Paule saithe 2. Cor. 3. oure abilite ād sufficiencie is of god whē we haue cōsiderid the malice of the deuill against souche as rule in the worold ād likewice the rulers propre infirmites thē let vs cōsider likewice oure awne sinnes ād nawghtie liffe for the punishmēt where of God yeuithe many times cruell and vngodly gouerners Iob. 35. as he yenithe good wise and louing princis to souche as fere his name 2. Para. 9. if they happen to fall frō god ād folow vice it is not thy dewty straight way to cālūniat speake moue sediciō cast of obediēce loue and fere that thow a wist vnto thē but prai for thē studie what thow cāst to call thē agaīe to god be prone to for gote ād remitt th offence remēbre Sau. ād Sal. that fell ād yet returnid dissēble at souche fātes as be curable lest the publicke peace be troblid remēbre thowghe he be nawght that rulithe the place and office that he is in is the order and worke of God so if thow put difference betwene the office it selfe whiche is good and the offycer that is I le it shall kepe the in afere that thow reuerēce a godd and godlye gouernaunce in a nyle gouerner As Paule louyd the polycie and lawes of Rome and neuer tawght sedicion thowghe he hatyd Caligula and Nero themperours that ocopied the imperye and dominion Beware therfore of contumacie and disobedience agaynst the superiour powres obey them in all thynges where they commaund the nothing agaynst Godes lawes so commaundithe Paule Ephe. 6. for they ar apointid vnto that place of gouernaunce to be Godes Vycars to execuet his lawe his will his pleasure to bring men to god and not to carimen from god for in case they instigat there subiectes to the transgressiō of godes lawes we must obey nether them nether there lawes they be not then oure fathers but rather strangers that would drw vs from the obedience of God whiche is oure very father It is not decent that there auctorite shuld be aboue and Godes auctorite vnder for as mannes auctorite dependithe of Godes so shuld it bryng mē and lede men to God Where as they cōmaund nothing against Godes law thow hast hard before what reuerēce thow owist vnto thē A thīg more vnnaturall is there not then to sethe sonne dishonor the father the subiect his superiour As we lern not only by the scripture but also by the examples of all other bestes of the ertht ād fowles of the ayre except a fewe therfore the booke of Iob sendithe vs vnto them to lern wysdō cap. 12. So doothe Plin. lib. 8. cap. 27. Nat. hist shew what wysdome the bestes of the erthe hathe tawght man Be not as the vipere that gnawithe out the bely of here damme and sekithe here awne liefe withe here dammes deathe folow the nature of the Cicone that in here vthe norishithe the old daies of here parentes Plin. lib. 10. cap. 23. Nat. Hist thus thow art bound to do if thow do it thow shalt haue thy reward whiche is to lyue long vpon therthe Exod. 20. Deut. 5. if thow do it not be assuryd that God will punishe it thowgh man do not Deu. 17. Eyod. 21. Prouerb 15. Rom. 13. Rede the 35. chapiter of Hier. the prophet and marke how God punyshyd the children of Israel for disobedience and rewardyd the Rechabites for obedience of there fathers will Now it is necessarie to know the superiours deutye fyrst the fathers to the sonne then of others that bare rule in the worold The fathers offyce is to teache and bryng vppe there chyldren in the knolege and discipline of God to know him aright and kepe them from wantenis and vngodlie liefe Ephe. 6. Deut. 6. Exod. 21. not to prouoke them to ire but gentle wynne them to vertew and loue with out seuerite and rigure if fere meanes can awaile If not to vse rod and the punyshemēt as he sey the cause requyre and not to be remisse and negligent incorrectyng his chyldes faut nother to wynk at his I le doynges Prouerb 13. 23.10 Eccle. 30. rede the place but alas how can this be donne where as the Parentes thēselfes can scarse repet by hart the Articles of the faythe the pater noster and ten commaundementes How can those miserable persones teache there children the meanīg of there beliffe the vertew of prayer the danger of synne or right vse of the sacramentes This the worold o withe vnto the Holie churge that is extollid in to the higher heauens that hathe robbyd people not only of the scripture in a knowen tong but also preferrid vnto the cure of solles souche as syng solle fa and can do nothyng lesse then the thing that apertainithe to there offyce Now what the Prynce and Magistrate shuld be what there offyce is towardes there subiectes what is there reward if they gouerne well and what there payne if they do the contrarie it shall apere by the scrypture What the kyng shuld be it is wroten Deut. 17. and like wyce what thinges the shuld do or not do if thow wilt saythe God vnto the Israelites haue a kyng thow shalt take him that I-chose in the myddes of thy boothers vnderstand that now all kynges be they good or bad or put in there