lying that cummythe of malice hatred enuye or disdayne and extendithe to the hurt of his neyghbour this kynd is damnable whether it be in ciuile causes or maters of religion spetially to be abhorryd in diuines and preachers of the churche that cause men to erre from the way of saluation tawght vs by the scripture and to bring people from the old lerning of the Patriarches prophetes and Apostelles to the new lernyng of men from our mother the holie churche and the spouse of Christ Eph. 5. frâ—m a churche buldyd apon the doctrine and fundation of the Prophetis and Apostelles Ephe. 2. vnto the synagoge of the deuill buld vpon the doctrine of Antechrist Here is for bydden all thinges that hurtythe and not the thyng that can honestlie and cheritable profet the truythe and a good cause This law extendithe against those that by ony false meanes contend in iudgment to ouer com a right cause or molest an honest persone with slaunders and lyes or souche as fayne vntrew accusatione and crymes agaynst ony man Who is not onlie damnyd by this law of God but also by the law of man For when an vngodlie and malicious person is suffryd to lye and speake what he lystythe vnpunyshyd there is nothyng more pernitious in the worold to make debate and to breake cherite therefore not onlie Godes lawes requirythe the slaunderer to be punyshyd with the same payne that is dew for the offence that falselye he hathe accusyd his brother of Deut. 19. Matth. 7. Luc. 6. But also by the law of the 12. tables in Rome August de Ciuit. libr. 21. cap. 11. Instit lib. 4. Tit. 18. libr. Pandect de ijs qui infamiam irrogant slaunderours be not vnpunishyd likewyce those that secratly intende dissention or debate betwene persones and barers of tales that they theÌ„ selfes haue fainyd out of there awne malicious interpretyng of a thing donne to a godd purpose or the wordes spoken to an honest end contrary to the trew meaning of theÌ„ Against souche spekythe S. Aug. de ciuit lib. 19. cap. 6. qui ponit in iudicio debet poenam similem sustinere quamuis sint uera quia occulta manifestanda non sunt that is to say he that propounythe the thing he cannot proue thowghe it be trew he shuld suffre the like payne him selfe for thinges secreat shuld not be openyd Vndrestond that if the mater apertayne vnto God cherite the gouerners of the commune wealthe or vnto the commune wealthe it selfe then shuld the I le cheritable be openyd if it cannot be secreatlie remedyd Deut. 13. Here is for bydden all flattery and curyng of fauour An I le that destroythe cite and worold Raignythe in Moses cheyre in the court of priÌ„ces and euery pryuate house where as men carythe not so they may kepe them selfes in fauour or com into fauour what the preace or what they dispreace So it pleace there maisters these Parasites and seruile sort of men hold vpp I and nay as the wynd blowithe whiche is of all seruytudes the greatist It is not without cause that so many wysmen hathe yeuen counsell to be ware of this pestiferous kynd of people Cato Cum quis te laudat iudex tuus esse memento That is to say if ony man preacethe remembre to be thyne awne iudge Cic. de Offic 1. Cauendum est ne assentatoribus patefaciamus aures ne adulari nos sinamus that is to say we must beware we open not oure eares to souche as preâ—sythe vs falslie and not suffre oure selfes to be slatteryd None be so mouche in danger of these ile men and daungerous synne as the prynces nobles and superioure poures of the erthe therfore Ouid. saythe Agmen adulantum media procedit in aula that is to say The Cluster of flatterers walke in the myddes of the court To this inhonest and fylthy gayne ether pouertie or auaryce storithe them as Cic. writithe ad Heren lib. 4. Duae res sunt quae possunt homines ad turpe compendium commouere in opia atque auaritia Ffarther there is here for byddin the iudge to admit or ony man to offre in iudgment ony partiall fore wrowght or condudyd cause in case it be knoweÌ„ the person accusyd may appele to a higher iudge aÌ„d refuse the testimonies that speke of hatred or being corruptyd other wayes by loue or mony whether it be all redye payed or yet to be payd Cod. lib. 4. Tit. 20. wheÌ„ the law saythe thow shalt not answere as a false wyttnis against thy neighbour it declarythe that it is lawfull to shew the truythe when he is requiryd which coÌ„demnythe the opinion of those that thynke it not lawfull for a Chrystiane man to contend in ony cause before the ciuile Magistrates of the Erthe Remembre those 4. thynges in yeuing of testimonie and then thow shalt not offend Ffyrst remembre God and the truythe and do for them asmouche as thow mayst 2. Put a part all affections fere loue and hatred CoÌ„sider what the cause is and not who is the cause is if ony man speke godd or I le kepe one eare stoppyd with thy fynger and here him that speakythe withe the other So dyd Alexander the great and when he was demaundid why he dyd so he sayd he kept th one eare close to hyre the other part And that is the greatist testimonie that ony man can haue to coÌ„mend his wisdomme and so we be commaundid Exod. 23. Leuit. 