of there countre rather then they would loost there swyne Where is now the will that frely and Franklye shuld for sake all the goddes of the worold and also this mortall liffe rather then to leaue Iesus Christ which as Iohan saithe onlie hathe the word of eternall liue cap. 6. it is not nede to proue this peruersnys and wyckyd resistence agaynst God and vertew by thexample of othere but euery man may fynd himselfe to mouche infectyd with this diseace would he loke vpon his awne liefe and be as egall a iudge of him selfe as he is temerous in iudging of other Then shold he file the same I le in himselfe that he seithe in an other and euery man damnyd before God except souche as belyue in Iesus Christ Rom. 5. And study to lyue after his law 2. Cor. 5. Lu. 1. Tit. 1. Matt. 7. Psalm 6. Seing the workes of the law cannot deserue remission of synne nor saw man and yet God requyrythe our diligens and obedionce vnto the Lawe it is necessary to know the vse of the law and why it is yeuen vs. The fyrst vse is ciuile and externall for byddyng and punyshyng the transgression of polytike and ciuile ordinaunce as Paule wrytythe â— Timoth. 1. The law is yeuen to the vniust Wherfore God commaundythe the Magistrates and superiour poures of the Erthe to punishe the transgressours of the law made for the preseruation of euery commune wealthe as we rede Deut. 19. thow shalt remoue the I le doune in the commune wealthe that other may fere to do the same Thow shalt haue no pytye vpon the transgressoure for souche petye as is vsyd of man agaynst this commaundement towardes the transgressours is rather amayntenaunce of I le then workes of mercye The second vse of the law is to informe and instruct man aright what synne is to acuse vs to fere vs and to damne us and oure iustice because we performe not the law as it is requiryd Rom. 1. et 7. howbe it the law concludithe all men vnder sinne not to damne them but to saw them if they comme to Christ Rom. 11. Gala. 3. These too vses of the law appartayne as well vnto the infideles as to the fideles To souche as be not regeneratyd as to those that be regeneratid for those that she caÌ„not bring to Christ she damnythe The thyrd vse of the law is to shew vnto the Christians what workes God requirythe of them For he would not that we shuld fayne workes of our awne braynes to serue him withe all as the Bishoppes lawes that teachithe an othere faythe and other workes then the old Testament or the new but requirythe vs to do the workes commaundyd by him as it is wroten Matt. 15. they worshipp me in vayne with the preceptes of men Therfore Dauid saithe thy worde lorde God is the light vnto my fette Psal 119. By the knolege of this law we iudge all other meÌ„nes writinges Christianes aÌ„d Ethnyches wether they writ well or I le And withe out a right knolege in this lawe no doctrine caÌ„ be knowen whether it be trew or false This law iudgithe who defendid the better part Marcion or TertullioÌ„ Augustine or Arrius Christ and his Apostelles or Caiphas aÌ„d his colege of scribes and pharises the poure preachers that withe danger of liefe set forthe the glory of God or the Pope withe his colege of Cardinales that with wyckid lawes study to deface the glory and maiesty of Christes churche where and what is the Catholike churche of the chrystians and where the Synagoge of Antechrist No falshede can be hydd if men syke the truythe withe this light If we examyne our deades or other mennes by this lawe or Canon we shall soone perceaue whether they pleace God or displeace If we be preasyd and haue an honest estimation among people bring boothe our consciens and preace of the worold vnto this rule of Godes worde and then shall euery man iudge himselfe whether he be inwardely the same man that people esteme him for vttwardlie Incase man sustayne like wyce dispreace and contempt of souche as be in the worold if the law of God bare testimony with his consciens that it is rather the Malyce of the worold then his demerites that oppressith thus his godd fame withe the burden of slaunder he shall rather reyoyce that God hathe preseruyd him from the crymes that he is falsely accusyd of then impatientlie souffre the malicious worold maly cyouslie to iudge good to be I le as it is his accustonyd maner This law iudgithe that Aristotell in his morales teachithe better doctrine when