auctorite by god thow cāste make no stranger kyng ouer the. in these wordes is declaryd that who so euer will gouern a commune wealth aright must loue it and the membres therof as the father his chyldren As Xenophon saythe a godd prince differithe nothing from a good father Arist lib. Politicorū 5. ca. 9. shewithe many condicions that ar necessarilie requirid in him that shuld be preferryd to the gouernaunce of a commune wealthe The fyrst is that he loue it and the state therof Thus requiryd like wyce Chryst in peter when he commendyd the people vnto his charge Sayng peter louyst thowme yea lord sayd he and that thow knowest then Peter fede my shepe Io. 21. He shall not profet in the regiment of the Ciuile wealthe nor ecclesiasticall without a singuler loue vnto the preseruation therof The Kyng there is for hyddyn to multiplie horses and to cary the people agayne into Egypt not that the kīg shuld haue no horses or permit none of his subiectes if occasiō requirid to trauell into Aegipt but that he shuld not glorie in his owne strenghe and cause the people to trust in the might and poure of the fleshe as thowghe by mā there cōmune wealthe might be preseruyd or there Ennimies so euer cō in tyme of warre as Pharo and the Aegyptians dyd farther it is for bydden the kyng to haue manie wiefes And the cause is lest they shuld withe drawe his hart from god Nether shuld the kyng multiplie for himselfe great abundaunce of gold and syluer ▪ But thus the kyng must do when he raignythe in his kyngdome cause an Exampler of Deu. be wrotē out and that booke
or other waâ—es cannot defend his lief and body witâ—e out vsing resistaynce and the oppressoure will not be coÌ„tent nether withe reason nether withe fere wordes nether the maÌ„ oppressyd may in nowyce fynd place to a voyde the fury of this appressour indefendyng his awne liefe if he kill his aduersaries he nomore offendythe goddes lawes nether mannes lawes then thowhe he kyllid awoulfe or mad dogg as Moses killyd the Aegyption or as the godlie magistrate kyllyth pryuÌ„atlye the thyffe or openly defendithe him selfe by warr when he cannot mayntayne or recoure the right of his commune wealthe other wyce Then to vse the extreame remedye of batell he offendithe not So is it to be iudgyd of those that will oppresse by vyoleÌ„ce other that ether offend not ether be redye to offre there causes to the vycars of God the iudges off the erthe if they fynd there awne deathe it is to be iudgyd that it is none other thyng then the iust iudgment of god that the one shuld defend his liefe and the other perishe A great ile is it that those ile men that dar not bryng there cause to be iudgyd before the lawfull Magistrat ar permittyd so licensiouslie to troble the peaceable people of a realme with out punyshement Whiche is against Godes lawes and mannes lawes and thoccation of great murder whiche prouokythe the jre of God against the Magistrates for the sufferaunce of so great and I le I know how men that gouern after Aristotelles politikes will excuse this ile They will say that lawes must be made according to the nature of the people to whom they ar prescribid But Godes lawes saythe man must obey the law and not the law man if they be christians it shall not be a seruitude to liue after the lawes of Christ who shuld gouern cheffelie boothe the superiour and the inferiour And so saythe also Aristot libr. 5. Polit. cap. 9. Non est seruitus uiuere ad formam reipub sed salus I Englyshid this the second verse before it shuld not be difficile to remoue this ile if euery man that shall se the peace broken in a cite had auctorite to sondre the personnes and bynd the peace breakers to apeace by there wordes and he that brake his faythe aÌ„d promes to him that requiryd it to lose his hed in the name of apayne as it is vsyd in some commune wealthes Murder is commyttid like wyce by hand by souche as ar euery mannes men for mony As these ronne agates and launce knyghtes ar that sell boothe bodye and soule to souche as will hyre theÌ„ They care not whether the cause be wroÌ„g or right They shuld nether receaue by the lawe of God nether ony christianeman yeue them ony thyng except the cause be godd if it be euery man is bund to defend it If not noman This cannot be knowen of all men but if the cause be nowght God excusythe noman but estimithe hym a murderer of his awne liefe and the Magistrat that hyrithe him thoccation therof This precept is not vnder stond onlye of externall murder but forbiddythe also the murder of the hart which thowghe it deserue no punishmeÌ„t in the worold yet God accomptythe is worthy of deathe as it is to be sene Gen. 4. where as God accusyd Cain for the murder of his hart before he layde handes on Abell to kill him so doothe saynct Io. 1. Epist 3. say he that hatythe his brother is a murderer Then is there the Murder of the tong worthy deathe before God not only of the bodye but also of the soule The wiche is commyttid by a cursyng slandering and a conuicious tong of a cursyng tong Christ speakyth Math. 5. he that saythe to his brother Raah is gilty of councell the whiche word Raah in Englishe signifyythe I le or affliction Christ meanythe there that he only is not a murderer that by hand killyd his brother but also he that cursythe or desyrithe I le to his neygbour as those do that byd the pestilence the feuer quaterne saynct Antones I le or souche other execrations And shuld be punishyd as heretikes and blasphemers of God as ye may rede Leuit. 