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
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
his word for the calamites and affliction of this worold By the sede among the thornes souche as here the word of God how be it it bringythe forthe no frute by reason of the cures of this worold and decete of rychis Moses therefore shewithe like a good Prince and faythfull preacher what is to be don in boothe these states aÌ„d conditions of liffe in prosperite and aduersite so that if is consell be folowyd there is nether prosperite nether aduersite can withe draw man froÌ„ the will and pleasure of god The first doctrine to kepe man from the displeasure of God in prosperite is wroten Deut. 6. Erit cum introduxerit te dominus Deus tuus in terram quam iurauit patribus tuis Abraham Isaac dederit tibi ciuitates magnas atque bonas quas noÌ„ aedificasti Domos quoque plenas omni bono quas tu non impleuisti cisternas excisas quas tu non effo disti uineas et oliuas quas non plantasti comederisque satiatus fueris Cauebis tibi ne forte obliuiscaris domini qui te eduxit de terra Aegypti de domo seruorum That is to say when the lord thy god shall bryng the into the land whiche he promisyd to thy fathers Abraham Isaac and Iacob and shal yeue the great cites and good whiche thow neuer buldyst howses furnyshyd withe all necessarys whiche thow replenyshyds not and water pittes that thow dyggyst not uynes and olyues that thow plantyst not and thow eate and be satisfiede beware thow for gote not the lord that browght the out of Aegypt from the howse of seruauntes Here seist thow what danger and perill is anexyd whith abundaunce aÌ„d prosperous fortune in this worold and how commune an ile it is in maner takyng effect in all men that possessythe the goddes of the worold As Esai saithe let us eat and drynke to morow we shall die As Moses saythe Deut. 32. the people replynyshyd theÌ„ felses withe the gyfftes of god and rebellyd vsing prosperite and god fortune for soke god And Luc. 12. the ryche man sayde My Soule thow hast great ryches and shalt vse them many yers take thyn eace eat drynke and be merye By these examples thow seyst that Moses prescribyd not with out cause this regle how to vse oure selfes in prosperite The whiche rule contaynythe too preceptes th one to vse moderatlie the yefftes of god and not to abuse them the other to acknolege them to cum from god and to put no trust in them The ryches of the worold abusyd engeÌ„drythe pryde and for gotefullnys of god Therefore Moses admonyshythe Chefelye man in his wealthe to be ware he forgote not god And in the 8. cap. he shewithe the cause why we shuld not glorye nor trust in theÌ„ allthowghe they be must iustlye and rightwysly goten god yeuythe theÌ„ saithe he and be not goteÌ„ with oure labours and payne I know what men ar wont to say when hard ony of these new gospellers that aryche man acknolegid not god for god aÌ„d coÌ„fesse the same vnto other So mouche may euery man that is not out of his wytt coÌ„fesse Dauyd saythe not the foole saythe withe his tong there is no god but in his hart psal 12. verely to acknolege only god to be God only to trust vnto him and not vnto the creatures of the worold it is a rare thing in prosperite few thincke by how smale a threde all the certayntye of ryches hangythe and that sodenly they may peryche then shuld man moost suspect the fortune of this worold wheÌ„ she smylyth moost be cause she is brytytl and vnconstant as the Poet Horace teachith when prosperite promisithe securyte and rest in the goddes of this worold it is a hard thing and rare verely to think only God to be the yeuer therof and can sodenlye take the thinges away that hathe beÌ„ gather withe great paynes and trauelles Therfore he makithe many tymes of Aryche man apowre man of one that ruled all contemnyd of all of Cresus Irê° and so punishithe because men folowithe not this precept and commaundement of Moses abuse not the yestes of God and for gote hym not in the tyme of prosperite The other impediment that ledithe vs from this religion of God fere faithe and loue is aduersite wherof he spekithe cap. 8. Deut. God led the xl yers in the desert to punishe the an to teÌ„pt the to know what was in thy hart whether thow wouldest kepe his commaundemeÌ„t or not Punishyd the and suffrid the to hungre fed the from heauen whithe met thow knewist not nether thy fathers knew not to declare vnto the that maÌ„ onlye leuithe not by bred but by all thinges that procede from tht mouthe of God lyuith man when maÌ„ is oppressyd withe aduersites aÌ„d troble in this liefe then commithe thowghtes as thicke as haile whether God loue him that is punishyd disputithe why aÌ„d what shuld be the cause of these trobles and aduersite then he reuoluithe tossithe and turnithe boothe the nature of God and man in his cogitations knowithe God to delite in doyng well vnto man and that man of all creatures