he coÌ„demnithe thexternalle fact incase the mynd and will concur not to the doing therof then the Bishoppes in there decreis that attribute the remissioÌ„ of sinne nether to contrition ner faithe nether to Christ but vnto thexternall sprynglyng of a droppe of water for thus they say of the water and of trebred in the exorcisme or coniuration of the water Fias aqua exorcizata ad effugandam omnem potestatem inimici c. That is to say I coniure the in the name of God as it is at the beginning of the coniuration to be a water blessyd to expell all the poure of the deuyll Of the breade thus Benedic domine istam creaturam panis ut omnes gustantes ex eo tam corporis quam animae recipiant sanitatem That is to say Blysse lorde this breade that as many as taste therof may receaue healthe boothe of body and solle By this law thow maist iudge who defendithe the better opinion Numa Pomp that for byd ymages or else the Bishoppes lawes that say Idoles can teache the vnlernyd people and be to be vsyd Bring the mater to iudgment and se whiche opinion Godes law will defend Non facies inquit Deus sculptile aut ullam similitudinem Thow shalt make no ymaige c. Who is law is more consonant withe Godes lawes the decrees and preceptes of Cato that saithe Parentes ama Magistratum metue That is to say loue thy father and fere the Magistrate or the Bishopes lawes that park yong children in Cloysters that neuer know there parentes nede and like wyce exempt the clerge from all obedience of the higher poures Godes lawes saithe with Cato Honora parentes Omnis anima potestatibus supereminen tibus subdita sit Roman 13. Exod. 20. that is to say Honor thy father and euery man be subiect vnto the superiour poures The Romaines Reprehendid and deposyd like wyce the tyranne Nero for his crueltye and kyllyd the vitious Prince Tarquinius Sextus for vitiating of the chaste Matrone Lucretia the Bishopes lawes saithe thus Si Papa suae fraternae salutis negligens deprehenditur inutilis remissus in suis operibus insuper â— bono taciturnus quod magis officit sibi omnibus nihilo minus innumerabiles populos cateruatim secuÌ„ducat primo mancipio gehennae cum ipso plagis multis inaeternuÌ„ uapulaturê°
worold it is declarid Deut. 28. et Psal 128. if thow hirethe wice of thy lord God and obserue it thow shalt be blissid in the fild and at home blessid in all thynges that thow takest in hand to do rede the Chapiter if thow wilt not lerne the will of thy lord thow shalt be cursid in the feld and at home and vnfortunate in all thy actes farther without the knolege and obedience of this law no person in the worold can iustlie and conuenientlie serue in his vocation or condition of liefe of what degre so euer he be Wherfore Moses commaundid Deut. 4. that noman shuld decline from this lawe nether to the right hand nether to the leiffte mening by these wordes that noman shuld add or take ony thyng from it but simple to be obserue it as it is yeuen and wroten vnto vs Ffrom this rigth line and trewe regle of Godes word man arrith diuerse waies som time by ignorance because he knowithe not or will not know that onlie thexpresse word of God sufficithe He holdithe withe the moost part and cōdemnithe the beter as it is to be sene at this present daye This reason takithe place it is alowid of the moost part and stablishid by so many holie and lernid bishopes therefore it is trew When they can not by the scripture proue neither the lerning nether the lief of there doctors to be good The second waie that ledith from the word of God is mony times the poure and authorite of this worold As we se by the bishope of Rome and all his adherentes who yeuith more credenc and faithe onto one Charter and gift of Constantinus then to all the hole bible An other errithe by mistakyng of the tyme making his supersticiō far elder then it is will not for sake the faulshed for the truithe An saithe thus my father beliuide and shuld I beliue the contrarie thus rather will giue credit to his father being blind then vnto God his great graunt father that seith to the law of man more credit then to the law of God As the knolege of man is thus with drawē frō the word of God be ignorancie and I le vsid customes so is the liue and conuersation of man like wice Not gouernid withe the word of god but with accustomid fraude an gile euery man in his uocation and condition