20. Gen. 27. Leuit. 19. 1. Cor. 5. 1. Pet. 4. souche ile sayers hathe no part in the kyngdom of God He that callythe his brother folle that is to say contemne him moke him or as men call it now a day lowtyng of a man commyttithe souche murder as is worthy hell fyer and eternall damnation The whiche vyce is reprehendyd Psal 56. and was so abhorryd of the gentilles that many would rather suffer deathe then sustayne the slaunders of a pestilence tong The derision of the simple how great a synne it is and equiualent withe murder we se by the punyshment of Cham who was so cursyd of his father Noah that his posterite suffryd for his offence Maledictus Cham seruui seruorum erit fratribus suis that is to say Cursyd be Cham who shal be vnto his brothers the seruaunt of seruantes Gene. 9. Samson was accomptyd of the Philistians for a folle but he would rather dye then suffre that opprybrye vnreuenchyd Iudic. 16. Dauid was lowtyd of Michol Sauls dowgher but she was made therfore barynne all here liefe 2. Reg. 6. How Dauid reuengyd the contumelie of his Ambassadours contemnyd of the Ammonites rede 1. Reg. cap. 10. and theÌ„ thow shalt perceaue that mocking is none other but murder In the 4. book of the kynges cap. 2. see how the boyes mockyd the preacher of Godes word Elizeus the prophete and how God punyshid the same withe deathe more cruell then the Magistrat punyshyte the murderer Of these places we se what murder is and how many ways it is committyd The occasion therof is ire enuye hatred disdayne indignatioÌ„ and souche like we see also the payne appoyntid by Godes lawes and maÌ„nes lawes lib. 4. inst Cod. lib. 9. But of these places inferre not that it is not lawfull for the Magistrat to punyshe the I le doer by deathe the father to correct his child the master hiâ— seruant or the preachers the vyce of the people these lawes appertayne vnto all priuate persones and not vnto souche as God hathe yeuen iurisdiction ones other of the Magistrates we haue Roman 13. which offend not in punyshing the I le of the fathers correction Ephe. 6. Stephane callyd the Iewes traytors aÌ„d murderes Act. 7 and Paul the Gallathyens folles Gal â— yet offendyd nothing at all against this law thow shalt not kyll but seruyd the place of there vocations as it was commaundyd them by God Angre is no synÌ„e so that the origynall therof and the end whether it extendithe be vertews and procede with cherite Moses was angre and brake the tables of God in his zelous and godlie passioÌ„ He put the idolatres to deathe but the end was to destroy vyce and to maintayne vertewe So was Dauid so was Paule so was Christ but
vndrestond other meÌ„nis writinges and coÌ„mauÌ„dementes whether they be of God or of man profetable or pernicious lediÌ„g to liffe eternall or to deathe euerlasting They reache what God requirithe in the hart and what in externall coÌ„uersation boothe to God and man what is to be doune in the coÌ„moune wealthe and what in euery priuate cause What is the superioures deutie and what the inferioures What the housbouÌ„des deutie and what the wiefes what the fathers aÌ„d what the sonnes what to be doune to a citicene or landes man and what to a stranger what in the time of peace and what in the tyme of warr So that in these ten preceptes euery man may se what his office is to do without farther trauell or studie â—n ony other sort of othere lerning I purpose therfore by Godes grace as well as I can to open by other places of the scripture the trew sense and meanyng of these ten cmmmaundementes simple and plainely that the vnlernyd may take profe te by the same This order I will obserue Fyrst shew what this word law or coÌ„maundement meanythe Then how the law shuld be vsyd Thyrdely prepare the Readers mynd that he may allwayes rede and hyre these commaundementes withe frute and commodite Forthelye interpretat euery coÌ„maundement seuerally that the Reader may perceaue what god the yeuer of the law requirithe of euery maÌ„ that professithe his name Iustinian lib. 1. pandect tit 1. saithe that the law is a facultie or scieÌ„s of the thing tat is god and right as celsus there definithe Or thus the law is a certaine rule or canon to do well by whiche awght to be knoweÌ„ and kept of all men Cice. de leg saithe that the law is a certaine rule proceding from the mynde of God perswadyng right and forbydding wrong So that the law is a certaine rule a directorie