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°
these places of the scripture Deut. 4.6.11 Psal 77. Tob. 1 That the princes shuld do the same vnto there subiectes reade Deu. 17.2 Re. 1.3 Reg. 10. Iob. 4. Psa 30.50 As for the ministres dewtye there be as many places that coÌ„mauÌ„dithe theÌ„ to do there office as be names of bookes aÌ„d in maner chapiters in the Bible As be for prayers uÌ„to god aÌ„d thaÌ„kes yeuing how aÌ„d wheÌ„ it shuld be doÌ„ne the booke of Psalmes writinges of the prophetis aÌ„d apostelles like wice the coÌ„mauÌ„demeÌ„t of our sauiour christ declarith Mat. 6. Io. 14. The confession of God and his word before the worold is coÌ„mauÌ„did in boothe testameÌ„tes And confirmyd withe the extmple of all meÌ„ that louid the truithe from the begynning as Abel Seth Noha Esaias Christ and his Apostelles Yea of the simple and mayed and prysoner in the howse of Naaman syrus 4. Re. 5. that feryd not to confesse the liuing God in a straÌ„ge countre before theÌ„ that were Godes ennimies this maide shall daÌ„ne in the last iudgmeÌ„t all those that for fere not onlye in a strange countrey But also at Home dar not confesse the truyth In these foure workes ar coÌ„teinid all other that appertayne to the settiÌ„g forthe of godes glorie as be these To lern the word of God teache it uÌ„to other to promote it with exaÌ„ple of honest aÌ„d godly lieffe wheÌ„ the glory of god the defence of the truithe the conseruation of iustice and deliueraince of innocency requirithe to make open an vnknowen truithe and to confirme the same To swere or take an othe before a lawfull iudge is the worke also of this coÌ„maundemeÌ„t and settithe forthe Godes glorie Deu. 4. for as Paule saithe all coÌ„trauersis ar endid by the vertew of an othe So haue we examples in Paule Ro. 9. in AbrahaÌ„ and Isaac with Abimelech Iacob and LabaÌ„ Gene. 31. betwene Booz and Ruth Ruth 3. so of God Abdias 2. Re. 18. The othe thus taken declarithe him that receauid it to acknolege and yeue vnto God only this honor that he alone knowithe what is in mannes hart and like wyce byndithe Gdd to reuenge and punishe him if he swere false vnto the whiche paine the condicione and tenor of the othe bindithe him And makythe himselfe the vessell wherin god may exercise his displeasure and iustice for God will not leaue him vnpunishyd that takythe his name in vayne as it is wroten in the second part of this commaundement Exod. 20. Deut. 5. These be the workes requirid of vs in this thyrd commaundement the whiche can be don of noman but of suche as fyrst know God in Iesu Christ and for his merites be reconsilid and hathe his synnes for yenen then they spring out of the fountaine and originall of all godd workes faithe loue and fere of God whiche be workes of the fyrst commaundement All other whether it be prayer preaching of Godes word coÌ„fession of his name or yeuing of thaÌ„ckes withe souche as folow in the next commaundement and likewice in the second table pleasythe god none other wyce then they procede of faythe in the mercie of God throwghe Christ Iesu oure sauiour As these workes agre withe the coÌ„mauÌ„dement so be there workes contrarye and repugnant vnto this commaundement that saithe thow shalt not take the name of the lord thy God in vayne â–ª the whyche is donne diuerse wayes as it shall appere in the Nombryng of certaine dayly vsyd vices and horrible blasphemis dayly vsyd not only vnpunishyd but also as a thing commendable and worthy preace of the moost part of people The moost horrible abuse of this holy and moost ferfull name is among souche as thynke there is no God to renumerat vertew nor to punishe vyce as the Epicures say would to God the same blasphemie had corruptyd none that bare the name of Christianite There were allwayes in the churche souche as it aperythe Esai 22. cap. and Luc. 13. and be at this daye agreat nombre that say not platlye and playnly there is no God but by certayne circumloquutions and paraphresis as well by wordes as I le conuersation of liffe thinck there is no heauen nor hell and beliuithe not asmouche the Scripture of God as the wordes of him that knowithe nether god ner godlinis The second sort that abuse this holie name of God be those that vnder the preteÌ„ce and name of God his word and his holy churche sekethe reawne glorie and profete As the Pope vnder the title and pretence of Godes ministerie hathe goteÌ„ him selfe not only a Bishope ricke but also the hole monarchie iÌ„ maner of all Europa A rychere kingdom then ony prince of the worold whyche neuer sessid from his beginnyng to moue Christiane princes to moost cruell aÌ„d bludy warre vnder the cloke and mantell of godes name what meanes and crafft hathe he found to mayntayne this horyshe and Antechrist sete of abhomination Idoles peregrinations masses dispensations absolutions defencions of all thinges abhominable Tyrannies agaynst vertew stablishmentes of his awne lawes abrogations of Godes lawes Emptyng of heauin and filling of hell blyssyng of thinges exteriour oyle bell bred water withe other that be not cursyd and cursing of the soules that Christ redemyd withe his pretious blud with a thowsand more souche abhominations vnder the name and pretence of god and his holie churche the whiche nether the patriarches nether the prophetes Christ nether his Apostelles