god and utilite of oure neighbour so doothe he in this last precept require that the mynd and solle of man be replenyshid withe all affections and disyre of loue and cherite That what so euer we do it be donne with out vayne glorye and hypocrysye from the hart not shewyng one thyng vttwardlie and haue an other secreatlie in the hart and this commaundement is referryd to all the other as Chryst saythe Matth. 5. Thowghe the wordes of the commaundement make mencyon onlye of the concupiscens of souche thynges as be oure neyghbours possession As his house his wiefe with other souche Godes as be his and in this precept is declaryd spetially oure infirmite and weakenis that we ar all miserable synners Roman 7. for neuer was there or euer shal be onlye Chryst exceptyd but offendyd in this precept to what perfection or degre of holinys so euer he came vnto No creature born into the worold could satisfie this lawe and all holie sayncts had synne remaynyng in them as long they lyuyd Psal 14.2.1 Ioan. 1. Rpm. 7. 1. Cor. 4. Psal 129.16.31 Iob. 9. Exod. 34. of the whiche places we may lern to call for the great and inestimable helpe of God that we may be quit and sauyd from this imperfection in Christ Iesu and accomptyd in him the childre of God and satisfiers of the law Roman 8. for by this law is requyryd souche a cherite and syncere loue towardes God and man that the mynd shuld not haue asmouche as ony contrary motion or ony resistaunce at all to stayne the glorie and bewtye of this loue Whiche comprehendyth all those commaundementes a fore rehersyd as Christ saythe Matth. 22. Marc. 12. and like wyce Matth. 7. all thynges that ye would men shuld do to youe the same do ye to them This is the lawe and the prophetes So that by these wordes ye may know what is the scope and end of the law trewlye none other thyng then to bryng men to iustyce and honestie of liffe and to make him lik vnto the law and so vnto allmightie God who is ymayge the law expressythe and the more man conformythe him selfe to lyue after the lawe the more resemblythe the almighty God yeuer of the law Moses when he would bruely call vnto remembraunce the somme of Godes lawes saythe Et nunc Israel quid petit abs te Dominus Deus tuus nisi ut timeas Dominum ambules in uijs eius diligas eum ac seruias ei in toto corde tota anima custodiasque mandata eius Deut. 20. That is to say Therfore now Israel what dothe the lord thy God aske of the sauyng that thow shuldest fere the lord and walke in his coÌ„maundementes loue hym and serue him withe all thy hart and lieffe and to kepe his commaundementes and repetythe the same wordes agayne 22. cap. the law would that our hartes shuld be replenyshid withe the loue of God of the whiche loue prosedithe the loue to wardes our neyghbour as Paule writithe 1. Tim. 1. The occasion of all hatred that we bare vnto God his holie word and oure neighboure is the loue of oureselfes and the vanite of this worold In this Commaundement is not only forbyd theffect of I le but also thaffect and desyre towardes ile Not onlie thaffect lust concupiscens prones inclination desyre and appetite towardes ile but also when man is moost destitute of synne and moostfull of vertew moost ferrist from â—he deuill and nerist to God out of hell and in heauen Philippens 3. Yet is his workes so vnperfeyt that if it were not for the fre liberall and mercyfull imputation of iustice in Christ Iesu man were damnyd Rom. 7.8 Psalm 143. He that considerithe this precept well shall the better perceaue the greatnys of goddes infinite mercy and vndrestand the article and doctrine of fre iustification by faythe For all thowghe grace preuent the doyng of godd and folowit neuer so mouche yet is the worke vnperfet and satisfyythe not the perfection of the law onlie it is Christes merites that we be sauyd by the whiche article the deuill moost enuyythe and goithe about to oppresse as mouche as is possible Confesse thy selfe thermore in thy moost perfection and say lord God haue petie and compassion vpon me allwayes and for euer thy vnprofetable seruant Lâ— 17. and when thow speakyst of grace remembre is is not only the fre giffte of God to preuent the in doing well and to folow the in the same but also fre imputation of lieffe eternall whiche thow canst not merit nether withe grace nether without grace For as I sayde before to what perfection so euer thow be com vnto this law accusithe the. Thow shalt no couyt But be cause thow trowist and beliue in Christ Iesu thow shalt be sauyd Ioan. 3.4.5.6 and wher as the law promisythe nothing but vpon souche condicion as we performe it to the vttermust Christ Iesu take the froÌ„ here the rigure and extremite of here iustice in vs and laythe it vpon himselfe So that the blysse eternall that the lawe promisythe for workes God yeuythe vnto vs by grace for his sake that onlie satisfyed the law Christ Iesus Roman 5 Ephes 1. Colloss 1. Galat. 4. And in this Argument of fre iustification wrytythe Saynct Paule in the leuen fyrst chapiters in the Episto to the Ro. where as in the 4. he puttythe Abraham for an example that is the father of all belyuers in whom we may see how the frendes of God ar iustifyed or optayne the fauour of God And saythe that Abraham was iustied by faythe Genes 15. and before circumsition Whereas thow seyst too thynges One that the vncircumcysyd was iustifyed â–ª the other that noman was iustified By the merites or bentfites of the Sacrament Like wyce he was promisyd to be the here of the worold because of him shuld be born Christ Iesu the lord of the worold Id credidit non per Legem meruit This he beliuyd and not by the lawe merytyd Galat. 3. an other reason Paule alegythe that Abraham and all other ar iustified by faythe It is not possible that the promes of God shuld be irritatyd or made vayne but if it dependyth of the iustice of the law it could not be certain therfore addithe he frely by faythe whyche faithe in optaining remission of synne beholdithe only the mercy of God in Christ Iesu and lokithe apon none other merites Yet marke more he saithe that grace is the heritayge of the belyuer by the iustice of faythe Roman 4. Then it is no merit Haeredes nascimur non emimus We ar born here 's and bye it not as those say that attribute remission of synne to workes or Sacramentes whiche doothe testifye or confyrme the frendes of God and not make them Godes frendes Roman 4. Thus thow seist what the law is how thow or bound studiouslie to obey it and how it is fulfyllyd in Christ Iesu who is iustyce is thyne If
A Declaration of the ten holy cōmaundementes of allmygthye God wroten Exo. 20. Deu. 5. Collectyd out of the scripture Canonicall by Ioanne Hopper Cum and se Ioan. 1. Anno M.D.XLVIII Vnto the Chrystiane Reader I Commend here vnto thy cherite and Godly loue Christiane Reader the ten cōmaundementes of allmightie God wroten Exod. 20. and Deut. 5. the wiche were yeuen to this vse an end diligently to be lernid and religiouslie obseruid Deu. 4. Mat. 7. My mynde and commentaris in them I beseche the to reade withe iudgment and yeue sentence withe knolege as Idout nothing at all of thi cheryte or godd willing hart towardes me and all well meaning persones But for asmouche as there can be no contract peace aliaunce or confederacye betwene too persones or more except fyrst the persones that will cōtract agre within them selfes vpon souche thinges as shal be contractyd as thow right well knowyst also seyng these ten commaundementes ar nothing else but the Tables or wrytinges that contayne the conditions of the peace betwene God and man Gen. 19. and declarithe at large how and to what the persones namyd in the wrytinges ar bounde unto the other Gene. 17.22 Iere. 7. I wil be God and you shal be my people God and man ar knyt to gather and vnyt in one It is necessary to know how God and man was made at one that souche conditions could be agreyed upon and confirmyd withe souche solempne an publicke euidences as these tables be wroten withe the finger of God The contentes wherof byndithe God to ayede and succur kepe and preserue warrant and defend man from all yle boothe of body and solle and at the last to yeue him eternall blysse and euerlasting felicite Exod. 19. Deut. 4. Matt. 11. Ioan. 3.4.5.6 Man bounde of the other part to obey serue and kepe Godes commaundemētes to loue him honor him and fere him aboue all thinges Were there not loue an Amite betwene God and man fyrst th one would not bind him selfe to be master nother the other to be seruaūt in souche a frendlye and blyssid sotiete and felowshipp as these tables cōtayne Before therfore they were yeuen gode commaundyd Moses to go downe from the mount Synai vnto the people to know of them whether they wold confederat and entre alyaunce withe hym or not Exod. 19. Moses did the messayge as God bade hym where vnto the people all to gather consentyd So that is was fully agreyd vpon that God shuld be there God and they his seruannes with certayne conditions contayning thoffice of them boothe God to make them a peculier people to prefer them aboue all natiōs of the erthe to make thē a prynceli prysthode and a holy people There offyce to obey and obserue his holy will and pleasure Deut. 4. Exod. 19. Here se we the aliaunce and confederacye made Betwen God and man and the wrytinnes yeuen like wyce how it was made But wherfore it was made and for who is merites yet by these textes we se not wy God shuld loue man that so neglectid his commaundementes fauoryd and louyd beliuyd and trustyd better the deuyll then God Genes 3. so farre offendyd the deuine maiestie of God and degeneratid from grace and godlynis by custome of sinne and contempt of God that he bewalyd and repentyd that euer he made man Gene. 6. and decreyd to destroy the creature man that he creatyd as he did in dede Not onlye thus destroing man but also protestid openlye that better it had ben Iudas neuer to haue bin born Matt. 26. and in the 25. chapiter of the same Gospell the displeasure of God is declaryd so great that he apoyntithe man to an other end then he was creatid for saing depart ye doers of iniquite from me vnto eternall fyre preparyd not for man but for the deuill and his Angelles What is now more contrary one to the other and farther at debate then God and man that now we se bound in lege to gather as very frendes Moses Deut. 9. shewithe that onlye mercy prouokyd God vnto this aliance to receaue them into grace deliuer thē out of Egypt and to possesse the plentous lond of Canaan farther that God found iust mater and occation to expulse thin habitantes of that land and found no merites in thisraelites to yeue it them for they wer a styffeneckid people and intractable as Moses laythe to there cherge Deu. 9. How be it God hauyng respect only vnto his promises made vnto Adame Abraham and his posterite mesuryd not his mercye according to the merites of man who was nothing but sinne lokyd all waies apō the iustice and deseruings innocensie and perfectiō of the blyssid sede promisid vnto Adame Gene. 3. and vnto Abrahā Gene. 12.15.17 God put the deathe of Christ as amenes and arbiter of this peace Ebre 9. For the Testament auaylythe not except it be confyrmyd by the dethe of him that makithe the Testament the whiche deathe in the iudgmēt of God was acceptyd as a satisfaction for sinne from the beginning of Adames falle as Paule saythe Christes prysthed was and is like vnto Meldizedeck that had nether begin̄ing nor ending bound nether to time nether to place as the prished of Aron but as God accomptid in Adams sinne all man kind beyng in his loynes worthy deathe so he accomptyd in Christ all to be sauyd from deathe Apoca. 