That they abstayne from false othes and periurie For God seith not only the workes of man but also the wordes and thowghtes of the hart Therfore noman shuld swere except he know perfetly the thyng to be trew that he swerythe That is the fyrst thyng that man shuld haue in his consciens before he swere The second that he swere not temcrouâ—lie nor lightlie without reuereÌ„ce of Godes maiestie but with iudgment that is to say when necessite constraynythe for the glorye of God or defence of vertew at the commaundement of a iust and laufull appoyntyd iudge Thyrdly that it be in iustice that the othe extend to nothyng that is agaynst Godes lawes if the othe haue not these thre cempanyons it is periurye what so euer be sworne and blasphemithe Godesname As all those that swere to pleace and flater the superiour powres when they make vngodly lawes And those that swere in the lawes of men vnder the pretence of holye churche and persequute christes trew membres As for those that be commune swerers and be suffryd to blaspheme withe out punishmeÌ„t it is so ahhominable that the magistrates they that swere and all the commune wealthe Were as the dwell shall at lenghe smart for it Regulus the Romayne and the Sagumines shamythe Christyane men that would not for ony payne or punishment of the worold violat or breake there o the made by there false Godes of whom wrytythe Sainct Augustine libro de Ciuita Dei 22. capit 6. libro 1. capit 15. Cicero lib De officijs 3. Valerius libro 9. The Saguntines burnyd them selfes Regulus returnyd from his natyue contrey and Cite of Rome to his moost cruelle Ennymies in Africa and would rather suffer thextreme tyrannie of his ennymyes then violat or breake his othe that he had sworn Caput VII The fourthe Commaundement REmembre to sanctifye the Sabbot daye Syx dayes thow shalt labour and do all thy workes The seuenthe daye is rest vnto God thy lord thow shalt do no work in it nether thy sonne nether thy dowghter thy seruauÌ„t nor thy mayde nether thy best nether the Stranger that is within thy dores For in syx daies God made Heauen and Earthe the See and all thinges that is therin and the seuenthe day restid therfore blissyd God the seuenthe daye and sanctified it THe cause and end why this commaundement was institutyd is diuerse Fyrst because man shuld apon this daye call his intendement and thowghtes from the lustis pleasures vanites
worold it is declarid Deut. 28. et Psal 128. if thow hirethe wice of thy lord God and obserue it thow shalt be blissid in the fild and at home blessid in all thynges that thow takest in hand to do rede the Chapiter if thow wilt not lerne the will of thy lord thow shalt be cursid in the feld and at home and vnfortunate in all thy actes farther without the knolege and obedience of this law no person in the worold can iustlie and conuenientlie serue in his vocation or condition of liefe of what degre so euer he be Wherfore Moses commaundid Deut. 4. that noman shuld decline from this lawe nether to the right hand nether to the leiffte mening by these wordes that noman shuld add or take ony thyng from it but simple to be obserue it as it is yeuen and wroten vnto vs Ffrom this rigth line and trewe regle of Godes word man arrith diuerse waies som time by ignorance because he knowithe not or will not know that onlie thexpresse word of God sufficithe He holdithe withe the moost part and cōdemnithe the beter as it is to be sene at this present daye This reason takithe place it is alowid of the moost part and stablishid by so many holie and lernid bishopes therefore it is trew When they can not by the scripture proue neither the lerning nether the lief of there doctors to be good The second waie that ledith from the word of God is mony times the poure and authorite of this worold As we se by the bishope of Rome and all his adherentes who yeuith more credenc and faithe onto one Charter and gift of Constantinus then to all the hole bible An other errithe by mistakyng of the tyme making his supersticiō far elder then it is will not for sake the faulshed for the truithe An saithe thus my father beliuide and shuld I beliue the contrarie thus rather will giue credit to his father being blind then vnto God his great graunt father that seith to the law of man more credit then to the law of God As the knolege of man is thus with drawē frō the word of God be ignorancie and I le vsid customes so is the liue and conuersation of man like wice Not gouernid withe the word of god but with accustomid fraude an gile euery man in his uocation and condition of lyffe The spiritualite with false receauid and I le deseruid tea this The temperaltie with false cōtractes and preposterous bying and sellnig The princes and superiour poures of therthe for the moost part and all lernid men other in mayntaining a wrong religion or in not restoring the trew decline far from this simple and sincere verite conteinyd in godes word Some dispense with a lesse yle to a voyede a greater harme Some prescribe lawes for the consciens of man for atime vntill it may be farther deliberatid vpō or approuid godd by a generall counsell These men greuouslie offend thē selfes and causith other to do the same In case the law