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
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
a set porpose and destenyd malice hate God as Phaâ—ao and Saul Thone gatherid all his men of warr and would fight withe God and his churche rather then obey his commaundement thother would agaynst Godes exprece will and pleasure kill Dauid that God had ordainid to be king These sinnes Christ callithe the sinne against the holy gost Matt. 12. Mar. 3. Lu. 12. sainct Ioan. 1. Ioan. 5. Sinne vnto deathe Sainct Paul Ebre 10. voluntarie or willing sinne We must therfore Iudge by the scripture and belyue all thinges there spoken Know there by the willl of God and sarche not to know the thyng that appertainithe nothing to thine office Remembre how craustie a workmaÌ„ the deuyll is and what practise he hathe vsyd withe other Cherâ—ely and before all thinges he goithe about to take this persuation that Godes word is trew out of mannes hart As he did with Adame Gene. 3. that thowght nothyng lesse then to dy as God saide then thowght he holie to haue printyd his awne ymaige in Adame for the ymaige of god an to bryng hime to an vtter contempt and hatred of God for euer as he had browght him to a diffidence and dout of his word Here let vs all take hede of our selfes that dalye withe the word of God beyng admonyshyd of yle yet amend not We shall fynd at lenghe God to be iust in his word and will punishe withe eternall fyre our contumacie and inobedience whiche fyre shal be no lesse hotte then his word speakythe of So did he withe Saul Perswadyd the miserable wreche that God was so godd that thowghe he offendyd he would not punishe hym as he saide but be pleacyd with a fat sacrifice agayne 1. Reg. 15. This doctryne is therfore necessary to be knowin of all men that God is iust and trew and requirithe of vs fere and obedience as Sainct Iohan saythe he that send me is trew Dauid Psalm 145. spekith thus of his iustice The lord is iust in all his waies And vnderstand that his iustice extendithe to too diuerse endes Th one is that he wold all men to be sauyd Gene. 3.15.17 Matth. 11. Isai 53.1 Timo 2. Ro. 11. The other end to geue euery man according to his actes To optayne the fyrst end of his iustice as many as benot vtterly wyckyd and may be holpe partlye withe thretenynges partely withe promises he alurythe and prouokythe them vnto amendement of liffe The other part of his iustice rewardithe the obedience of the godd and punishith thin obedience and contempt of the I le These too iustice the elders call correctiuam an retributiuam Ionas the Prophete spekythe of the fyrst cap. 2. And Christ Mat. 25. of the second God would all men to be sauyd and therefore prouokithe now be fere menes now be foule that the sinner shuld satisfie his iust aÌ„d rightous pleasure not that the promises of god pertaine vnto souche as will not repent or his thretenynges to him that doothe repent but those meanes he vsithe to saue his poure creature 1. Co. 11. this waies vsithe he to Nurtur vs vntil souche time as his holy sprit worke souche a perfectioÌ„ iÌ„ vs that we will obey him thowghe ther were no paine nor Ioy mencyonatyd of at all therfore looke not only vpoÌ„ the promes of god but also what diligence and obedieÌ„ce he requirithe of the lest thow exclude thy selfe frome the promese There was promisid uÌ„to all those that departid out of Egypt with Moses the land of CanaaÌ„ how be it for disobedieÌ„ce of Godes commaundementes there was but one or too that entryd Of the other part thow seist that the menaces and Horrible thretenynges of God that Niniue the great cite should be destroyd withiÌ„ xl daies nothinge appertainid vnto the Niniuites be cause they did penauÌ„ce and returnid to God In them seyst thow christiane reader the mercy of God and generall promise of saluatioÌ„ performid in Christ for whoys sake only God and man was set a one So that they receauyd the preaching of the Prophete and toke God for there God and God toke them to be his people and for a certainte there of reuokid his sentence that gaue them but xl daies of liefe They likewyce promisyd obedience vnto his holy Lawes and commaundementes as God yeue vs all grace to do That thowghe we be infirme and weacke to all â—ertewes we exclude not oure selfes by contempt or negligence from the grace promisid to all men Thus fare well in Christ 5. Nouembris Anno M. D. XLIX A Declaration of the then commaundementes Caput I. What the lawes is SEing that the leste part of the scripture requirithe iÌ„ the writer boothe iudgment an circuÌ„spection that the interpretacion of one place repung not the text of godes worde in an other place Howe mouche more diligence circumspection fere and loue requirythe the too tableis of the ten commaundementes in the whiche is conteinid theffect and hole somme of all the scripture And what so ouer is sayde or wroten by the Prophetes Christ or the Aposteles it is none other thing but the interpretacion and expositioÌ„ of these ten wordes or ten coÌ„maundementes So that it were no nede at all to require the mind of ony Doctor or expositour to know the will and pleasure of God manifestid vnto the worold in his word would they that hathe leasure to rede the scripture studie therin themselfes Or souche as be appointid to the ministerie of the churche in there sermones declared vnto the vnlernyd what and whiche commaundement the EuaÌ„gelist Prophet or Historie that he prechith declarithe If this were donne then were it no nede to bestowe so manye yers in reding the glose and interpretation of man For let him writ or say what he pleasithe he that vnderstondithe the text shal be allwaies able to iudge whether he writ trew or false and so stablyshe his faithe and knolege vpoÌ„ the word of God and not vpon the interpretacion of maÌ„ conforme all his liffe to this