shewing what is godd aÌ„d what is ile what is vertew and what is vyce what profetable and what disprofetable what to be doune and what to be lefft vndoune This declaration of the law generall apperteinithe vnto all the kindes meÌ„bres and particuler lowes made other for the body ether for the soule So that who so euer be ignorant of the law and rules that apertaine vnto the sciens or art that he professithe can neuer com to th end or perfection that his profession requirithe As for example th end of a Christiane man is eternall liefe and his profession is to know and lerne the law and canones that moost plainely and sincerlie ledithe him vnto this end of eternall felicite As the lawe of God whiche is a certaine doctrine shewing what we shuld be what we shuld do and what leaue vndonne requiring perfet obedience towardes God and aduertising vs that God is angre and displeafid withe sinne and will punishe eternally souche as performe not all thinges perfetlie coÌ„teinid in this lawe as ye may rede Mat. 22. Exod. 20. Deu. 6. Those places shew that God requirithe of vs perfect obedience What payne is dewe to the stransgressour ye may rede Deut. 28. Cursid be he that fulfillith not the law and like wisse Mat. 24. Depart from me ye workers of iniquite into eternall fier I declare now good reader what the law is and not how it may be fulfillid that I defer vnto th end of thexposition of the law Howbe it I would thow shuldes most diligentlie marke this diffinicioÌ„ or declaratioÌ„ what godes law is that thou maist kno what differeÌ„s is betwen the law of God and the law of man Mannes lawes only requirithe externall and ciuile obedience Godes lawes boothe externall and internall Now he that is ignoraunt of themeanis is ignorant of th end Benig ignorarunt of the causes must nedes be ignoraunt of theffect Onlie by the law of God the meanes is knowen therfore onlye the law of God if we will com to th end that God would vs to do is diligentlie to be lernyd For like as the phisicion cannot communicat his healthe withe the sick patient or the lyuing man his liese withe the ded body of an other but euery man enyoythe his awne healthe and lyuithe withe his awne liefe so profetithe not him that is vnlernyd the knolege of an other man but euery man must know and lern himselfe the law of God if he wil be sauyd Io. 6. Deut. 4. As he that wil be a phisicioÌ„ must lern the preceptes that teachith phisick A musitioÌ„ the rules of musick the oratour the rules of Rethorick The plowgh maÌ„ the rules of husboundre and so euery person the rules that belong vnto his profession or else he shall neuer profet in his sciens or art nor be accomptid a craustes man that knowith not the principles of his crauffte Nomore before the maiestie of god is he accoÌ„ptid a christiane maÌ„ that perfetlie knowith not the commaundementes of God thowghe he be christenid and braggithe of the Name neuer so mouche And because that no man shuld excuse his ignoraunce and saythe Bible is to loÌ„g and conteynithe so highe misteris and secreates that the laboring man hathe nether sufficient tine nether conuenient vndrestonding to lern the law and commaundementes of God it pleacid his infinite goddenis to collect and gather the contentes and somne of the whole law into so short and coÌ„pendious abridgmeÌ„t that no sciens of the worold hathe his principles or generall rueles concludid with so few wordes ExperieÌ„ce and proue declarith the same The logicion hath no lece then Ten generall rules callyd predicamentes wherin is conteynid thole mater of his art The Rethoricion thre maner and dyuerse kyndes of causes Demonstratiue Iudiciall and deliberatiue Thole body of the law Ciuile these thre principles liue honestlie hurt noman and yeue euery man his Iustinianus libr. 1. Institu The phisition as many principles as be kindes of diseaces The heuenlie God eternall hathe concludyd all the doctrine Celestiall in ten wordes or coÌ„maundementes Exo. 20. Deu. 5. And yet for a farther healpe of our vnapt memorie to retaine the will of god he hathe gatherid the saide ten commaundementes into too Mat. 22. Mar. 12. Loue God with all thy hart and thy neyghbour as thy selfe Deut. 6.26 Leuit. 19. So that euery dull and hard wittid man may soner lern the principles and generall rules of Christes religion theÌ„ of ony other art or sciens if he yeue his diligence ony thing at all for the space of one monethe There be many causes that shuld prouoke man vnto the studye and knolege of this lawe First the profet that Cummith therof whiche is expressid Ioan. 17. This is liffe eternall saith Christ to know the O father and him that thow hast sent Iesus christ Dauid the prophet desirid the knolege of this lawe and so copiouslie expressithe the commodite therâ—f in the moost holie Psalme 118. that nothing of this worold may be comparid to it for it ledithe to eternall lieffe What commodites it bringithe in this