made for the time seme not godd vnto souche as shall at amore leasure haue thexamination therof the lawe for the meane time shal be condemnid as hereticall and pernitious Then put the case that many or at the leste some of those that ledd there consciens after the lawe made for the meane tyme dye How stondithe then the case withe these departyd soules that were deceuyd whiles they liuyd by false doctrine Thei doutles ar loost for euer and without tyme if they dyed in ony errour of the Catholice faith as Crist saythe Luce 6. spekyng of false interpretoures of the word of God If the blynd lede the blind he sayth not only he that ledith shall fall into the dyche but boothe Therfore it is not sufficient that people haue a lawe for the meane tyme but what so euer the consciens begynnithe with all it must end in the same That is to say no law at all shuld be spoken of consernyng the consciens but thonlie word of God whiche neuer alteryd nor cannot be alteryd Matt. 5. Luce 16. Psal 18. Dauyd Psalmo 119. prouithe the immutabilite of Godes worde by too stronge reasones if heuens and Erthe made by thy worde can not be alteryd how mouche more the word it selfe Rede the too verses that begynne withe the letter lamed in Englisse thus Thy word lord abidithe for euer as the heauens testifye Vnto the whithe law the consciēs of man in maters of faithe is bound onlie for when so euer or who so euer prescribythe ony law for the cause of religion and yeuith it this title for the meane time vntill it may be iudgyd by a generall counsell or other wyce decreyde by thassemblaunce of lernyd men thauctor of the law declarithe hime selfe not to know whether his law be trew or false leding to hell or to heuē to saue the cōsciēce of man or to dāne it but leuith it in dowt ād makith it as vncertaine as these that shall haue the cēsure ād iudgmēt therof preferrid ūto there discretiō ād lerning I would wishe therfore ād hartel◠pray vnto almightye God to put into the hartes of all superior poures of the Erthe grace and knolege to chose 4. indifferent iudges to apeace all contrauerses in religion If the Clergie shuld iudge the worold would and might say they ar to partiall and for many respectes would to mouche fauour there awne cōmodite If the Temperalty shuld iugde the Clerge would think som̄ thing to be downe of displeasure or malice that allwaies in maner hathe remainid betwene the partes Farther if Apapist Lutherion or Zuinglion shuld iudge they agre so I le one with tother that the mater could not want suspicion Therfore I would haue on s these iiij indifferent iudges to breake the striffe The Bible in Ebreu the Bible in Greke the Bible in Latine and the Bible in Englisse or in ony other oulger tong according to the speache of the Realme where this communicatiō shuld be had Then doutles these iudges that fauorith not moreth one part then the other no more one person then the other Would sone set men at peace incase they louyd not dissention But as long as thauctorite of ony generall counsell or iudgment of mā is accomptyd equiualent and egall withe the word of God the truythe cannot be sincerelie knowen Souche as can interpretat nothing well but lokithe to fynd occation to calumniat the good meanyng of the thing well spoken wil say I haue an ile opinion of God the eternall in heauen and like wyce of the superiour poures in hearthe bycause I damne the disciples of the false Doctors withe the doctors and take from all poures of the erthe auctorite to prescribe ūto there subiectes ony law touchyng religion of the solle As consernyng the iudgment of God agaynst those that be seducyd by false prechers or makers of false lawes Sainct Luce capit 6. Ezech. 3. et 13.
as Paule saythe Rom. 5. so by the iustice of one is deriuid lyffe into all men to iustificatioÌ„ The wordes of the promes made vnto Adame and Abraham confirmithe the same â–ª They ar those I will put ennymyte and hatred betwene the and the woman betwen thy seade and the wâ—mannes sede and heresede shall breake thy hede Gene. 3. for as we were in Adame before his falle and shuld if he had not synnyd byne of the same innocense and prefection that he was creatyd in so were we in his loynes wheÌ„ he synnid and participant of his synne And as we were in hym and partakers of the I le so were we in hym when god made him a promese of grace and part takers of the same grace not as the chyldren of Adame but as the chylder of the promise As the synne of Adame withe out pruylege or exception extentyd and appertaynyd vnto all Adames and euery of Adames posterite so dyd this promis of grace generally appertaine as well to euery and singuler of Adames postetite as to Adame as it is more playnely expressid Gene. 15.17 Where god promisythe to blysse in the sede of Abraham all the people of the worold And Paule makythe no diuersite in Christ of jew nor Gentile Ferther it was neuer for bid but that all sortes of people and of euery progeny in the worold to be made part takers of the jewes religion and Ceremonis farther saynt Paule Ro. 5. Doothe by collation of Adame and Chryst synne and grace thus interpretat Godes promes And makith not Christ inferiour to Adame nor grace vnto synne If all then shal be sauid what is to be saide of those that sainct Peter spekith of 2. Pet. 2. that shall perishe for there false doctrine And 〈◊〉 wyce Christ saythe that the gate is streighte that ledythe to liue and feu entre Matth. 