of lyffe The spiritualite with false receauid and I le deseruid tea this The temperaltie with false cōtractes and preposterous bying and sellnig The princes and superiour poures of therthe for the moost part and all lernid men other in mayntaining a wrong religion or in not restoring the trew decline far from this simple and sincere verite conteinyd in godes word Some dispense with a lesse yle to a voyede a greater harme Some prescribe lawes for the consciens of man for atime vntill it may be farther deliberatid vpō or approuid godd by a generall counsell These men greuouslie offend thē selfes and causith other to do the same In case the law made for the time seme not godd vnto souche as shall at amore leasure haue thexamination therof the lawe for the meane time shal be condemnid as hereticall and pernitious Then put the case that many or at the leste some of those that ledd there consciens after the lawe made for the meane tyme dye How stondithe then the case withe these departyd soules that were deceuyd whiles they liuyd by false doctrine Thei doutles ar loost for euer and without tyme if they dyed in ony errour of the Catholice faith as Crist saythe Luce 6. spekyng of false interpretoures of the word of God If the blynd lede the blind he sayth not only he that ledith shall fall into the dyche but boothe Therfore it is not sufficient that people haue a lawe for the meane tyme but what so euer the consciens begynnithe with all it must end in the same That is to say no law at all shuld be spoken of consernyng the consciens but thonlie word of God whiche neuer alteryd nor cannot be alteryd Matt. 5. Luce 16. Psal 18. Dauyd Psalmo 119. prouithe the immutabilite of Godes worde by too stronge reasones if heuens and Erthe made by thy worde can not be alteryd how mouche more the word it selfe Rede the too verses that begynne withe the letter lamed in Englisse thus Thy word lord abidithe for euer as the heauens testifye Vnto the whithe law the consciēs of man in maters of faithe is bound onlie for when so euer or who so euer prescribythe ony law for the cause of religion and yeuith it this title for the meane time vntill it may be iudgyd by a generall counsell or other wyce decreyde by thassemblaunce of lernyd men thauctor of the law declarithe hime selfe not to know whether his law be trew or false leding to hell or to heuē to saue the cōsciēce of man or to dāne it but leuith it in dowt ād makith it as vncertaine as these that shall haue the cēsure ād iudgmēt therof preferrid ūto there discretiō ād lerning I would wishe therfore ād hartel◠pray vnto almightye God to put into the hartes of all superior poures of the Erthe grace and knolege to chose 4. indifferent iudges to apeace all contrauerses in religion If the Clergie shuld iudge the worold would and might say they ar to partiall and for many respectes would to mouche fauour there awne cōmodite If the Temperalty shuld iugde the Clerge would think som̄ thing to be downe of displeasure or malice that allwaies in maner hathe remainid betwene the partes Farther if Apapist Lutherion or Zuinglion shuld iudge they agre so I le one with tother that the mater could not want suspicion Therfore I would haue on s these iiij indifferent iudges to breake the striffe The Bible in Ebreu the Bible in Greke the Bible in Latine and the Bible in Englisse or in ony other oulger tong according to the speache of the Realme where this communicatiō shuld be had Then doutles these iudges that fauorith not moreth one part then the other no more one person then the other Would sone set men at peace incase they louyd not dissention But as long as thauctorite of ony generall counsell or iudgment of mā is accomptyd equiualent and egall withe the word of God the truythe cannot be sincerelie knowen Souche as can interpretat nothing well but lokithe to fynd occation to calumniat the good meanyng of the thing well spoken wil say I haue an ile opinion of God the eternall in heauen and like wyce of the superiour poures in hearthe bycause I damne the disciples of the false Doctors withe the doctors and take from all poures of the erthe auctorite to prescribe ūto there subiectes ony law touchyng religion of the solle As consernyng the iudgment of God agaynst those that be seducyd by false prechers or makers of false lawes Sainct Luce capit 6. Ezech. 3. et 13.