punishe there synne Whiche is the pryncipall cause of all calamites then punishythe he to proue souche as be his whether they will perseuer withe his commaundement or not Thus temtyd he Abraham and Iacob for the space of all his liefe and laythe more aduersites many tymes vpon souche as be of his trew churche then vpon other As these examples declare Manasses the tyraunt cut Esai the prophet a sondre with a sawe Apryes killyd Hieremie The Byshopes Zacharie Herode Iohn Baptiste withe other When souche aduersites happen let noman depart from the trew word of God but say withe Micheas the prophete cap. 7. I will sustayne the punishement of God for I haue offendyd him withe Esa 64. cap. behold we haue offendyd and long contynewid in synne wherfore thow art angre God when he punishyth workythe too godd deades at one tyme. Corectyth the synne and callythe the synner to penaunce as we haue Examples in Dauyd Osias and Manasse and saynct Paule saythe 1. Cor. 11. We ar punyshid of the lord lest we shuld be damnyd withe the worold if thow be a godd man and yet punyshyd reyoyce for the punyshement is a testimonie of the doctrine and religion that thow professist and hast many felowes The patriarches prophetes Christ and the Apostelles whiche would rather suffre deathe then deny the profession of the gospell Matt. 16.2 Tim. 3. Psal 123.115 There be many other causes why God punishythe and why the punyshmentes shuld be patientlie taken It were a booke mater to reherse them I will only speke of one cause more that Moses wrytithe in the same 8. cap. and passe ouer the rest God made thē hungre and fed them withe mere from heauen that they shuld know man lyuyd not only by bred but of all thinges that procede from the mouthe of God Some men vndrestond that Moses menythe that the body lyuithe withe bred corporall and the soule withe the word of God seing that man consistythe of those too partes the body and the soule It is trew and a godd interpretation how be it if these wordes be referryd only to the body in this place of Moses it shal be consonaunt withe the circumstaunce of the text and declare his purpose the better Thowghe man put mete into his body that of his one nature men iudge to norishe yet except the fauoure and grace of God digest and dispose it into euery membre of the body it norishithe not as we se in mony men that eatithe mouche and many times in the day yet is nothing the stronger The phisitions call this diseace apepsian cruditatem whē there is no digestion at all somtyme dispepsian Deprauatam concoctionem when the mete is turnyd in to a contrary qualite somtime vrady pepsian Tardam concoctionem When the stomacke digestythe withe difficultie and long protract of tyme. this I speke only to this purpose that nether mete nether medycine nether phisition a vaylithe except God say amē if thow wilt take profet of the thyng thow eatyst folow the phisycke of Paule 1. Tim. 4. speking of the met sanctificatur per sermonem Dei ac precationē it is sanctified by the word of God and prayer it is not onlie lawfull for the to eate it but also God will yeue the norishmēt That the met and dryng fedythe not the body withe out the fauor and blyssing of God it is declarid Leuit. 26. Ose 4. Miche 6. ye shall eat and yet not be satisfied Thus doothe Chrystis Answer vnto the deuill proue Mat. 4. when he vngryd in the body and not in the soule Therfore his answer must be referryd only to the body Godes punishmēt therfore tawght the Israelitis this doctrine that God yeuithe not only mete but also vertew there vnto to norishe him that eatythe Seing now that the Israelites by aduersite were browght vnto the knolege of there synne and instructid withe this farther doctrine that God yeuithe as well vertew vnto the mete to norishe him that eatithe as the mete it selfe there is no occasion that they shuld therfore leaue god but rather accept the punishment withe thankes as a good scole master send to teache them there he al◠he and the will of God as Dauid saythe psa 1.8 Vtile mihi est quod in miseriā deiectus sum ut discerem decreta tua That is to say it a vaylithe me greatli that I am punishid to lern thy commaundementes The fyrst part of the fyrst commaundement contaynithe as thow seyst by the interpretation of Moses the fōtaine and Originall of all trew religion and is as the fundation and rowt frō whence spryngithe all the other commaundemētes and is cōprehendid in these 4. wordes knolege of God fere of God faythe in god and loue of God farther in the interpretation of the same he hathe tawgth his people and vs how to vse oure selfes in prosperite and aduersite For eche of them drawithe man from the 4. a fore rehersyd vertews except the mynd of man be ful lyd perswadid by the word of God how amenes and godlie moderation may be kept when man hathe abundance and how to whom and when vse liberalite and dispensation of his goddes like wyce how man shuld withe patience susteyne the hand of God