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
him not sauyng by the law of nature And the thyng that he may well lacke or else optayne of an other A supper or denyr for his mony or loue And neuer make mencyon of the thyng we owe him in asmouche as we be Chrystianes thus can Aristotell intret his gestes and Plato yeue his almes oure offyce is to communycat the knolege of God withe hym so to moue a communycation that the one might know the others faythe but this Cherite and Hospitalite is vsyd but of few men Incase a man shuld make mencyon of ony souche almose or intrete ony place of the scrypture at dyner or supper it were a cloyng of the stomake and takyng awaye of the appetyt a nyle saueryd messe and the warst dysshe that can be browght to the table men say that folke shuld be mery at the table and let the peracher talke of scripture as thowghe the law of God made men sory whiche conteynithe not only the solace and loy of man in this worold but also in tyme to cum for euer God take out of the hartes of men all fere and shame that we frelye confesse him as occasion shal be yeuen withe Looth Genes 19 cap. that sate in the gates of Sodoma to inuitat the strangers that came to the citie into his awne house to kepe them in vertew and preserue them from vyce Rede the chapiter and se where in consyttythe trew hospitalite farther thow seyst by this commaundement that the Israelites might constraine the the straÌ„gers within there citeis to hire and see there religion vpon the sabbothe as euery well orderyd commune wealthe now in the tyme of the gospell shuld do the same and constrayne all people to hyre the word of God and se the mynistration of there sacramentes This daie is apoyntid also for man to consider and expend the workes of God the whiche he made in syx daies for the leste creature that God made shall teache man a knolege of the creator if it be consideryd accordynglie So that man shuld not only vse them but also yeue God thankes for them to augment faithe corroborat hope and prouoke loue Therfore God blessyd the sabboth â–ª to say made it honorable sanctified it apointid it to an holie vse gaue it certaine pryuilegis and would men to be that day holye Ffor as he hathe appointid syx daies for vs to exerciâ—e oure selfes in the busines and trauelles of the worold so hathe he appoyntid the seuenthe to exercise the Ceremonies of the churche whiche ar instyâ—udid for the preseruation of the Ministerie of the churche As to vse comume praier here the sermon vse the blyssyd supper of the lord and to yeue almes 1. Cor. 1â— 14.16 althowghe the Ceremonie of the Sabboth be taken awaye Col. 2. whiche appertaynyd only vnto the people and commune wealthe of the Ebrews yet one daye of the weake to preserue and vse the word of God and his sacrameÌ„teo is not abrogatid therfore in this commauÌ„dement ar too thynges to be obseruyd The one ceremoniall during for the time the other Morall and neuer to be abolyshid as long as the churche of Christ shall contynew vpon the Erthe The patriarches before the lawe Gene. 2. the prophetes in the tyme of the law Exod. 20. Deut. 5. we being delyueryd from the damnation of the law 1. Cor. 16. haue one daie to rest froÌ„ labour and applie oure selfes to the workes of the sprit whiche secreatlie in oure selfes shuld be doÌ„ne euery daie with our haÌ„die labour apoÌ„the Sondaie openly without the labour of our handes This Sonday that we obserue is not the commaundement of man as many say that would vnder the pretence of this one law bynd the churge of Christ to all other lawes that men hathe vngodlie prescribyd vnto the churche But it is by expresse wordes commaundyd that we shuld obserue this daye the Sonday for oure Sabboth as the wordes of S. Paule declarythe 1. Cor. 16. commaunding euery man to appoynt his almes for the poure in the Sonday The text saythe in one of the sabboth It is an Ebrew frace and is asmouche to saye as in the Sonday As ye may rede the same maner of speache Luce. 24. and Ioan. 20. of the womeÌ„ that came to the sepulchre to anoynt the ded body of Christ Luke saythe in one of the Sabboth erly they came to the Sepulchre and so saythe Iohn by the same wordes the whiche was the sonday as noman dowtithe for it is oure faythe that christ rose the third day So may ye rede Gene. 1. where the text saythe it was euenyng and it was mornyng one dayt that is to say the fyrst daye Whiche we call the sonday and thus also saythe those that were best lernyd in the tonges among Christiane wryters Ioan. Chrysost Lactant. and Erasmus for the preseruation of the trew meanyng of the word of God and right vse of his blessyd Sacramentes he hathe yeuyn vnto the churche Apostelles Prophetes Pastors Doctors and other Ephes 4. That shuld teache vs the Scripture and wrytynges of the Prophetes aÌ„d Apostelles whiche was declarid to be trew withe many signes and tokens that we shuld not wauer with euery wynd and be caryd into errours by the doctryne of man That we shuld not fayne new doctrine out of our awne braynes but belyue as the holye churche of the Patriarches Prophetes Christ and the Apostelles whiche tawght the people as they wrote and wrote as they tawght that noman after there deathe shuld deceaue the people that Christ redemyd withe his precious blud with false and impostorous doctrine Those Ethnyck and Iewyshe doctors of the Pope how so euer the Bragg of the Name of holye churche be none other then the defenders of the Synagoge of Antechrist Sure we be that Christ the Patriarches Prophetes and Apostelles be sauyd and belyuyd no more nor none other wyce then they haue lefte vnto vs by writinges Better it is to be certaine of oure doctrine and saluation withe this holie churche then to associat our selfes with the rabull of lyers that bostythe and braggythe there abhominable and Ethnicall ceremonies which be condemnyd in the scripture to be lawes for the holye churche God yeue the grace to rede the holie Bible and to haue a litle vnderstonding of it then shalt thow se who and where is the holie churche that these dreamers attribute vnto there father the deuyll and Antechrist of Rome And if they say vnto the that thow must not take the text after thy awne mynd but after the mind of the holie Doctors that hathe wroten in the scripture thynck withe thy selfe that God hathe yeuen the the Scripture to rede therin to thy suluation as well as vnto the Doctor Farther that thy Doctor preache not alie for the truithe god hathe yeueÌ„ the the scripture to iudge thy Bishope doctor preacher aÌ„d curate whether he preache gall or hony his awne lawes or Godes lawes Farther say boldly and fere not