is the moost excellent he fyndithe God seuere and of all creatures man moost miserable and subiect to aduersites and the more man applyethe vnto the commaundementes of God the more miseris of this worold ar hepyd vpon his hed it is not therfore with out cause that Moses prescribythe a remedy lest man shuld depart being in the thrall and brake of aduersite from this religion fere God beliue in God and loue God Moses would kepe man in his obedience and offyce towardes the law in declaryng the causes why God punyshithe Shewythe that it is for no hattred that he punishyth but for loue and that he fyndythe all wayes in man iust mater worthy punishemeÌ„t as Paule saythe Ro. 5. that deathe by reason of synne entrid into the worold so that the integrite and perfetnis of mannis nature by synne is loost and made like vnto the nature of the brute bestes frutes and herbis of the fyld Iob. 14. and Isay cap. 22.40 Eccl. 14. Psal 102. therefore god for synne being angre punishithe the miserable nature of man being spoylid of his oryginall and fyrst perfection withe many calamites as Dauid saythe Psal 89. Defecimus in ira tua That is asmouche to say thow being angre for synne we arre subiect vnto deathe Rede the hole psalme if thow canst it is Moses praier wher in is declaryd how bryffe and miserable the liefe of man is for synne vnto this naturall corruption is annexid oure wilfull malyce and contempt of God as we se in Cain and Esau like wyce in this people of Israel whiche were diligently instructyd and godly browght vppe by Adame Isaac and Moses yea in oure selfes that dayly rede and here the word of God yet nothing the better Therfore Moses saythe that God led them in the wilder nys to
shuld be with him and he to rede therin all the daies of his liefe and lerne to fere the lord his God and to obserue all the preceptes therof and lawes to do them Ffarther his hart shuld not be lifft vpp aboue his brothers and shuld not declyne from the preceptes of the booke nether to the lefte hand nether to the right that he may prolong his daies in his raygne he and his children in the myddes of Israel Deut. 17. The fyrst cure ād charge of the magistrat or prynce must be to se there subiectes instructyd in the fyrst table and the preceptes therof Whiche cannot be except they appoynt lernyd and conuenient ministres in the churge that teache none other doctrine then the Hole bible conteynythe Consernyng there offyce in Ciuile gouernaynce it is describyd Psal 100. to lyue well him selfe and to obserue mercy and iustyce to punyshe vyce and to extoll vertew rede that psalme there shalt thow se a prynces office his liefe and familie describyd How he shuld lyue after the word of God gouerne his people there by what seruantes he shuld haue in his curt and what persones shuld be banyskyd out the curt to vse the industrie of souche as be good in publick and priuat busynes as it is in the 6. verse it may happen Aprynce to haue ile seruantes extorsiners pollers pyllers oppressors of the pore nor commodious for his maiesti nor for the people of his realme Souche as lyue in illenys blaspheme God and can do none other thyng then deuoure the bred of the pore those Dauid saythe in the Eight verse he will banisheout of his court In the nynthe and last verse he saythe he will not only ryd his court of souche ile persones but also dayly yeue diligence to purge and clēce all his realme of souche ile doers The princes that hathe this studie to mayntayne the glorie of God and to preserue iustyce and equite if by infirmites they fall sōtymes must be born withe all and there faultes otherehidd or helid ▪ As it is to be sene in Solomon and Dauid if there offence be hurfull and slaunderous to the word of god and pernicious to the commune wealthe the preacher of Godes word must not dissemble to correct it by the word of God playnly without coloure or circumloquncion as Nathan dyd Dauid Elias Achab. Iohn Herod Ffor that that is spoke to all men is as thowghe it werke spoken to noman so doothe paule teache The princes ar callyd reges a regē do that is to say They ar callyd kynges whiche name commythe of a verbe that signifiethe to gouern they must led the people and them selfes by the law and not agaynst the law to be mynisters of the lawe and not masters of ouer the law Cato saythe well therin obey the law that thow madist thy selfe it shuld not offend the Magistrates to be reprehindyd by the preacher of the law of God but rather take it in good part and thank God that he hathe one to admonyshe him of I le in tyme. Remembryng the wordes Eccl. 10. cap. Rex hodie cras morietur that is to say to day a kyng and to morow shall dye All the estates of the worold in there honor shuld remēbre the wordes wroten Gene 2. Formauit Dominus deus hominem lutū de terra that is to say the lord God made man clay of the erthe Whiche wordes shuld admonishe all mē of there condiciō and originall