rule and canone of the ten commaundemeÌ„tes and not vnto the decrees of man as God commandithe Deut. 4. These ten wordes hathe ben largely and at lenghe wroten vpon by many great and famous Clerkes So not withstonding as they haue yet lefft sufficient mater vnto there successors where vpon they may exercise bothe there lerning and eloquence as in a thyng moost inscrutable There is no acuite nor excellencie of witt no lernyng no eloquence that can coÌ„prehend or compasse the doctrine and misterie of the lerning that is conteinid in these commaundementes They teache aboundantlie and sufficientlie in few wordes how to know God to folow vertew and to com to eternall lyfe Wherfore it behouythe euery man of God to know as perfetelie these commaundementes as he knowithe his awne name That all his workes wordes and towghtes maie be gouernid according vnto the mind and pleasure of this law like wice be cause we maie by the knolege here of
respect vnto the glorie of Christ then shall he boldlye speake the truithe without respect of persones not temperyng his oration withe colours of flaterye but hardelye call vertew vertew and vyce vyce as he seythe occasion who so euer be his audience S. Ianin his Epistole capit 3. shewithe who is apt for this office to preache the word of God so doothe christ Matt. 10. so doothe Paule 1. Timo. â— Tit. 1. so doothe Moses and the prophetes nothing more blasphemythe the name of God theÌ„ false doctrine and souche as sekythe them selfes and can vse the word of God as the se there audience and not as it is commaundyd them by the word of God souche preachers hathe browght the superiour poures of the erthe vnto a contempt of godes word hatred of the preacher when he tellythe truythe and the vnlernyd into blyndnis and ygnorancie Those abuse the name of God that sike helpe of damnyd sprytes or of souche soules as be departyd out of this worold as Saul dyd 1. Reg. 28. or those that by Necromancie or souche like incantamentes abuse the name of god to resuscitat ded bodies or call sprites departyd vnto the bodie agayne whiche is nothing else but an illusion and craffte of the deuill to make men belyue lyes Those men in Englyshe be callyd coniurers who vsithe artes for byddin by Godes lawes And also by the lawes of Ethnikes before Chryst was born Titus Liuius lib. 1. de vrbis origine wrytithe of Numan pomp that was instructid disciplina tetrica the whiche discipline S. Aug. callith Hydromanciam ether necromantiam lib. de Ciuit. 7. cap. 35. the whiche artes were forbydding as it aperythe by Apuleius whiche in his booke de magia defendythe him selfe agaynst one that accusyd him of Nâ—cromancie The law of the 12. tables that were in Rome loÌ„g before the byrthe of Christ for bydithe those artes As Cicer. wrytythe De Repub the more I wondre that ony souche supersticious bookes shuld be pryntyd vnder the pryuyleige of ony Christyane prynce or Magistrates as be the bookes of Iohn Tritemius and Henrye Cornelius Agrippa spetialli his thyrd booke de occulta philozophia that is to say of secreat philozophie Withe many other that sparyd no labor in settyng forthe souche vngodlie workes They browght fyrst thabuse of Godes name in to christiane mennes hartes and tawght them the same superstityon that ons was namely among the Persians and Aegiptians Valerius lib. 8. cap. 6. for as amoÌ„g the gentiles there were sommne callyd Augures that by obseruation of the byrdes of th aire in there fleyng criyng and eating made men belyue the knew thinges to comme so among the Christyanes be somme that thynke they can do the same As if the Pye Chatter they loke for gestes If the croo cry they say we shall haue rayne If the hole hoyle it is signe of deathe And as there were somme that by the obseruation of the Sterres toke vpon them to speke of thinges to com by certayne supersticious and dyuyllishe incantacions whiche the persians call Magos the Grekes philozophos the Latynes sapientes Galli druidas The Aegiptions sacerdotes the Indies gymnosophistas the Assyrians chaldeos so is there among the Chrystianes the same sort of people whiche be callyd soothe sayrs or pronosticatours that writ and speake of thinges to comme as when Iubiter rulythe the constellations aboue and is not impeachyd nor let by the coniunction of his contrary planete we shall haue a godd yere and aplentyfull If Saturn and souche as astronomers attribute contrarye qualites vnto raigne we shall haue scarsetye and derthe of thynges Plin. lib. 18. wrytithe of souche as by only wordes or withe some other thiÌ„g annexid withe the wordes workithe thinges aboue nature as the deuill hathe doÌ„ne all waies as Histories record Luca. lib. 6. Valer. li. 8. cap. 1. wrytithe of one of the Godes vesta Nunnes that was falslie accusyd of an vnchast lieffe desyrid the Godes to delyuer here innocensie in that cryme by somme miracle As she dyd The mayde went to the ryuer callyd Tyber withe a seue and browght it ful of water into the temple of the Godes So among Chrystyane men be the same sort of people that by thabuse of Godes name throwghe the helpe of the deuyll doothe many tymes worke the same in helyng man and lest as not many yers sithe I was born in hand of a pore man that erryd by ygnorauÌ„ce that this Medycine could hele all diseaces †Iesus †Iob †habuit †vermes †Iob †patitur †vermes †In †nomine †patris †et filij †et spiritus sancti †Amen †lamazabathani †God openyd his hart after ward to know the truythe Souche as be yeuen to the artes practyue as Geometrie Musycke Astrologie and Arithmetice takythe vpon them to iudge of mennes conditions by the sight of there faces Gell. lib. cap. 9. lib. 14. cap. 1. so be there among people Chrystenid that know nether art nor science that take vpon them to know the same by there countenaunce the lynes of there handes or by there passis