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
punishement that folowithe the contempt of Godes commaundement and this is the moost apt and best way to perswade people that carithe for no vertew nor will not be mouid with ony promesse or reward that folowithe well doing I am a Ielous God and the lord thy God is in the mydle of the. Whiche wordes declarithe that when people will not obay his cōmaundementes and receaue his loue and fauour he waxithe angre and vsithe thextreme remedy the skurge of aduersite that who so euer will not willingly be fere meanes boghe be forse shal be cōstrainid to breke for nothing cā resist when he will punishe The fyrst poynt the refore of religion is the fere of God The second is faithe and confidence in his word Therfore saithe Moses Audi Israel dominus Deus noster unus est That is to say Hire O Israel the lord oure God is one God Deut. 6. in this one God thow shalt put all thy trust and belyue To perswade this faythe into there hartes Moses put not onlye the deliueraunce out of Egypt before there facis But also the Seuen moost mighty princes of the worold Hittheum Girgaseum Aemorreū Cananeum Pherizeum Hiueum and Iebuseum Deut. 7. and in the same chapiter he repitithe and inculcatythe into the ere this religiō and faythe saing scias itaque quod dn̄s Deus tuus ipse est Deus Deus fidelis c. That is to say know thow that the lord thy God he is thonly and trew God and so forthe Then rede vnto the end of the 11. chapiter how busie and diligent Moses is hepyng argument vpon argument to perswade the people to belyue God and his word and to stablishe this commaundement and rout it in there and oure hartes All the workes of God heauen and Erthe all the Miracles wrowght in the old Testament and in the newe were donne to proue vnto mortall man this precept to be trew I am the lord thy god and be none other thing but interpretations of this commaundement to stablishe the verite of his word The thyrd is loue wherfore he saythe loue the lord thy God with all thy hart all thy soule ād with all thy poure Deut. 6. Moses in th end of the chapiter shewith wherfore this oure God shuld belouid he will giue youe saithe he the lād that ye neuer deseruyd frely for his promisse sake ād in the 7. chapiter he promisithe to destroy a people more strong then they be in the 8. chapiter he saithe that he fed them in the wildernys withe met from heauen whyche they nether there fathers neuer knew By these and other many reasones he prouokyd the people to this part of religion the loue of God In case ony benefactour or he that doithe good to an other be to be louyd spetiallye this oure god is to belouyd saythe Moses We may like wyce consider his benefytes to wardes vs and so expulse this detestable and horryble vnkyndenis towardes him As is the leauyng vnto vs of the scripture wherby we know his blessyd will for the grace of the holie gost that ledithe vs to knolege defendithe vs from ile and presetuithe vs in vertew The greatist Argument of all the byrthe and deathe of his only sonne yeuen for oure redemption Then doothe Moses teache how we shuld loue him Deut. 6. with all oure hart all oure soule and all oure forse Of these partes cōsystythe man for the hart is the origynall of all affectes and desires when the law requirithe the loue of God with all the hart it requyrythe all mßnes affections to be syncere ād pure and holy directyd into the loue and obedience of God For he is a gelous God he is not content with the fourthe part or the halfe but requyry the the hole hart mynd will affectious and liefe of man He is not content that we loue him withe one part and the worold withe the other These wordes for byddythe not but that we may loue oure honest frendes parentes and other as it is wroten Exod. 20. Deut. 5. so that there loue be in God and for God not equall nor aboue the loue of God if Election happen that in the louyng of the one folow the hatred of the other thow art bound to hate thy father thy frendes and also thyn awne liffe for the loue of God Mat. 10. last of all thow must loue him with all thy forse by the whiche word is vndrestond all the powres boothe of bodye and soule the senses interioure and exteriour what so euer they be and as the holye gost hathe yeuen them so that nether the inward man nether the vtwarde man be defylyd by synne as Saynct Paule saythe 1. Thessal 5. These wordes must be thowght apond that man aplye the yefft of the holye gost aright to the glorye of God and profet of his churche wherof we be all membres one hathe the yeffte of prophetie to iudge of thinges to cum an other of knolege to open the misterijs hyd in the scripture an other the yeft to confort and yeue consolation to the afflyctyd thother the yeffe trewly to dispence and distribute the goddes of this worold with out fraude the other the yefte to perswade by the word of God people to amēdement of liefe withe the tong an other withe the pen one the gyfft to serue God in the ministerye of the churche the other to serue God in the ministery of the commune wealthe the one apt and strong wisse and prudēt in affers of warr the other to kepe good rule and gouerne in peace th one apt to one thing the other to an other Euery man therfore remembre this commaundement Loue God with all thy forse and applye the yefft that the holye gost hathe yeuen the to the glorye and seruyce of God it is an horrible synne before god theabuse of his yefftes whether they be of the bodye or the soule Matt. 25. Moses now as thow seyst hathe tawght vs to know God and shewid vs how to honor him in faithe fere and loue and shewyd many reasones why whe shuld yeue him this honor and obedience so that the fyrst part of the fyrst commaundement I am the lord thy God may be vnder stond of euery man that is willing to know God and his awne saluation Before he expundithe the second part of the commaundement Thow shalt haue no strange Godes before me he admonyshythe the people of a very necessarye doctrine That is to say how they shuld behaue them selfes in prosperite and wealthe and vse the commodites of this worold we know by experience and dayly proue that nothing more with drawithe man from the hononor loue and fere of God then those too felicite and aduersite As Christ teachithe oure sauiour Matt. 13. Marc. 4. Luc. 8. by the similitude of him that sowyd and part fell by the way syde part vpon the stones part amōg the thornes by the sede in the stonye ground Chryst vnderstondythe souche as leue