13. as Adame declarithe by the Name of his wief callyd here Heua the mother of the liuing and not of the ded Gene. 3. All these promises and other that apperteynid vnto the saluation of Adame and his posterite were made in Christ and for Christ onlye and appertainid vnto our fathers and vs as we appertainid vnto Christ ▪ he is the dore the waie and the liffe Ioan. 10. he onlie is the mediatour betwene God and man with out whom noman can com to the fader celestiall Ioan. 1.3.6 Because the promises of God appertainid vnto oure fathers for asmouche as they like wyce vnto Chryst hether vnto and for euer they were preseruyd from Hell and the paynes dewe vnto Adames sinne in him for who is sake the promise was made The meanes of oure peace and reconsiliation with God is only in Christ as Esai saithe capit 53. by who is passion we ar made hole Therfore Christ is callyd by Iohan the Baptist The lamme that takythe awaye the sinne of the wrrold Ioan. 1. and as the deuyll foūd nothing in Christ that he could eondēne Io. 14. likewyce now he hathe nothing in vs worthy damnation be cause we be comprehendid and fully inclosyd in hym for we be his by faythe Al these that be comprehendid vnder the promes belong onto Christ And as far extendithe the vertew and strenghe of Godes promes to sawe man as the rigoure and iustice of the law for sinne to damne man For as by the offence and sinne of one man deathe was extendid and made commune vnto all men vnto condemnation
of there countre rather then they would loost there swyne Where is now the will that frely and Franklye shuld for sake all the goddes of the worold and also this mortall liffe rather then to leaue Iesus Christ which as Iohan saithe onlie hathe the word of eternall liue cap. 6. it is not nede to proue this peruersnys and wyckyd resistence agaynst God and vertew by thexample of othere but euery man may fynd himselfe to mouche infectyd with this diseace would he loke vpon his awne liefe and be as egall a iudge of him selfe as he is temerous in iudging of other Then shold he file the same I le in himselfe that he seithe in an other and euery man damnyd before God except souche as belyue in Iesus Christ Rom. 5. And study to lyue after his law 2. Cor. 5. Lu. 1. Tit. 1. Matt. 7. Psalm 6. Seing the workes of the law cannot deserue remission of synne nor saw man and yet God requyrythe our diligens and obedionce vnto the Lawe it is necessary to know the vse of the law and why it is yeuen vs. The fyrst vse is ciuile and externall for byddyng and punyshyng the transgression of polytike and ciuile ordinaunce as Paule wrytythe â— Timoth. 1. The law is yeuen to the vniust Wherfore God commaundythe the Magistrates and superiour poures of the Erthe to punishe the transgressours of the law made for the preseruation of euery commune wealthe as we rede Deut. 19. thow shalt remoue the I le doune in the commune wealthe that other may fere to do the same Thow shalt haue no pytye vpon the transgressoure for souche petye as is vsyd of man agaynst this commaundement towardes the transgressours is rather amayntenaunce of I le then workes of mercye The second vse of the law is to informe and instruct man aright what synne is to acuse vs to fere vs and to damne us and oure iustice because we performe not the law as it is requiryd Rom. 1. et 7. howbe it the law concludithe all men vnder sinne not to damne them but to saw them if they comme to Christ Rom. 11. Gala. 3. These too vses of the law appartayne as well vnto the infideles as to the fideles To souche as be not regeneratyd as to those that be regeneratid for those that she caÌ„not bring to Christ she damnythe The thyrd vse of the law is to shew vnto the Christians what workes God requirythe of them For he would not that we shuld fayne workes of our awne braynes to serue him withe all as the Bishoppes lawes that teachithe an othere faythe and other workes then the old Testament or the new but requirythe vs to do the workes commaundyd by him as it is wroten Matt. 15. they worshipp me in vayne with the preceptes of men Therfore Dauid saithe thy worde lorde God is the light vnto my fette Psal 119. By the knolege of this law we iudge all other meÌ„nes writinges Christianes aÌ„d Ethnyches wether they writ well or I le And withe out a right knolege in this lawe no doctrine caÌ„ be knowen whether it be trew or false This law iudgithe who defendid the better part Marcion or TertullioÌ„ Augustine or Arrius Christ and his Apostelles or Caiphas aÌ„d his colege of scribes and pharises the poure preachers that withe danger of liefe set forthe the glory of God or the Pope withe his colege of Cardinales that with wyckid lawes study to deface the glory and maiesty of Christes churche where and what is the Catholike churche of the chrystians and where the Synagoge of Antechrist No falshede can be hydd if men syke the truythe withe this light If we examyne our deades or other mennes by this lawe or Canon we shall soone perceaue whether they pleace God or displeace If we be preasyd and haue an honest estimation among people bring boothe our consciens and preace of the worold vnto this rule of Godes worde and then shall euery man iudge himselfe whether he be inwardely the same man that people esteme him for vttwardlie Incase man sustayne like wyce dispreace and contempt of souche as be in the worold if the law of God bare testimony with his consciens that it is rather the Malyce of the worold then his demerites that oppressith thus his godd fame withe the burden of slaunder he shall rather reyoyce that God hathe preseruyd him from the crymes that he is falsely accusyd of then impatientlie souffre the malicious worold maly cyouslie to iudge good to be I le as it is his accustonyd maner This law iudgithe that Aristotell in his morales teachithe better doctrine when he coÌ„demnithe thexternalle fact incase the mynd and will concur not to the doing therof then the Bishoppes in there decreis that attribute the remissioÌ„ of sinne nether to contrition ner faithe nether to Christ but vnto thexternall sprynglyng of a droppe of water for thus they say of the water and of trebred in the exorcisme or coniuration of the water Fias aqua exorcizata ad effugandam omnem potestatem inimici c. That is to say I coniure the in the name of God as it is at the beginning of the coniuration to be a water blessyd to expell all the poure of the deuyll Of the breade thus Benedic domine istam creaturam panis ut omnes gustantes ex eo tam corporis quam animae recipiant sanitatem That is to say Blysse lorde this breade that as many as taste therof may receaue healthe boothe of body and solle By this law thow maist iudge who defendithe the better opinion Numa Pomp that for byd ymages or else the Bishoppes lawes that say Idoles can teache the vnlernyd people and be to be vsyd Bring the mater to iudgment and se whiche opinion Godes law will defend Non facies inquit Deus sculptile aut ullam similitudinem Thow shalt make no ymaige c. Who is law is more consonant withe Godes lawes the decrees and preceptes of Cato that saithe Parentes ama Magistratum metue That is to say loue thy father and fere the Magistrate or the Bishopes lawes that park yong children in Cloysters that neuer know there parentes nede and like wyce exempt the clerge from all obedience of the higher poures Godes lawes saithe with Cato Honora parentes Omnis anima potestatibus supereminen tibus subdita sit Roman 13. Exod. 20. that is to say Honor thy father and euery man be subiect vnto the superiour poures The Romaines Reprehendid and deposyd like wyce the tyranne Nero for his crueltye and kyllyd the vitious Prince Tarquinius Sextus for vitiating of the chaste Matrone Lucretia the Bishopes lawes saithe thus Si Papa suae fraternae salutis negligens deprehenditur inutilis remissus in suis operibus insuper â— bono taciturnus quod magis officit sibi omnibus nihilo minus innumerabiles populos cateruatim secuÌ„ducat primo mancipio gehennae cum ipso plagis multis inaeternuÌ„ uapulaturê°
preparatiue is a trewe and right vnderstanding of the lawe Not to constrayne the letter agaynst the mynd of the text but behold allwaies the consent of the Scripture and to do no wrong vnto the auctor therof Somme men call this a dispensation of the law when the extremite therof cannot with iustice and equite be excutyd agaynst the transgressour as we se Deut. 4. where Moses appoyntythe certayne Cites to be as refuges or sanctuaries for them that be chance or agaynst there will shuld happen to kill ony man The law is that who so euer shed the blud of man shall satisfye the law withe his blud agayne Gene. 9. Matt. 26. Apoc. 13. This law extendithe not as farre as the wordes sound â—ut as farre as the mynd of the letter permittithe that is to say vnto souche as of hatred rashe and willfull maddenis or to satisfie an ile and vndigestid passion that hatythe his neighboure killythe his neighbour coÌ„temnithe God in the superiour powres who shuld reuerenche and punishe the ile doar and not he hym selfe Those and souche like shuld suffie deathe agayne and not souche as kyllagaynst there will Thus doothe the scripture of God interpretat it selfe and shewithe how euery law shuld be vnderstand The whiche is a very necessary rule and precept to be all wayes obseruyd euery where leste the rigure and forse of the letter shuld do iniuries vnto ony circumstaunce of the text therefore I would euery man in the râ—ding of the Scripture shuld mark too thinges in euery doutfull text Fyrst the consent of other places then the allegorie of the letter as for an example Thys proposition Matth. 