7. Thus the scripture answerithe that the promese of grace apperteynithe vnto euery sort of men in the worold and comprehendithe them all how be it within certaine limetes and bondes the whiche if men neglect or passe ouer they exclude them selfes from the promes in Christ As Chain was nomore excludid till he excludid hymselfe then Abel Saul then Dauid Iudas then Peter Esau then Iacob thowgh Mala. 1. Ro. 9. it semithe that the sentence of God was yeuen to sawe the one and to damne the other before th one louid God or the other hatid God How be it these threteninges of God against Esau if he had not of his wilful malice excludid himselfe from the promes of grace shuld nomore haue hindrid his saluation then Godes threteninges against Niniue Ion. 1. whyche not withstonding that God saide shuld be destroiede within xl daies stode agreat tyme after and dyd penence Esau was circumcisyd and presentid vnto the churge of God by his father Isaac in all externall Ceremonyes as well as Iacob And that his liefe and conuersation was not as agreable vnto iustice and equite as Iacobes the sentence of God vnto Rebeka Gene. 25. was not in the fault but his one malice for there is mencionid nothing at all in that place Gene. 25. that Esau was disheretyd of eternall liffe but that he shuld be inferioure vnto his brother Iacob in this worold whiche prophecye was fulfyllid in there posterites and not in the persones them selfes Of this acceptation of the one and reprobation of the other conserning the promesis of the Erthe spekithe Malachie the prophete as the beginnyng of his booke declarith speaking in this wice I haue louid you saythe the lord and ye say wherin hast thow louid vs God answerithe Was not Esau Iacobes brother saythe the lord Not withstonding I louid Iacob and hatid Esau Wherin hatid god Esau the prophete shewithe I haue made his possession that was the mountes seir desolate as a desert or wyldernys of dragones Malachie 1. the whiche happenid in the time of Nabuchodonosor Wherin he louyd Iacob the text declarithe God transferryd the right and title that appertaynid vnto Esau the elder brother to Iacob the yonger like wice the loÌ„d that was promisid vnto Abraham and Isaac was by legacy and Testament yeueÌ„ vnto Iacob and his posterites Gene. 25. an 27. Sainct Paule Rom. 9. vsithe this example of Iacob and Esau for none other purpose but to take away from the Iewes the thyng that they moost putt here trust in to say the vaine hope they had in the carnall linaige and naturall discent from the familie and houshol of Abraham and likewice there false confidence they had in te kepyng of the law of Moses Pauls hole purpose is in that Epistole to bring man vnto a knolege of his sinne and to shew him how it may be remittid and with many testimonis and Examples of the scripture he prouithe man to be sauid only by mercy for the Merites of Christ Whiche is apprehendid and receuid by faithe as he at large shewithe cap. 3.4.5 of the same Epistole In the vnderstonding of the whiche thre Chapiters aryght is requyryd a singuler and exact diligence for it semythe by those places that paule concludythe and in maner includythe the dyuyne grace and promys of God within certayne termes and lymytes that only Chryst schuld be effycacyous and profetable in those that apprehend and receaue this aboundant grace by faythe and to souche as hathe not the vse of faythe Christ nether godes grace to appertayne Now seing no man by reason of this Naturall incredulyte born and begoten withe vs Rom. 11. Gal. 3. can belyue and put souche confydence in God as he requyrythe by his Law as experience of oure awne wekenis declarithe thowghe man haue yers and tyme to belyue the promes of God in chryst appertaynythe vnto noman This Sentence is playne Marke the laste chapiter He that belyuythe not schalbe daÌ„nid How be it we know by the scrypture that not withe stonding this imperfection of faythe many shal be sauyd and likewyce not with stondyng that Godes promes be generall vnto all people of the worold Mat. 11. Rom. 11. 1. Tim. 2. Gene. 3. yet many shal be damnyd These too poyntes therfore must be diligentlye discussyd fyrst how this faythe being vnperfeit is acceptid of god theÌ„ how we be excludyd from the promes of grace that extendithe to all men I will not reherse now the myndes of other but as briuely and simple as I can declare the mind of the scripture in this mater Sainct Paule callithe this seruitude of sinne naturali remaining in oure nature corruptid somtymes apethian then amartian at an othere time asthenean The first word signifiythe an impersuasibilite diffidence incredulite contumatie or inobedience The second signifiythe Errour sinne or decete The Third betokenithe wekenes imbecillyte or imperfection so wrytithe Paule 1. Cor. 15. mannis body to be first borne in imperfection or imbecillite Also that God concludithe allmen vnder infidelite Ro. 11. In the Epistole to the Galathiens capit 3. He