Quid igitur superbis cinis lutum Eccl. 10. that is to say why art thow prode aisshis and clay thus shuld all other remembre that boste so there nobilite and thyncke there be no men but they In tyme past men were accomptyd noble for vertew and iustyce souche as had donne somme noble act ether in peace ingouernyng the commune wealthe or in warre for the defence of the his countrey and the heddes therof They were born no gentile men but made gentle men for there noble and vertews actes The nobilite now adaies is degenerat it applyythe no studie to folow the wysdome lernyng and vertews of there predecessours but thynkythe it Inawghe to haue the name without effect There wysdome and lernyng on s rulyd other now they contemne lernyng and scarse can vnder stand alernyd man when ye talkyth of wysdomme and lernyng Traianus the Emperour sayd vnto the capitayne of his Horse men when he gaue hym a swerd vse this swerd for me if I commaund the thynges that be right if not vse it agaynst me There shuld no uyce be excusyd nether defendyd vnder the pretence and cloke of Godes workes nether for the dignite of ony place manifest iniuries and wykednys permittyd to raigne but the word of God shuld allwayes without respect of persones stand in his full strengh and poure whose 〈◊〉 offyce is to teache the ignoraunt rebuke the transgressours chastine the intractable and to institute man in all kynd of vertew 2. Tim. 3. They shuld remembre that kyngdomes be alteryd and changyd by cause of synne Iob. and that God remouyd likewyce princes frō there dignites by reason of synne as it is to be seene by Saul the fyrst kyng among chrystiane people 1. Reg. cap. 16. all kynges and commune weal this of chrystiante were institutyd spetially to preserue the ministerie of the churche and the estimatiō of godes word that people might know and lyue accordyng to it ād as it teachithe to declyne all iniust wartes and battelles to defend them selfes there realmes and all other that be persequutyd for iustyce as Abrahā did his Neghbours and Loth is neuew Gē 14. to promote peace and make concord that they may be the chylder of God Mat. 5. No christiane man will take me hyre as thowghe I extenuatyd the Pryncely honor of kynges and other Magistrates commēdyd vnto vs by god Whom I honor reuerence loue and know by the scripture what I awe vnto them to say boothe goddes and liefe Rom. 13. Eph. 6. farther what mannes lawes gyuythe Cod. lib. 11. Tit. 74.75 I would all men shuld obserue The subiectes of euerye Ciuile wealthe must bare the charges and burdon that is necessarie for the preseruation therof and must not refuse to pay tribute vnto the superiour powres vnder the pretence of a chrystiane libertie but pay it with out grugge what so euer lawfully and of dewtie is demaundyd Remembring the liberty that Christ hathe yeuen vs is deliuerance from synne from deathe eternall the Horror of hell and to restore vs to euerlasting liffe and not to deliuer vs from the obedience of princes in souche ciuile cases Mat. 22. Lu. 20. Ro. 13. geue thē thyng to Cesar that is dew to Cesar and to god the thing dew to God Christ puttithe difference betwene those to great lordes God and the ciuile Magistrat that people shuld beware the yeue not the thing that is dew to on vnto the other But this order is changyd for where God commaundithe to
be angre and kendle his Ire against this man so that euery malediction wroten in this booke shall rest vpon him and the lord shall destroy his name vnder heauen Rede the place and lern to a vayde souche securite and sinister iudgment of god and his nature The originall and fontaine frō whēs this presumptiō springithe is ignorācie and a trust in other men̄es vertewes for whois merites the thinke to be sauid Sōme say they haue Angellis and Archāgellis and many other holie saynctes in heauē that cōmend there saluation to God An other trustythe to souche workes as may be donne apon the erthe for hym and he do nothing hym selfe but liue as he list in a vayne hope to haue solace in iniquite This great offence is noryshyd diuerse Wayes fyrst when men iudge not aright of Godes nature that he is as angre with synne as the scripture saythe The second when men iudge amisse of Godes workes When they se he punishyd one for synne he thynkythe not that the same punysment apertaynythe vnto hym Moses teachyth and settythe before the people the workes of God his wounders and meruelles donne in Aegypt in the cites of Sedom and Aemora Adma and Zeboijm the whiche the lord subuertyd in his Ire and furie and sayd these workes only punyshyd not those that offendyd but also shuld teache all other men to avoyde Godes displeasure for to that end miracles of punysmentes be don as Chryst saythe Luc. 13. to fore warne men of the I le to com and thus hathe he all wayes callyd men to penaunce If they would still be nawght a lenghe he punyshyd cruellye as not only the holie