neuer knew of as the boothe testamentes doothe bare record The same doothe souche as preache in the churche of God there awne ymaginations or decres of men for be there doctrine neuer so false it hathe a fere title and name of Godes word when it is but a subtile quidite of Suns a vayne sophisme of Aristotelle a superstitious dâ—cre of the bishopes lawes a copie of vayne glorie and craftie connection of wordes to satisfie the moost part of the audience and to flatter the richeste wrethyng and wresting the simple verite of Godes wordes into as many formes and diuerses sentences as be vayne and carnall affections wrowght within his vngodlye hart so for the law of god they preache the law of man for the gospell iudaicall supersticion for Christ them selfes whiche honor not Godes name as the lawe of the holy and catholick churche of Christ teachithe but dishonorithe and takythe it in vayne withe the churche of Antychrist and the deuyll for christ bid his disciples preache none other then he hymselfe commaundyd them Matt. 28. cap. yea he shewyd that the holie goost the sprit of truythe shuld teache none other thyng then by him was tawght Ioan. 15. therefore souche as will ocopy the office of a preacher fyrst must be well lernyd in the thinges that appertayne vnto the gospell theÌ„ fre from all souche affectioÌ„s as rather sykythe him selfe and the worold theÌ„ the fartherauÌ„ce of the doctrine he preachithe it is not inowghe that he preache the truithe but that onlye he haue a
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
god and utilite of oure neighbour so doothe he in this last precept require that the mynd and solle of man be replenyshid withe all affections and disyre of loue and cherite That what so euer we do it be donne with out vayne glorye and hypocrysye from the hart not shewyng one thyng vttwardlie and haue an other secreatlie in the hart and this commaundement is referryd to all the other as Chryst saythe Matth. 5. Thowghe the wordes of the commaundement make mencyon onlye of the concupiscens of souche thynges as be oure neyghbours possession As his house his wiefe with other souche Godes as be his and in this precept is declaryd spetially oure infirmite and weakenis that we ar all miserable synners Roman 7. for neuer was there or euer shal be onlye Chryst exceptyd but offendyd in this precept to what perfection or degre of holinys so euer he came vnto No creature born into the worold could satisfie this lawe and all holie sayncts had synne remaynyng in them as long they lyuyd Psal 14.2.1 Ioan. 1. Rpm. 7. 1. Cor. 4. Psal 129.16.31 Iob. 9. Exod. 34. of the whiche places we may lern to call for the great and inestimable helpe of God that we may be quit and sauyd from this imperfection in Christ Iesu and accomptyd in him the childre of God and satisfiers of the law Roman 8. for by this law is requyryd souche a cherite and syncere loue towardes God and man that the mynd shuld not haue asmouche as ony contrary motion or ony resistaunce at all to stayne the glorie and bewtye of this loue Whiche comprehendyth all those commaundementes a fore rehersyd as Christ saythe Matth. 22. Marc. 12. and like wyce Matth. 7. all thynges that ye would men shuld do to youe the same do ye to them This is the lawe and the prophetes So that by these wordes ye may know what is the scope and end of the law trewlye none other thyng then to bryng men to iustyce and honestie of liffe and to make him lik vnto the law and so vnto allmightie God who is ymayge the law expressythe and the more man conformythe him selfe to lyue after the lawe the more resemblythe the almighty God yeuer of the law Moses when he would bruely call vnto remembraunce the somme of Godes lawes saythe Et nunc Israel quid petit abs te Dominus Deus tuus nisi ut timeas Dominum ambules in uijs eius diligas eum ac seruias ei in toto corde tota anima custodiasque mandata eius Deut. 20. That is to say Therfore now Israel what dothe the lord thy God aske of the sauyng that thow shuldest fere the lord and walke in his coÌ„maundementes loue hym and serue him withe all thy hart and lieffe and to kepe his commaundementes and repetythe the same wordes agayne 22. cap. the law would that our hartes shuld be replenyshid withe the loue of God of the whiche loue prosedithe the loue to wardes our neyghbour as Paule writithe 1. Tim. 1. The occasion of all hatred that we bare vnto God his holie word and oure neighboure is the loue of oureselfes and the vanite of this worold In this Commaundement is not only forbyd theffect of I le but also thaffect and desyre towardes ile Not onlie thaffect lust concupiscens prones inclination desyre and appetite towardes ile but also when man is moost destitute of synne and moostfull of vertew moost ferrist from â—he deuill and nerist to God out of hell and in heauen Philippens 3. Yet is his workes so vnperfeyt that if it were not for the fre liberall and mercyfull imputation of iustice in Christ Iesu man were damnyd Rom. 7.8 Psalm 143. He that considerithe this precept well shall the better perceaue the greatnys of goddes infinite mercy and vndrestand the article and doctrine of fre iustification by faythe For all thowghe grace preuent the doyng of godd and folowit neuer so mouche yet is the worke vnperfet and satisfyythe not the perfection of the law