punishement that folowithe the contempt of Godes commaundement and this is the moost apt and best way to perswade people that carithe for no vertew nor will not be mouid with ony promesse or reward that folowithe well doing I am a Ielous God and the lord thy God is in the mydle of the. Whiche wordes declarithe that when people will not obay his cōmaundementes and receaue his loue and fauour he waxithe angre and vsithe thextreme remedy the skurge of aduersite that who so euer will not willingly be fere meanes boghe be forse shal be cōstrainid to breke for nothing cā resist when he will punishe The fyrst poynt the refore of religion is the fere of God The second is faithe and confidence in his word Therfore saithe Moses Audi Israel dominus Deus noster unus est That is to say Hire O Israel the lord oure God is one God Deut. 6. in this one God thow shalt put all thy trust and belyue To perswade this faythe into there hartes Moses put not onlye the deliueraunce out of Egypt before there facis But also the Seuen moost mighty princes of the worold Hittheum Girgaseum Aemorreū Cananeum Pherizeum Hiueum and Iebuseum Deut. 7. and in the same chapiter he repitithe and inculcatythe into the ere this religiō and faythe saing scias itaque quod dn̄s Deus tuus ipse est Deus Deus fidelis c. That is to say know thow that the lord thy God he is thonly and trew God and so forthe Then rede vnto the end of the 11. chapiter how busie and diligent Moses is hepyng argument vpon argument to perswade the people to belyue God and his word and to stablishe this commaundement and rout it in there and oure hartes All the workes of God heauen and Erthe all the Miracles wrowght in the old Testament and in the newe were donne to proue vnto mortall man this precept to be trew I am the lord thy god and be none other thing but interpretations of this commaundement to stablishe the verite of his word The thyrd is loue wherfore he saythe loue the lord thy God with all thy hart all thy soule ād with all thy poure Deut. 6. Moses in th end of the chapiter shewith wherfore this oure God shuld belouid he will giue youe saithe he the lād that ye neuer deseruyd frely for his promisse sake ād in the 7. chapiter he promisithe to destroy a people more strong then they be in the 8. chapiter he saithe that he fed them in the wildernys withe met from heauen whyche they nether there fathers neuer knew By these and other many reasones he prouokyd the people to this part of religion the loue of God In case ony benefactour or he that doithe good to an other be to be louyd spetiallye this oure god is to belouyd saythe Moses We may like wyce consider his benefytes to wardes vs and so expulse this detestable and horryble vnkyndenis towardes him As is the leauyng vnto vs of the scripture wherby we know his blessyd will for the grace of the holie gost that ledithe vs to knolege defendithe vs from ile and presetuithe vs in vertew The greatist Argument of all the byrthe and deathe of his only sonne yeuen for oure redemption Then doothe Moses teache how we shuld loue him Deut. 6. with all oure hart all oure soule and all oure forse Of these partes cōsystythe man for the hart is the origynall of all affectes and desires when the law requirithe the loue of God with all the hart it requyrythe all mßnes affections to be syncere ād pure and holy directyd into the loue and obedience of God For he is a gelous God he is not content with the fourthe part or the halfe but requyry the the hole hart mynd will affectious and liefe of man He is not content that we loue him withe one part and the worold withe the other These wordes for byddythe not but that we may loue oure honest frendes parentes and other as it is wroten Exod. 20. Deut. 5. so that there loue be in God and for God not equall nor aboue the loue of God if Election happen that in the louyng of the one folow the hatred of the other thow art bound to hate thy father thy frendes and also thyn awne liffe for the loue of God Mat. 10. last of all thow must loue him with all thy forse by the whiche word is vndrestond all the powres boothe of bodye and soule the senses interioure and exteriour what so euer they be and as the holye gost hathe yeuen them so that nether the inward man nether the vtwarde man be defylyd by synne as Saynct Paule saythe 1. Thessal 5. These wordes must be thowght apond that man aplye the yefft of the holye gost aright to the glorye of God and profet of his churche wherof we be all membres one hathe the yeffte of prophetie to iudge of thinges to cum an other of knolege to open the misterijs hyd in the scripture an other the yeft to confort and yeue consolation to the afflyctyd thother the yeffe trewly to dispence and distribute the goddes of this worold with out fraude the other the yefte to perswade by the word of God people to amēdement of liefe withe the tong an other withe the pen one the gyfft to serue God in the ministerye of the churche the other to serue God in the ministery of the commune wealthe the one apt and strong wisse and prudēt in affers of warr the other to kepe good rule and gouerne in peace th one apt to one thing the other to an other Euery man therfore remembre this commaundement Loue God with all thy forse and applye the yefft