26. this is my bodye fyrst loke the other places of the scripture what chrystes body is and what qualites it hathe how it was conceauyd and born and whether it is ascendyd then thow shalt by the consent of other places be constrayed to vndrestond these wordes according to the analogie or proporsion of faith and not after the letter then consider by the scripture why Christ by an Allegory callyd the bread his body and the wynne his blud then it shal be easy to vnderstand that they be rather confirmations of our faythe then the body it selfe Sacramentes and memorialles of the thynges paste and not the thyng they represent and signifie Rom. 4. The seuenthe preparatiue is to add nothing vnto this law nether to take ony thing from it who can be a conuenient disciple of God and his doctrine that belyuithe not all thinges and euery thing necessarie for the saluation of man to be contaynid openlie and playnely in the scripture Canonicall or how can he be a Christiane man that beliuithe one commaundement of God and not the other He that sayd thow shalt haue but one God saythe likewyce thow shalt nether add ner take ony thing from the scripture Deutt 4. but shalt obserue it at it is yeuen so sayd Christ Matt. 28. so saythe saynct Ion. cap. 21. like wice in the reuelations of Iesus Christ oure redemer cap. 22. What is more necessarie for him that will reade the scripture or hyre it preachid then this preparatiue Fyrst to be perswadyd that all verite and necessarye doctrine for oure saluation is contaynyd there in and that the holy churche of the Patriarches Prophetis and Apostelles beliuid preachyd and died for the same and in the same doctrine if thy hart be not thus preparyd but iudgist that godes law coÌ„teynithe one part of souch doctrine as is necessary for mannes saluation and the Bishopes lawes an other part thow coÌ„temnist and dishonorist the hole law and yeuer therof and offendist the commaundement yeuen Deut. 4.12 and Prouerb 30. rede diligentlie those places farther remembre that this opinion is so vngodlie that the hole scripture endithe with this sentence if ony man add vnto the word of God God will put vpon him all the maledictions conteynid in the booke and if ony man demynishe ony thing of this prophetie God will take from him souche part as he hathe in the booke of liffe Apocalip 22. The fyrst table Caput IIII. I Am the lord thy God that browgth the out of Aegypt from the howse of seruytude Thow shalt haue no strange Godes before me THis precept or Commaundement hathe too membres The fyrst requirithe that we accept accompt and take the God that made and perseruithe all thinge the God Saday omnipoteÌ„t and sufficient not onlie to be God but also to be oure God that helpithe vs succurrithe vs sauithe vs and onlie defendithe vs. The secund part for byddithe all false godes This fyrst part is the ground originall and fundation of all vertewe godlie lawes or Christiane workes and where as this precept and coÌ„maundement is not fyrst layde and takeÌ„ as thonly well where of springithe all othere vertews whatsoeuer be donne seme it neuer so glorious aÌ„d holie vnto the worold it is nothiÌ„g but very supersticion and hypocrisye as Paule saythe Ro. 14 Ebr. 11. What puttithe differeÌ„ce betwene the deathe of Socrates and Esaias Diogenes and Hieremie Sophocles aÌ„d Zacharie Euripides and Steuine Homere and saint Iohn Baptist sauing onlie the knolege and coÌ„fidence in this coÌ„maundement I am the lord thy god what differeÌ„ce where there betwene the Churche of the pharises scribes and Hypocrites aÌ„d the churche of god were not the knolege of this coÌ„maundemeÌ„t that containithe too moost necessarie thinges The trew knolege of God â–ª and the trew honor of god Deu. 4.12 Exod 19.20 GeÌ„ 12.17 The whiche fundatioÌ„ and grouÌ„de of oure religioÌ„ boothe the TestameÌ„tes euery where teachithe also the ymaige of god in oure soule thowghe we be borne in seruitude of sinne and blind â—nto all godlinis souche a sparkell and dimme light notwithstonding remaithe in the soule that oure awne coÌ„science criethe out against vs wheÌ„ we vtterly conteÌ„ne the reuerence and diuine maiestye of God as it apperithe by the horrible and ferfull deathe of souche as thowght it more easye to destroy there awne liuing bodies then to endure the conflict and dolours of there awne conscience withe the iudgment and contempt of Godes lawes as it is to be seene leuing profane exeÌ„ples a part in Saul and Iudas withe all other souche in oure time that ar the causers of there awne deathe The subtiltes of the deuill must be takeÌ„ hede of therefore and knowen betime lest he shew vs God in an other forme then he shewithe himselfe in his word and this coÌ„maundement Where he saithe that he is oure God to say as well redie to punishe vs if we coÌ„temne him as to healpe vs if we loue him The deuill goithe a bout an other thing aÌ„d would all meÌ„ as loÌ„g as they haue a purpose and bent will to synne thinke that God is a mercifull God agentle swete and fyggie god that winkithe and will not see thabhomination and accustomid doing of ile but when the conscience felithe the displeasure of God and sekithe
doctrine of the gospell was moost sincerly preachid was no ymagy vsyd would to God the churge were now as purely and well instructid as it was before these auaricious ministers and dōme doctors of the lay people were made preathers in the churche of god Rede August Epist 49. et Psal 113. therfore saynct Iohn biddith vs not only beware of honoring of ymagy but of the ymagis selfes Thow shalt fynd the origynall of ymagis ī no part of godes word but in the wrytinges of the gentiles and infideles or in souche that more folowid there awne opinion and superstitious ymaginations then the auctorie of Godes word Herodotus li. 2. saythe that the Aegyptions were the fyrst that made ymagys to represent there Godes and as the gentiles fashenyd there godes withe what fygures the lystyd so doothe the Chrystians to declare God to be strong they made him the forme of a lyon to be vigilant and diligent the forme of a dogg and As Herodotus saythe libr. 2. Mendesij formyd there God Pana withea gotes face and gotes legges and thowght thei did there god great honor because among thē the herd men of gotes were had in moost estimation So doothe those that would be accomptyd christianes peynt God and his saynctes with souche pyctours as they ymagine in there fantazies god like an old man with a horehed as thowghe his vthe were past whiche hathe nether beginning nor ending S. George with a long spere vpon a Iolie hakeney that gaue the dragon his deathe woūd as the Peinters say in the throwght Sainct whit with as many round cheses as may be peītid a bout his tabernacle No differēce at all betwene a christiane mā and gentille in this Idolatrie sauing onlie the name for they thowght not there ymagis to be god but supposid that there godes would be honorid that waies as the christianes doothe I writ these thinges rather in a contempt and hatred of this abhominable Idolatrye then to lern ony Englishe man the truythe For my belyue and hope is that euery man in Englond knowith prayng to saynctes and knelyng before ymagies is Idolatrie and instrumentes of the deuill to lede men from the commaundementes of God And that they ar apoyntid in many places to be as doctours to teache the people these doctors and doctrine the bishopes and pastors shall bewaile before the iudgment sete of god at the hore of deathe and like wice the princes of the worold Who is office is daily to rede and lerne the scripture that they them selfes might be able to iudge the bishoppes doctrine and also se them applie the vocation they ar callyd vnto it is not only a shame and an vndecent thing for a prince to be ignorant what Curates his soubiectes hathe throwghe all his realme but also a thing so cōtrarie vnto the word of God that nothing prouokythe more the Ire of god against him and his realme then souche a contempt of godes cōmaundement The thyrd part declarithe that it is no nede to shew God vnto vs by ymaiges and prouithe the same with thre reasones fyrst I am the lord thy God that louythe the helpithe the defendithe the is present withe the. belyue and loue me so shalt thow haue no nede to seke me and my fauorable presence in an ymaige The second reason I am a Ielous god and cannot suffer the to loue ony thyng but in me and for me Whē we too were maryd and knit to gather for the loue that I bore vnto the. I gaue the certayne rules and preceptes how in all thinges thow mayst kepe my loue and goddwill towardes the and thow promisydes me obedience vnto my commaundementes Exod. 19. so honor me and loue me as it stādithe wroten in the writinges and indētures wroten betwen vs boothe I cannot suffre to be other wyce honoryd then I haue tawght in my tables and Testament The thyrd reason is that God reuenchithe the prophanatiō of his diuine Maiestie if it be trāscribyd to ony creature or ymayge and that not onlie in him that committithe the idolatrye but also in his posteryte in the third and fourthe generatiō if they folow there fathers idolatrie as I yeue mercie in to the thowsand generation when the chyldre folow there fathers vertewe Then to auoyde the Ire of god an to optaine his fauoure we must vse no ymaigis to honor him with all this ye may rede Nu. 12. Ie. 32. ād Esa 39. how Kyng Ezechias sonnes loost there fathers kyngdomme an were caryd into captiuite for there fathers sinne Rede the 13.14 and 15. chap. of Deu. and se how Moses interpretatithe this second cōmaundemēt more at large Godes lawes expulsithe and puttithe ymages out of the churche Exo. 20. Deu. 5. then nomannes lawes shuld bryng thē in As for there doctrine they teachethe vnlernid it is aweake reason to stablishe them withall A man may lern more of a liue ape then of a ded ymage if boothe shuld be browghte in to the scole to teache Caput VI. The thyrd Commaundement THow shalt not vse the name of the lord thy God inuayne The end of this precept is that we allwayes vse reuerētlye the name of god that is to sai the maiestie and essence diuine that consistithe in one diuine nature and essence and in there persones the father sonne and the holye goost This moost honorable ferfull ād blyssyd name nomā shuld vnreuerētly prophane or temerouslie without godd aduismēt on s thīcke vpō or speake of but diligentlie take hede of these thre thīges first that what so euer we thīcke or speake be agreable ād cōsonāt vnto the excellētie ād holīis of his name ād extēd to the settīg forthe of his glory Secōd that we abuse not his holie worde nor peruert the meaning ād misterijs ther of to serue oure auarice ambitiō or folie but as he hathe openid him selfe ād his will in his word so to know him so to fere him so to loue him so to serue so to īstruct oure selefes in faithe ād so to teache other Thyrdly that we reuerētlie speake and iudge of all his workes withe out detraction or contumelie acknolegyng his inscrutable prudence and iustice in all thinges withe laude and preace as well in aduersite as in prosperite Psalm 34. They obey this commaundement ād vse the name of god aright that preache allmighti god as he cōmaundithe in his word that pray vnto him as it teachithe to giue him thankes for aduersite and prosperite as it teachithe to cōfesse hī before the worold as it teachithe these be the workes of this thyrd cōmaūdemēt ād be cōmēdid vnto vs in all the scripture As well ūto the princes ād magistrates of the worold ād euery priuate person as vnto souche as be appoyntyd vnto the ministerie ād office of the churche That euery priuate person is boūd to teache souche as be vnder him the father 's there childre the elders the yonger thow maist reade in