or goyng Lucane the Poete wrytithe that one resuscitatyd from deathe to lyue shewyd vnto Sextus Pompeius what shuld be the successe and end of the batell in the feldes of Thessalie so wrytithe Plin. lib. 37. ca. 11. and Tullie lib. 1. Tusc Quest so dyd the shadow of Samuel shew the deathe of Saul 1. Reg. 28. The same doothe the deuyll shew vnto many that by thabuse of Godes name vse supersticious coniurations and inchauntmentes when they syke the truythe of the deuill and ded bodies and leue the word of the lyuing God Augustus themperour for byd this supersticious art and Claudius themperour clene abolishyd it Cesar lib. 6. How the law of Chrystiane Emperours hathe for byddin and punyshite this vngodly artes thow mayst rede Cod. lib. 9. Tit. 18. The law ciuile punishythe it withe banyshment withe the swerd and to be toren with bestes Culpa similis est tam prohibita discere quam docere that is to say the fault is one to lerne and to teache the thynges for biddyn Rede the 18. cap. of Deut. and there thow shalt fynd as many names of those that vse for byddin artes as be reherhersyd by CoÌ„stantine and Iuliane the Emperours Cod. lib. 9. Tit. 18. and like wyce the same artes and as Moses for bydith all the people those vngodlie artes so doothe those Emperours Boothe Moses in Godes lawes and these Emperours in mannes lawes punishythe withe deathe the transgressours of this commaundement Moses Deut. 13. prescribythe this payne Propheta ille aut somniator somniorum occidi debet eo quod auersionem loquutus sit aÌ„ domino deo uestro that is to sai that prophete or dreamer of dremes must be slayne be cause he hathe spoken a defection or apostasie from the lord youre god more at large is this payne wroten Leuit 20. and Esa
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
preparatiue is a trewe and right vnderstanding of the lawe Not to constrayne the letter agaynst the mynd of the text but behold allwaies the consent of the Scripture and to do no wrong vnto the auctor therof Somme men call this a dispensation of the law when the extremite therof cannot with iustice and equite be excutyd agaynst the transgressour as we se Deut. 4. where Moses appoyntythe certayne Cites to be as refuges or sanctuaries for them that be chance or agaynst there will shuld happen to kill ony man The law is that who so euer shed the blud of man shall satisfye the law withe his blud agayne Gene. 9. Matt. 26. Apoc. 13. This law extendithe not as farre as the wordes sound â—ut as farre as the mynd of the letter permittithe that is to say vnto souche as of hatred rashe and willfull maddenis or to satisfie an ile and vndigestid passion that hatythe his neighboure killythe his neighbour coÌ„temnithe God in the superiour powres who shuld reuerenche and punishe the ile doar and not he hym selfe Those and souche like shuld suffie deathe agayne and not souche as kyllagaynst there will Thus doothe the scripture of God interpretat it selfe and shewithe how euery law shuld be vnderstand The whiche is a very necessary rule and precept to be all wayes obseruyd euery where leste the rigure and forse of the letter shuld do iniuries vnto ony circumstaunce of the text therefore I would euery man in the râ—ding of the Scripture shuld mark too thinges in euery doutfull text Fyrst the consent of other places then the allegorie of the letter as for an example Thys proposition Matth. 26. this is my bodye fyrst loke the other places of the scripture what chrystes body is and what qualites it hathe how it was conceauyd and born and whether it is ascendyd then thow shalt by the consent of other places be constrayed to vndrestond these wordes according to the analogie or proporsion of faith and not after the letter then consider by the scripture why Christ by an Allegory callyd the bread his body and the wynne his blud then it shal be easy to vnderstand that they be rather confirmations of our faythe then the body it selfe Sacramentes and memorialles of the thynges paste and not the thyng they represent and signifie Rom. 4. The seuenthe preparatiue is to add nothing vnto this law nether to take ony thing from it who can be a conuenient disciple of God and his doctrine that belyuithe not all thinges and euery thing necessarie for the saluation of man to be contaynid openlie and playnely in the scripture Canonicall or how can he be a Christiane man that beliuithe one commaundement of God and not the other He that sayd thow shalt haue but one God saythe likewyce thow shalt nether add ner take ony thing from the scripture Deutt 4. but shalt obserue it at it is yeuen so sayd Christ Matt. 28. so saythe saynct Ion. cap. 21. like wice in the reuelations of Iesus Christ oure redemer cap. 22. What is more necessarie for him that will reade the scripture or hyre it preachid then this preparatiue Fyrst to be perswadyd that all verite and necessarye doctrine for oure saluation is contaynyd there in and that the holy churche of the Patriarches Prophetis and Apostelles beliuid preachyd and died for the same and in the same doctrine if thy hart be not thus preparyd but iudgist that godes law coÌ„teynithe one part of souch doctrine as is necessary for mannes saluation and the Bishopes lawes an other part thow coÌ„temnist and dishonorist the hole law and yeuer therof and offendist the commaundement yeuen Deut. 4.12 and Prouerb 30. rede diligentlie those places farther remembre that this opinion is so vngodlie that the hole scripture endithe with this sentence if ony man add vnto the word of God God will put vpon him all the maledictions conteynid in the booke and if ony man demynishe ony thing of this prophetie God will take from him souche part as he hathe in the booke of liffe Apocalip 22. The fyrst table Caput IIII. I Am the lord thy God that browgth the out of Aegypt from the howse of