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
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
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
for it is trew that in maters and causes of wayght the doctors agre not one withe the other No many tymes not withe them selfes as euery man knowithe that hathe rede them withe iudgment and as godd Argumentes shalt thow fynd in them to disproue as to proue the thinges that this late found Catholicke churche of the deuill would stablyshe Agayne thinck whiche was the moost pure churche and fre from heresis The churche before the Doctors wrote that only was tawght by the simple text and wordes of the Apostelles or the churge that hathe byn tawght this many yers by the blynd doctrine of men thē thow shalt se that those doctors that they speake of hathe put out godes lawes and browght in there awne as the pharises and Rabbins did in the old churche be not afraid of there holi name but trust to he holinis of scripture thē shalt tho not be deceauid they say the holie churche moost be hard ād obeide trew it is but oure faithe is not groundid vpō those that be of the churche thowghe they be the trew ministres of Godes word but vpon the word it selfe as it aperithe Mat. 16. therfore whē the auctorite or testimone of the churche is alegyd man that louythe his saluation must sarche where and what the churche is what tymes and when the wryters were moost syncere and not belyue these yesterdayes byrdes that syng as the Papegay they know not what as they be tawght out of a shamelis scole that began withe murther is mayntaynyd withe sacrileige and shal be destroide with the clertye and brightnis of the Sone of man cumming to iudgment In appertainithe vnto no man in what auctorite so euer he be to iudge who preachithe false or who trew but vnto the word of god onlie whiche īterpretatithe it selfe whē it is with iudgmēt cōferrid But of this his requirid amore prolix worke whiche God shall giue in tyme. Now the workes of this precept be also these Godly to preache his word and to vse the sacramentes as the reachithe in his word to hire thē reuerently that trewly preachithe To honor the word of God and helpe to the preferment there of asmouche as may be to succour the professors therof whiche be hathe bin and euer shal be if they preache trewly in the moost miserable condicion of the worold Matth. 10. Luc. 21. Mar. 13. Io. 15.16 To neglect the preaching of godes word as these do that loke for the flyse and care not for the shipe To abolishe the preaching of the word As those do that hathe browgte into the churche Massing and Mumling of canonicall houres as they call thē whiche nether they that say them nether those that here them onder stondithe not they say god vnderstondithe them what then so he vnderstandithe like wyce the cucko and the lowyng of the cowe whiche is as godd and better prease vnto god thē the supersticious ād vnknowin praier that thow mūmelist for they vse the yeffte that god hath yeuē thē to sound an vnknowē voyce ād thow abusist the yeft of god whiche gaue the a tong to edifie thy selfe and thy negbowr like wice to preache the lord omnipotent But thow makist thy tong an instrument to speak thow wotest not what whē thow sholdist cry for mercy and say Sana animā meā quia peccaui tibi that is to say lord he le my solle for I haue offen did the. Thow saist Custo diui uias dn̄i necimpie gessi ā Deo meo That is to say I haue kept the waies of the lord and haue not departid by iniquite from my God Thus the Psalmes ād bookes of the sceipture thow redist with out iudgmēt ād knowist not what psalme is mete for thy necessite ād state of the people that be present nomore thē he that neuer saw the scripture Yea somtyme thow redist a false historie ād ether thow attributist the honor dew to god vnto the sainct thow worshippist or honorist him in the erthe who is solle perauenture is in hell For Augustine so saithe that all be not glorified solles withe God who is reliques mē worshipp in the erthe To teache false doctrine is a work agaīst this cōmaūdemēt like wysse to deprauate the vse of the sacramentes other wysse thē they be tawght in the scripture is against this cōmaundement to vse them to an other end then they were institutyd To honor them as they doo that inchaūt the water of the font and chafe it withe many a suspire and depe fet brethe souche as honor the bred and wynne whiche the scripture doothe not only teache to romaine in there substāciall essence and nature withe out changyng but al so the reson and all the wyttis of man farther the bestes of the erthe fowles of the ayre and fishis of the water knowithe there is no change of bred nor wynne ād barythe record that the scripture is trew bred to remaine bred and wyne wyne 1. Cor. 10.11 farther to augment the ceremonyes of the churche and bring in a new Iudaisme and Aaronicall rites is against this