Huius culpas isthic redarguere praesumit mortaliuÌ„ nullê° quia cunctos iudicaturus ipse a nemine iudicandus That is to say If the Pope care nether fore his awne healthe nether for his brothers befound vnprofetable and negligent in his workes farther aman apt to do no godd so I Englyshe taciturâ—us aÌ„ bono .i. qui sua natura oiÌ„ honestate probitateque facile tacet that hurtythe himselfe and other ledythe withe him people innumerable by legions vnto the deuill to be punyshid with him in paynes moost dolorous for euer being Pope no mortall man shuld presume to reprehend his faultes for he iudgithe all men and is to be iudgid of Noman What law was there euer wroten more pernitious or contrary vnto Godes lawes then this Syrillus against Iulianum alegithe the wrytinges of the philoyopher Pythagoras who prouyth to be one only God who made and preseruithe only the thinges made so doothe Sophocles Cicero 2. lib. of the Nature of Godes 1. lib. Tuscul quest 1. lib. Delegibus Seneca Vnto Lucilius Epist lib. 15. Bryng these Ethnickes lawes vnto the word of God withe the lawe of Bishopes that teachithe the inuocation and ayde of sainctes departyd out of this worold and then thow shalt se that the Ethnickes lawes ar aprouid by Godes word and the Bishopes lawes condemnyd For Godes lawes saythe I am the lord thy God and thow shalt haue no more before my face Exod. 20. Deutt 5. and if we pray for ony thing Godes word commaundith to aske in christes name Io. 14. Seing the knolege and vse of Godes worde is so necessary and only tellithe vs what is godd aÌ„d what is ile what trew and what false Euery man shuld yeue diligente to know it Setting all other busynis of the worold apart Caput III. A preparation vnto the Ten commaundementes MOses before he repetithe the Ten commaundementes in the booke of deut Prescribythe certaine necessarie rules and instructions whiche he vsythe as preparatyues and meanys to dispose and make apt the hartes of the people to receue this holie and moost blyssyd sermon of all mightie God the Ten commaundementes withe conding honor and reuerence and that this law and preceptes might worke there operation and vertew in manne whiche is to purge and clense the solle and mynd from all vnholsome and contagyous diseace and fyckenis of synne And to preserue the bodye in healthe and all honestye oâ— lyffe As Apurgation made for the bodye whithe Galenus callithe humorum qui sua qualitate molestant euacuationem That is to say a clensing of souche humors as be hurfull many times workithe not his operation by reason of the I le temperature of the bodye or else of the region that to mouche by reason of het drawâ— the humors of maÌ„ into texteriour partes of the body so the word of God porid iÌ„to the eares aÌ„d vnderstanding of man workythe not mani tymes his operation inclensing the solle froÌ„ the humors and corruption of sinne by reason of â—hiâ—e teÌ„perature and disposition of the personnes that vsithe to rede and hyre the scripture As the phisicion therfore yeuit the pacieÌ„t fyrst some preparatiue to dispose and make apt the body to receaue the purgatioÌ„ withe frute and commodite so doothe Moses prepare fyrst to make his auditours apt to hyre the coÌ„maundementes that after ward they might receaue theÌ„ withe frute and profet How to procede in the science and practise of physicke lern of Galene and Hippoc. or of souche as professithe that art My purpose is to shew how Moses procedithe in the celestiall science of diuinite to cure the solle of man Heprescribithe vnto his audience 7. rules or preceptes where withe he preparythe them vnto the receauing of the Ten commaundementes and withe out them it auaylithe nothyng to hyre or reade the coÌ„maundementes or ony other place of the scripture The fyrst rule is confidence and Aright perswation of Godes word that all his prmeses be trew and willl doutles yeue the godd promisid vnto the godd and the I le promisid vnto the I le towghe it seme neuer so impossible vnto the fleshe This preparatiue is moost necessarie for all men that will be the disciples and hyrers of Godes word for when meÌ„ thyncke that God is not in deade as seuere and will punishe sinne according as it is wroten in his coÌ„maundementes and like wyce fauor and preserue them that fere him they neuer take profete nor neuer shall do inhering or reding the scripture for they haue no more credence to it then to a vayne and faythelistale This misbeliue and incredulite to wordes godes word is