seruytude Thow shalt haue no strange Godes before me THis precept or Commaundement hathe too membres The fyrst requirithe that we accept accompt and take the God that made and perseruithe all thinge the God Saday omnipoteÌ„t and sufficient not onlie to be God but also to be oure God that helpithe vs succurrithe vs sauithe vs and onlie defendithe vs. The secund part for byddithe all false godes This fyrst part is the ground originall and fundation of all vertewe godlie lawes or Christiane workes and where as this precept and coÌ„maundement is not fyrst layde and takeÌ„ as thonly well where of springithe all othere vertews whatsoeuer be donne seme it neuer so glorious aÌ„d holie vnto the worold it is nothiÌ„g but very supersticion and hypocrisye as Paule saythe Ro. 14 Ebr. 11. What puttithe differeÌ„ce betwene the deathe of Socrates and Esaias Diogenes and Hieremie Sophocles aÌ„d Zacharie Euripides and Steuine Homere and saint Iohn Baptist sauing onlie the knolege and coÌ„fidence in this coÌ„maundement I am the lord thy god what differeÌ„ce where there betwene the Churche of the pharises scribes and Hypocrites aÌ„d the churche of god were not the knolege of this coÌ„maundemeÌ„t that containithe too moost necessarie thinges The trew knolege of God â–ª and the trew honor of god Deu. 4.12 Exod 19.20 GeÌ„ 12.17 The whiche fundatioÌ„ and grouÌ„de of oure religioÌ„ boothe the TestameÌ„tes euery where teachithe also the ymaige of god in oure soule thowghe we be borne in seruitude of sinne and blind â—nto all godlinis souche a sparkell and dimme light notwithstonding remaithe in the soule that oure awne coÌ„science criethe out against vs wheÌ„ we vtterly conteÌ„ne the reuerence and diuine maiestye of God as it apperithe by the horrible and ferfull deathe of souche as thowght it more easye to destroy there awne liuing bodies then to endure the conflict and dolours of there awne conscience withe the iudgment and contempt of Godes lawes as it is to be seene leuing profane exeÌ„ples a part in Saul and Iudas withe all other souche in oure time that ar the causers of there awne deathe The subtiltes of the deuill must be takeÌ„ hede of therefore and knowen betime lest he shew vs God in an other forme then he shewithe himselfe in his word and this coÌ„maundement Where he saithe that he is oure God to say as well redie to punishe vs if we coÌ„temne him as to healpe vs if we loue him The deuill goithe a bout an other thing aÌ„d would all meÌ„ as loÌ„g as they haue a purpose and bent will to synne thinke that God is a mercifull God agentle swete and fyggie god that winkithe and will not see thabhomination and accustomid doing of ile but when the conscience felithe the displeasure of God and sekithe
redresse he amplifyithe and exaggeratithe the greatnis of sinne shewithe it as fowle aÌ„d as horrible as it is in deade aÌ„d more extenuatithe the mercie of god makithe him theÌ„ a cruell and an vnmercifull tiraÌ„t as impossible to optaine mercie of as to sucke water out of the drie pumpesse or burning cole Wherfore seing his maiestie is inuisible and cannot be knowen of mortall man as he is and like wyce be cause man yeuythe litle credit or none at all vnto his blyssid word he presentia the all his workes heuen and Erthe vnto maÌ„ to be testimonies and wyttnis of his great powre that man seyng those creatures and wounderfull preseruation of the same might thinke of god the maker of all thinges and thanke him withe all the hart that he would say these wordes vnto him vile creature and wormes mete I am the lord thy God by his workis he shewid himselfe thus vnto Adame Gen. 2. aÌ„d vnto the naturall phi Ro. 1. also vnto euery resonable maÌ„ Deu. 30. how be it so far hathe the deuill blindid many would to God only the infideles and not souche as be accomptid Christians that they take as mouche knolege of God by the contemplation of his workes as Midas the knig by the contemplation of his gold Wherfore seing we belyue with souche difficultye this worde of God I am the lord thy God and the deuill hathe blindfoldyd and darid oure sight and so be wicchid all oure senses that we hyre nor see ony thing to the glory of God and saluation of oure saules he addithe yet other testimonies to acertaine vs that he is oure God and leuiÌ„the nothing vndon that might drawe vs vnto a firme and constant biliue in him setting before oure Iyes the glorious and wounderfull deliuerance and defence of the people wheÌ„ he browght them our of Aegypt souche testimonyes addyd he vnto his word to stablishe oure faithe allwaies to Adame and Abell wheÌ„ the fyre from heueane burnid there sacrifice Gene 4.9.17 Exod. 12. so vnto vs vnto whoÌ„ he hathe yeuen the same word Ro. 1. hathe yeuen for the confirmation therof his dere sonne Iesus Chryst born ded and resuscitatid from deathe to shew vs him selfe and to teache vs that he is our God to sawe vs from the seruitude of hell and sinne and to healpe vs as many times as we call vnto him in christes name for only in him we cum to thacknolege of God that hewill be oure God Thowghe the Iew and the Turke know there is but one God and after there religion would honor him yet dout they whether he takith cure of them will hyre there 2peticions wil be honorid of them and how he wil be be honorid for they haue not the word of God as Christ gaue it but as they falsely interpretat it to the contumelie and dishonor of Christ But we know him to be oure God as this commaundement saithe in Christ Iesu Ioan. 1. Matt. 11. Io. 16. When we haue a trew knolege of him by his word we must yeuen him the same honor that his commaundement requirithe to say obedience and fere faythe and loue Repete the wordes agayne of the commaundement and marke them I am the lord thy God if he be lord then hathe he powre ouer body and soule obey him therfore lest he