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
and moost commodiouslie gouerne and kepe the people in a politike felicite To lyue quietlye prosperously and wealthelie as ligurcus the Lacedemonians Solon Plato Aristotell the Grekis Numa Pomp. Cicero and other the Romaines Amongest Christianes Constant Iustin and other Those men hathe dōne somwhat to assotiat people in Cites and Realmes by wysdom to kepe them in an honest order withe vertewse lawes and to remoue the occasion of vyce and discord by iustice How be it none of themall nor all they to gather hathe not prescribyd so perfet and absolute a forme of a politike wealthe as allmyghtie God hathe donne vnto his people in this Second table and syx rules Nether so equally ponderyd the diuersite of synne and transgression of iustyce as this lawe doothe not so indifferently prescribe the correction and punyshement according to the grauite and greatnis of the fault but is to cruell in the lesse offence and to mercyfull in the greater As ye may se the iniuries of thefft punyshyd and blasphemie of God with adultery vnpunyshyd After that he had gatheryd togather this people into one company and multitude browght them out of Aegypt and apoyntyd them a lond and cites where they shuld lyue as membres of one commune wealthe He prescribyd vnto them certayne lawes without the whiche no commune wealthe can lōg indure for it is no lease maiestre to kepe a Royalme in wealthe frō the dangers to cum thē to wynne it frō aduersite whē aduersiteis presēt The first law to preserue a cōmune wealthe is that the people therof know how to reuerence and honor God a right who is the presidēt ād the defender of all cites ād realmes If he be neglectid therfolowithe doutlis aruine ād chāge of the cōmune wealthe Thus saw all those that wrot lawes for the preseruatiō there of not only Moses ād christiane wyiters but also the Ethnykes Arist li. 7. polit ca. 8. Where as he Nūbrythe the workes to be dōne in the cite Quintū inquit acprimū circa aram diuinam cultus quod sacrificium uocant that is to say the fyghe and principall worke is religion at the aulter of God whiche mē call sacrifyce They knew that no cite nor Realme could contynew long in wealthe except they had the fauour of God thowghe they could not tell how to honor him a ryght We like wyce know the same the fauor of God fyrst and chefely to preserue the commune wealthe Psal 127. Deut. 31. and be assuryd by his word how we may honor him to say as it is towght vs in the fyrst table and foure fyrst preceptes The second law Necessary for euery commune wealthe is that the people among them selues lyue in peace and concord withe out discord and dissencyon As Sallust saythe Litle thynges by concord incressethe and great thynges by discord decresse that saw the pore shepord Melibeus in Virg. when he sayd En quo discordia ciues perduxit miseros that is to say lo whether or into what miseris hathe discord browght the wrecchid citicens Not onlie Rome ād other moost noble cōmne wealthes lost there libertes and thē selfes by discord but also the cōmune wealthe of the Israelites as ye may rede 3. Re. 12. how of one kingdō was made too for the discord that god suffryd to be among thē selfes for the idolatrie of kyng Solomō 3. Re. 11. where as ye haue ā exāple that no commune wealthe can indure where as the preceptes of the fyrst table be neglectyd Allmyeghty God therfore after that he hathe tawght the people what is to be don towardes him in the fyrst table he shewythe in the Second table what we shuld do one to the other of vs. that peace and concord myght be amonges vs. Whiche cannot be where as one knoythe not what reuerence and honor shuld be don to the other for where as all men wil be lyke there is nether wealthe ner vertew but contencyon and hatred whiche is the mater and ground of all calamites and myscheffe The law of God therfore in the fyrst front of this Second table doothe apoynt and institute a certayne Imperie and dominion to be had amōg his people that one person might be knowen from the other Conmaundithe obedience vnto the superoure powres Sayng Magnifie or reuerence thy father and mother if this order be kept there is a reward apoyntid for the obseruation therof as the text saythe thow shall lyue long vpon the erthe after that people of a commune wealthe know eche of them there dewtes it is necessarie there folow a law to mayntaine them in peace and vnite therfore folowithe it in the table Thow shalt not kylle whiche precept is amunicion and defence of the peace How beit because there folowithe alteracyon and change in euery cōmune wealthe by reason of deathe and the persones present cānot liue for euer the law maker for the commune wealthe must prouide how the places of those that die may be agayne furnishid that withe the departure of one may folow the successe of an other wherfore god puttithe the syxt canō that defēdithe mariage wherby is preseruid this cōmune wealthe ād as godly continewid as it beganne the whiche law is not only necessary for the preseruatiō of the cōmune wealthe to cū but also to preserue the state present in peace ād tranquillite for neuer was there greater occasion of discord ād bate betwene cōmune wealthe ād cōe wealthe prince ād prince priuate persones ād priuate persones thē for thabuse ād violating of mariage ād cōmitting fornicatiō withe souche like vices as it is to be sene by Dina Gen. 34. by Thamar 2. Reg. 13. by the pristes wief abusyd of the Reniamites Iudicū 9.20 rede the place for the rapt of Helena Troie perishid for the oppressing of Lucrece at Rome and other Then as there be lawes to preserue the persones thelfe of the cōmune wealthe so must there be lawes to preserue souche goddes as appertayne vnto the mēbres of the cōmune wealthe that one do no wrōges vnto the other but euery mā be contēt withe his awne cōdiciō ād propre goddes ād nor to vsurpe auctorite ouer his neigbowrs thefore the Eight law is conserning the defence of propre and priuate Godes Thow shalt do no theffte How be it seyng we ar fraile and so I le that many tymes we transgtesse somme or all these lawes that preseruithe the cōmune wealthe it is necessary to fynd ād prepare some remedie to haue the transgressour punishid ād the persō that is hurt ād offendid restorid vnto his right therfore is there this clause ād rule ī the law Thow shalt yeue no false testimony against thy neighboure whiche is the Ninthe cōmaundemēt ād bidithe as well the superiour powres to se equyte ād iustice withe out respect of persones as the cause requirithe obseruyd as souche shall be testimonies in a dutfull mater to say as they know trewlie And likewyce that in bying and sellyng
folowythe or hurtyng of some membre of the body or clene destruction of it at the last murder of the hole body Somme kyll wythe the swerd somme withe poyson somme with inchauntementes somme Dessemble as thowghe they playde and so in burdyng puttythe him out of the waye that he hatythe Somme kyll not them selfe nor will not besene to breke the peace but shut there boltes by other men and wound and kill him that is an hundrythe mile from him These the lawes punishe with deathe Gen. 9. Mat. 26. like wice the lawes of men Iust lib. 4. tit 18. Souche as procure and sarche the deathe of man priuelie the lawe punishithe more cruelli Not with the swerd nether fyre or ony other so lemne maner of deathe but he shuld be inclosyd in a tronke withe a dogg a cocke a snake and a nape and so be cast into water and dye amonges these rigures bestes Those yet lesse offend then souche as conspyre the deathe of ony prynce or gouerner of the commune wealthe Or by treason intend the destruction of the commune wealthe or ony man that gouernythe therin Those haue there paine of deathe apointyd lege Iulia. Inst lib. 4. ti 18. Depublicis iudicijs So hathe the law respect of the persones and will know who is kyllyd a priuat person or gouerner a maÌ„ or a womaÌ„ one of his awne blud or a straÌ„ger that the paiÌ„e may be according In the ministration wherof the Magistrate or Prynce shuld allwayes obserue iustyce as well agaynst one man as the other withe out respect of persones Remembryng that it appertaynythe nothyng vnto there office to saue or damne to yeue one a charter of liefe and put an other that hathe donâ—e the like offence to deathe The Magistrate is but a minister of the law and is bound for the lawes sake to susâ—fre him to liue that transgressithe not the law so is he bound to put him to deathe that hathe offendid the law So God commaundithe Deut. 19. that the iudge shall haue no mercy vpon the offender aÌ„d shewithe thre causes why The one that he shuld take the I le out of the commune wealthe The other is a promiss of Godes grace for his so dyng The thyrd is that other might fere to do the same we haue examples therof in the Capitanâ— that were haÌ„gyd against the sonne Nu. 25. and of Marie the Emperoure Moses Syster that when she was a lepre was compellyd to obey the law as well as the pouryst of the congregation Num. 21. It is I le donne therfore of princes and Magistrates to yeue charters and priuelegys to saw souche as by the law shuld die And asbrode example for other that thinck when nede is I shalâ— haue frendes like wyce to begg my perdon In case it cannot be optaynyd he that laborythe in the cause will scarse be conteÌ„dyd that his request can take none effect the mater beyng of no greater waight then before by other optaynyd grace Thus in dispensing of an I le fact is boothe God and man offendyd And the Prynce or Magistrat that dispeÌ„sithe withe the fault of an other makithe him selfe culpable of the same cryme as it is wroten Prouerb 17. cap. Sâ—pien 6. Of the other part the