thoccation and let that the word hard or redeÌ„ workithe not his operatioÌ„ and the maÌ„ no better at night then in the morning in aâ—ge theÌ„ in youthe Moses therfore persuadithe theÌ„â—nto a certaine right coÌ„fidence saing Ecce dedi in coÌ„spectu uestro terraÌ„ uenite possidete terraÌ„ quaÌ„ iurauit dnÌ„s patribus uestris AbrahaÌ„ Isaac Iacob ut daret eis atque semini eoruÌ„ posteos Deut 1. That is to saâ— behold I haue preseÌ„tid before your face the laÌ„d whiche the lord promisid to yeue vnto â—oure fathers AbrahaÌ„ Isaac and Iacob and to there posterite cuÌ„ and possesse ye the laÌ„d Iacob and his posterite were in souche boÌ„dayge in Aegipt that it semâ—d impossible that euer they shuld possesse the loÌ„d of Canaan promisid by God Rede the 14. first chapiters of Exod. and se TheÌ„ as â—how canst not those but beliue him to be trew in th one promisse of his helpe to wardes the godd so be lyue him that he will like wice ponyshe the I le thowghe he suffre and dissemble for a tyme at oure synne to call vs vnto penaunce Ro. 1. yet at lenghe we shall be assurid he will kepe promes as well in punishing the ile as in doing godd to those that repent If thow rede the scripture thow shalt fynd examples of boothe how he fauoryd and kept promes withe the godd and the bad Noha sauyd and his famile the hole worold damnyd with water lot sauyd and the cites burnid Iosua and Caleb Entrid the lond promisyd all the rest dyed for there synne in the desert If thow canst not rede to stablishe thy faythe in the word of God yet canst thow lack no master to teache the thys confydence in God Torn thine Iye of whyche syde thow lyste vpp or downe Behold the byrdes of the ayre and the flowrs of the fyld Mat. 6. Luc. 12 â–ª and acknolege not onlye the poure of God that made them but also his prouydence in fedyng and apparellnig them for they be seales and confyrmations of Godes promisis that will clothe the fyde the and helpe the in all necessites They were not creatyd only to be ea ten and spellyd vnto but to teache the to credit and belyue Godes promises Matth. 6. Luc. 12. The second rule or preparatyue is that thow haue aright opinion of the magistrates and
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
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
yeue tribute and other exactions helpes or subsides vnto Cesar the people ar made so blynd by the falshed of Antechristes ministres that they will rather gyue a gold crowne to the byldiÌ„g of an Abbay fundation of a chantre or for a Masse of Requiem then one syluer peny for the defence of there commune wealthe and the thyng that is dew to God they gyue vnto Cesar or the Ciuile Magistrat to say there beliue and knolege of god this is only dew vnto God and his word and not to Kyng nor Rayser or ony other Magistrat Thus is to change Godes institution we se daily how the Princes of the worold persecute the gospelle and the gospellike vse of the sacramentes we peruert therfore Godes lawe whiche commandithe to yeue tribute to Prynces of the commune wealthe for the preseruation therof and in matres of religion to yeue our selfes booth body and solle vnto God and lern not only by the scripture to loue the superiour poures Godes ordinaunce but also consider other examples where as he shall se obedience and loue of the subiectes to there prince to be the strenghe of there realme Scipio was demaundyd when he cam in warfare into Affrica how he durst to entre so strong and mighti a realme He sayd the obedience of his soulders for they were so obedient that if he bade ony of them fall from the toppe of a stiple into the water they would not haue disobeyd him Se the order and concord amonges the bestes in the Ayre as long as there Kyng liuythe Among the cranes Plinius libro 10. capit 23. Natur. Hist and the litle Beee Virgilius Georgicorum 4. lib. Now if they gouerne not the people well whiche be there brothers they may rede there awne damnation Ecclesiastes 9.10 Ezechiel 19. Hierem. 