19. rede the chapiter 3. se thow faine nothyng nor add nothyng to the cause whether it be godd or bad as the Pharises did against Christ and his holie Martir S. Steuen 4. se thow hyde nothing nor dissemble but speake platle and playnly asmouche as thow knowist if thow obserue not these 4. thinges it is not only thyffte agaynste cherite but also sacrilege agaynst God Whiche he abhorrythe Prouer 6. rede the cap. and shall not be vnpunishid Deut. 19. cap. rede the place The end of this precept is that we vse in all thynges a simple verite to wardes all men without fraude deceat or gyle in word and dede and all that is before spoken in many wordes the somme and hole is that we uiolat not nor hurt with slaunderous wordes calumniat not the thing well spoken or donne nor other waies our brothers name but be glad in all thynges to promote him boâ—the in Godes and fame Caput XIII The Tenthe commaundement THow shalt not couet thy neighbours house nether desyre thy neyghbours wiffe ether his man seruaÌ„t ether his woman seruant ether his or ether his Asseether onything that is thy neighbours ASmouche as is necessarie for man to lyue an vpp right and godlie lyffe in this worold boothe to wardes god and man is repetyd in the Nynne commaundementes afore if they be obseruyd accordin to there institution and mid of allmightie the yeuer of the same As he desyrithe all thexternall actes of man to extend vnto the glorie of
saithe that the scripture doothe conclude all men vnder sinne in those thre places thow mayst se the thre wordes that I rehersid before withe the whiche Paule describithe the infirmites of man whiche infirmites Esai 53. Io. 1 Soothe testifie that they ar translatid into Christ Not so that we shuld be clene deliuerid from them as thowghe they were ded in oure nature or oure nature changid or shuld not prouoke us oni more to I le but that they shuld not damne vs bicause Christ satisfied for thē in his awne bodie And Paule saithe Rom. 5. that Christ died for sinners whiche were infirme and callithe those synners thennimies of God how beyt he callythe not them Theostygas in the scripture that is to say cōtemnours of God Euery man is callid in the scripture wickid and thennimie of God for the priuation and lacke of faithe an loue that he owithe vnto God Et impij uocantur qui nō omnino sunt pij that is to say they ar callid wickid that in all thinges honorithe not god beliuithe not in God and obseruithe his commaundementes as they shuld do whiche we cannot do by reason of this naturall infirmite or hatred of the fleshe as Paule Callithe it Ro. 8. against God In this sense takithe Paule this worde wickid Rom. 5. when he saithe that Christ died for the wickid So must we interpretat sainct Paule and take his wordes Or els noman shuld be damnid Now we know that Paule him selfe Saint Iohn and Christ damnythe the contemprours of God or souche as willinglij cotinew in sinne and will not repent Ma. 12. Mar. 3. Luce 12. Paul Rom. 8.1 Corint 5.2 Co. 6.2 Pe. 1. Those the scripture excludithe frome the generall promis of grace Thou seist by the places afore rehersid that thowghe we can not belyue in God as vndourttidly as is requirid by reason of this oure naturall sickenis and diseace yet for Christes sake in the iudgment of God we ar accōptid as faithfull fydeles for whoys sake thys naturall dyseace and syckenys ys pardonyd by what name so euer Sainct Paule callithe thes naturall infirmite or Originall sinne in man And this imperfection or naturall sickenis taken of Adame excludithe not the person feom the promis of God in Christ except we transgresse the limimites and boundes of this Oryginall synne by oure awne folie and malice and ether of a contempt or hate of Godes worde we fall into synne and transforme our selfes into the ymaige of the deuill Then we exclude by this meanes oure selfes frome the promises and merites of Christ who only receuid oure infirmites and Originall diseace and not the contēpt of him and his law farther the promes appertaine to souche as repent Therfore Esai Capit. 