Histories of the Bible testifie where as ye se kynges and kyngdomes changyd and destroyd but also in prophane wryters ye shall se by what miracles God callyd the Magistrates and people of the commune wealthe to repentaunce Titus Liuius libro tertio de secundo bello Punico writyt he that an ox caluyd a horse in the 7. booke a Pigg varryd withe a mannis mouthe and a child borne withe an Elephantes hed Valerius wrytythe lib. 1. ca. 4. that a Mare folyd a Hare in the kynge of the Persians campe callyd Xerxes Who as somme wryters record browght against the Atheniens 1700000. men of warr Whom Themistocles the Capitane of the Grekes ouer came in the See Herod wrytythe this Historie at large Had kyng Xerxes consideryd the worke of god he might haue lernyd that there was a god that would torn the forse and corayge of his horsmen into the fere ād timidite of the timerous and ferefull hare Liuius lib. 3. de vrbis origine writithe how the heauēs burnyd and deuidid it selfe in too li. 2. de 2. bello Punico the see bākes burnid The sonne was seene to fyght with the Mone and like wice too Mones to be seē in the day lib. 3. he saythe that the See burnyd These supernaturall workes might haue tawght the people of those dayes amendement of lief had they not byn blynd as we be that neuer take profet by ony worke of God other wyce thē to eat the reuēwes of the earthe as the brute bestes of the same nor no more knolege of god by the motions of the heauens then the ox or horse that like wyce see them and yet nether the wyser nether the better if we markyd the 8. and 19. Psalm we shuld know they were made to an other end The gentiles shame vs all a waie thar lernid by the reuolution of the yere that nothyng was durable in this mortall lyffe Horat. Carmi. lib. 4. Immortalia ne speres monetannus almum Quae rapit hora diem The thyrd reason is that men iudge amisse of Godes promisis that saythe he will punyshe doutles for synne all maner of people be they neuer so strong as the prophetis all waies testifie Hier. in espetiall He sayd if the people conuertyd not from there doyng of I le God would kepe promese withe them and destroy there land but they belyuyd it not but sayd Templum domini Templum domini Templum domini The temple of God the temple of God the temple of God They iudgyd then as many doo now aday when they se there cites and contre strong they thynke it is not possible to be ouercom So thowghe the Troianes and deceauyd themselfes as the prophetie of Nerci fore spake Post certas hyemes uret Achaicus Ignis Iliacas domos Hor. Car. lib. 1. An other so estemythe the forse of the people and puttythe there confidence in the same sayng let this bablyng preacher say what a lyft God is not so cruell as he spekithe of It shall cost many a broken hed before ony enemy entre ony parsell of oure commune wealthe but trust to it if sinne be not banyshid the Ire of God will find away in at last and the deferring therof is onlie to call vs to a better liefe and not that he is a slepe or aprouithe our ile lyffe Rom. 2. as thow feist example of the Israelites in the land of Canaan whiche was passing strange and the inhabitauntes therof the onlie commune wealthe of God as they sayde The temple of God the temple of God yet at the last Nabucadnezer that thy lokyd not for was there destruction Esai 22. marke the punishment and the cause there of whiche was sinne and lerne to be ware tawght be an other mannes ile Caput XVII 4. Curiosite THe ffourthe let or impediment is curiosite and ouer mouche sarchyng the pryuytes and secreates of God when men of an I le and licentious liefe returne not to penence as the scripture byddythe But mountythe streighte waie into Godes prouidence and predestination cōtēnynge the will of god that is made opē to him in the scripture that god would him now to repēt ād to receaue grace Sarchithe to know the thing that neuer was made opē to mā or angell the euēt ād ēd of thinges to cū thus reasonithe withe him selfe who knowythe what his last houre shal be wherfore fauorithe god the one and not the other Some time the good makitbe an I le end ād the I le a godd In this opiniō and inscrutable misterie he werithe all his wittes and at the end of his cogitacions fyndithe more abstruse and doutfull obiections thē at the beginning so that he cummithe from this scole nether wyser nether better Moses Deu. 29. remouithe this vngodlie let and impedimēt saing Secreta domini dei nostri reuelata sunt◠obis filijs nostris usque in seculum ut faciamus omnia uerba legis huius That is to say the secreat of the lord our Gdd ar made open vnto vs and vnto oure chyldren for euer that we do all the preceptes of this lawe The whiche wordes playnlye condēnithe oure folyshe ād audatious presumpsion that sekythe to know what shall happē vnto vs in the houre of deathe and will not know the thyng that shuld be
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