doctrine of the gospell was moost sincerly preachid was no ymagy vsyd would to God the churge were now as purely and well instructid as it was before these auaricious ministers and dōme doctors of the lay people were made preathers in the churche of god Rede August Epist 49. et Psal 113. therfore saynct Iohn biddith vs not only beware of honoring of ymagy but of the ymagis selfes Thow shalt fynd the origynall of ymagis ī no part of godes word but in the wrytinges of the gentiles and infideles or in souche that more folowid there awne opinion and superstitious ymaginations then the auctorie of Godes word Herodotus li. 2. saythe that the Aegyptions were the fyrst that made ymagys to represent there Godes and as the gentiles fashenyd there godes withe what fygures the lystyd so doothe the Chrystians to declare God to be strong they made him the forme of a lyon to be vigilant and diligent the forme of a dogg and As Herodotus saythe libr. 2. Mendesij formyd there God Pana withea gotes face and gotes legges and thowght thei did there god great honor because among thē the herd men of gotes were had in moost estimation So doothe those that would be accomptyd christianes peynt God and his saynctes with souche pyctours as they ymagine in there fantazies god like an old man with a horehed as thowghe his vthe were past whiche hathe nether beginning nor ending S. George with a long spere vpon a Iolie hakeney that gaue the dragon his deathe woūd as the Peinters say in the throwght Sainct whit with as many round cheses as may be peītid a bout his tabernacle No differēce at all betwene a christiane mā and gentille in this Idolatrie sauing onlie the name for they thowght not there ymagis to be god but supposid that there godes would be honorid that waies as the christianes doothe I writ these thinges rather in a contempt and hatred of this abhominable Idolatrye then to lern ony Englishe man the truythe For my belyue and hope is that euery man in Englond knowith prayng to saynctes and knelyng before ymagies is Idolatrie and instrumentes of the deuill to lede men from the commaundementes of God And that they ar apoyntid in many places to be as doctours to teache the people these doctors and doctrine the bishopes and pastors shall bewaile before the iudgment sete of god at the hore of deathe and like wice the princes of the worold Who is office is daily to rede and lerne the scripture that they them selfes might be able to iudge the bishoppes doctrine and also se them applie the vocation they ar callyd vnto it is not only a shame and an vndecent thing for a prince to be ignorant what Curates his soubiectes hathe throwghe all his realme but also a thing so cōtrarie vnto the word of God that nothing prouokythe more the Ire of god against him and his realme then souche a contempt of godes cōmaundement The thyrd part declarithe that it is no nede to shew God vnto vs by ymaiges and prouithe the same with thre reasones fyrst I am the lord thy God that louythe the helpithe the defendithe the is present withe the. belyue and loue me so shalt thow haue no nede to seke me and my fauorable presence in an ymaige The second reason I am a Ielous god and cannot suffer the to loue ony thyng but in me and for me Whē we too were maryd and knit to gather for the loue that I bore vnto the. I gaue the certayne rules and preceptes how in all thinges thow mayst kepe my loue and goddwill towardes the and thow promisydes me obedience vnto my commaundementes Exod. 19. so honor me and loue me as it stādithe wroten in the writinges and indētures wroten betwen vs boothe I cannot suffre to be other wyce honoryd then I haue tawght in my tables and Testament The thyrd reason is that God reuenchithe the prophanatiō of his diuine Maiestie if it be trāscribyd to ony creature or ymayge and that not onlie in him that committithe the idolatrye but also in his posteryte in the third and fourthe generatiō if they folow there fathers idolatrie as I yeue mercie in to the thowsand generation when the chyldre folow there fathers vertewe Then to auoyde the Ire of god an to optaine his fauoure we must vse no ymaigis to honor him with all this ye may rede Nu. 12. Ie. 32. ād Esa 39. how Kyng Ezechias sonnes loost there fathers kyngdomme an were caryd into captiuite for there fathers sinne Rede the 13.14 and 15. chap. of Deu. and se how Moses interpretatithe this second cōmaundemēt more at large Godes lawes expulsithe and puttithe ymages out of the churche Exo. 20. Deu. 5. then nomannes lawes shuld bryng thē in As for there doctrine they teachethe vnlernid it is aweake reason to stablishe them withall A man may lern more of a liue ape then of a ded ymage if boothe shuld be browghte in to the scole to teache Caput VI. The thyrd Commaundement THow shalt not vse the name of the lord thy God inuayne The end of this precept is that we allwayes vse reuerētlye the name of god that is to sai the maiestie and essence diuine that consistithe in one diuine nature and essence and in there persones the father sonne and the holye goost This moost honorable ferfull ād blyssyd name nomā shuld vnreuerētly prophane or temerouslie without godd aduismēt on s thīcke vpō or speake of but diligentlie take hede of these thre thīges first that what so euer we thīcke or speake be agreable ād cōsonāt vnto the excellētie ād holīis of his name ād extēd to the settīg forthe of his glory Secōd that we abuse not his holie worde nor peruert the meaning ād misterijs ther of to serue oure auarice ambitiō or folie but as he hathe openid him selfe ād his will in his word so to know him so to fere him so to loue him so to serue so to īstruct oure selefes in faithe ād so to teache other Thyrdly that we reuerētlie speake and iudge of all his workes withe out detraction or contumelie acknolegyng his inscrutable prudence and iustice in all thinges withe laude and preace as well in aduersite as in prosperite Psalm 34. They obey this commaundement ād vse the name of god aright that preache allmighti god as he cōmaundithe in his word that pray vnto him as it teachithe to giue him thankes for aduersite and prosperite as it teachithe to cōfesse hī before the worold as it teachithe these be the workes of this thyrd cōmaūdemēt ād be cōmēdid vnto vs in all the scripture As well ūto the princes ād magistrates of the worold ād euery priuate person as vnto souche as be appoyntyd vnto the ministerie ād office of the churche That euery priuate person is boūd to teache souche as be vnder him the father 's there childre the elders the yonger thow maist reade in