destroy them boothe thy God if he be God all thinges be in his powre and hathe sufficient boothe for the and all other and will yeue it the because he is thy god he nedithe for him selfe nether heauen nether Earthe nor ony thing that is there in â–ª aÌ„d to put the out of dout therof he browght not onlie the people out of Aegipt to warant his promisse but also send his only sonne to dye for thy sake that he might be thyne and thow hys Rom. 6. Esa 53. Theffect now of this part of the commaundement is to declare and bring man vnto a knolege of God as ye se and ons knowen by his word requirithe also mannes dewtye to honor him in trew and perfete religioÌ„ the whiche coÌ„sistythe in fere faythe and loue the whiche thre poyntes Moses diligeÌ„tlie and at large declarythe in the 6.7.8.9.10.11 Chapiters of Deut. and doothe nothing else in all them but expound this fyrst commaundement I will shew the partlie how and then rede the places and lerne more by thy selfe In the begymyng of the 6. chapiter he shewithe wherfore thow shuldest fere him and kepe his coÌ„maundementes sayng it shal be to thy profet this is the maner of all men that would haue â—â—y thing donne fyrst to shew what profete folowithe the doing of it that the commodite myght excitat the mynd and studie of him that shuld do it Moses saithe it shal be well withe the. god will multiplie thy sede and yeue the a land flowing withe milke and hony Now if thow fere the lord god this shal be thy reward and the same selfe promesse thow shall fynd many times annexid withe the fere of god before thow coÌ„ to the end of the 11. chapiter al healthe and loy folowithe the fere of god Marke those wordes well and print theÌ„ in thy hart fere of no ile nor sickenis contagious aer or diseace so thow haue this medicine of godes fere in thy soule whiche preseruithe healthe and expulsithe all diseacis Galenus hathe wroteÌ„ bookes de tuenda sanitate That is to say to preserue healthe so hathe Hippocr Cornelius Celsus and other They prescribe those syx thinges to be obseruid of as many as would liue in godd healthe The teÌ„perature and coÌ„dition of the aire 2. Moderate vse of mete and drink 3. MotioÌ„ and exercise of the body and rest of the same 4. Slepe and wacche as the complection by nature shall in tyme conuenient require 5. fullnis and Emtenys of the bode Gale lib. 2. aph comment 17. et lib. 2. de Compos medic 6. perturbations and passions of the mynd for many hathe died with souche passions of the mynd with soden sorow as P. Rutilius Plinius libr. 7. Cap. 36. and M. Lepidus some withe soden loy as the Noble woman Policrata as Arist wrytithe so dyed Diagoras as Gellius wextithe lib. 3. Cap. 15. and other as ye may rede Plin. lib. 2. Cap. 53. Valer. Max. lib. 9. cap. 12. Some died for shame as Diodorus Plin. lib. 2. cap. 53. Homere Vale. lib. 9. cap. 12. The phisicions promisithe healthe if these 6. rules be obseruyd â–ª but God saythe all those be inuayne withe out the fere of him Deu. 27.28.30 there se the word of God And loke the secound boke of the kniges cap. 24. How it was prouid trew where as the pestilence infectyd the hole lannd of Canaan from the Cite of DaÌ„ vnto the Cite of Bersabee in thre daies so that there died 70. thowsand meÌ„ in that short space In the end of the 6. chapiter of Deu. Moses exortithe the people to fere God to a vayde the
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
and moost commodiouslie gouerne and kepe the people in a politike felicite To lyue quietlye prosperously and wealthelie as ligurcus the Lacedemonians Solon Plato Aristotell the Grekis Numa Pomp. Cicero and other the Romaines Amongest Christianes Constant Iustin and other Those men hathe dōne somwhat to assotiat people in Cites and Realmes by wysdom to kepe them in an honest order withe vertewse lawes and to remoue the occasion of vyce and discord by iustice How be it none of themall nor all they to gather hathe not prescribyd so perfet and absolute a forme of a politike wealthe as allmyghtie God hathe donne vnto his people in this Second table and syx rules Nether so equally ponderyd the diuersite of synne and transgression of iustyce as this lawe doothe not so indifferently prescribe the correction and punyshement according to the grauite and greatnis of the fault but is to cruell in the lesse offence and to mercyfull in the greater As ye may se the iniuries of thefft punyshyd and blasphemie of God with adultery vnpunyshyd After that he had gatheryd togather this people into one company and multitude browght them out of Aegypt and apoyntyd them a lond and cites where they shuld lyue as membres of one commune wealthe He prescribyd vnto them certayne lawes without the whiche no commune wealthe can lōg indure for it is no lease maiestre to kepe a Royalme in wealthe frō the dangers to cum thē to wynne it frō aduersite whē aduersiteis presēt The first law to preserue a cōmune wealthe is that the people therof know how to reuerence and honor God a right who is the presidēt ād the defender of all cites ād realmes If he be neglectid therfolowithe doutlis aruine ād chāge of the cōmune wealthe Thus saw all those that wrot lawes for the preseruatiō there of not only Moses ād christiane wyiters but also the Ethnykes Arist li. 7. polit ca. 8. Where as he Nūbrythe the workes to be dōne in the cite Quintū inquit acprimū circa aram diuinam cultus quod sacrificium uocant that is to say the fyghe and principall worke is religion at the aulter of God whiche mē call sacrifyce They knew that no cite nor Realme could contynew long in wealthe except they had the fauour of God thowghe they could not tell how to honor him a ryght We like wyce know the same the fauor of God fyrst and chefely to preserue the commune wealthe Psal 127. Deut. 31. and be assuryd by his word how we may honor him to say as