53. said without excepcion that the infirmites of all men were cast vpon his Blessid shulders It is oure office therfore to se we exclude not oureselfes from te generall grace promisyd to all men It is nat a Chrystiane mannes part to attribute his saluation to his awne frewill withe the pelagion and extenuat originall sinne Nor to make God thauctor of I le and oure damnatiō withe the Maniche Nor yet to say God hathe wrotē fatall Lawes as the Stoicke and withe necessite of desteny uiolently pullithe one by the here in to heauen and thrustithe thother hedling into hell But assertaine thy selfe by the scripture what be the causes of reprobation and what of Election The cause of reiection or damnation is sinne in man whiche will not hire nether receaue the promes of the gospelle or else after he hathe receauid it by accustomid doing of I le he fall ether in a contempt of the gospell will not studie to liue there after or else hatiht the gospell because it condemnithe his vngodly liefe And would therwere nether God not gospell to punishe him for doing of ile This sentence is trew how so euer man iudge of predestination God is not the cause of sinne nor wold not haue mā to sinne Psalm 5. Non Deus uolens iniquitatem tu es That is to say thow art not the God that willyt he sinne Osee 13. it is said Thy perdicion o Israel is of thy selfe and thy succur only of me The cause of oure electiō is the mercy of God in Christ Ro. 9. How be it he that wil be part taker of this election must receaue the promes in Christ by faithe for therfore we be electid because afterward we ar made the membres of Christ Ephe. 1. Rom. 8. Therfore as in the iustification or remission of sinne there is a cause towghe no dignite at all in the receauer of his iustification euen so we iudge him by the scripture to be iustified and hathe remission of his sinne because he receauid the grace promisid in Christ So we iudge of election by the euent or successe that happenithe in the liffe of man those onli to be electid that by faithe apprehend the mercy promisid in Christ other wice we shuld not iudge of election for Paule saythe plainlye Ro. 8. that they that be led by the sprit of God ar the children of God and that the sprit of God dothe testifye withe oure sprites that we ar the children of God being admonishyd by the scripture we must leaue sinne and do the workes commaundid of God or els it is a carnall opinion that we haue blindid oureselfes withe all of fatall desteny ād will not saw vs. and in case there folowe not oure knolege of Christ amendement of liffe it is not liuelie faythe that we haue but rather a vayne knolege and mere presumpsion Io. 6. saithe Noman commithe vnto me except my father draw him many men vnderstond these wordes in a wrong sence as thowghe God requirid in a resonable man nomore then in a ded post and markithe not the wordes that folow Omnis qui audit a patre discit uenit ad me That is to say euery man that hirithe and lernithe of my father cumnithe to me God drawithe withe his word and the holy gost but mānis dewty is to hire and lerne that is to say receaue the grace offred cōsent vnto the promes and not repugne the God that callith God dothe promesse the holy goost vnto them that aske him and not to them that contemne him We haue the scripture daily in oure handes reade it and hire it preachid Godes mercy euer cōtineu the same let vs thinke verely that now God callithe and conuerte our liefes to it let vs obey it and beware we suffre not oure folyshe iudgmentes to wander after the fleshe leste the deuill wrappe vs in darkenis and teache vs to seke the election of God out of the scripture all thowghe we be of oure sealfes bound men vnto sinne and can do no godd by reason oure originall and race is vitious yet hathe not the deuill inducid holie his similitude into ony of Adames posterite but only into those that contemne and of
iudgithe as I do And as touching the question What I shuld then say of oure fore fathers that euer sithe the tyme of CoÌ„stantine temperour and Syluester the Bishope of Rome hathe allwaies in maner byn seducid by the false docrine of man I can iudge none other then the scripture teachithe Boothe he that ledithe vnto damnatioÌ„ and he that is led fallithe into the pytt And in the same place Christ saythe that it sufficithe the disciple to be as his master is Sainct Paule describithe the nature of souche as preache false doctryne thus 2. Tim. 2. they lede vnto iniquite and there communication eatithe as the diseace of a cankre Meanyng that fal se doctryne hurtithe not on lye him that is seducyd but like wyce souche as shal be his hereres And as this diseace callyd a canker if it be in ony part of mannes body it infectithe allwaies the next partes vnto it as Galenus writithe de causis morborum like wice Leonhardus Fuchsius De compendio medicinae And Ouidius thus Vtque malum late solet immedicabile cancer serpere