that the holye gost hathe yeuen the to the glorye and seruyce of God it is an horrible synne before god theabuse of his yefftes whether they be of the bodye or the soule Matt. 25. Moses now as thow seyst hathe tawght vs to know God and shewid vs how to honor him in faithe fere and loue and shewyd many reasones why whe shuld yeue him this honor and obedience so that the fyrst part of the fyrst commaundement I am the lord thy God may be vnder stond of euery man that is willing to know God and his awne saluation Before he expundithe the second part of the commaundement Thow shalt haue no strange Godes before me he admonyshythe the people of a very necessarye doctrine That is to say how they shuld behaue them selfes in prosperite and wealthe and vse the commodites of this worold we know by experience and dayly proue that nothing more with drawithe man from the hononor loue and fere of God then those too felicite and aduersite As Christ teachithe oure sauiour Matt. 13. Marc. 4. Luc. 8. by the similitude of him that sowyd and part fell by the way syde part vpon the stones part amōg the thornes by the sede in the stonye ground Chryst vnderstondythe souche as leue
in earthe benethe or in the water vnder the erthe Thow shalt not worshippe nor honor them for I am the lord thy God a Ielous God punyshing the iniquitye of the fathers in the chyldre that hate me in the thyrd and fourthe generation IN the fyrst commaundement we lernid that God is the onlie and sole God and that we shuld not thinke nor fayne ony other besydes him farther that commaundement expressythe what this oure one God is and how affectionatyd or myndid towardes vs. full of mercy and redy allwaies to succur and ayed boothe soule and body in all affliction shewithe vs farther how we shuld honor and reuerence this oure allmighty and mercyfull God so that th end and hole sommne of the fyrst commaundement is that onlye God would be knowen of his people to be God and honoryd as god so doothe god fyrst instruct the mynd and soule of man before he require ony outward worke or externall reuereÌ„ce â–ª or els all together were hypocrisie what so euer shew or perfection it sâ—mythe to haue in the Iye of the worold He laithe therfore the fyrst coÌ„maundameÌ„t as a fundation of all trew religion as the originall and spring of all vertewe and openythe the well and fountayne of al misheife and abhominatioÌ„ in these wordes thow shalt haue no straÌ„ge godes before my face this secoÌ„d precept and the too other that folow in the fyrst table teachithe vs how to honor god in externall religion or outwarde workes and to shew the fere faithe aÌ„d loue that we bare vnto god in oure haâ—tes vnto the worold Too of these last coÌ„maundemeÌ„tes shewithe what we shuld do and the third whiche now IexpouÌ„d what we shuld not do The purpose end aÌ„d will of this secoÌ„d coÌ„maundemeÌ„t is that godes pleasure is uÌ„to vs that we shuld not prophane or dishonor the trew religioÌ„ or honor of god withe superstitious ceremonies or rites not coÌ„mauÌ„did by him wherfore by this secoÌ„d coÌ„maundemeÌ„t he callithe maÌ„ froÌ„ all grosse and carnall opinioÌ„s or iudgmentes of god the whiche the folishe and ignorauÌ„t prudeÌ„ce and witt of maÌ„ coÌ„ceauithe where as it iudgithe without the scripture aÌ„d forbidithe externall Idalatrie as in the fyrst internall This coÌ„maundement hathe thre partes The fyrst takithe froÌ„ vs all libertye and lyceÌ„ce that we in uocase represeÌ„t or manifest the god inuisible and incoÌ„prehensible withe ony figure or ymaige or represeÌ„t hiÌ„ vnto our senses that can not be coÌ„preheÌ„did by the witt of maÌ„ nor angel The second part for byddythe to honor ony ymayge The third part shewithe vs that it is no nede to present God vnto vs by ony ymayge Moses Deut. 4. yeuithe a reason of the fyrst part why no ymaige shuld be made RemeÌ„bre saithe he to the people that the lord spake to the in the vale of Oreb thow hardist a vaice but sawist nomaner similitude but only a vaice hardist thow Esa cap. 40.41.45.46 diligeÌ„tlie she withe what an absurdite and vndeceÌ„t thing it is to prophane the maiestie of god incoÌ„preheÌ„sible withe a litle block or stone a sprit with aÌ„ ymayge The same doothe Paule act 17. the text therfore for biddithe all maner of ymagys that ar made to expresse or represent allmyghtie God The second part for byddithe to honor ony ymayge made The first word honor signifijthe to bow hed legg kne or ony part of the body vnto theÌ„ as all those do that say they may with good conscience be suffrid in the churche of Christ To serue them is to do somme what for there sakes as to sense them withe incense to gild to runne on pylgrymayge to them to knele or pray-before them to be more affectionat to one then to the other to set lightes before them withe souche like supersticion and Idolatrie God be preacyd I may be short or writ nothing at all in this mater because souche as I write vnto my countre men be perswadid all redy aright in this commaundement This second part shewithe vs how Idolatrie procedythe and takythe place in mennys coÌ„science The mynd of man when it is not illumynatid with the spryt of God nor gouernyd by the scripture it ymaginythe and