these places of the scripture Deut. 4.6.11 Psal 77. Tob. 1 That the princes shuld do the same vnto there subiectes reade Deu. 17.2 Re. 1.3 Reg. 10. Iob. 4. Psa 30.50 As for the ministres dewtye there be as many places that coÌ„mauÌ„dithe theÌ„ to do there office as be names of bookes aÌ„d in maner chapiters in the Bible As be for prayers uÌ„to god aÌ„d thaÌ„kes yeuing how aÌ„d wheÌ„ it shuld be doÌ„ne the booke of Psalmes writinges of the prophetis aÌ„d apostelles like wice the coÌ„mauÌ„demeÌ„t of our sauiour christ declarith Mat. 6. Io. 14. The confession of God and his word before the worold is coÌ„mauÌ„did in boothe testameÌ„tes And confirmyd withe the extmple of all meÌ„ that louid the truithe from the begynning as Abel Seth Noha Esaias Christ and his Apostelles Yea of the simple and mayed and prysoner in the howse of Naaman syrus 4. Re. 5. that feryd not to confesse the liuing God in a straÌ„ge countre before theÌ„ that were Godes ennimies this maide shall daÌ„ne in the last iudgmeÌ„t all those that for fere not onlye in a strange countrey But also at Home dar not confesse the truyth In these foure workes ar coÌ„teinid all other that appertayne to the settiÌ„g forthe of godes glorie as be these To lern the word of God teache it uÌ„to other to promote it with exaÌ„ple of honest aÌ„d godly lieffe wheÌ„ the glory of god the defence of the truithe the conseruation of iustice and deliueraince of innocency requirithe to make open an vnknowen truithe and to confirme the same To swere or take an othe before a lawfull iudge is the worke also of this coÌ„maundemeÌ„t and settithe forthe Godes glorie Deu. 4. for as Paule saithe all coÌ„trauersis ar endid by the vertew of an othe So haue we examples in Paule Ro. 9. in AbrahaÌ„ and Isaac with Abimelech Iacob and LabaÌ„ Gene. 31. betwene Booz and Ruth Ruth 3. so of God Abdias 2. Re. 18. The othe thus taken declarithe him that receauid it to acknolege and yeue vnto God only this honor that he alone knowithe what is in mannes hart and like wyce byndithe Gdd to reuenge and punishe him if he swere false vnto the whiche paine the condicione and tenor of the othe bindithe him And makythe himselfe the vessell wherin god may exercise his displeasure and iustice for God will not leaue him vnpunishyd that takythe his name in vayne as it is wroten in the second part of this commaundement Exod. 20. Deut. 5. These be the workes requirid of vs in this thyrd commaundement the whiche can be don of noman but of suche as fyrst know God in Iesu Christ and for his merites be reconsilid and hathe his synnes for yenen then they spring out of the fountaine and originall of all godd workes faithe loue and fere of God whiche be workes of the fyrst commaundement All other whether it be prayer preaching of Godes word coÌ„fession of his name or yeuing of thaÌ„ckes withe souche as folow in the next commaundement and likewice in the second table pleasythe god none other wyce then they procede of faythe in the mercie of God throwghe Christ Iesu oure sauiour As these workes agre withe the coÌ„mauÌ„dement so be there workes contrarye and repugnant vnto this commaundement that saithe thow shalt not take the name of the lord thy God in vayne â–ª the whyche is donne diuerse wayes as it shall appere in the Nombryng of certaine dayly vsyd vices and horrible blasphemis dayly vsyd not only vnpunishyd but also as a thing commendable and worthy preace of the moost part of people The moost horrible abuse of this holy and moost ferfull name is among souche as thynke there is no God to renumerat vertew nor to punishe vyce as the Epicures say would to God the same blasphemie had corruptyd none that bare the name of Christianite There were allwayes in the churche souche as it aperythe Esai 22. cap. and Luc. 13. and be at this daye agreat nombre that say not platlye and playnly there is no God but by certayne circumloquutions and paraphresis as well by wordes as I le conuersation of liffe thinck there is no heauen nor hell and beliuithe not asmouche the Scripture of God as the wordes of him that knowithe nether god ner godlinis The second sort that abuse this holie name of God be those that vnder the preteÌ„ce and name of God his word and his holy churche sekethe reawne glorie and profete As the Pope vnder the title and pretence of Godes ministerie hathe goteÌ„ him selfe not only a Bishope ricke but also the hole monarchie iÌ„ maner of all Europa A rychere kingdom then ony prince of the worold whyche neuer sessid from his beginnyng to moue Christiane princes to moost cruell aÌ„d bludy warre vnder the cloke and mantell of godes name what meanes and crafft hathe he found to mayntayne this horyshe and Antechrist sete of abhomination Idoles peregrinations masses dispensations absolutions defencions of all thinges abhominable Tyrannies agaynst vertew stablishmentes of his awne lawes abrogations of Godes lawes Emptyng of heauin and filling of hell blyssyng of thinges exteriour oyle bell bred water withe other that be not cursyd and cursing of the soules that Christ redemyd withe his pretious blud with a thowsand more souche abhominations vnder the name and pretence of god and his holie churche the whiche nether the patriarches nether the prophetes Christ nether his Apostelles neuer knew of as the boothe testamentes doothe bare record The same doothe souche as preache in the churche of God there awne ymaginations or decres of men for be there doctrine neuer so false it hathe a fere title and name of Godes word when it is but a subtile quidite of Suns a vayne sophisme of Aristotelle a superstitious dâ—cre of the bishopes lawes a copie of vayne glorie and craftie connection of wordes to satisfie the moost part of the audience and to flatter the richeste wrethyng and wresting the simple verite of Godes wordes into as many formes and diuerses sentences as be vayne and carnall affections wrowght within his vngodlye hart so for the law of god they preache the law of man for the gospell iudaicall supersticion for Christ them selfes whiche honor not Godes name as the lawe of the holy and catholick churche of Christ teachithe but dishonorithe and takythe it in vayne withe the churche of Antychrist and the deuyll for christ bid his disciples preache none other then he hymselfe commaundyd them Matt. 28. cap. yea he shewyd that the holie goost the sprit of truythe shuld teache none other thyng then by him was tawght Ioan. 15. therefore souche as will ocopy the office of a preacher fyrst must be well lernyd in the thinges that appertayne vnto the gospell theÌ„ fre from all souche affectioÌ„s as rather sykythe him selfe and the worold theÌ„ the fartherauÌ„ce of the doctrine he preachithe it is not inowghe that he preache the truithe but that onlye he haue a