cōmaundement as the Bishopes hathe vsyd the mater there be more ceremonies in the churche of Christ thē were in the churche of the Iewes as it shall easily apere to him that will cōfer our churche withe the bookes of Mofes Seneca in his boke contra superstitiones reprehendid the rites of the Iewes and cheffely the sanctifyyng of the Sabboth what wold he say if he saw our churges that haue not the ceremonijs cōmaūdid by god but by man to the dishonoring of god to neglect a cheritable dede to oure neighbowr vpon the sabboth day is to breeke the sabboth Ma. 12. Lu. 6.13 not to ceasse frō doīg of I le but to abuse the rest ād eace of the sabbothe in sporties games ād pastimes keping of merkettes ād feres vpō the sabbothe is to abuse the sabbothe it is asmouche as to fery unto god ād work to the deuill for specially all vnlafulle plaies and sportes be vsyd vpō that daye It is against this cōmūdemēt to kepe or dedicate ony fest to ony sainct of what holinis so euer he be therfore saithe the law ye shall celebrat the fest ūto the lord Exo. 23. this honor shuld be gyuen only ūto god in the old testamēt was no fest euer dedicatid ūto ony sainct nether in the new it happenyd aftee the dathe of the Apostelles as it is wroten in Euse Eccl. Hist li. 4. ca. 15. and better auctorite haue they not that be the auctors of these holye dayes the whiche the cōsell of lugd hathe yeuē vs. they haue not aboue 273. yers in aige and is the leuyn of the Pope in Trip. hist li. 9. ca. 38. there is no mencion of sainctes holie dayes few of S. Hier. ī 4. ca. ad Gal. ād likewice of S. Aug. ad Ianu. 118. epi. The sonday ād the howres the rofapoītid for a decēt ord to preache the word of
shuld be with him and he to rede therin all the daies of his liefe and lerne to fere the lord his God and to obserue all the preceptes therof and lawes to do them Ffarther his hart shuld not be lifft vpp aboue his brothers and shuld not declyne from the preceptes of the booke nether to the lefte hand nether to the right that he may prolong his daies in his raygne he and his children in the myddes of Israel Deut. 17. The fyrst cure ād charge of the magistrat or prynce must be to se there subiectes instructyd in the fyrst table and the preceptes therof Whiche cannot be except they appoynt lernyd and conuenient ministres in the churge that teache none other doctrine then the Hole bible conteynythe Consernyng there offyce in Ciuile gouernaynce it is describyd Psal 100. to lyue well him selfe and to obserue mercy and iustyce to punyshe vyce and to extoll vertew rede that psalme there shalt thow se a prynces office his liefe and familie describyd How he shuld lyue after the word of God gouerne his people there by what seruantes he shuld haue in his curt and what persones shuld be banyskyd out the curt to vse the industrie of souche as be good in publick and priuat busynes as it is in the 6. verse it may happen Aprynce to haue ile seruantes extorsiners pollers pyllers oppressors of the pore nor commodious for his maiesti nor for the people of his realme Souche as lyue in illenys blaspheme God and can do none other thyng then deuoure the bred of the pore those Dauid saythe in the Eight verse he will banisheout of his court In the nynthe and last verse he saythe he will not only ryd his court of souche ile persones but also dayly yeue diligence to purge and clēce all his realme of souche ile doers The princes that hathe this studie to mayntayne the glorie of God and to preserue iustyce and equite if by infirmites they fall sōtymes must be born withe all and there faultes otherehidd or helid ▪ As it is to be sene in Solomon and Dauid if there offence be hurfull and slaunderous to the word of god and pernicious to the commune wealthe the preacher of Godes word must not dissemble to correct it by the word of God playnly without coloure or circumloquncion as Nathan dyd Dauid Elias Achab. Iohn Herod Ffor that that is spoke to all men is as thowghe it werke spoken to noman so doothe paule teache The princes ar callyd reges a regē do that is to say They ar callyd kynges whiche name commythe of a verbe that signifiethe to gouern they must led the people and them selfes by the law and not agaynst the law to be mynisters of the lawe and not masters of ouer the law Cato saythe well therin obey the law that thow madist thy selfe it shuld not offend the Magistrates to be reprehindyd by the preacher of the law of God but rather take it in good part and thank God that he hathe one to admonyshe him of I le in tyme. Remembryng the wordes Eccl. 10. cap. Rex hodie cras morietur that is to say to day a kyng and to morow shall dye All the estates of the worold in there honor shuld remēbre the wordes wroten Gene 2. Formauit Dominus deus hominem lutū de terra that is to say the lord God made man clay of the erthe Whiche wordes shuld admonishe all mē of there condiciō and originall Quid igitur