it is towght vs in the fyrst table and foure fyrst preceptes The second law Necessary for euery commune wealthe is that the people among them selues lyue in peace and concord withe out discord and dissencyon As Sallust saythe Litle thynges by concord incressethe and great thynges by discord decresse that saw the pore shepord Melibeus in Virg. when he sayd En quo discordia ciues perduxit miseros that is to say lo whether or into what miseris hathe discord browght the wrecchid citicens Not onlie Rome ād other moost noble cōmne wealthes lost there libertes and thē selfes by discord but also the cōmune wealthe of the Israelites as ye may rede 3. Re. 12. how of one kingdō was made too for the discord that god suffryd to be among thē selfes for the idolatrie of kyng Solomō 3. Re. 11. where as ye haue ā exāple that no commune wealthe can indure where as the preceptes of the fyrst table be neglectyd Allmyeghty God therfore after that he hathe tawght the people what is to be don towardes him in the fyrst table he shewythe in the Second table what we shuld do one to the other of vs. that peace and concord myght be amonges vs. Whiche cannot be where as one knoythe not what reuerence and honor shuld be don to the other for where as all men wil be lyke there is nether wealthe ner vertew but contencyon and hatred whiche is the mater and ground of all calamites and myscheffe The law of God therfore in the fyrst front of this Second table doothe apoynt and institute a certayne Imperie and dominion to be had amōg his people that one person might be knowen from the other Conmaundithe obedience vnto the superoure powres Sayng Magnifie or reuerence thy father and mother if this order be kept there is a reward apoyntid for the obseruation therof as the text saythe thow shall lyue long vpon the erthe after that people of a commune wealthe know eche of them there dewtes it is necessarie there folow a law to mayntaine them in peace and vnite therfore folowithe it in the table Thow shalt not kylle whiche precept is amunicion and defence of the peace How beit because there folowithe alteracyon and change in euery cōmune wealthe by reason of deathe and the persones present cānot liue for euer the law maker for the commune wealthe must prouide how the places of those that die may be agayne furnishid that withe the departure of one may folow the successe of an other wherfore god puttithe the syxt canō that defēdithe mariage wherby is preseruid this cōmune wealthe ād as godly continewid as it beganne the whiche law is not only necessary for the preseruatiō of the cōmune wealthe to cū but also to preserue the state present in peace ād tranquillite for neuer was there greater occasion of discord ād bate betwene cōmune wealthe ād cōe wealthe prince ād prince priuate persones ād priuate persones thē for thabuse ād violating of mariage ād cōmitting fornicatiō withe souche like vices as it is to be sene by Dina Gen. 34. by Thamar 2. Reg. 13. by the pristes wief abusyd of the Reniamites Iudicū 9.20 rede the place for the rapt of Helena Troie perishid for the oppressing of Lucrece at Rome and other Then as there be lawes to preserue the persones thelfe of the cōmune wealthe so must there be lawes to preserue souche goddes as appertayne vnto the mēbres of the cōmune wealthe that one do no wrōges vnto the other but euery mā be contēt withe his awne cōdiciō ād propre goddes ād nor to vsurpe auctorite ouer his neigbowrs thefore the Eight law is conserning the defence of propre and priuate Godes Thow shalt do no theffte How be it seyng we ar fraile and so I le that many tymes we transgtesse somme or all these lawes that preseruithe the cōmune wealthe it is necessary to fynd ād prepare some remedie to haue the transgressour punishid ād the persō that is hurt ād offendid restorid vnto his right therfore is there this clause ād rule ī the law Thow shalt yeue no false testimony against thy neighboure whiche is the Ninthe cōmaundemēt ād bidithe as well the superiour powres to se equyte ād iustice withe out respect of persones as the cause requirithe obseruyd as souche shall be testimonies in a dutfull mater to say as they know trewlie And likewyce that in bying and sellyng
folowythe or hurtyng of some membre of the body or clene destruction of it at the last murder of the hole body Somme kyll wythe the swerd somme withe poyson somme with inchauntementes somme Dessemble as thowghe they playde and so in burdyng puttythe him out of the waye that he hatythe Somme kyll not them selfe nor will not besene to breke the peace but shut there boltes by other men and wound and kill him that is an hundrythe mile from him These the lawes punishe with deathe Gen. 9. Mat. 26. like wice the lawes of men Iust lib. 4. tit 18. Souche as procure and sarche the deathe of man priuelie the lawe punishithe more cruelli Not with the swerd nether fyre or ony other so lemne maner of deathe but he shuld be inclosyd in a tronke withe a dogg a cocke a snake and a nape and so be cast into water and dye amonges these rigures bestes Those yet lesse offend then souche as conspyre the deathe of ony prynce or gouerner of the commune wealthe Or by treason intend the destruction of the commune wealthe or ony man that gouernythe therin Those haue there paine of deathe apointyd lege Iulia. Inst lib. 4. ti 18. Depublicis iudicijs So hathe the law respect of the persones and will know who is kyllyd a priuat person or gouerner a maÌ„ or a womaÌ„ one of his awne blud or a straÌ„ger that the paiÌ„e may be according In the ministration wherof the Magistrate or Prynce shuld allwayes obserue iustyce as well agaynst one man as the other withe out respect of persones Remembryng that it appertaynythe nothyng vnto there office to saue or damne to yeue one a charter of liefe and put an other that hathe donâ—e the