ca. 47. rede the places The exequution of the paine agaynst the transgressours Rede 1. Reg. 28.4 Reg. 23. in the law of man we rede thus Sileat omnibus perpetuo diuinaÌ„di curiositas etenim suppliciuÌ„ capitis feret gladio ultore prostratus quicunque nostris iussis obsequiuÌ„ denegauerit Cod. lib. 9. Tit. 18. that is to say the supersticion of fore destening is for bydden allwayes vnto all men and who so euer obey not oure commaundementes is coÌ„demnyd vnto the swerd and shall suffer the loste of his hedde Thowghe I do by the thauctorite of Godes lawes and mannes lawes damne this damnable art Mathematicall I do not damne souche other artes and sciences as be associatyd and annexid withe this vnlawfull Astrologie as is Geometrie and Arithmetice those be necessarie for euery man spetially Arithmetice for she extendithe as an necessarie ayede not only vnto all sciences but also to euery liberall art and condicion of liefe and among all artes Mathematicall Arithmetice is accomptyd the fyrst Musyke Geometrie and Astronomie wantythe here ayede and she not thers Plin. lib. 35. cap. 10. They be the gyfftes of God and to be honoryd because they com from him onlye that gyuythe all goodnis Iac. 1. Farther the Emperours of the worolde Dioclet and Maximian Tyberio Cod. lib. 9. Tit. 18. doothe permit these artes Artem Geometriae discere atque exercere publice interest Ars auÌ„t Mathematica daÌ„nabilis interdicta est that is to say it is expedient or profetable to lerne and exercyce the art of Geometrie but the damnable art mathematicall is for bydden The law menythe Astrologie and Astronomie whiche ar vsyd well but of a few men The Astrologer is he that knowithe the course and motions of the heauens and teachythe the same whiche is a vertew if it passe not his bondes and be come of an Astrologer an Astronomer who takythe vpon him to yeue iudgment and Censure of these motions and course of the heauens what they pronosticat and destenye vnto the creatures of the earthe man best and other what shal be the temperature of the ayre the condition of the Erthe the state and successe of souche frute as it bryngythe forthe By this knolege they fore speke of pestilence and other diseacis and seythe the deathe of great men to cum and souche commotions and warres as shall folow betwene the prynces of the wotold And Thus they sey they know by the course of the heauens Where as they sethe coniunctions of many planetis of rygures and fatall disposition and qualite concurre by reasone of whois influence into these inferiour partes all those calamites must happen Here they abuse not only the name of God and the Naturall discurse of reason whiche hathe comprehendid the motions and course of heauens but also heauens it selfe and attribute vnto the heauens the thing that onlie appertainithe to god to sai the healthe of man and sichnis of man the pleÌ„tie of the earthe and scarsite of the same the regimeÌ„t of commune wealthes and the lyffe and deathe of the gouerns therof There knolege and practise in these thynges is nothyng att all for allmightie god hathe not made the heauens to that end and purpose that man shuld lern of them good fortune or I le as it is playne Gen. 1. in the second daye God made the fyrmament and the superiour speres whiche the text callythe rakiah to this end that it shuld seperat The waters that be vnder the firmament from those that be a boue the firmament and God callid the firmament heauen in the 4. daye God made the Sonne the Mone and the Sterres And shewithe to what purpose and end he made them the one to haue dominion in the daie the other in the night and God put them in the fâ—rmament of heueÌ„ to yeue light vnto the erthe â–ª those rule in the day and night and put diuersite betwene light and darkenis to deuyde the yere into his partes The spring Somer Autumne and wynter They ar in signes like wyce saythe the text The whiche the housbound maÌ„ that tylythe and sowith the growne obseruithe withe out supersticion to sowe and repe his corn he castythe it into the wynter and receauythe it agayne in the Somer So doothe the Mariner marke the reuolution of the Mone his decrese and increse wher by he knowithe the tydes the Ebbe and flow of the see and the later phisicions Auicenne and Auerroys hathe like wice assignid there vse in mannes bodye Therefore they apoynt diuersite of dayes in the practise of phisike one to be more apt for letting of blud then other to purge and to balne theÌ„ the other If they may be obseruyd without superstition it may be suffryd so notwithstonding that souche as obserue not these later rules may booth ministre and receaue medicins for the heuenes were made to serue vs and not to master vs. were creatyd for man and man not for them Therfore it is a false supersticion to saye good or bad plentythe or scarsite sicknes or elthe warr or peace dependithe of the influence of the heauens Or he that is borne vnder one signe to be more fortunate then he that is borne vnder the other as this Egyptiacall and Ethnycke folyshnis barythe men in hand The Pronostication of these blynd Prophetis is good to be born in a mannes besoÌ„me to know the day of the monethe The rest of there practice is not worthe one hawe as Moses teachithe Deut. 28.29.30 Leuit. 26. Thre 2. Malach. 2. Where as ye may se that all these illes and many more then the Astronomers spekythe of commythe vnto vs for synne and the transgression of Godes commaundement It is nether Sonne nether Mone Iupiter nor Mars that is the occation or mater of wealthe or who plentythe or scarsythe of warr or pece Nether is the cause of penitence the putrefaction of the ayre as Galenus wrytythe libr. 1. De diffe feb cap 5. But the contempt of Godes commaundement is the cause as thow maist rede in the chapiters of the scripture alitle afore rehersyd The Ayre The Water and the Erthe hathe no poyson in them selfes to hurt there lord aÌ„d master man But fyrst man poysenithe him selfe with synn and then God vsythe these Elementes ordeynyd for the lief of man to be thoccation of his deathe Rede the places and know that godd healthe is nom bred among the blyssynges of God and apperteynythe vnto those that fere and kepe Godes Commaundementes aÌ„d not to those that be destenyd to lyue loÌ„g by the fauour aÌ„d respectes of planetes And the I le of what kynd so euer it be is the malediction of God agaynst synne The phisicians say that the chefyst remedy agaynst pestilence is to fle from the place where the Ayre is corrupt Godes law saithe fle whether thow wilt Adherere faciet tibi Dominus pestilenciam donec consumat te de superficie terrae Deutero 28. That is to say