illaesas vitia tis addere partes whiche is the same description of the diseace wroten afore so dothe false doctrine And as euery membre of man may be in danger of this diseace yet chefflie the membres that wantithe syneues and bones ut foeminarum mammae quod rarae laxae sint ac crassissimaÌ„ atrae bilis materiam prompte excipiant Euen so the preaching of false doctrine may deceaue euery man but specially the simple and on lernid as it is to be sene at this daie the more petie euery where Easier for a soule that can do nothing but blisse a tubbbe of water to kepe and hundrethe in supersticion and the adulterous doctrine of man theÌ„ for him that is well lernyd in the law of God to winne ten vnto Christ Not withstonding I beliue that in the middes of darkenes wheÌ„ all the worold as farre as man might iudge had sworen vnto the Bishope of Rome that Christ had his electes that neuer consentyd vnto his false lawes nether walkyd not after stronge Godes thowghe vnknowen vnto man as it was in the tyme of Elie the Prophete 3. Reg. 19. where God saiede he had preseruyd seuen thowsand that neuer bowyd there kneis nor kyssyd Baal In euery aige so god preseruithe somme that â—o false doctrine may corrupt them thowghe â—e nature therof be as Paule saithe to infect â—s a canker so God impechithe many times aÌ„d would not thinges to execute there naturall opeâ—ation as we rede Exo. 3. where the bowshe burâ—d and yet consumid not like wice of the thre â—ildreÌ„ in the firy furnis Dan. 3. and as Chryst â—ithe Io. 10. that his shepe harkenid not vnto â—e voice of the false preachers As many therfoâ— ad died before vs seducid by false preaâ—ers without penauÌ„ce the scripture condemniâ—e As many as beliuid theÌ„ not but trustyd to â—e scripture or else deceauid yet callid to grace â—fore they died liue eternally in loy and solace 〈◊〉 ar sauid as Iohn saithe Apo. 13. in the blud the lambe I iudge therfore in this point god 〈◊〉 be nomore seuere theÌ„ the scripture teachithe â—heriÌ„ he teachithe vs what we shuld beliue aÌ„d â—dge of him Thus I haue spoken largely and â—ewly to admonyshe my godd reader to bewaâ— of mannes lawes in the cause of religion As â—â—ching the superior poures of therthe it is â—t vnknowen vnto all â—hem that hathe â—eden â—d markid the scripture that it apertainithe â—thing vnto there office to make ony law to â—â—ern the coÌ„scieÌ„s of there subiectes in religioÌ„ 〈◊〉 to raigne ouer theÌ„ in this case as the word God coÌ„maundethe Deu. 17.1 Re. 12.2 Par. Sap. 6. How be it in there Realmes prouinces and iurisdictions they may make what lawes they will and as many as they will Commaunde them to be kept as long as it pleasith them and chaunge them at there pleasure as they shall se occation for the wealthe and commodite of there Realmes â–ª as we se in all the notable commune wealthes Among the Greakes and Romaines with other Vnto the whiche superiour poures we owe all obedience boothe of body and goddes and likewice our dailie praier for them vnto allmightie God to preserue there honors in grace and quietnis Ro. 13.1 Tim. 2. 1. Pet. 2. Mat. 22. Mar. 12. Luc. 20. and as many diuerse commune wealthes as there be so many diuerses lawes may there be How be it all Christenid kinges aÌ„d kingdomes with other magistrates shuld raigne by one lawe and gouern the churges of there Realmes solie by the word of God whiche is neuer to be chaungyd as I declaryd afore in the diffinitioÌ„ of Godes law that it is a rule neuer to be chaungyd by superior poure or inferiour Psalm 18. et 1â—8 so doothe the holie Prophet Dauid that honorid God reuerencid the poures of therthe louid the commune sort of people teache Psal 27. Shew me God lor thy way and lede me in aright pathe for fere of those that lay wayghte for me so commauÌ„dithe Iob ca. 22. to lern the law at the mouche of God I folow therfore the cooÌ„maundemeÌ„t of god perswading euery man to lern his faithe in his lawe as Moses dyd Deu 31. coÌ„mending the lawe vnto the pristes the sonnes of leui Not onlie that they shuld know it but to shew it vnto thole multitude of the people men women children and strangers that they might hire it lern it fere the lord God and obserue his commaundementes So Christ commaundid his Apostelles to preache and there audiens to hyre the thyng he commaunded Mat. 28. Mar. 16. withe what diligence and how it shuld be preachid lern in the 8. and 9. chapiter of Neemi Caput II. Of the vse of the law IT is well knowen by the places afore rehersid that the law of God requirithe an inwarde and perfete obedience vnto the will of God the whiche this nature of man corruptyd by Originall sinne cannot performe as sainct Paule prouithe manifestlye in