in aduersite for the time of this present liefe whiche Iob describythe cap. 14. to be nothing but a vanite by these wordes Man born of a woman lyuythe but a few daies and is replenysshyd with affliction spryngythe and wethrythe a way as a flowre fleythe as shadow and comot long indure so saythe Esai 22.40 If thow rede the booke that wyse Salomon wrote de contemptumundi to say of the contempt or vanite of the worold Callyd Ecclesiastes thow shalt not only lern what the worold and man is but also take aduersites in the better part if thow folow his counsell the booke contaynythe but 12. chapiters rede and marke euery monethe one Then at the yers end thow shalt rede it ouer if thow put the richis therof into thy hede think thow hast gaynyd well that yere thowghe by the ponyshment of God thow hast loost other wayes all thy goddes in the worold vnto thy shurt Now folowythe the second part of the fyrst commaundement Thow shalt haue no strange Godes before my face This part of the commaundement remouythe all false religion and supersticion where with all the glorie and maiestie of God might happen to be demynishid or darkenyd in the soule of mani whiche chaunsythe as many tymes as man attributythe vnto ony creature the thyng that is dewe only vnto God or when we would honor God or do ony thing acceptable vnto him as we fayne of oure awne brayns and not as his word teathithe This honor we aw only vnto God Faythe loue fere and prayre now to attribute ony of these to ony creature is Idolatrie and to haue false Godes before his face onlie God shuld be our hope faythe loue and fere Hyme only shuld
shuld be with him and he to rede therin all the daies of his liefe and lerne to fere the lord his God and to obserue all the preceptes therof and lawes to do them Ffarther his hart shuld not be lifft vpp aboue his brothers and shuld not declyne from the preceptes of the booke nether to the lefte hand nether to the right that he may prolong his daies in his raygne he and his children in the myddes of Israel Deut. 17. The fyrst cure ād charge of the magistrat or prynce must be to se there subiectes instructyd in the fyrst table and the preceptes therof Whiche cannot be except they appoynt lernyd and conuenient ministres in the churge that teache none other doctrine then the Hole bible conteynythe Consernyng there offyce in Ciuile gouernaynce it is describyd Psal 100. to lyue well him selfe and to obserue mercy and iustyce to punyshe vyce and to extoll vertew rede that psalme there shalt thow se a prynces office his liefe and familie describyd How he shuld lyue after the word of God gouerne his people there by what seruantes he shuld haue in his curt and what persones shuld be banyskyd out the curt to vse the industrie of souche as be good in publick and priuat busynes as it is in the 6. verse it may happen Aprynce to haue ile seruantes extorsiners pollers pyllers oppressors of the pore nor commodious for his maiesti nor for the people of his realme Souche as lyue in illenys blaspheme God and can do none other thyng then deuoure the bred of the pore those Dauid saythe in the Eight verse he will banisheout of his court In the nynthe and last verse he saythe he will not only ryd his court of souche ile persones but also dayly yeue diligence to purge and clēce all his realme of souche ile doers The princes that hathe this studie to mayntayne the glorie of God and to preserue iustyce and equite if by infirmites they fall sōtymes must be born withe all and there faultes otherehidd or helid ▪ As it is to be sene in Solomon and Dauid if there offence be hurfull and slaunderous to the word of god and pernicious to the commune wealthe the preacher of Godes word must not dissemble to correct it by the word of God playnly without coloure or circumloquncion as Nathan dyd Dauid Elias Achab. Iohn Herod Ffor that that is spoke to all men is as thowghe it werke spoken to noman so doothe paule teache The princes ar callyd reges a regē do that is to say They ar callyd kynges whiche name commythe of a verbe that signifiethe to gouern they must led the people and them selfes by the law and not agaynst the law to be mynisters of the lawe and not masters of ouer the law Cato saythe well therin obey the law that thow madist thy selfe it shuld not offend the Magistrates to be reprehindyd by the preacher of the law of God but rather take it in good part and thank God that he hathe one to admonyshe him of I le in tyme. Remembryng the wordes Eccl. 10. cap. Rex hodie cras morietur that is to say to day a kyng and to morow shall dye All the estates of the worold in there honor shuld remēbre the wordes wroten Gene 2. Formauit Dominus deus hominem lutū de terra that is to say the lord God made man clay of the erthe Whiche wordes shuld admonishe all mē of there condiciō and originall Quid igitur superbis cinis lutum Eccl. 10. that is to say why art thow prode aisshis and clay thus shuld all other