like offence to deathe The Magistrate is but a minister of the law and is bound for the lawes sake to susâ—fre him to liue that transgressithe not the law so is he bound to put him to deathe that hathe offendid the law So God commaundithe Deut. 19. that the iudge shall haue no mercy vpon the offender aÌ„d shewithe thre causes why The one that he shuld take the I le out of the commune wealthe The other is a promiss of Godes grace for his so dyng The thyrd is that other might fere to do the same we haue examples therof in the Capitanâ— that were haÌ„gyd against the sonne Nu. 25. and of Marie the Emperoure Moses Syster that when she was a lepre was compellyd to obey the law as well as the pouryst of the congregation Num. 21. It is I le donne therfore of princes and Magistrates to yeue charters and priuelegys to saw souche as by the law shuld die And asbrode example for other that thinck when nede is I shalâ— haue frendes like wyce to begg my perdon In case it cannot be optaynyd he that laborythe in the cause will scarse be conteÌ„dyd that his request can take none effect the mater beyng of no greater waight then before by other optaynyd grace Thus in dispensing of an I le fact is boothe God and man offendyd And the Prynce or Magistrat that dispeÌ„sithe withe the fault of an other makithe him selfe culpable of the same cryme as it is wroten Prouerb 17. cap. Sâ—pien 6. Of the other part the iudges that condemne the right and delyuer the wrong committ the same horrible offence and worthy by the law to suffer the paine that is dew vnto him that shuld for his offences dye like wyce shuld souche as be letters or other wyce defice or procure the let or delay of iustyce in sauing or repryyng the offender whiche is an horrible offence and dayly vsyd the more petye in euery assyce aÌ„d sessions The preteÌ„d a work of cherite and good dede to saw a man that is worthy of deathe but the iudge of all equite mercye and iustyce saythe they shuld not extend there mercye to souche a person nor in souche a case but commaundythe without mercy to put them to deathe that iustyce condemnythe Men wil be in an I le cause more mercyfull then the fountayne selfe of mercy but where as they shuld be mercyfull in remitting a pryuate displeasure donne vnto theÌ„ by a pore man then will they exequte not only iustyce but also tyranni So peruerte they the law of God and iudge I le good and godd I le and like wice reprehend the ordinaunce of god God gaue certayne preuilegis that who so euer kyllid agaynst his will might fle to a saynctuary to saw his liefe but he that kyllyd of malyce or of a pretencyd purpose might be browght to the Galaus not only out of the sanctuary buâ— from the aulter Deut. 19. and this is not only the law of Moses but also the law of christ that saythe Math. 26. cap. he that strykythe withe the swerd withe the swerd shale peryshe when it pleasythe God souche a transgressour to be taken the iudge that iudgithe and the person that is iudgid shuld thinke this is the tyme that the commune wealthe shuld be delyuerid from an I le person and he thaâ— must suffer shuld thynk this is the tyme that God will punyshe me for my synne and call me to his mercy The prince huld suffre the ordinaunce of god to take place for as Teren. saithe male docet facilitas multa Heautonei that is to say ouer mouche pyte teachythe many thinges I le the whiche vyce he teachithe men beware of in Hecy Etsi ego meis me omnibus scio etiam ad prime obseruantem sed non adeo ut facilitas mea illoruÌ„ corrumpat animos Therfore he that would purchese a charter shuld rather com to the prison to confort the afflictyd man and say this troble is the preacher sent from God to bring the to acknolege of thy synne and to call the to penaunce Thow seyst how the deuill hathe preuaylyd agaynst the. Ffolowyng the blyndenis of thine affection thow gauyst place to the deuill that delytithe in the I le doinges of men therfore thow must suffre the payne of the lawe and from hensforthe thow shalt gyue no place more vnto hym know Christ and belyue that in him thow shalt suffre no payne for thy transgression but only the deathe of the bodye he shal now carye the from the Galowes into eternall loy as he dyd the thyffe in the crosse Obey therefore the commaundement of God in this publike ministracion of iustyce for now is thy tyme to die not that God hatythe the but of a singuler loue that thow shuldest hurt nomore thy selfe and other begg withe me in chryst thy charter of God and his mercy shall yeue the eternaâ—l lief which thow mayst boldly by the law aâ—cleme And not to put him in a false hope of mannes remission that can yeue no pardon at all if they dowell in case a priuate person a man that louythe peace happen to be opâ—ressyd at ony tyme of those breakers of peace 〈◊〉 robbers by the highe way syde
it sprange of a loue to wardes God and extendyd to a vertewes end the punyshment of vyce and commendation of vertew Caput X. The seuenthe commaundement Thow shalt commet none adulterie THat there shuld neuer faile successioÌ„ and posterite to preserue the commune wealthe that God had ordainyd for man as well before his fall in Paradice as after in this vale of miserie he ordainid matrimonie betwene man and woman Whiche is the institucioÌ„ and ordinaunce of God aprouid by the law of nature the law of Moses and the law of Man and the law of the Gospell Meanyng and wyllyng this ordinaunce to be reuerentlye obseruyd of all men hathe yeuen this precept that noman shuld dishonor defile or contaminat himselfe withe ony vndecent or intemperat kynd of liffe This is the end and purpose Why this law was yeuen to auoyde a dissolute commune and libidinous liefe with other vnclenlinis To loue and kepe chastite and purite of life whiche consistithe ether in syncere virginite or faithfull matrimonie as Chrysost writite Homil. de inuent cruc Primus gradus casti tatis est syncera uirginitas Secundus fidele matrimonium That is to say The fyrst degre of chastite is pure virginite The second faithfull matrimonie the same diuision of chastite aprouithe the scripture 1. Corin. 