god vse the sacrameÌ„tes to haue coÌ„muÌ„e prayers to ê“uide for the pore is to be obseruid that all thinges may be don in order 1. Cor. 14. asfor the other lawes that they haue made concerning fastyng and satisfaction for synne and would defend them vnder the pretence and title of mortification of the fleshe that glose seruithe not for there purpose But there hypacrisie laythe wayte to destroy the trew doctryne of Christ if it be not auoydid They teache nether what mortification is nether how the fleshe may be best kept vnder to obey the sprit Mortification signifythe ether patienc whiche god requirithe in the tyme of aduersite other temperaunce commaundid of God to refrayne the lustes and coÌ„cupiscens that fihtithe against the sprit it signifiethe not souche voluÌ„tarie fastis celebrating of masses or ony souche other doinges of superstitious ceremonis as man chosithe to do without the coÌ„maundement of God of patieÌ„ce vnder the crosse aÌ„d of aduersite sainct Paul speakithe 2. Cor. 4. we allwaies saithe he bare about with us the mortificatioÌ„ of the lord Iesu in the body to that end that the lief of Iesu may be manifestyd iÌ„ the body And in the same place allwaies we that beleuiÌ„g for the loue of Iesu ar deliuerid to deathe that the lief of Iesu might apere iÌ„ oure mortall fleshe this callithe S. P. Mortification that is like vnto the the afflictions of Christ and spekythe of the same Roma 12. and Dauid Psalm 50. Mich. 7. of temperaunce and sobriete in meat drynke and all other thynges it is wroten Luc. 22. be ware youre hartes be not oppressyd with glotony and dronkynnis Mat. 17. thes kynd of sprites be not cast out but withe fastyng and prayng like wice Ephe. 6. whether we speak of patience in aduersite or temperancy in felicite boothe these be workes commaundyd of God and it is lawfull for euery man to chose for him selfe souche exercises as best be conuenient to his awne ayge and conditioÌ„ of his body therfore Paule saythe 1. Cor. 9. I chaste my body and bring it into seruitude to this end that intemperancie lettid not the holy gost with drawid not his mynd from prayer made him not vnapt to studie and to the uocation he was apointyd vnto This is th end why we shuld do these workes not to merit oure reconciliation for synne but to labour against the deuill the worold synne and the fleshe withe the holye gost to preserue oure selfes in the fauour of God Temperancie is in generall commendid vnto al men and all tymes how be it not one maner of exercise in this vertew can be appointyd for all men but euery man may chose for him selfe what exercise he listithe and is most conuenient for his diseace souche as be passyd in aige and with cures of this worold hathe loost the streÌ„ghe of there bodyes nedith not so great abstinence from metes and drinkes as these that be yong and in the myddis of there strenghe As we may se in one man Dauyd that nedyd more exercyses before he was put into Exile then after When scarse could the bones bare about the weake body that was far broken withe the trobles and care of this worold Healâ—he is the great gyfte of God Deuter. 28. and feryst bewty of man or woman Arist lib. Rhethori therfore it must not be hurt nether with ouer mouche abstynence nether withe dissolute lyuyng would to God people would folow the scrypture in this mortification then the worold would amend doutles but there is now nothyng but a carnall libertye of the gospell whiche hyndrethe mouche the glorye of God The payne of souche as violate this commaundement and doothe ony vile worke withe out necessite is wroten Num. 15. that he shuld be stonyd to deathe Thus I haue rudely openyd the fyrst table of the ten wordes that conteynythe iiij commaundementes The whiche diuision doothe Ioseph antiq lib. 6. cap. 3. Origen Homil. in Eyod. 8. Ambros in 6. cap. Epist ad Ephe. August lib. 3. ad Bonefac aproue In his Quest in Exod quest 71. he Numbrythe but 3. in the fyst and 7. in the next table by reason of a certayne Allegorie and him doothe the Master of the Sentence folow lib. 3. Distinct 40. How be it the fyrst Diuision is trew as the Text in Exod. 20. is playne Whereas the Tenthe commaundement Thow shalt not couet is but one commaundement as I haue diligentlie sharchyd all the edicyons that we haue in the Ebrew tong Withe one punct periode and sentence he concludithe the hole tenthe commaundement whiche many men deeuyd into too Thow shalt not couet thy Neyghbours howse that is one withe them Thow shalt not couet thy neyghbours wief is an other But the text declarythe manifestlye that it is but one for all is comprehendid withe in one and vnder one sentence In Deut. cap. 5. certayn later edicions makythe diuisioÌ„ of the text but that is nothing to the purpose there Moses repetithe the wordes vnto them that knew before the diuision of the tables farther the printers therin folowith the mynd of one Maymon an Ebrew and not the orygynall in Exod cap. 20. farther in the oldest edicion and prynt that I haue sene affar as I know there is none elder if there be it is but one the tenthe commaundement in Deut. is not deuydyd the whiche edicion venis gaue vnto vs Anno 1494. Ffarther onkelos the Caldey interpretour in Deut. makythe but one coÌ„maundemeÌ„t of the Tenthe I wounder that some whiche be not ignorauÌ„t of the tonges folowe not the truythe of the text but makythe the commaundement that forbiddithe ymagis a precept ceremoniall so I might say this were also Ceremoniall Thow shalt haue no strange Godes before my face for all the commaundemeÌ„tes be of one vertew and strenghe if the one may be in effect Ceremoniall so may the other but these opinions I passe ouer at this tyme. The seconde table Caput VIII HOnor thy father and mother that thow mayst haue long liefe in the laÌ„d that the lorde thy God shalle yeue vnto the. AS in the fyrst Table ar comprehendyd all the workes that apertayne vnto souche religion and honor as belongithe onlie vnto god as in the fyrst precept knolege fere faythe and loue of God In the second is for byd all externall Idolatrie In the thyrd Externall profession of Godes name his word and his workes as by prayer thankes yeuing preachyng and confessing his trewthe before the worold In the fourthe how we shuld Honor him withe publike Sacramentes and ceremonies in the churche so in this Second table is comprehendyd all souche workes as apertayne vnto God and man and in this table is prescribyd how and by what meanes one man may lyue with an other in peace and vnite in this Ciuile liefe during the tyme of this mortall bodie vpon the Erthe Many Noble wyttis hathe applied great diligence and studye to prescribe souche lawes as might best