faynithe god to be like vnto the ymagination and concept of his mynd and not as the scripture teachythe When this vanyte or fond ymagination is coÌ„ceauyd in the mynd there folowithe a farther successe of the I le he purposythe to expresse by sommne fygure or ymaige God in the same forme and similitude that his ymagination hathe fyrst pryntid in his mind so that the mind conceauythe the Idole and after ward the haÌ„d workythe and representythe the same vnto the senses Therfore God fyrst for biddythe this inward and spirituall Idolatrie of the mynd when he saythe thow shalt haue no strange Godes before my face if the mind be corruptyd and not perswadid a right then folowithe the making of ymaiges and after the honoring of them The cause therfore of externall Idolatrie is internall and inward ignoraunce of God and his word as Lactantius wrytithe in his booke of the oryginall of errour As it cannot be other wyse but where as the ayre is corruptid there must folow pestilence and infection of the blud Galen lib. 1. De diffe feb cap. 5. So where the mynd is not purely perswadid of god must folow this grosse and sensible Idolatrie that wold honor God in an Idole The oryginall cause why the ar made is that man thinkythe God would not be present to healpe him except he be presentyd somwayes vnto the recarnall Iyes as the example of the Israelites declarythe that requiryd Aron to make theÌ„ Godes that might lede them in there Iourney They knew right well that there was but one God whom they knew by the miracles that he wrowgth among them but â—hey thowght he would not be present and at hand with them except they might se him in somme corporall fygure and ymaige and that the ymayge might be a testimony of his presence so se we that noman fallithe into this grosse Idolatrie but souche as be fyrst infecryd with a false opynion of God and his word then say they they wourshippe not the ymaige but the thing representid by the ymaige against whom writithe sainct Augustine in Psal 118. et 113. in the 4. booke of the cite of God cap. 5. that ymaiges take a way fere from men and bring them into errour The aunciant Romaines more religiouslie saythe he honoryd there godes withe out ymagis Seing there is no coÌ„maundement in ony of the boothe testameÌ„tes to haue ymagis but as ye se the coÌ„trarye aÌ„d likewice the vniuersall catholike and holie churche neuer vsid ymagis as the wrytinges of the apostelles and prophetis testifie it is but an ethnicke verite and gentiles Idolatrie to say God and his sainctes be honoryd in them when that all Histories testyfie that in maner ffor the space of fyve hundryth yers after Christes ascensioÌ„ when the
shuld be with him and he to rede therin all the daies of his liefe and lerne to fere the lord his God and to obserue all the preceptes therof and lawes to do them Ffarther his hart shuld not be lifft vpp aboue his brothers and shuld not declyne from the preceptes of the booke nether to the lefte hand nether to the right that he may prolong his daies in his raygne he and his children in the myddes of Israel Deut. 17. The fyrst cure ād charge of the magistrat or prynce must be to se there subiectes instructyd in the fyrst table and the preceptes therof Whiche cannot be except they appoynt lernyd and conuenient ministres in the churge that teache none other doctrine then the Hole bible conteynythe Consernyng there offyce in Ciuile gouernaynce it is describyd Psal 100. to lyue well him selfe and to obserue mercy and iustyce to punyshe vyce and to extoll vertew rede that psalme there shalt thow se a prynces office his liefe and familie describyd How he shuld lyue after the word of God gouerne his people there by what seruantes he shuld haue in his curt and what persones shuld be banyskyd out the curt to vse the industrie of souche as be good in publick and priuat busynes as it is in the 6. verse it may happen Aprynce to haue ile seruantes extorsiners pollers pyllers oppressors of the pore nor commodious for his maiesti nor for the people of his realme Souche as lyue in illenys blaspheme God and can do none other thyng then deuoure the bred of the pore those Dauid saythe in the Eight verse he will banisheout of his court In the nynthe and last verse he saythe he will not only ryd his court of souche ile persones but also dayly yeue diligence to purge and clēce all his realme of souche ile doers The princes that hathe this studie to mayntayne the glorie of God and to preserue iustyce and equite if by infirmites they fall sōtymes must be born withe all and there faultes otherehidd or helid ▪ As it is to be sene in Solomon and Dauid if there offence be hurfull and slaunderous to the word of god and pernicious to the commune wealthe the preacher of Godes word must not dissemble to correct it by the word of God playnly without coloure or circumloquncion as Nathan dyd Dauid Elias Achab. Iohn Herod Ffor that that is spoke to all men is as thowghe it werke spoken to noman so doothe paule teache The princes ar callyd reges a regē do that is to say They ar callyd kynges whiche name commythe of a verbe that signifiethe to gouern they must led the people and them selfes by the law and not agaynst the law to be mynisters