superbis cinis lutum Eccl. 10. that is to say why art thow prode aisshis and clay thus shuld all other remembre that boste so there nobilite and thyncke there be no men but they In tyme past men were accomptyd noble for vertew and iustyce souche as had donne somme noble act ether in peace ingouernyng the commune wealthe or in warre for the defence of the his countrey and the heddes therof They were born no gentile men but made gentle men for there noble and vertews actes The nobilite now adaies is degenerat it applyythe no studie to folow the wysdome lernyng and vertews of there predecessours but thynkythe it Inawghe to haue the name without effect There wysdome and lernyng on s rulyd other now they contemne lernyng and scarse can vnder stand alernyd man when ye talkyth of wysdomme and lernyng Traianus the Emperour sayd vnto the capitayne of his Horse men when he gaue hym a swerd vse this swerd for me if I commaund the thynges that be right if not vse it agaynst me There shuld no uyce be excusyd nether defendyd vnder the pretence and cloke of Godes workes nether for the dignite of ony place manifest iniuries and wykednys permittyd to raigne but the word of God shuld allwayes without respect of persones stand in his full strengh and poure whose 〈◊〉 offyce is to teache the ignoraunt rebuke the transgressours chastine the intractable and to institute man in all kynd of vertew 2. Tim. 3. They shuld remembre that kyngdomes be alteryd and changyd by cause of synne Iob. and that God remouyd likewyce princes frō there dignites by reason of synne as it is to be seene by Saul the fyrst kyng among chrystiane people 1. Reg. cap. 16. all kynges and commune weal this of chrystiante were institutyd spetially to preserue the ministerie of the churche and the estimatiō of godes word that people might know and lyue accordyng to it ād as it teachithe to declyne all iniust wartes and battelles to defend them selfes there realmes and all other that be persequutyd for iustyce as Abrahā did his Neghbours and Loth is neuew Gē 14. to promote peace and make concord that they may be the chylder of God Mat. 5. No christiane man will take me hyre as thowghe I extenuatyd the Pryncely honor of kynges and other Magistrates commēdyd vnto vs by god Whom I honor reuerence loue and know by the scripture what I awe vnto them to say boothe goddes and liefe Rom. 13. Eph. 6. farther what mannes lawes gyuythe Cod. lib. 11. Tit. 74.75 I would all men shuld obserue The subiectes of euerye Ciuile wealthe must bare the charges and burdon that is necessarie for the preseruation therof and must not refuse to pay tribute vnto the superiour powres vnder the pretence of a chrystiane libertie but pay it with out grugge what so euer lawfully and of dewtie is demaundyd Remembring the liberty that Christ hathe yeuen vs is deliuerance from synne from deathe eternall the Horror of hell and to restore vs to euerlasting liffe and not to deliuer vs from the obedience of princes in souche ciuile cases Mat. 22. Lu. 20. Ro. 13. geue thē thyng to Cesar that is dew to Cesar and to god the thing dew to God Christ puttithe difference betwene those to great lordes God and the ciuile Magistrat that people shuld beware the yeue not the thing that is dew to on vnto the other But this order is changyd for where God commaundithe to
thow belyue in hym as thowghe thow haddest perfetlie satisfied the Law thy selfe Certanne obiections that kepythe man from the obedience of Godes lawes solutyd Caput XIIII 1. Of tyme and place AS it is the maner of all Orators not onlie to stablishe the mater they intreat of withe souche reasones Argumentes and probations as best may confyrme and stablishe there purpose but also ad souche reasones as may inclinthe herers to fauour the thing spoken and like wyce leauein there mindes souche perswations as might in maner prycke them forthe and beforse constrayne them to put in effect and practyse the thyng spoken of and then to remoue souche impedimentes and breake the forse of souche contrarie Argumentes as may be obiectyd to let the thyng the would optayneand proue So doothe Moses in the booke of Deuteronom as thow hardist before leaue no Argument nor reason vnspoken of that might excitat store vpp prouoke and forse vs to the loue obedience and execution of Godes Lawes as the 28. chapit of Deuterono shewithe In the 29. and 30. he remouythe all the obiections impedimentes and lettys that with oldythe vs from the obediēce and doyng of Godes Lawes The fyrst Sophisme or carnall obiection is when men say it is no place nor tyme now to lerne or obey the word of God we be not in amonasterie in the scole or in the temple we be in the brode worold and must do as other men do and rather serue the place we be in ululare cum Lupis Barke withe the Wulfe then speake of the Scripture so dothe they reason of tyme likewyce now it is to dangerous a season to reason ony