remembre that boste so there nobilite and thyncke there be no men but they In tyme past men were accomptyd noble for vertew and iustyce souche as had donne somme noble act ether in peace ingouernyng the commune wealthe or in warre for the defence of the his countrey and the heddes therof They were born no gentile men but made gentle men for there noble and vertews actes The nobilite now adaies is degenerat it applyythe no studie to folow the wysdome lernyng and vertews of there predecessours but thynkythe it Inawghe to haue the name without effect There wysdome and lernyng on s rulyd other now they contemne lernyng and scarse can vnder stand alernyd man when ye talkyth of wysdomme and lernyng Traianus the Emperour sayd vnto the capitayne of his Horse men when he gaue hym a swerd vse this swerd for me if I commaund the thynges that be right if not vse it agaynst me There shuld no uyce be excusyd nether defendyd vnder the pretence and cloke of Godes workes nether for the dignite of ony place manifest iniuries and wykednys permittyd to raigne but the word of God shuld allwayes without respect of persones stand in his full strengh and poure whose 〈◊〉 offyce is to teache the ignoraunt rebuke the transgressours chastine the intractable and to institute man in all kynd of vertew 2. Tim. 3. They shuld remembre that kyngdomes be alteryd and changyd by cause of synne Iob. and that God remouyd likewyce princes frō there dignites by reason of synne as it is to be seene by Saul the fyrst kyng among chrystiane people 1. Reg. cap. 16. all kynges and commune weal this of chrystiante were institutyd spetially to preserue the ministerie of the churche and the estimatiō of godes word that people might know and lyue accordyng to it ād as it teachithe to declyne all iniust wartes and battelles to defend them selfes there realmes and all other that be persequutyd for iustyce as Abrahā did his Neghbours and Loth is neuew Gē 14. to promote peace and make concord that they may be the chylder of God Mat. 5. No christiane man will take me hyre as thowghe I extenuatyd the Pryncely honor of kynges and other Magistrates commēdyd vnto vs by god Whom I honor reuerence loue and know by the scripture what I awe vnto them to say boothe goddes and liefe Rom. 13. Eph. 6. farther what mannes lawes gyuythe Cod. lib. 11. Tit. 74.75 I would all men shuld obserue The subiectes of euerye Ciuile wealthe must bare the charges and burdon that is necessarie for the preseruation therof and must not refuse to pay tribute vnto the superiour powres vnder the pretence of a chrystiane libertie but pay it with out grugge what so euer lawfully and of dewtie is demaundyd Remembring the liberty that Christ hathe yeuen vs is deliuerance from synne from deathe eternall the Horror of hell and to restore vs to euerlasting liffe and not to deliuer vs from the obedience of princes in souche ciuile cases Mat. 22. Lu. 20. Ro. 13. geue thē thyng to Cesar that is dew to Cesar and to god the thing dew to God Christ puttithe difference betwene those to great lordes God and the ciuile Magistrat that people shuld beware the yeue not the thing that is dew to on vnto the other But this order is changyd for where God commaundithe to
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
and against cherite that would rather augment his neighbours Godes then make them lesse so the diminution of ony mannis fame as when for vayne glorie ony man attribute vnto him selfe the wit or lerniÌ„g that an other braine hathe browght forthe where of many hathe coÌ„plainid as this of Virg. Hos ego uersiculos feci tulit alter honores They make a fere shewwith an other byrdes fethers as Aesopes croe dyd This offence Mart. 3. callithe plagiuÌ„ ImponeÌ„s plagiario pudorem speking of him that stale his bookes Souche as ar apointid to be coÌ„mune aÌ„d publick receauers that twysse aske the thiÌ„g dew of the people on s for them selfes and on s for the lord Or souche as bare office to se the treasure of a commune wealthe preseruid and augmeÌ„tid as it is nede withe the reuenewes that belong to the same as receauers auditours tresurours pay masters with other coÌ„mitt more then thâ—ffte if they vse ony part of the goddes belonging to a coÌ„mune wealthe to a priuate vse pandect libro 48. lex Iul. and causithe the superiour magistrates to charge there subiectes with newe exactioÌ„ which shuld not nede to be donne if all thinges payed by the people were trewlie browght home and faythfully leyde vpp to the vse it was gatheryd for Agreater thefft yet is it to constrayne ony person that is fre to do ony thyng agaynst his liberty as many tymes the fader doothe his sonne selle him as abound man and marie hym where he list and to whom he list thus offend like wise those that perswade ony mannes chyld to for sake his parentes or ony seruantes there master and is punishid in the lawe with deathe or exile It is also thâ—fft to oppresse ony iust cause that