iudges that condemne the right and delyuer the wrong committ the same horrible offence and worthy by the law to suffer the paine that is dew vnto him that shuld for his offences dye like wyce shuld souche as be letters or other wyce defice or procure the let or delay of iustyce in sauing or repryyng the offender whiche is an horrible offence and dayly vsyd the more petye in euery assyce aÌ„d sessions The preteÌ„d a work of cherite and good dede to saw a man that is worthy of deathe but the iudge of all equite mercye and iustyce saythe they shuld not extend there mercye to souche a person nor in souche a case but commaundythe without mercy to put them to deathe that iustyce condemnythe Men wil be in an I le cause more mercyfull then the fountayne selfe of mercy but where as they shuld be mercyfull in remitting a pryuate displeasure donne vnto theÌ„ by a pore man then will they exequte not only iustyce but also tyranni So peruerte they the law of God and iudge I le good and godd I le and like wice reprehend the ordinaunce of god God gaue certayne preuilegis that who so euer kyllid agaynst his will might fle to a saynctuary to saw his liefe but he that kyllyd of malyce or of a pretencyd purpose might be browght to the Galaus not only out of the sanctuary buâ— from the aulter Deut. 19. and this is not only the law of Moses but also the law of christ that saythe Math. 26. cap. he that strykythe withe the swerd withe the swerd shale peryshe when it pleasythe God souche a transgressour to be taken the iudge that iudgithe and the person that is iudgid shuld thinke this is the tyme that the commune wealthe shuld be delyuerid from an I le person and he thaâ— must suffer shuld thynk this is the tyme that God will punyshe me for my synne and call me to his mercy The prince huld suffre the ordinaunce of god to take place for as Teren. saithe male docet facilitas multa Heautonei that is to say ouer mouche pyte teachythe many thinges I le the whiche vyce he teachithe men beware of in Hecy Etsi ego meis me omnibus scio etiam ad prime obseruantem sed non adeo ut facilitas mea illoruÌ„ corrumpat animos Therfore he that would purchese a charter shuld rather com to the prison to confort the afflictyd man and say this troble is the preacher sent from God to bring the to acknolege of thy synne and to call the to penaunce Thow seyst how the deuill hathe preuaylyd agaynst the. Ffolowyng the blyndenis of thine affection thow gauyst place to the deuill that delytithe in the I le doinges of men therfore thow must suffre the payne of the lawe and from hensforthe thow shalt gyue no place more vnto hym know Christ and belyue that in him thow shalt suffre no payne for thy transgression but only the deathe of the bodye he shal now carye the from the Galowes into eternall loy as he dyd the thyffe in the crosse Obey therefore the commaundement of God in this publike ministracion of iustyce for now is thy tyme to die not that God hatythe the but of a singuler loue that thow shuldest hurt nomore thy selfe and other begg withe me in chryst thy charter of God and his mercy shall yeue the eternaâ—l lief which thow mayst boldly by the law aâ—cleme And not to put him in a false hope of mannes remission that can yeue no pardon at all if they dowell in case a priuate person a man that louythe peace happen to be opâ—ressyd at ony tyme of those breakers of peace 〈◊〉 robbers by the highe way syde
God but but also Ethnykes teache as Cicero 1. offic Adhibenda est mundicia non odiosa nec exquisita nimis tantum quae fugiat agrestem inhumanam negligentiaÌ„ That is to say souche amens shuld be kept in apparell that shuld be nor to net nor to fylthy but souche as might auoyde a rude and bestlie negligence In the 5. Matth. and Luc. 6. we se how Christ interpretithe this precept not onlye to a voyde the I le it selfe but also thoccasions of it sayng if thynne Iye or yight hand offend the cast them of Where as Christ shewythe there is no occasion that can excuse adulterie or fornication As this sinne hathe degreis in it selfe as ye se and may perceaue by the paynes rehersid so is it more offence in one person then in the other more in ayge then in uthe more in the Magistrat or Prince then in a priuate person more in the teacher of Godes word then in the herer And as the condicion of the persones agrauat the offence so shuld iustice agrauat the punyshment therof and not to punyshe the one and lett the other go There is noman more preuilegyd then the other As iustice is executyd agaynst the inferiour so shuld it be agaynst the superiour For as the one is subiect vnto the law of God so is the other There is an other kynd of adulterie for bydden in this precept whiche Christ speakythe of Matthei 5. and 19. capit whiche is vnlawfull diuorsemement of matrimonie where as the man puttythe awaye the woman or the woman the man for vnlawfull causes The same auctorite hathe the woman to put away the man that the man hathe to put away the woman Marc. 10. Christ saythe there is no lawfull cause to dissolue matrimonie but adulterie For when the woman yeuithe the vse of her bodie to an other man she is no more here fyrst housboundes wiefe Nor the housbound no no lenger the housbound of his wief then he obserue the faithe of matrimonie withe her where so euer this fault happen and canne be prouyd by certayne signes and lawfull testimonies the persones may by the auctorite of Godes word and ministerie of the Magistrates be separatyd so one from the other that it shal be Lawfull for the man to marie an other wief and the wief to marie an other housbound as Christ saithe Matt. 5. and 19. so that the man shall not nede to kepe at homme wiâ—he him a woman that is nomore his then an other mannes Nether the woman souche a housbound as is nomore hers theÌ„ an other womaÌ„nes Mar. 10. S. Pau. â— Co. 7. shewithe and other cause of deuorsment when the one of the personnes beyng marid is an infidele and of a contrarie faithe If this person will not dwell with the other that is his felow in matrimonie aÌ„d a Christiane it is lawfull to breke the faithe of Matrimonie and marie with an other So saithe S. Ambros wrytyng in the same place of S. Paule Non debetur reuerentia coniugij ei qui horret autorem coniugij That is to say the reuerencie of matrimonie is not dew vnto him that contemnithe the autour of matrimonie And in the same place Contumelia enim creatoris soluit ius matrimonij circa eum qui relinquitur ne accusetur alij copulatus That is to say the contempt of God breakithe the right of matrimonie coÌ„serning him that is for saken lest he shuld be accusyd beyng marid to an other Thow seist that the lord Matt. 5.19 yeuithe licence for adulterie to deuorse aÌ„d marie againe And Paule for infidelite The diuorse that the Bishopes permitt in there lawis is no diuorse but onlie the name of it For they wyll not permitt those persones thus deuorsid to marie againe They say what God hathe coniugnid man shuld not separate Who denyythe that God speakythe of the woman that standithe by the law and ordinaunce of God beyng lawfully maryd an dothe office of awyffe If adulterie or the case of infidelite chaunce man dissolnythe not the Matrimonie but the person selfe that offendithe and the Magistrat is but a testimonie of his or her I le fact that hathe broken and dissoluyd that that God coplyd And protestythe to the worold that they thus dissoluyd may marye agayne not withstondyng the former mariayge Thowgh mannis lawes admit it not Godes lawes doothe whois wordes may not be wrestyd out of tune but all waies applied to the end they were spoken The pharisees Mat. 19. cap. demaundyd of Christ whether it were lawfull for a man to deuorse his wiefe for euery cause and to marie a nother as all those dyd in the tyme of Mosen Deut. 24. Christ answerd directlye to the question and sayd it was not lawfull for aman to put away his wiefe and marie and other Except she committyd adulterie Then and for that cause it is Lawfull now in the tyme of the gospell as it was in the tyme of Moses lawe But for the frawardnys of condicions or tediousnis of maners men shuld not separat there wiefes nether from bed nether from bord Mouche lesse marie an other He or she that cannot withe wysdomme amend the displeasaunt and croâ—yd maners of his or her mate must patientlie bare them Remembring if Christ commaund vs to be of souche a tollerancye and patience to indure the obloquie and iniuries of all men thowghe they be oure ennymies how mouche more the morosite and iniures of a domesticall companion A hard crosse but patience must ligthen it till God send a redresse Christ yet speakythe of an other adultery Mat. 19. whiche those commit that marie at one tyme too wiefes and say if a man haue an hundrythe as he may haue as well as too yet all be but too and one fleshe in the lord Chryst doothe not so interpretat too Matth. 19. cap. but referrythe too to one man and one woman as the text that he alegythe out of Gene. cap. 1.2 declarithe sayng haue ye not reden that he that made from the beginnyng made them male and female Therfore shall man leue father and mother and officiat his wieffe and shal be too in one fleshe this text admittythe no pluralites of wiefes but destroythe playne the sentence of those that defend the coniunction of manie wiefes with one maÌ„ for as at the begyming of Matrimonie was but one man and one woman creatyd and maryed to gather nomore shuld there be now in one matrimonie as Christ there teachite and expoundith too in one fleche and not thre or fore in one fleshe the word of god must be folowid and not thexamples of the fathers in this case It is also for hydden by mannes lawes Codic lib. 5. Tit. 5. de incestis inutilibus nuptijs Neminem qui sub ditione sit Romani nominis bi nas uxores habere posse uulgo patet c. it is coÌ„munely knowen that no man being under the iurisdiction of Rome can