Patriarches Prophetes Christ and the Apostelles whiche be and euer were before God the holy and Catholike churche and shewithe vs ho so euer add ony thing to there lawes ar the churche of Antechrist Deut. 4.12 Apo. 22. so callyd God the fyer of Aharone sonnes Nadab and Abihu a stronge fyer to sai souche as he commaundyd not God will haue none other workes of man then he requirithe in his expresse word He condemnythe by this law the wickyd sacryfice aÌ„d Idolatry committid in the priuate masses where as people doothe not only take froÌ„ God and Christ there dew honor but also make an other God of bred whiche is nomore the lyuing God then the golden calfe of the Israelitis as not only the scripture but also the reason of maÌ„ and the senses of all brute bestes of the feld ox an shepe with all other The birdes of the ayre aÌ„d fishis of the water doo the bare record This vnspeakable and moost abhominable I le is taken for the principall article and cheffe piller of the trew and Apostolicall churche of souche as beliue not the Apostelles writinges But how can it be the Apostolicall churche when it repugnithe and is clene coÌ„trarye to the Apostelles wrytiÌ„ges Mat. 26. Mar. 14. Lu. 22.1 Co. 10.11 like wice coÌ„trary to the testameÌ„t will and institutioÌ„ of Christ Iesu oure only sauiour the auctor and fyrst yeuer of this blissid sacrameÌ„t of his moost honorable aÌ„d pretious blud in his churche If it be not lawfull to change manes testament nor to add or take ony thing from it but to execute and do euery thiÌ„g as it is there expressid aÌ„d none other wice Mouche more nomaÌ„ shuld take vpoÌ„ him to chaÌ„ge the testameÌ„t of christ Oh that people for whoÌ„ Christ hathe shed his moost innoceÌ„t blud wold vnderstoÌ„d and perceaue this sensible and manifest abhomination why they belyue these seductors aÌ„d deceauers of Christiane soules that hathe not as mouche as one Iote or pricke of the scripture to belpe themselfes with all Rede Rede I beseche the christiaÌ„e reader Mat. 26. Mar. 14. Luc. 22. and se how fare there abhominable masse is froÌ„ the word of god And thincke who was the prist that ministrid this sacrameÌ„t and what people receauid it Then shalt thow fynd the sonne of god the wysdome of the father the light of the worold the lamme that died for thy saluation to be minister of this holie sacrameÌ„t and the churche or people that receauid it to be the elect aÌ„d chosen Apostelles christes frendes that towght the gospell in all the worold and died for the same as testimonies of the truith Ac. 1. theÌ„ dout not but thow wilt sone perceaue this idolatrie except whiche god forbyd thow dout whether christ aÌ„d the Apostel be the trew old aÌ„d Catholicke churche or not They that defend this idolatry deceaue the with lies aÌ„d false faynid lawes out of there awne hedes aÌ„d not takeÌ„ out of the scripture beliue christ aÌ„d his word whiche shewithe the truithe onlie and theÌ„ thow canst not err no more theÌ„ christ him selfe errithe nether be daÌ„nid except christ all the patriarche prophetis aÌ„d apostelles be daÌ„nyd with the. theâ— make the beliue that holie sacrameÌ„t vsid as a coÌ„munion vnder boothe kindes is a new aÌ„d late inueÌ„tid doctrine by maÌ„ thow shalt fyond the coÌ„trarie iÌ„ the word of god Mat. 26. Mar. 14. Lu. 22. that it is a thowsand fiue huÌ„drithe and odyers old aÌ„d that christ aÌ„d his Apostelles so vsid it Let those be thy fathers aÌ„d folow thow there faithe aÌ„d let the râ—st go souche as teache coÌ„trary doctrine be like wyce the folowers of the Apostelles aÌ„d disciples but not of Peter nor steueÌ„ but of Iudas as S. Bernhard saithe of the Poep who hathe beÌ„ the cheffe doer iÌ„ the defacing of godes 〈◊〉 word aÌ„d iÌ„ plaÌ„ting of this idolatirâ— Souche as trust in aduersite to be holpe by ony sainct aÌ„d not oÌ„ly by god in christ make theÌ„ straÌ„ge godes as they do that call vpon the sainct departyd in the time of warr As in time past The English maÌ„ vpon S. George The freÌ„che maÌ„ vpon S. Denys the Scote vpon S. Anrey whyche is nothing else but a very gentilite aÌ„d ethnycke custome as thowghe theer priuate godes aÌ„d singuler patrones could yeue the victorie aÌ„d vpper haÌ„d in the feld or S. George fauore him that S. Andrey hatythe what thing is this else but to set too soules at bate as the gentiles dyd there godes Iuno aÌ„d Minerua withe Venus Verg. Aeneid 1. 2. Ouid. Metamor 12. Hector adest secumque Deos in praelia ducit That is to say Hector is cum aÌ„d hathe browght is godes withe him to the feld what is there betwene the Grekes that trustid in Iuno aÌ„d Neptunus aÌ„d the Englyshe maÌ„ that trustithe in S. Gorge or betwene the Troianes that trustid in Venus aÌ„d here frendes and the Scotes that trust in sanct Andrey if they hope by there helpe there warris shall prospere but preasyd be the mercy of God I hyre saye and belyue it that Englyshe man hathe resignyd saynct Georgis vsurpyd title to the lyuyng God the God of batell No godd man will take me as thowghe I ment Iuno Pallas or Venus were as godd as Andrey or the Saynctes that be in glorye for euer with god But I say that these superstitious persones that makithe there patrones or singuler helpers of the sainctes differ nothing in this point froÌ„ the ethinne or gentill for as the one honorithe he knowith not what so doothe the othere boothe folowiÌ„g there awne imaginatioÌ„ aÌ„d superstitioÌ„ without testimonie aÌ„d coÌ„mauÌ„dement of the scripture Rede the coÌ„mentaries of Thom. valois aÌ„d Nicol. triueth in the 4. booke of S. August De ciuitate Dei ca. 30. aÌ„d they will tell the if thow beliue not the scripture what supersticioÌ„e is where as be these wordes Supersticio auÌ„t uocatur oiÌ„s cultus superfluuius quocunque modo superfluus siue ex superfluitate eoruÌ„ quae colunt siue eoruÌ„ quae in cultuÌ„ assumuÌ„tur siue ex modo assumendi Hoc emÌ„ istud intelligitur noiÌ„e superstitioÌ„is undecumque nomen origineÌ„ habuerit That is to say supersticioÌ„ is a superfluous religion what waies so euer it be superflous whether it be of the superfluite of the thiÌ„ges honorid or of the thiÌ„ges vsid for religioÌ„ or of the maner in religioÌ„ This doutles is vnderstaÌ„d by the name of supersticioÌ„ from whens so euer the name hathe his begiÌ„ning what so euer thow do to pleace the allmihtie if it be not commauÌ„did in his word it is superflous spersticioÌ„ RemeÌ„bre therfore this part of the commaundemeÌ„t thow shalt haue no straÌ„ge godes before my face aÌ„d honor god saue thy soule auoide Idolatry as his only word teachithe and beware of mannes lawes Caput V. The second commaundement THow shalt make the no ymayge or ony similitude of thynges in heaueÌ„ a boue