the 7. an 8. chapiter to the Romaines There remainithe in man as long as he liuithe ignoraunce and blindenis that he knowith not god nor his law as he awghe to do But rebellythe by contumace against God For noman suffrith Godes visitatious and punishmentes with souche pacienâ— as is requirid Noman can abide to hire his defaultes rebukyd by the law but hatithe his admonitours and would that there were nether God nether law so that he might vnpunishyd satisfye his pleasure Like wyce the will as frawarde and peruerse that it willith nothing of God ner of his law if it demynyshe ony part of souche goddes or pleasure as the worold requirithe as we may se by dayly defection and departure from the knolege of Godes worde in those that ons were as ardent as fyer But now as the Gadarenes dyd Matth. 8. Luce 8. Marc. 5. They desire Christ do depart out
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
befall the worold that cannot se this palpable I le that oure mother the holie churche had at the beginning souche bishopes as dyd preache many godlie sermones in lesse tyme then oure bishopes horses be a brydeling There houshold was the scole or treasure house of godd ministers to serue the word of god and ministration of the sacramentes If it beso now let euery indifferent man iudge The Magistrates that suffer thabuse of these godes be culpable of the fault If the fourthe part of the Byshopâ—rike remaynyd vnto the bishope it were sufficient the thyrd part to souche as shuld teache vthe good lernyng The second part to the poure of the diocesis And the other to mayntayne men of warr for the saue gard of the commune wealthe it were better be stoyd a great dele Ffor it is now ile vsyd and be stowyd for the greatist part vpon those that hathe no nede of it or else vpon souche ile men as shuld be mayntainyd withe nomaÌ„nis godes It were well don to prouide for souche as be ile bryngiÌ„g vpp caÌ„not now other wyse liue and prouide souche meanes that here after nomore offend in that kynd of lyfe 〈◊〉 if ony man be offendyd with me for my thus sayng he louythe not his awne healthe nor Godes lawes nor mannes out of whiche I am allwaies redie to proue the thyng sayed to be trew farther I speke it of loue and of no hatred The actes of the Apostelles doothe shew that in the primatiue churche souche as were conuertyd vnto Christ vsyd a singuler liberalite towardes the poure and likewyse other wryters namelie S. Augustin lib. 1. Deciuitate dei that many men were found ryche in Rome when it was taken by the Gothes and againe within 14. yere after by Geysericus the kyng of Vandale but they were ryche for the poure and not for them selfes or souche as were ryche and makythe mentyon of one Paulinus the bishope of Nole a cite in CaÌ„pania That was exsediÌ„g riche but for the poure as oure bishopes shuld be that now applie the best part of there bishoppe rykes to a prodigal vse in there awne houses or in largâ—fyes and yeftes hospitalite aÌ„d other beneuolence vpon the ricche let all men yea they themselfes affection put a part and the loue or studie of mony iudge in this case whether euer they rede in the new testament or haue ony one godlye Byshope in the primatyue churche for an Example that vsyd the goddes of the holie gost the ryches of the poure the possessions yeuen for the preseruation of godlie doctrine and the ministerie of the churche as they do Ff it seme godd vnto the Higher poores that this I le may be tolerable and borne withe all for the honor of the realme and doynges of souche expedicions as shal be expedient for them to do when they be commaundyd There honors knowithe right well that nothyng commendithe A realme more then were euery man in his degre is as ryche as the scripture of God permittythe and that bishope dothe moost honor vnto the realme that kepythe his houshold and disposythe the same according to the forme and rule of the word of god 1. Tim. 3. Tit. 1. asfor souche expedicions in the eiuile wealthe as shuld be committyd vnto these ministers of the churge the commune treasure house shuld bare it they shuld be resonable prouidyd for and the rest and ouer plus taken from them and put to some other godlie vse loke apon the Apostelles cheffelie and vpon all there successours for the space of 400. yers and theÌ„ thow shalt se godd bishopes and souche as diligentlie applyed that paynfull offyce of a bishope to the glorie of god and honor of the realmes the dwelt in Thowghe they had not so mouche apon there heddes as oure bishopes hathe yet had they more within there hedes as the scriptures and Histories testifie for they applied all the witt they had vnto the vocation and ministerie of the churche wherevnto