is in contrauersie by forse affection or authorite of ony superiour poure or request by letters not only against Godes lawes Deute 25. But also against man â—is lawe Codic libro 2. tit 13. where as by these wordes Diuine admodum constituit D. Claudius consultissimus parens noster ut iactura causae afficerenturij qui sibi patrocinium potencioruÌ„ aduocassent ut hoc proposito metu iudiciariae lites potius suo marte discurrerent quam potenciorum domorum opibus niterentur That is to say the Godly and moost prudent prince oure father Claudius vere godlye decreid that those shuld lost there sute that optaynyd the healpe of noble men that by this fere all causes of contrauersis might be vsyd indifferentlye rather then to depend of theestimation of ony superiour poure If this thâ—fft where auoydyd poure mennis causis shuld fynd more grace and ryche mennis consciens more vertew Espetially the iudges that for gote what place they be in and serue the worâ—ld more then God How deuillishe and great offensse it is before God thus to corrupt iustice they may lerne of Dauid Psalm 82. that begynnythe in Latin Deus constitit in coetu Dei That is to say God settâ—the or is present in the Senate or place of iudgment This Psalme all iudges shuld lern behart and practise it likewyse marke the second verse of the Psalme that saythe thus How loÌ„g will ye iudge peruerslie and corrupt iustice at the request of the I le In the eÌ„d of this verse is a word iÌ„ Ebrew Sela the which of the EbricioÌ„s is diuerslie interpretatid Psal 4 but to passe ouer other meaniÌ„ges wher so euer thow rede it think there is in the same verse some speciall and notable thing to be markid As is in this verse Sela here signifithe asmouche in Englyshe as thowhe Dauid had said oh how great offeÌ„ce is it before God to peruert at ony mannes request iustice Or else Dauid put this word Sela there as thowghe he had said It is a commune faulte and acustomid maner of iudges to haue respecte of persones in iudgment The Psalme conteinÃthe but 8. verses The iudges may the soner lerne them and the better bare them in mynd The grettist thyffdomme of all is Sacrilege in robbing of the goddes appointid to an holye vse The Godes appointid for the poure for the maintenaunce of scoles to bring vpp uthe in in souche lerning as shal be necessarie for the ministerie of the churche and gouernaunce of the commune wealthe Or in taking from the ministers the condicion and Godes where vpon the leue Who shuld by Godes lawes honestlie be prouydyd for by the hedes of the commune weâ—lthe 1. Thessal 5. 〈◊〉 an horrible offence to take these godes away froÌ„ the godlie vse they be apointid to so is it the like offence to enioy them vndeseruyd As those do that hathe hospitales Spyttelles and other souche almose apointid for the pore and aplie it to there awne vse the which criethe vengece before God Also those that ar apointid in Coleges or Scoles to lerne or teache for the stipend they receaue if they do not there office commit sacrilege Souche as lyue of spiritualltithes pensions landes or other Godes appointyd to teache the people the word of God and minister his holie Sacramentes in neglecting ther office and dewty offend in the same offence Or when one man and souche a one whiche chansithe many tymes that doothe not or cannot do halfe amannis office for souche a place hathe many mennis liuinges But of whatso euer yeftes he be of he shuld not haue too mennis lyuynges which the Bishopes lawes admitt by pluralites aÌ„d Totquotes But this is clawe me and I will clawe the. If the bishopes permittyd not there prystes to haue too benefyces it may fortune the pryst would like wyce say the Bishope shuld be byshop but of one cite and indede so it shuld be and vntill the Magistrates bryng them to that poynt it shal be as possible to hyre a Byshope wade godly and simple throwghe the scripture in all cases of religion as to dryue a camell throwghe the â—ye of an nele â–ª A great petie it is to se how far that offyce of a byshope is degeneratyd from the oryginall in the scripture It was not so at the begymyng when bishopes were at the best as the Epistole of Paule to Tit. testifyythe that willyd him to ordayne in euery cite of Crete a bishop Tit. 1. ca. And in case there were souche loue in them now as was then to wardes the people they would say themselfes there were more to do for the best of them in one cite then he could do They know that the primatyue churche had no souche bishopes as be now a daieâ— as examples testifie vntill the tyme of Siluester the fyrst alitle and alitle ryches crept so into the churche that men sowghte more her then the wealthe of people And so incresyd within few yers that bishopes be came princes and prynces were made seruauntes So that they haue set theÌ„ vpp with there almose and liberalite in so highe honor that they cannot pluke them downe againe withe all the forse they haue what blindnis is there