maters let it passe till he worold be more quyet and souche like As the Israelites might haue sayd to Moses that cōmaundid to obserue this law when they came into the lād of Canaan We obseruid not these preceptes in the wildernys wherfore then more in Canaan we kept them not for the space of 40. yers nomore will we here affter This obiection he breakythe and prouithe that the law shuld be allwaies obseruid and in euery place and shewithe how the obseruation of the law was rewardyd and the neglectyng of it punishyd And declarithe the same by examples God fed his frendes in the desert by miracle from heauen and preseruyd all there apparell that it consumyd not nor peeyshyd in the waring for the space of 40. yers Then of Pharao and the too great Kynges of Hesbon and Basan Sehon and Og. Caput XV. 2. Exception of persones THe second obiection is when men put from them selfes the obedience of the law vnto other Saing let the Prystes and Monckes kepe the law and lērne it what shuld a Prynce Magistrat or Gentle man be bound to lerne and kepe all those holie rules farther vthe cannot be tyed to so streight canonnes it must not so be brydelyd Souche as be parkyd in with highe wales and separatyd from the worold must obserue these Commaundementes of God This wyckyd acceptation of persones Moses destroythe and most Godlye repetythe and numbrythe the membres of the churche the orders and decrees of the same Repetythe the wordes of the aliaunce Sayng Vos omnes hodie statis coram domino Deo uestro Principes uestri tribus uestre Seniores uestri Praefecti uestri atque omnes uiri Israel Paruuli quoque uestri uxores uestrae Peregriuus tuus c̄ That is to say All ye this day stand before the lord youre God youre Prynces youre trybes youre Elders youre Officers and all men of Israel You re Chyldren youre Wieues and thy Gest and so forthe Rede the place And why they stode before the lord the text dyclarythe To entre aliaunce withe him No maner of person is excludyd from the lege Wherby we know as Godes mercy is commune for all men whiche is the fyrst part of the condicion expressyd in the lege so a like is the obedience towardes the law requiryd of all men specially of souche as be the gouerners of the people in the ministerie of the churche or else in the gouernaunce of the commune wealthe If the Preacher be ignorant of Godes worde and of a dissolute liefe what Godlinies or vertew can there be in his herers If the Kyng Prince Magistrat or Rulers of the commune wealthe nor know godes lawes nor folow iustice equite temperancye nor sobriete What honestye or vertew can they loke to haue in there subiectes They must gyue example of all vertew Let them beware betyme that vse these obiections for if they thick to haue God for there God let them obserue his aliaunce For he will punishe the transgressoure withe our respect of persones who so euer it be Caput XVI 3. Presumption THe thyrd obiection or Satanicall sophisme is presumption or securite of Godes will when men knowithe what is to be donne yet against his knolege presuming of Godes mercie dothe the thing that is I le This horrible sinne extendithe wounders far Thone sittithe in iudgment and falslie iudgithe The other clymmithe to honor and ryches by flattery vsury simonye extorsion fraude and pylling of the poure The other holdythe in the truithe to bespoken and lettythe out the lies that shuld be kept ī with all souche other like vices as raigne now aday in the worold They hyre by the wordes of God that those iles and abhominations be cursid of God yet hope they the contrary and think yet to haue Godes fauour as the text saythe ▪ Deut. 29. rede and marke it Cum audierie uerba iuramenti huius benedicat sibi in corde suo dicens pax erit mihi etiā si incessero in imaginatione cordis mei ut addat ebriam sitienti That is to say when he hyrythe the wordes of this othe where God swerithe to punishe the ile Deut. 28. he promisythe godd to him selfe sayng in his hart yea if I walke in the ymagination of my hart and take my pleasure there is no danger This diabolicall presumptiō is thoccation that men not only fall into dyuerse kyndes of abhomination but all so perseuer in the same I le let euery man iudge his awne consciēs and se Agaynst the word of God he takythe hope as it semythe him of Godes mercy whiche is no hope at all but the very withe and halter of the deuill to strangle at length him that is this perswadid in this I le and dangerous opinion They thinke it is faythe where as it is very arrogancy a trew knolege of God when it is but adeuyllysh illusion and false opynion of man as it aperythe in the same place by Moses wordes Non agnoscit Dominus ut propitietur ei sed fumabit tunc furor Domini zelus eius in uirū istum cubabit super eum omnis maledictio quae scripta est in libro isto delebitque Dominus nomen eius sub coelo Deut. 29 that is to say the lord will not fauour him but then