they were callyd oure Bishopes hathe so mouche witt they can rule and serue as they say in boothe states Of the churche and also in the Ciuile policie When one of them is more then ony man is able to satisfie let him do all waies his best diligeÌ„s If he be so necessarie for the court that in ciuile causes and gyuing of godd counsell he can not be sparyd let him vse that vocation and leaue the other for it is not possible he shuld do boothe well And a great ouer sight of the princes and Higher poures of the Erthe thus to charge them withe too bourdens when none of them is able to bare the lest of them boothe They be the kynges subiectes and mete for his maiestie to chose the best for his court that be of the realme but then they must be kept in there vocation to preache onlye the word of God and not to put them selfes or be apoyntid by other to do thing it belongythe not to a bishopes vocation This is thyffte of souche goddes as appartayne vnto the bodie There is an other kynd of the soule as when the ministers yeue not vnto souche as be committyd vnto there charge the word of God simple and plainlye in atong knowen and lede not the people to wardes the lyffe euerlastyng as the word of god teathythe to know that for christes sake onlie with out all respect of workes synne is for yeuen and that we ar bound to do the workes that God commaundithe vs to do and be expressyd in the scrypture whyche is the regle aÌ„d rule to lede the churche by Io. 15. Souche as preache mannis lawes and workes not commaundid in the scripture robbithe the scripture of here riches like wyce those that attribute more then is dewe or lesse then is dew vnto the holie Sacramentes institutyd by Christ coÌ„mittithe sacrilege They take from the sacramentes to mouche that say thei be but externall signes to know the churche of christ by from souche as be not of the churche As the Romaine on s was knowen froÌ„ an other citicene by his gowne or those that say they may be donne and leffte vndon as it pleacythe man that vsyth them They add to mouche to the sacramentes that attribute asmouche vnto them as vnto the grace and promis that they confyrme As to the Sacrament of Baptisme remission of synne when it is but an externall confirmation of it Rom. 4. and vnto the holie supper of the lord they attribute a distribution delyueraunce or exhibition of Christes naturall bodie where as it is but a confirmatioÌ„ of the grace and mercy that he bowght for vs vpoÌ„ the crosse with sheddiÌ„g his pretioÌ„s blud aÌ„d deathe of his innoceÌ„t bodie as the wordes shewithe plainlie Luc. 22. 1. Co. 11. where christ saythe he dyd not institute his last supper that meÌ„ shuld bodely eat his body but that they shuld do all waies the same in the remeÌ„brauÌ„ce of his
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
an concupiscens of the worold vnto the meditacions of godd and his workes to the studie of scripture herīg of the word of god to call vpon God withe ardent praier to vse and exercise the Sacramentes of God to conferr and geue according to his abilite almose to the confortyng of the poure Then like wyce God by this commaundement prouidy the for the temporall and Ciuile liefe of man and like wyce for all thynges that be necessarie and expedient for man in this liefe if man and best that is mannes seruant shuld without repose and rest allwaies labour they might neuer indure the trauell of the Erthe God therfore as he that intendithe the conseruation and wealthe of man and the thyng creatyd to mannes vse commaundithe this rest and repose from labour that his creatures maye indure and serue as well there awne necessarie affayrs and busynis as preserue the vthe and offrynge of man and best till it com to a sufficient ayge and conuenient forse to supplie the place and rome of souche as deathe or diseace shall pryuate or disable from the execution and vse of souche trauelles as this carefull liefe shall necessaryly require So saythe Ouid. Quod caret alterna requie durabile non est That is to say the thyng cannot endure that lakythe rest That man and best therfore myght brethe and haue repose this sabbothe was institutyd Not onlye that the body shuld be restoryd vnto strenghte and made able to sustaine the trauelles of the weke to cum but also that the soule and sprit of man whiles the body is at rest myght vpon the Sabbothe lerne and know so the blyssid will of his maker that onlye it leue not from the labour and aduersite of synne but also by Godes grace receaue souche strenghe and forse in the contemplation of Godes moost mercyfull promes that it may be able to sustayne all the trobles of temptacion in the weke that folowithe for as the bodye being