haue too wiefes saythe the emperours Dioclet and MaximiaÌ„ S. Paule 1. Cor. 7. giuithe a godlie precept if it were godlie vsyd rede the chapiter at the begiming the coÌ„clusion of the sentence is thus speaking to the persons marid depart not th one from the other except it be by coÌ„â—ent for a tyme to applie fastiÌ„g and praing and then com to gather againe lest the deuill tempt youe for youre intemperancie If Paule could do ony thing with men that be maryd they would not for there pleasures or priuate lucre make so manye vyages out of there countreis or within there countreis leauing there wiefes children and housholdes as for saken orphelynes How light so euer this vngodlie people make there gaddynges or peregrinations they shal be culpable and actomptable for as many faultes as is donne by his familie trowghe his absence and negligence before god How this synne of adulterie is punyshyd Rede Genes 12.20.39 Iob. 31. legem Iuliam Iust lib. 4. Tit. 18. de pub iudicijs and loke not how man vsythe now to punyshe it that rather accomptithe it a vertew then a vyce but see what punyshment god appayntythe fore it in the scripture Caput XI The eyghthe commaundement Thow shalt not stele THis eyghthe law extendithe to this end that we yeue vnto euerye man that that is his And in so doyng we resemble the master of this law God allmighti that aborrythe all in iustes and louythe equite and right As here is for byddin to stele the godes of other so is there commaundid and requirid to employ diligence in keping the goddes that be oure awne Remembryng that euery man receauythe at Godes hand his goddes and parselles therof and not by fortune or his awne trauell Therfore to abuse them is not only a lost of the goddes but also Iniuries vnto the dispensation of God who willythe the ryche to yeue gladly and withe thankes vnto the poure the poure to receaue religiously as out of the spence or seller of the lord withe thankes yeuing The ryche to exercise his faythe in yeuyng aÌ„d to thynke that the waye to beryche is not to mucke vpp in the chofer but to be liberall and to put out mouche to the poure for the commaundementes sake and thynck the promes of God will send it in againe The poure to exercise his faythe in receauing when he hathe nothyng at home yet God hathe openyd the hart of one or other to yeue hym his necessaries and that allwaies God is faythfull in his promes and will yeue bred to the hungre at all times oportune Psal 145.4 Reg. 4. cap. This law principallye for byddythe all iniuries that afflict or diminishite the ryches facultes glorie estimation fame and all other thinges expedient for bodie and soulle all actions and trauese of the law that might be endyd cheretable withe out breache of loue and all other vncheritable expenses all violent and forsable oppressions be night or daie as well of them as robbe withe the hand by the highe waye syde as of them that by counsell affection auaryce hatred or by request of letters inuert and peruert iustyce like wyce all fraude and gile in bying or selling and breeking of promys in all barginnes and contractes Or when there is taken from the law that whiche is hers that his to say when she takythe exequution and punishment of one I le doer and not of an other not because there causes differ or be vnlyke but that she is robbyd by forse of here iustyce by the iniust persones and iudges that iudge not by the law but agaynst the law As this robberye of iustyce is vsyd communely against godes laweâ— and maÌ„nes so hathe it optainid a commune so the sayng among all people Dat ueniaÌ„ coruisâ— uexat censura columbas that is to say he yeuiâ— the pardoÌ„ to the rauens and oppressithe the doâ—ues with exaction the sentence meanythe that the great thyffes and robbers ar at libertie and somtime o copie the sete of iustyce wheÌ„ the litlâ— thyffes ar hankyd He is not onlie a thiffe thaâ— by day robbithe aÌ„d breakithe meÌ„nis houses bâ— night but also those that by ony meanes let thâ— thiÌ„g to be paid that is dew whether it be to thâ— law or to those that be vnder the law Too maner of waies all iniuries aÌ„d wroÌ„ges ar donne The one in with holdiÌ„g an others right aÌ„d the other in takyng a wax an others right The thinges vniustely with holdin ar the goddes of the bodie or of the mind of the bodie ar thâ—â—se the housboÌ„d the wiefe the childer the seruanâ—tes the patrones aÌ„d the pupilles Mony warâ— and all souche other thinges as is vsyd in the lieâ—fe of maÌ„ necessary for the body if these thiÌ„ges bâ— trewlie goteÌ„ the honour must godlie vse theÌ„ to his glorie aÌ„d to the profet of his neighboure iâ— they be goteÌ„ withe fraude gâ—le and deseite kepâ— them not for they be none of thynne restore theâ— to the right honour or else it is thifft and noman can dispence with the for them thowghe thow shreue thy selfe to the pryst and cause alâ— â—he massis of the worold to be sayd for the. or if â—how be delyuerid from that supersticion bost of the gospell neuer so mouche Let theÌ„ that trade the curse of Marchaundes in there vocatioÌ„ beware of this danger souche as hathe the cure of soules beware they hold not there stipendes and deserue theÌ„ not Souche as be seruaÌ„tes that they eat not there masters bred aÌ„d receaue there wages for nowght As for those men that yeue there wayges to souche as lyue an I le and vnocopyd lieffe as the moost part of the nobilite doothe now a daie it is against godes lawes to kepe ony souche in there house for they mentaine ilenys whiche is for bydeÌ„ 1. Thes 4.2 Thes 3. and the seruaunt that receauythe it commyttythe thyfft for he is coÌ„mauÌ„dyd to labour withe his handes to fede him selfe and other Thowh it be vsid of princes potestates aÌ„d all men of the worold yet that excusythe not the fault before god for it was neuer reden in the law of god nor in the law of ony man that had knolege in a commune wealthe that an I le maÌ„ was accomptyd as ony membre there of as ye may rede in Plato and Aristot what persones be mete to dwell in a commune wealthe How vnrewlie a sort of people the I le men be thow mayst se by the wrytynges of Cicer. When the Impire of Rome fell out withe it selfe by sedition libr. 6. de Republi and in an Epistol ed Varronem Crudeliter enim otiosis minabaÌ„tur eratqueijs tua inuisa uoluntas mea oratio Noman shuld retayne the wages of his seruant but satisfie all waies his couenauntes farther they offend agaynst this lawe of God that by forse or violence fraud or ony other waye vniustly with hold and kepe ony mannes childe or seruaÌ„tes as those do that
by forse or fraude marie ony mannes child against the will of his parentes Souche as hathe great foreftes or parkes of dere or Conyes that pasture and fede vpon there neygbours ground Or Columbaries where as doues assemble and haunt and those fede of the poures corne I refer it to the cherite of euery man whether the keping of souche bestes be not against Godes lawes and mannes lawes and whether it be not suffryd rather for a few mennes pleasure then for many mennis profet If ony man shuld kill ony of those bestes it were felonie in many places Where as the law Ciuile callythe those wild bestes the goddes of the honour no lenger then they byde at home or haue a purpose to returne home Which will neuer be as long as they fynd good byte in the poure mannes pasture or corne except they be chasyd home whether those bestes be not as well the poure mannes if he can take them in his pasture as the honours rede the law Inst lib. 2. â— De rerum diuisione acquirendo illarum dominio I cannot tell withe what good conscience ony man can fare well with the detriment of his neighbour let euery man iudge withe cheririte whether it be well donne or not As it is sinne to retaine vniustly these Godes of the bodye whether they be ours or other mens so it is to retaine the goddes of the myne As good counsell lerning wysdomme or ony other thinge else that maye ayde our brother in thynges of religion and vertew And as euery man that seythe his brother waunt thynges necessarie for the bodye in case he helpe him not hathe no cherite in hym as Ioan saythe 1. Ioan. 3. so he that seythe his brother want the knolege of God and Good counsell in case he ayede him not the best he can is culpable of his brothers damnation The other part that conteinithe the transgression against this law is in takyng away an other mannes right or goddes whiche goddis like wyce be of the body or of the soule of the bodie as I rehersyd before whiche ar taken awaye beforese or violence secreatlye or apertly As by thefes pyrates and other that against Godes lawes and mannes lawes spoyle and robb likewice souche as warre in the defence of ony coÌ„mune wealthe and vnder the pretence of warfâ—re thinckyth all spoyles aÌ„d rapes to be lawfull as those do that vnder the name of iustice coÌ„mitâ— vnpunishid all iniustice Souche as be fraude and crauffte in byyng or selling making of bargaines or other contractes deceaue ony man is condemnid by this law of theiffte As those that sell wares that be nawght or corruptid for thinges lawfull The thynges that be godd for more then they be worthe whiche vsithe not there crauffte to profet many but for there awne priuate commodite Of this auarice coÌ„mithe vsurie fraude false contractes breakyng of faithe and promises contempt of all trewthe and honestie for stallinges and ingrossinge of markettes coÌ„pactes and agremeÌ„tes betwene the ryche that thinges may not be sold as the be worthe but as there auarice hathe agreid vpoÌ„ This makithe scarsite of all thinges and robbithe the poure meÌ„bres of euery coÌ„mune wealthe aÌ„d briÌ„g hithe the greater part of souche coÌ„modites as be in euery realme into a few ryche meÌ„nes haÌ„des so that they caÌ„not be sold as coÌ„mune goddes of the ciuile wealthe but as the goddes of one priuate persoÌ„ the whiche Monopolie or selliÌ„ of one maÌ„ is for biddin not onlie iÌ„the law of god but also by the law of maÌ„ Cod. li. 4.79 aÌ„d that vnder agreat paine Bonis proprijs expoliatus perpetuitate daÌ„netÌ„ exilij That is to say forfeting his awne goddes aÌ„d to be daÌ„nid to perpetuall exile or banismeÌ„t Iustinian saw well when one solie bowght because only he might sell againe was not profetable but hurtfull for the coÌ„mune wealthe As it is in byyng aÌ„d selling of thinges mouable for byddin to vse fraude so is it in the goddes of the erthe vnmouable as laÌ„des houses aÌ„d possessioÌ„s whiche now in maner ar onlie the godes of the ryche And so hauÌ„sid that the poure caÌ„ not gote as mouche as a cotaige to put hiÌ„selfe his wiefe aÌ„d his childreÌ„ in whiche cryythe veÌ„geÌ„ce iÌ„ the aeres of the god of batell Esai 5 rede the chap. aÌ„d se the curse of god agaiÌ„st those infaciable raueÌ„ers aÌ„d eters of the poure yet wheÌ„ they haue all to gather and suffrithe not the poure to haue nor house nor reÌ„t they will ocopie yet all craufftes aÌ„d trade of bijng aÌ„d selling that the poure maÌ„ shaall haue nor goddes not handie crauffte to helpe hiÌ„selfe withe all How doothe these men hyre or rede the word of god that biddithe them yeue there awne goddes to the poure whiche nether yeuithe there awne nether sufferithe them not to by at a resonable price the thiÌ„g that is not thers The Emph. Honor. and Theod. cod li. 4. tit 63. de coÌ„mer et mercat gaue other lawes for there coÌ„mune wealthes writing in this maner Nobiliores natalibus honoruÌ„ luce coÌ„spicuos patrimonio ditiores perniciosuÌ„ urbibus