of the lawe and not masters of ouer the law Cato saythe well therin obey the law that thow madist thy selfe it shuld not offend the Magistrates to be reprehindyd by the preacher of the law of God but rather take it in good part and thank God that he hathe one to admonyshe him of I le in tyme. Remembryng the wordes Eccl. 10. cap. Rex hodie cras morietur that is to say to day a kyng and to morow shall dye All the estates of the worold in there honor shuld remēbre the wordes wroten Gene 2. Formauit Dominus deus hominem lutū de terra that is to say the lord God made man clay of the erthe Whiche wordes shuld admonishe all mē of there condiciō and originall Quid igitur superbis cinis lutum Eccl. 10. that is to say why art thow prode aisshis and clay thus shuld all other remembre that boste so there nobilite and thyncke there be no men but they In tyme past men were accomptyd noble for vertew and iustyce souche as had donne somme noble act ether in peace ingouernyng the commune wealthe or in warre for the defence of the his countrey and the heddes therof They were born no gentile men but made gentle men for there noble and vertews actes The nobilite now adaies is degenerat it applyythe no studie to folow the wysdome lernyng and vertews of there predecessours but thynkythe it Inawghe to haue the name without effect There wysdome and lernyng on s rulyd other now they contemne lernyng and scarse can vnder stand alernyd man when ye talkyth of wysdomme and lernyng Traianus the Emperour sayd vnto the capitayne of his Horse men when he gaue hym a swerd vse this swerd for me if I commaund the thynges that be right if not vse it agaynst me There shuld no uyce be excusyd nether defendyd vnder the pretence and cloke of Godes workes nether for the dignite of ony place manifest iniuries and wykednys permittyd to raigne but the word of God shuld allwayes without respect of persones stand in his full strengh and poure whose 〈◊〉 offyce is to teache the ignoraunt rebuke the transgressours chastine the intractable and to institute man in all kynd of vertew 2. Tim. 3. They shuld remembre that kyngdomes be alteryd and changyd by cause of synne Iob. and that God remouyd likewyce princes frō there dignites by reason of synne as it is to be seene by Saul the fyrst kyng among chrystiane people 1. Reg. cap. 16. all kynges and commune weal this of chrystiante were institutyd spetially to preserue the ministerie of the churche and the estimatiō of godes word that people might know and lyue accordyng to it ād as it teachithe to declyne all iniust wartes and battelles to defend them selfes there realmes and all other that be persequutyd for iustyce as Abrahā did his Neghbours and Loth is neuew Gē 14. to promote peace and make concord that they may be the chylder of God Mat. 5. No christiane man will take me hyre as thowghe I extenuatyd the Pryncely honor of kynges and other Magistrates commēdyd vnto vs by god Whom I honor reuerence loue and know by the scripture what I awe vnto them to say boothe goddes and liefe Rom. 13. Eph. 6. farther what mannes lawes gyuythe Cod. lib. 11. Tit. 74.75 I would all men shuld obserue The subiectes of euerye Ciuile wealthe must bare the charges and burdon that is necessarie for the preseruation therof and must not refuse to pay tribute vnto the superiour powres vnder the pretence of a chrystiane libertie but pay it with out grugge what so euer lawfully and of dewtie is demaundyd Remembring the liberty that Christ hathe yeuen vs is deliuerance from synne from deathe eternall the Horror of hell and to restore vs to euerlasting liffe and not to deliuer vs from the obedience of princes in souche ciuile cases Mat. 22. Lu. 20. Ro. 13. geue thē thyng to Cesar that is dew to Cesar and to god the thing dew to God Christ puttithe difference betwene those to great lordes God and the ciuile Magistrat that people shuld beware the yeue not the thing that is dew to on vnto the other But this order is changyd for where God commaundithe to
be angre and kendle his Ire against this man so that euery malediction wroten in this booke shall rest vpon him and the lord shall destroy his name vnder heauen Rede the place and lern to a vayde souche securite and sinister iudgment of god and his nature The originall and fontaine frō whēs this presumptiō springithe is ignorācie and a trust in other men̄es vertewes for whois merites the thinke to be sauid Sōme say they haue Angellis and Archāgellis and many other holie saynctes in heauē that cōmend there saluation to God An other trustythe to souche workes as may be donne apon the erthe for hym and he do nothing hym selfe but liue as he list in a vayne hope to haue solace in iniquite This great offence is noryshyd diuerse Wayes fyrst when men iudge not aright of Godes nature that he is as angre with synne as the scripture saythe The second when men iudge amisse of Godes workes When they se he punishyd one for synne he thynkythe not that the same punysment apertaynythe vnto hym Moses teachyth and settythe before the people the workes of God his wounders and meruelles donne in Aegypt in the cites of Sedom and Aemora Adma and Zeboijm the whiche the lord subuertyd in his Ire and furie and sayd these