39.42 and likewyce the yre of God that they harke nyd not to the voyce of the preacher Deut. 17. It is therefore the office of euery Magistrate to lern how to rainge ouer the people by the law of God aÌ„d to desyre wysdome of him to know and folow the thynges that appertayne to the ministration of the coÌ„mune wealthe for of hym alone commithe all wysdom lac 1. Psalm 127. Thus knew the godly rules and were fortunate in there gouernaunce 2. Re. 6.7.3 Re. 3. if the Magistrat would rede euery morning before he intreat ony mater for the commune wealthe the 101. Psalme it shuld lede him to a singuler wysdoÌ„ and meruelous dexterite in iudgment The people shuld dalie praie for there Magistrates for of theÌ„ dependithe the peace and tranquillite of the coÌ„mune wealthe 1. Tim. 2. Psal 20.21 it is a great iniquite for people to neglect there office herin There be propre Psalmes wrote by the Prophet Dauid that appartayne uÌ„to this purpose At the creation coronatioÌ„ or inauguratioÌ„ of the magistrat Psa 10â— where the people made supplicaÌ„tion at the coronation of Kyng Salo. 1. Par. 28.29 for a prosperous gouernaunce of the coÌ„mune wealthe when te Magistrat shall take ony batell or war in hand Psal 20. when god yeuithe victory â—â— and so for all other necessaries tha they may defend the orphalinges and poure wydous with all other oppressid wruÌ„gfully for the palace of a prynce or Magistrat shuld be the refuge aÌ„d SaÌ„ctuarie of the poure where as they might offer boldly as before God there greues and oppressioÌ„s so it aperithe in the prayer of the people for kyng Salomon Psal 101. Saing Da Deus Regi iudicia tua that is to say Gyue o God thy iudgmentes vnto the Kyng For no Magistrat can gouern withe out some forme of iudgment and certaine lawes But because all in dicialles and decres statutes aÌ„d lawes made be man doo the many tymes fayle ether for there awne propre imperfection ether by the persiall and corrupt ministration of the iudge the people deserid God to gyue there Kyng his iudgmentes whiche ar wroten in his lawes and those the magistrat must obserue Deu. 1.10 aÌ„d 16 as Moses did Exo. 18. Leuit. 24. Nu. 15. Iosua Ios 1. by the whiche wordes we know that all godly lawes shuld be askyd and sowght out of the scripture The some and conclusion of this 5. precept and of all that I haue spoken in it is that souche as the lord hathe appointyd in the Earthe ouer vs to rule those we must reuereÌ„ce honor and obey withe all fere and loue and that we derogat nothing of there dignite withe contempt coÌ„tumacie or vnkyndnys for seyng god would his ordinance that he hathe instirutid to be inuiolatyd it is oure office to obserue the degres and order of preeminence as he hathe institutyd Caput IX The syxte Commaundement Thow shalt not kyll I Sayd before that concord and peace best preseruid allwaies the commune wealthe whiche dependithe of the loue of God and oure neighburs Therfore doothe gode immediatly after the institution of the coÌ„mune wealthe and ciuile assemblance of his people before set in order and euery man apointyd to a certayne place and vocation the one to be father the other the Sonne the on to be Master the other seruant the one to be a disciple the other an instructor the one to be the yonger and the other the elder and eche of these knowithe by the precept and commaundement afore what his office is and how he shuld liue in his vocation in this precept he remouythe thoccation of discord and debat that might happen betwene the membres of this commune wealthe by reason of murder and mannes slawghter Therfore for byddythe he all iniuries violence forse and othere vncheritable meanes where withe all we might hurt our neighbours bodye And likewyce requirythe that in case we can do ony thyng for the healpe of oure Neighbour we diligently applye oure seruice in his vsee and to procure the thynges that appertayne vnto his tranquilite to saue him from aduersites and to yeue him oure helpyng hand when his trobles shall requyre Seyng there his nothing more dere to man then his bodie and liefe as the law of nature teachithe God by this law defendythe it agaynst the deuyll and deuilishe willfull hatred of man that somme tyme is so caryd awaye withe affectiones of the fleshe that he honorithe not this precept but contemnythe the ymayge of God in his neighbowre hatithe his awne fleshe and executythe abestly raige and tyranny in his brothers body more like a furious lyon and mad dogg then a resonable creature not only to the destruction of him that is kyllyd but to the loost and perdicion of his awne body and solle for euer if he repent not God in this commaundement for biddithe not only the murder donne wythe the haÌ„d but also the murder of the hart and of the tong Matth. 5.1 Ioan. 1. in the murder of the hand is for byddyn all pryuat reuenchyng betwene pryuate persones that wil be iudges in there awne causes Whyche begynne with blowes then
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