mercimo niuÌ„ exercere prohibemus ut inter plebeios negotiatores facilius sit emendi uendendique commertium That is to say souche as he of noble parentayge and baryng rule â—n the coÌ„mune wealthe and ryche by patrimonie we forbid to exercise byyng and selling whiche is hurtfull to cites that among the coÌ„mune sort of people aÌ„d ocopiers in the trade of byyng aÌ„d selling might be the more facile or coÌ„mune This facultie and trade of merchauÌ„dis that now is vsyd for auarice was inueÌ„tid for a good purpose to coÌ„municat souche thinges as was necessarie for the liefe of maÌ„ aÌ„d not to the vse that now it is applied Plin. in pan Diuersasque gentes ita coÌ„mertio coÌ„miscuit ut qd geÌ„tiuÌ„ esset usquaÌ„ id apud omnes gentes natuÌ„ esse uideretur â–ª souche as god hathe yeuen godes vnto or possessions of the worold shuld liue apoÌ„ the same and he that hathe one craffte to liue by shuld not ocopij too for fere of doing wrong to his neighbour As for vsury and applyyng of monij or ony thing else to an vnresonable gayne it is none oâ— then thiefft I would men shuld rather refraine froÌ„ giuing of mony to agayne all to gother theÌ„ breake the law of cherite that helpithe without lokyng for gaine Lu. 6. Leui. 19. and also Exo. 22. Deu. 23. because vsurie is plaine for bidden The lawes and coÌ„stitutioÌ„s of the magistrates ciuile admittithe certaine gaine and vsurie as yered cod li. 4. ti 32. thowghe they be in many thinâ—â— scarse to be born with all yet I would they were well obseruid but souche is oure tymme that euery man is in this case alaw to him selfe and takythe what he can Here is for boden also all games for mony as disse cardes cloysshe aÌ„d other whiche is very theffte
don in all oure lieffeâ— to say that God would haue vs know the thing that is openyd vnto vs in the sceipture Godes mercy promysyd in Christ Iesu and folow him in all vertew if we offend to repent and leaue synne then hathe he promisyd mercy and will yeue it as Moses saythe cap. 30. Deut. Do the thyng that thow art bed to do and folow the will of God made open vnto the in his word as for thy disputation of Godes prouidence is a curiosite and no religioÌ„ a presumpsion and no faythe a let of vertew and fartheraunce of vyce When thow heryst penence spoken of lerne that lesson out of hand lest perauerture thow be neuer good scoler in Theologie ot Godes lawes It farythe many tymes withe vs that long go to scole in diuinite and yet neuer godd deuines as it farythe in the scole of Rethorike where as if at the begynnyng the scoler profet not as Arist saythe shall neuer â—e good oratoure Therfore Moses saythe in the 29. cap. Deut. Non dedit dominus uobis cor ad intelligendum et oculos ad uidenduÌ„ atque aures ad audiendum usque in presentem diem That is to say God gaue youe not a hart to vnderstaÌ„d Iyes to see nor eares to hyre vntill this present day Here doothe Moses speke ironice aÌ„d semythe to deny the thiÌ„g he would affirme As Arist or Cicero might say when they haue applid all there laboure and donne the best they caÌ„ to make there scolers lernyd yet profetythe nothyng theÌ„ depart out of the scole and say vnto there audience I neuer openyd vnto youe the scieÌ„s that I towght youe Not that the fault was in them but in the auditours that neglectyd there diligence aÌ„d doctrine So doothe Moses now speake of God not that the fault was in him that those vnkynde people vnder stode not the doctrine he towght but in them selfes as it apperithe in the text for he vsith now the rode of persequution punishythe them betythe them yea and killythe theÌ„ because they would not lerne the thing he towghe them Ffarther he shewythe that his pleasure was they shuld chose the godd and leaue the I le to be in wealthe and avaide the wo This argument he prouythe of his awne nature whiche is amiable louyng and holie inclynyd to do well vnto man and to be at peace withe him But because man of his awne malyce contemnythe the word and doctrine of Goâ— he is not onlye rigurouse and seuere agaynst man but also he waxithe so angre for synne as he that chafythe and monythe him selfe that all men may preceaue be his countenaunce he is offendyd Therfore saythe the text Fumabit furor Domini Deut. 29. that is to say the furie of god shall smoke against the synner Oure gospellers be better lernyd then the holie goost for they wyckydly attribute the cause of punishment and aduersite to godes prouidence whiche is the cauâ—â— of no ile as he him selfe can do no ile and of eâ—ery mischeffte that is doÌ„ they say it was Godes â—ill the holie gost puttithe an other cause as it is wroten here Deu. 29. that is to say Sinne in man and the coÌ„tempt of his holie word farther the payne is not inflictid by predestinatioÌ„ to lost man but boothe predestination aÌ„d the afflictioÌ„ extendithe to call man from damnation Ezech. 33. 1. Cor. 11. Psal 118. Apoc. 3. Esa 26.28 Heb. 12. Prouer. 3. Mat. 11. Rom. 11. Esa 61. The blind soothe saiers that writ of thinges to cuÌ„ ar more to be estemid then these curiouse aÌ„d highe climming wittis for they attribute the cause of I le vnto the I le respectes and sinistre coniunctions of the Planetes Refuse not therfore the grace of frid nor on s receauid banishe it not with I le coÌ„uersation If we fall let vs here allmightie god that callithe vs to repentaunce withe his word and returne let vs not coÌ„tinew in sinne nor hepe one sinne apon the other lest at last we come to a contempt of God and his word for remission is promisid to asmony as repent as Moses shewithe in the 30. chap. Deut. and like wyce all the scripture and examples therof But remembre what the text saithe that thow must conuert vnto God that by the meanes and mediation of Christ and that with all thy hart and then thow maiste fynd remedie coÌ„uert not to supersticion and by a Masse for thy synnes or loâ—â— helpe of ony sainct but onlie of god as his worâ— teachithe Ioan. 15. for he that strake the for synne can heale the agayne Say not in aduersite as Cicero dyd Nisi quis Deus uel casus aliquis sub uenerit salui esse nequeamus lib. 16. Epist 148. For there is nothing in heauen nor erthe that sauithe but God alone Caput XVIII 5. Desperation THe fygthe let or impediment is desperation when as men thincke they cannot be sauyd but ar excludid from all mercie And this is not alight and smale let for men that hathe offendyd And is contrarie vnto Presumption for presumption hathe somme simile and shew of hope for all thowghe man offend the will of God yet doothe he trust in the doyng and perseueraunce of ile that God will not punyshe The whyche impiete and wyckidnis takythe from God his iustice Of the contrarie nature is desperation it takythe from God his mercye For when they offend and continew in synne they thincke there is no mercie leffte for them The whiche sinne and blasphemie thus procedithe iÌ„ maÌ„ the desparat person hathe now his Iys in Godes iustice redithe hyrithe aÌ„d seythe how cruelly aÌ„d withe rigure he reuengythe the traÌ„sgression of his law Beholdithe the examples in whom God exequutid the same rigure and punishment that his coÌ„science is oppressyd with all considerithe his awne strenghte whiche is prone vnto nothing but vnto ile Seythe how difficile and hard the thinges be that God commaundithe specially because of his accustome and long contineaunce in synne This discurse and progresse in thacknolege of sinne barythe him in hand that it is impossible to returne vnto god TheÌ„ doothe they for the more part abrydge and shortynne there awne daies or else chose an other kynd of lyffe then God appoyntythe in the Scripture As Sardanapalus the last Kyng of the Assyriaunce prescribid at his deathe this rule to liue by and leffte the word of God of whom Iustinus lib. 1. wrytythe Ede bibe lude post mortem nulla uoluptas Cum te mortalem noris presentibus exple Delitijs animum post mortem nulla uoluptas That is to say Eat drincke play for after deathe there is no Ioy. Iuuenalis Et Venere caenis plumis Sardanapali Moses like a godd phisicioÌ„ teachithe a remedie against this dangerous diseace and shewithe the way vnto God declarithe that God is full of mercy and redie to for yeue and begynnithe his oration in this maner vnto souche as be afflictid
and in all other contractes meÌ„ vse no fraude to gote there godes these lawes now I will opiÌ„ in order as they standithe plainely aÌ„d simple as I caÌ„ to the vnderstoÌ„ding of the text as for the theÌ„the law I will speake of seuerally these be the foÌ„tayns and originall of all politicke lawes The fyrst law that stablishithe the auctorite of the superiour powres begniÌ„ithe withe the name of the father aÌ„d mother for after aÌ„d next vnto god we awe moost reuerence vnto theÌ„ of whoÌ„ we haue receauid this naturall liefe by the helpe of God and they likewice hathe susteinid the paines of our education and bringing vpp theÌ„ vnder the name of the parentes is coÌ„cludid all other persones to whoÌ„ we awe oure obedience and loue As the countrey were we were born or were we haue oure liuing that we be trew and faithfull vn vnto it Garnyshe it what we may and inryche it withe all godlie knolege artes and other commodites not to hurt it but to die for it as iustice shall require TheÌ„ the Prince or magistrat that hathe the defence of the couÌ„tre and the people of the same coÌ„mittid uÌ„to his charge Tutors apointid for vthe souche as teachithe ony cranffte or haÌ„di meanes to liue by The doctors aÌ„d teachers in the ministerie of the churche whoÌ„ the scripture callithe the father of the people 1. Co. 4. Then souche as be by nature and pareÌ„taige our kindâ— folke also all that be oure elders vnto whom we awe obedience These be the persons that be vnderstand by the father and the mother The text saithe that I shuld honor theÌ„ the whiche word iÌ„ the Ebrew hathe a greater energie and strenghe theÌ„ one word in latyne or Englishe can expresse Cabad signifythe to set mouche by to haue in estimatioÌ„ to preferre and extoll and requirithe these affections in the hart and not only externall reuerence as be fere wordes outworde gestures without the loue of the hart To obey them in all thinges honest agreyng withe the law of God not contemne them neglect them hate them or be vnkynd to them To helpe them as we be able if necessite requyre To put oure liues for them and to pay them there dew Ro. 13. and that without murmur and grugge For all those that I haue rehersid be as oure fathers and at is were a second God apointid for vs vpon the erthe Therfor se if thow will haue a very trew ymayge to expresse god omnipoteÌ„t thi sole god aÌ„d maker vnto thy reason aÌ„d externall seÌ„ses set those superiour poures before thinne Iye whyche hathe or do the trauell for thy wealthe and commodite thy father and mother as is before sayde The prince and King how to kepe the in thy nawne countre in wealthe and felicite that thow be not made prisoner nor bound man to astrainge nation thy contraries aÌ„d thy mortall Ennimyes The land it selfe bryngythe the frute aÌ„d all thinges necessarie for thy lief the whyche thy fathers wan withe there bludd aÌ„d maynteinid withe there bodie and goddes Thy preacher tellythe the will of God and all his studie is to bring the to eternall felicite vnto those tho awist of dewty a filiall reuereÌ„ce and honor To thy father Exo. 20. Deu. 5. Prouer. 