7. where as Paule definithe and shewithe that virginite is a chastite of the bodie coniunyd withe the purite of the mynd By these wordes Caelebs cogitat quae domini sunt quomodo sancta sit corpore spiritu That is to say she that is vnmaryd thinkâ—the the thinges that be of God how she may be holie boothe in bodie and in sprite Of matrimâ—nie and the purite therof it is wroteÌ„ Ebr. 13 Honorabile est inter oeÌ„s matrimonium cubile impollutum That is to say Matrimonie is honorable among all nations and the bed impollutid no man shuld continew in a sole liefe but souche as hathe no nede of matrimonie folowing the word of God and ordinaunc in mannes nature according to the exaÌ„ples of the Patriarches Prophetis aÌ„d the Apostelles whiche were not excludid froÌ„ matrimonie althowghe they were ministers of the churche nor neuer made law to exclude there successours but recitithe the matrimonie of the ministers among the vertews and necessarie giftes that is requirid in the minister 2. Timo. 3. Tit. 1. and callithe the prohibition of matrimonie the doctrine of the deuill The whyche the iniquite of oure Doctors that defend withe swerd and fyre the sole liefe of the ministres would put from them vnto the old Heretikes the Tatians who for byd matrimonie to all men And they damne not it but only for byd it to the order of Ecclesiasticall ministers As thowght they damnid not matrimonie because they for bid it not to all but to sommen It is like as if the phisicion shuld say to too men of one ayge one disposion and sicke in one diseace that the medicine that helythe the one will kyll the other But the scripture is agaynst theÌ„ and also the fathers for the moost part the councell of Nice condescendid to the mynd and sentence of Paphnutius that sayd faythfull mariage was chastite and not vnto supersticious persones that allwayes dreame somme nouelties to be accomptid glorious The temerite of these lawes and law makers hathe byn godly and lernydlye all tymes confoundyd It sufficithe vs loyallement and with good faythe to hyre this commaundement commit no adulterie whiche for biddithe not only to abstayne from an other mannes wieffe the whiche boothe Godes lawes and mannes lawes Christians and Gentiles punishithe withe deathe Deut. 22. Leuit. 20. libr. Inst 4. Tit. De publâ— iudicijs Also the desyre and lust of the hart is forbyddyn Exod. 20. Deut. 5. Matth. 5. Farther all orther womeÌ„ ar for byddin whether it be virgine widow or other coÌ„mune womaÌ„ The policie of Moses putt to deathe onlye the man and woman that committid adulterie How be it all kyndes of vlterie in this precept ar for bydden as Paule wrytythe 1. Corinth 5. Where he equalithe and makythe lyke fornication and rape withe adulterie â—ede the place And byddythe to fle fornication So doothe he Ephes 5. and saythe that the Irâ— of God accustomithe to cum for souche synnes Like wice we se by the punishment of fornication and oppression of virgines whiche is not inferiour to adulterie The citie of Sichem and the inhabitantes therof were destroyd for the oppressing of Dina Iacobs dawghter Genes 34. Iudas commaundid Thamar the wydowe to be put to deathe for dishonoring of widowed Gene. 38. Pinehas kyllyd Simri the Isrealite withe his hore Casbi the Midianite Nume 25. so that all kynd of adulterie is for bidden and nothing in this case to be admittid but the lawfull coniunction betwene man and woman But this is not all that this precept for biddithe for as it for biddithe the act it selfe so doothe it adulterie of the hart and of the Iye like wice the adulterie of the mouthe as vnchast and filthi communication The adulterie of the handes that prouokythe or mouythe the person that is not his Solomon saythe he shall borne his cote that barythe fyer in his besomme and burne his fette that walkythe vpon the coles Here is for bydden likewice the adulterie of apparell and so consequentlie all excesse of mete and drinke and other occasions that ar inductions to this I le and commith of the concupiscens of the hart for bydden in the scripture Peter saithe 1. Pet. 3. The habit and apparell of a woman shall not be in brodyd and splayde here nether in laing on of god or costley aray ye se in oure tyme that many bare more vpon there backes then they be worthe A woman pamperid vpp with precious stones and gold knottyd be hind and afore with more periles then here housbond and she bestowithe in almes all dayes of there lieffe An other sort that lackythe where withe all to bestowe these charges ar a dilling and burling of there here a longer tyme then a godlye woman that redithe the scrypture to folow it is in appareling of thre or fowre yong infantes If this were onlie in the women it were the lesse harme but it is also in men for there is not asmouche as he that hathe but 40. Schillinges by the yere but is as long in the morniÌ„g to set his berd in an order as a godlie crawstis man would be in loming of a peace of karsey And not only they but also souche as shuld yeue there seruantes an example of sobriete as well in the Clerge as among the Ciuile gouerners of the erthe I speake not against a decent and semely apparell of man nor woman euery person in his degre But that eche of them shuld auoyde the excesse and I le therof that is for bidden in Godes lawes and rather studie to commend him selfe by vertews then to be estimyd by his apparell thus doothe not
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
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
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