in earthe benethe or in the water vnder the erthe Thow shalt not worshippe nor honor them for I am the lord thy God a Ielous God punyshing the iniquitye of the fathers in the chyldre that hate me in the thyrd and fourthe generation IN the fyrst commaundement we lernid that God is the onlie and sole God and that we shuld not thinke nor fayne ony other besydes him farther that commaundement expressythe what this oure one God is and how affectionatyd or myndid towardes vs. full of mercy and redy allwaies to succur and ayed boothe soule and body in all affliction shewithe vs farther how we shuld honor and reuerence this oure allmighty and mercyfull God so that th end and hole sommne of the fyrst commaundement is that onlye God would be knowen of his people to be God and honoryd as god so doothe god fyrst instruct the mynd and soule of man before he require ony outward worke or externall reuereÌ„ce â–ª or els all together were hypocrisie what so euer shew or perfection it sâ—mythe to haue in the Iye of the worold He laithe therfore the fyrst coÌ„maundameÌ„t as a fundation of all trew religion as the originall and spring of all vertewe and openythe the well and fountayne of al misheife and abhominatioÌ„ in these wordes thow shalt haue no straÌ„ge godes before my face this secoÌ„d precept and the too other that folow in the fyrst table teachithe vs how to honor god in externall religion or outwarde workes and to shew the fere faithe aÌ„d loue that we bare vnto god in oure haâ—tes vnto the worold Too of these last coÌ„maundemeÌ„tes shewithe what we shuld do and the third whiche now IexpouÌ„d what we shuld not do The purpose end aÌ„d will of this secoÌ„d coÌ„maundemeÌ„t is that godes pleasure is uÌ„to vs that we shuld not prophane or dishonor the trew religioÌ„ or honor of god withe superstitious ceremonies or rites not coÌ„mauÌ„did by him wherfore by this secoÌ„d coÌ„maundemeÌ„t he callithe maÌ„ froÌ„ all grosse and carnall opinioÌ„s or iudgmentes of god the whiche the folishe and ignorauÌ„t prudeÌ„ce and witt of maÌ„ coÌ„ceauithe where as it iudgithe without the scripture aÌ„d forbidithe externall Idalatrie as in the fyrst internall This coÌ„maundement hathe thre partes The fyrst takithe froÌ„ vs all libertye and lyceÌ„ce that we in uocase represeÌ„t or manifest the god inuisible and incoÌ„prehensible withe ony figure or ymaige or represeÌ„t hiÌ„ vnto our senses that can not be coÌ„preheÌ„did by the witt of maÌ„ nor angel The second part for byddythe to honor ony ymayge The third part shewithe vs that it is no nede to present God vnto vs by ony ymayge Moses Deut. 4. yeuithe a reason of the fyrst part why no ymaige shuld be made RemeÌ„bre saithe he to the people that the lord spake to the in the vale of Oreb thow hardist a vaice but sawist nomaner similitude but only a vaice hardist thow Esa cap. 40.41.45.46 diligeÌ„tlie she withe what an absurdite and vndeceÌ„t thing it is to prophane the maiestie of god incoÌ„preheÌ„sible withe a litle block or stone a sprit with aÌ„ ymayge The same doothe Paule act 17. the text therfore for biddithe all maner of ymagys that ar made to expresse or represent allmyghtie God The second part for byddithe to honor ony ymayge made The first word honor signifijthe to bow hed legg kne or ony part of the body vnto theÌ„ as all those do that say they may with good conscience be suffrid in the churche of Christ To serue them is to do somme what for there sakes as to sense them withe incense to gild to runne on pylgrymayge to them to knele or pray-before them to be more affectionat to one then to the other to set lightes before them withe souche like supersticion and Idolatrie God be preacyd I may be short or writ nothing at all in this mater because souche as I write vnto my countre men be perswadid all redy aright in this commaundement This second part shewithe vs how Idolatrie procedythe and takythe place in mennys coÌ„science The mynd of man when it is not illumynatid with the spryt of God nor gouernyd by the scripture it ymaginythe and faynithe god to be like vnto the ymagination and concept of his mynd and not as the scripture teachythe When this vanyte or fond ymagination is coÌ„ceauyd in the mynd there folowithe a farther successe of the I le he purposythe to expresse by sommne fygure or ymaige God in the same forme and similitude that his ymagination hathe fyrst pryntid in his mind so that the mind conceauythe the Idole and after ward the haÌ„d workythe and representythe the same vnto the senses Therfore God fyrst for biddythe this inward and spirituall Idolatrie of the mynd when he saythe thow shalt haue no strange Godes before my face if the mind be corruptyd and not perswadid a right then folowithe the making of ymaiges and after the honoring of them The cause therfore of externall Idolatrie is internall and inward ignoraunce of God and his word as Lactantius wrytithe in his booke of the oryginall of errour As it cannot be other wyse but where as the ayre is corruptid there must folow pestilence and infection of the blud Galen lib. 1. De diffe feb cap. 5. So where the mynd is not purely perswadid of god must folow this grosse and sensible Idolatrie that wold honor God in an Idole The oryginall cause why the ar made is that man thinkythe God would not be present to healpe him except he be presentyd somwayes vnto the recarnall Iyes as the example of the Israelites declarythe that requiryd Aron to make theÌ„ Godes that might lede them in there Iourney They knew right well that there was but one God whom they knew by the miracles that he wrowgth among them but â—hey thowght he would not be present and at hand with them except they might se him in somme corporall fygure and ymaige and that the ymayge might be a testimony of his presence so se we that noman fallithe into this grosse Idolatrie but souche as be fyrst infecryd with a false opynion of God and his word then say they they wourshippe not the ymaige but the thing representid by the ymaige against whom writithe sainct Augustine in Psal 118. et 113. in the 4. booke of the cite of God cap. 5. that ymaiges take a way fere from men and bring them into errour The aunciant Romaines more religiouslie saythe he honoryd there godes withe out ymagis Seing there is no coÌ„maundement in ony of the boothe testameÌ„tes to haue ymagis but as ye se the coÌ„trarye aÌ„d likewice the vniuersall catholike and holie churche neuer vsid ymagis as the wrytinges of the apostelles and prophetis testifie it is but an ethnicke verite and gentiles Idolatrie to say God and his sainctes be honoryd in them when that all Histories testyfie that in maner ffor the space of fyve hundryth yers after Christes ascensioÌ„ when the