10. Ephe. 6. Eccl. 3. To thy Prynce and lawfull Magistrate Ios 1. Rom. 13. Ephe. 6. Tit. 3. Heb. 13.1 Pet. 2 To thy Eldres Leuit. 19.1 Timo. 5. The whiche was obseruid also amang the gentilles as iuuenal the Poete saithe thowght it that afaut worthy deathe if the yoÌ„ger honorid not the elder As for the defence of the countrey it was and is of all natutall men that there nedithe nor testimonij nor Example Moses Deu. 20. The prophanè wryters as Horace thus Dulce decorum pro patria mori That is to say it is swete and decent to die for the contrey The LacedemoÌ„ that were slayne in Termin had this Epitaphe one there graues Hospes dic Sparte nos te hic uidisse iacentes Dum patrie sanctis legibus obsequimur Thow stranger say that thow sawyst vs hyreded whiles we obeid the holie lawes of oure couÌ„trey as for our honor and reuerence to souche as teache vs the word of God it is shewyd aÌ„d also the Examples of the corynthions and life wyce of the Galathiens that were so prompt to obey Paule before they were seducyd that they would haue pluckyd out there awne Iyes to haue donne Paule honor Galat. Valerius Maximus libro 2. capit 1. How in Rome the elders were allwaies taken as fathers of the yonger and that no vthe shuld sit at ony fest till there elders had place they shold be the last that sate and the fyrst that rise from the table Euery man shuld reuereÌ„ce and honor these superiour powres not for fere but for loue and consyder that God begynnythe not this second table withe the dominion and imperye of the father in vayne or withe out cause But menithe that we shuld none othere wyce loue the superiore powres of the erthe and be affeccionatyd vnto them then vnto oure naturall parentes and obey theÌ„ in all thinges that is consonant or not agaynst the lawe of god like wyce the superiour poures shuld be none other wyce affectioÌ„ with loue towardes there subiectes theÌ„ the father is against the sonne Consider the worke and ordinance of God in this superiorite and dominion that preseruithe the godd punishithe the I le auauÌ„sithe vertew and oppressithe vice to the preseruatioÌ„ aÌ„d wealthe of the. Republick Thyne office is to coÌ„sider in what place the superior is set and how the deuill trauelythe withe out ceassing to troble the traÌ„quillite peace aÌ„d godd order of euery coÌ„mune wralthe by sedicioÌ„ traison warre aÌ„d lasciuous and dissolute maner of liuing farther he laborythe coÌ„tinewlye to subuert the prince and gouerner therof to bring him from vertew to vice that they may boothe withe vngodly lawes aÌ„d I le example peruerte the people aÌ„d bring them from God As thow mayst se by Dauid and Saul too verteewes and godly kinges at the beginning of there raigne Saul he vtterly loost in this worold and in the worold to â—uÌ„ He so intricatid aÌ„d wrappid Dauid in the snares of sinne that scarse could he fend his coloure and returne to grace Marke how he did dare and blynd Salomon the wysist that euer raygnyd and browght him to idolatrie RemeÌ„bre that they that Rule be men aÌ„d hathe like wice there infirmites and withe out a singuler grace caÌ„ not gouern well as Salomon saythe ut oculus uideat auris audiat Deus facit utrumque that is to say that the Iye se and the Ere hyre God yenithe boothe the meaning of the wiche text is that if the Magistrat haue good counsell and se what is best for the commune wealthe aÌ„d the people obey it it be the workes of god no humane sapience diligence and industrie is sufficieÌ„t for this vocation therfore
thow belyue in hym as thowghe thow haddest perfetlie satisfied the Law thy selfe Certanne obiections that kepythe man from the obedience of Godes lawes solutyd Caput XIIII 1. Of tyme and place AS it is the maner of all Orators not onlie to stablishe the mater they intreat of withe souche reasones Argumentes and probations as best may confyrme and stablishe there purpose but also ad souche reasones as may inclinthe herers to fauour the thing spoken and like wyce leauein there mindes souche perswations as might in maner prycke them forthe and beforse constrayne them to put in effect and practyse the thyng spoken of and then to remoue souche impedimentes and breake the forse of souche contrarie Argumentes as may be obiectyd to let the thyng the would optayneand proue So doothe Moses in the booke of Deuteronom as thow hardist before leaue no Argument nor reason vnspoken of that might excitat store vpp prouoke and forse vs to the loue obedience and execution of Godes Lawes as the 28. chapit of Deuterono shewithe In the 29. and 30. he remouythe all the obiections impedimentes and lettys that with oldythe vs from the obediēce and doyng of Godes Lawes The fyrst Sophisme or carnall obiection is when men say it is no place nor tyme now to lerne or obey the word of God we be not in amonasterie in the scole or in the temple we be in the brode worold and must do as other men do and rather serue the place we be in ululare cum Lupis Barke withe the Wulfe then speake of the Scripture so dothe they reason of tyme likewyce now it is to dangerous a season to reason ony maters let it passe till he worold be more quyet and souche like As the Israelites might haue sayd to Moses that cōmaundid to obserue this law when they came into the lād of Canaan We obseruid not these preceptes in the wildernys wherfore then more in Canaan we kept them not for the space of 40. yers nomore will we here affter This obiection he breakythe and prouithe that the law shuld be allwaies obseruid and in euery place and shewithe how the obseruation of the law was rewardyd and the neglectyng of it punishyd And declarithe the same by examples God fed his frendes in the desert by miracle from heauen and preseruyd all there apparell that it consumyd not nor peeyshyd in the waring for the space of 40. yers Then of Pharao and the too great Kynges of Hesbon and Basan Sehon and Og. Caput XV. 2. Exception of persones THe second obiection is when men put from them selfes the obedience of the law vnto other Saing let the Prystes and Monckes kepe the law and lērne it what shuld a Prynce Magistrat or Gentle man be bound to lerne and kepe all those holie rules farther vthe cannot be tyed to so streight canonnes it must not so be brydelyd Souche as be parkyd in with highe wales and separatyd from the worold must obserue these Commaundementes of God This wyckyd acceptation of persones Moses destroythe and most Godlye repetythe and numbrythe the membres of the churche the orders and decrees of the same Repetythe the wordes of the aliaunce Sayng Vos omnes hodie statis coram domino Deo uestro Principes uestri tribus uestre Seniores uestri Praefecti uestri atque omnes uiri Israel Paruuli quoque uestri uxores uestrae Peregriuus tuus c̄ That is to say All ye this day stand before the lord youre God youre Prynces youre trybes youre Elders youre Officers and all men of Israel You re Chyldren youre Wieues and thy Gest and so forthe Rede the place And why they stode before the lord the text dyclarythe To entre aliaunce withe him No maner of person is excludyd from the lege Wherby we know as Godes mercy is commune for all men whiche is the fyrst part of the condicion expressyd in the lege so a like is the obedience towardes the law requiryd of all men specially of souche as be the gouerners of the people in the ministerie of the churche or else in the gouernaunce of the commune wealthe If the Preacher be ignorant of Godes worde and of a dissolute liefe what Godlinies or vertew can there be in his herers If the Kyng Prince Magistrat or Rulers of the commune wealthe nor know godes lawes nor folow iustice equite temperancye nor sobriete What honestye or vertew can they loke to haue in there subiectes They must gyue example of all vertew Let them beware betyme that vse these obiections for if they thick to haue God for there God let them obserue his aliaunce For he will punishe the transgressoure withe our respect of persones who so euer it be Caput XVI 3. Presumption THe thyrd obiection or Satanicall sophisme is presumption or securite of Godes will when men knowithe what is to be donne yet against his knolege presuming of Godes mercie dothe the thing that is I le This horrible sinne extendithe wounders far Thone sittithe in iudgment and falslie iudgithe The other clymmithe to honor and ryches by flattery vsury simonye extorsion fraude and pylling of the poure The other holdythe in the truithe to bespoken and lettythe out the lies that shuld be kept ī with all souche other like vices as raigne now aday in the worold They hyre by the wordes of God that those iles and abhominations be cursid of God yet hope they the contrary and think yet to haue Godes fauour as the text saythe ▪ Deut. 29. rede and marke it Cum audierie uerba iuramenti huius benedicat sibi in corde suo dicens pax erit mihi etiā si incessero in imaginatione cordis mei ut addat ebriam sitienti That is to say when he hyrythe the wordes of this othe where God swerithe to punishe the ile Deut. 28. he promisythe godd to him selfe sayng in his hart yea if I walke in the ymagination of my hart and take my pleasure there is no danger This diabolicall presumptiō is thoccation that men not only fall into dyuerse kyndes of abhomination but all so perseuer in the same I le let euery man iudge his awne consciēs and se Agaynst the word of God he takythe hope as it semythe him of Godes mercy whiche is no hope at all but the very withe and halter of the deuill to strangle at length him that is this perswadid in this I le and dangerous opinion They thinke it is faythe where as it is very arrogancy a trew knolege of God when it is but adeuyllysh illusion and false opynion of man as it aperythe in the same place by Moses wordes Non agnoscit Dominus ut propitietur ei sed fumabit tunc furor Domini zelus eius in uirū istum cubabit super eum omnis maledictio quae scripta est in libro isto delebitque Dominus nomen eius sub coelo Deut. 29 that is to say the lord will not fauour him but then