workes only punyshyd not those that offendyd but also shuld teache all other men to avoyde Godes displeasure for to that end miracles of punysmentes be don as Chryst saythe Luc. 13. to fore warne men of the I le to com and thus hathe he all wayes callyd men to penaunce If they would still be nawght a lenghe he punyshyd cruellye as not only the holie Histories of the Bible testifie where as ye se kynges and kyngdomes changyd and destroyd but also in prophane wryters ye shall se by what miracles God callyd the Magistrates and people of the commune wealthe to repentaunce Titus Liuius libro tertio de secundo bello Punico writyt he that an ox caluyd a horse in the 7. booke a Pigg varryd withe a mannis mouthe and a child borne withe an Elephantes hed Valerius wrytythe lib. 1. ca. 4. that a Mare folyd a Hare in the kynge of the Persians campe callyd Xerxes Who as somme wryters record browght against the Atheniens 1700000. men of warr Whom Themistocles the Capitane of the Grekes ouer came in the See Herod wrytythe this Historie at large Had kyng Xerxes consideryd the worke of god he might haue lernyd that there was a god that would torn the forse and corayge of his horsmen into the fere ād timidite of the timerous and ferefull hare Liuius lib. 3. de vrbis origine writithe how the heauēs burnyd and deuidid it selfe in too li. 2. de 2. bello Punico the see bākes burnid The sonne was seene to fyght with the Mone and like wice too Mones to be seē in the day lib. 3. he saythe that the See burnyd These supernaturall workes might haue tawght the people of those dayes amendement of lief had they not byn blynd as we be that neuer take profet by ony worke of God other wyce thē to eat the reuēwes of the earthe as the brute bestes of the same nor no more knolege of god by the motions of the heauens then the ox or horse that like wyce see them and yet nether the wyser nether the better if we markyd the 8. and 19. Psalm we shuld know they were made to an other end The gentiles shame vs all a waie thar lernid by the reuolution of the yere that nothyng was durable in this mortall lyffe Horat. Carmi. lib. 4. Immortalia ne speres monetannus almum Quae rapit hora diem The thyrd reason is that men iudge amisse of Godes promisis that saythe he will punyshe doutles for synne all maner of people be they neuer so strong as the prophetis all waies testifie Hier. in espetiall He sayd if the people conuertyd not from there doyng of I le God would kepe promese withe them and destroy there land but they belyuyd it not but sayd Templum domini Templum domini Templum domini The temple of God the temple of God the temple of God They iudgyd then as many doo now aday when they se there cites and contre strong they thynke it is not possible to be ouercom So thowghe the Troianes and deceauyd themselfes as the prophetie of Nerci fore spake Post certas hyemes uret Achaicus Ignis Iliacas domos Hor. Car. lib. 1. An other so estemythe the forse of the people and puttythe there confidence in the same sayng let this bablyng preacher say what a lyft God is not so cruell as he spekithe of It shall cost many a broken hed before ony enemy entre ony parsell of oure commune wealthe but trust to it if sinne be not banyshid the Ire of God will find away in at last and the deferring therof is onlie to call vs to a better liefe and not that he is a slepe or aprouithe our ile lyffe Rom. 2. as thow feist example of the Israelites in the land of Canaan whiche was passing strange and the inhabitauntes therof the onlie commune wealthe of God as they sayde The temple of God the temple of God yet at the last Nabucadnezer that thy lokyd not for was there destruction Esai 22. marke the punishment and the cause there of whiche was sinne and lerne to be ware tawght be an other mannes ile Caput XVII 4. Curiosite THe ffourthe let or impediment is curiosite and ouer mouche sarchyng the pryuytes and secreates of God when men of an I le and licentious liefe returne not to penence as the scripture byddythe But mountythe streighte waie into Godes prouidence and predestination cōtēnynge the will of god that is made opē to him in the scripture that god would him now to repēt ād to receaue grace Sarchithe to know the thing that neuer was made opē to mā or angell the euēt ād ēd of thinges to cū thus reasonithe withe him selfe who knowythe what his last houre shal be wherfore fauorithe god the one and not the other Some time the good makitbe an I le end ād the I le a godd In this opiniō and inscrutable misterie he werithe all his wittes and at the end of his cogitacions fyndithe more abstruse and doutfull obiections thē at the beginning so that he cummithe from this scole nether wyser nether better Moses Deu. 29. remouithe this vngodlie let and impedimēt saing Secreta domini dei nostri reuelata sunt◠obis filijs nostris usque in seculum ut faciamus omnia uerba legis huius That is to say the secreat of the lord our Gdd ar made open vnto vs and vnto oure chyldren for euer that we do all the preceptes of this lawe The whiche wordes playnlye condēnithe oure folyshe ād audatious presumpsion that sekythe to know what shall happē vnto vs in the houre of deathe and will not know the thyng that shuld be