allwayes oppressyd withe labour lostythe his strenghe and so peryshythe so doothe the mind of man opprossyd withe the cures and pleasures of this worold loost all here forse lust and desyre that she had to the rest to cum of eternall liefe And so dyethe not onlye the deathe of synne but hastythe what she can to hate and abhor all vertewe allmyghty God therfore not only in his commendementes but also at the fyrst creation of the worold sanctifyed the seuenthe daye Gene. 2. that is to say apoyntyd it to an holy vse or separatyd it from other dayes wherein men trauell in the busynes of this worold So is the meanyng of this Ebrew phrase or maner of speache as ye may rede Iosuah 20. Capi. Sanctificauerunt Kades in Galilea That is to say they sanctified Kades in Galilea it is asmouche to say in Englyshe they chose or apoyntyd the Citie of Kades to be a refuge or sanctuarie for Murtherers to be saufe there till the cause of the murderer might be knowen How be it ye may not thynke that God gaue ony more holynys to the Sabboth then to the other dayes For if ye consyder fryday and Saturne day Saturne day or Sonday in asmouche as they be dayes and the worke of God the one is nomore holye then the other Cod. lib. 3. Tit. 12. de Ferijs but that day is allwayes moost holie in the whyche we most applie and yeue oure selfes vnto holie workes To that end he sanctifyed the Sabboth day not that we shuld yeue oure selfes to ylnis or souche Ethnicall pastyme as is now vsyd among Chrystyane people But being fre that daye from the trauelles of this worold we might consyder the workes and benefites of God withe thankes yeuyng Here the word and law of God honor him and fere hym then to lerne who and where be the poure of Chryste our brothers in necessite that wantythe our healpe The obseruation therfore of the Sabboth doothe extend aswell vnto the faythe we haue in God as vnto the cherite of oure neyghbour And not only that but also vnto the bestes that trauell in oure busynys and be our necessary seruantes The whiche we shuld in no wyce abuse not only for there labours sake but also for the loue of him that hathe commendyd them vnto oure seruice allmightie God Thyrdly the sabboth hyther vnto from the begynnyng of the worold was and is a type and fygure of the eternall and euer lastyng rest that is to com as S. Paule diligently shewythe in the Epistole to the Ebrews cap. 4. so dothe S. Aug. lib. 11. cap. 31. de Ciuit. Souche as beliuyd the promes of God declaryd by Moses were led by losuah the prince in to Palestina and restyd in Chana an souche as hyre the word of God and obeythe it shall be caryd into the celestiall heuens by Iesus Christ and rest in eternall joy Rede diligentlye that chapiter and thow shalt fynd a very necessary doctrine what is the cause that the moost part of men entre not into this eternall rest The contempt of our capitaynes wordes Iesu Christ who would lede vs thether halyd we not backe and lefte not his commaundementes Cōsider the persons rehersyd in this commaundement Thy sonne thy dawghter thy man seruant and thy woman seruant thy best and the stranger within thy dowres those thow must not withe out necessite constrayne to ony seruile worke vpon the sabbothe but se that they exercyse them selfes vpon the sabbothe in hering the word of god and se they frequēt the place of commune prayers and vsethe sacramētes as God commaundithe Ffor those God hathe cōmaundyd vnto thy charge as lōg as they be withe the. not onlye that thow yeue them there wagis that is dew but also se them aright instructyd in the law of God and lyue there after for if they peryshe by thy negligence there blud shall be requirid at thy hand the stranger like wyce within thy port thowghe he be of an other religion thow shuldest assay to wynne him vnto the knolege and rites of thy religiō as thow seyst here commaundyd vnto the Israelitis ād consequentlie vnto vs all for wear bound no lease but rather more then they to the loue of God and oure neighbour and by expresse wordes commaūdid to do the same Mat. 22. Iac. 5. Here let vs all crye out ād say peccauimus we haue offendid and studie to amend for there is here condemnid the Auarice of all men that care not for God nor his law a dele but vsithe vngodly and vncheritable there seruaūtes and bestes as thowghe they were made only of God to serue his auaricious appetis and not rather to serue the necessaris of there Masters and like wice to glorifie god as his word commaundithe like wice in this commaundement is condemnid oure vncheritable behauour to wardes our neighbour and like wice the vngodlie and carnall fere that we haue to teache astranger the knolege of God we yeue him the thynge we owe