onlie it is Christes merites that we be sauyd by the whiche article the deuill moost enuyythe and goithe about to oppresse as mouche as is possible Confesse thy selfe thermore in thy moost perfection and say lord God haue petie and compassion vpon me allwayes and for euer thy vnprofetable seruant Lâ— 17. and when thow speakyst of grace remembre is is not only the fre giffte of God to preuent the in doing well and to folow the in the same but also fre imputation of lieffe eternall whiche thow canst not merit nether withe grace nether without grace For as I sayde before to what perfection so euer thow be com vnto this law accusithe the. Thow shalt no couyt But be cause thow trowist and beliue in Christ Iesu thow shalt be sauyd Ioan. 3.4.5.6 and wher as the law promisythe nothing but vpon souche condicion as we performe it to the vttermust Christ Iesu take the froÌ„ here the rigure and extremite of here iustice in vs and laythe it vpon himselfe So that the blysse eternall that the lawe promisythe for workes God yeuythe vnto vs by grace for his sake that onlie satisfyed the law Christ Iesus Roman 5 Ephes 1. Colloss 1. Galat. 4. And in this Argument of fre iustification wrytythe Saynct Paule in the leuen fyrst chapiters in the Episto to the Ro. where as in the 4. he puttythe Abraham for an example that is the father of all belyuers in whom we may see how the frendes of God ar iustifyed or optayne the fauour of God And saythe that Abraham was iustied by faythe Genes 15. and before circumsition Whereas thow seyst too thynges One that the vncircumcysyd was iustifyed â–ª the other that noman was iustified By the merites or bentfites of the Sacrament Like wyce he was promisyd to be the here of the worold because of him shuld be born Christ Iesu the lord of the worold Id credidit non per Legem meruit This he beliuyd and not by the lawe merytyd Galat. 3. an other reason Paule alegythe that Abraham and all other ar iustified by faythe It is not possible that the promes of God shuld be irritatyd or made vayne but if it dependyth of the iustice of the law it could not be certain therfore addithe he frely by faythe whyche faithe in optaining remission of synne beholdithe only the mercy of God in Christ Iesu and lokithe apon none other merites Yet marke more he saithe that grace is the heritayge of the belyuer by the iustice of faythe Roman 4. Then it is no merit Haeredes nascimur non emimus We ar born here 's and bye it not as those say that attribute remission of synne to workes or Sacramentes whiche doothe testifye or confyrme the frendes of God and not make them Godes frendes Roman 4. Thus thow seist what the law is how thow or bound studiouslie to obey it and how it is fulfyllyd in Christ Iesu who is iustyce is thyne If
be angre and kendle his Ire against this man so that euery malediction wroten in this booke shall rest vpon him and the lord shall destroy his name vnder heauen Rede the place and lern to a vayde souche securite and sinister iudgment of god and his nature The originall and fontaine frō whēs this presumptiō springithe is ignorācie and a trust in other men̄es vertewes for whois merites the thinke to be sauid Sōme say they haue Angellis and Archāgellis and many other holie saynctes in heauē that cōmend there saluation to God An other trustythe to souche workes as may be donne apon the erthe for hym and he do nothing hym selfe but liue as he list in a vayne hope to haue solace in iniquite This great offence is noryshyd diuerse Wayes fyrst when men iudge not aright of Godes nature that he is as angre with synne as the scripture saythe The second when men iudge amisse of Godes workes When they se he punishyd one for synne he thynkythe not that the same punysment apertaynythe vnto hym Moses teachyth and settythe before the people the workes of God his wounders and meruelles donne in Aegypt in the cites of Sedom and Aemora Adma and Zeboijm the whiche the lord subuertyd in his Ire and furie and sayd these workes only punyshyd not those that offendyd but also shuld teache all other men to avoyde Godes displeasure for to that end miracles of punysmentes be don as Chryst saythe Luc. 13. to fore warne men of the I le to com and thus hathe he all wayes callyd men to penaunce If they would still be nawght a lenghe he punyshyd cruellye as not only the holie Histories of the Bible testifie where as ye se kynges and kyngdomes changyd and destroyd but also in prophane wryters ye shall se by what miracles God callyd the Magistrates and people of the commune wealthe to repentaunce Titus Liuius libro tertio de secundo bello Punico writyt he that an ox caluyd a horse in the 7. booke a Pigg varryd withe a mannis mouthe and a child borne withe an Elephantes hed Valerius wrytythe lib. 1. ca. 4. that a Mare folyd a Hare in the kynge of the Persians campe callyd Xerxes Who as somme wryters record browght against the Atheniens 1700000. men of warr Whom Themistocles the Capitane of the Grekes ouer came in the See Herod wrytythe this Historie at large Had kyng Xerxes consideryd the worke of god he might haue lernyd that there was a god that would torn the forse and corayge of his horsmen into the fere ād timidite of the timerous and ferefull hare Liuius lib. 3. de vrbis origine writithe how the heauēs burnyd and deuidid it selfe in too li. 2. de 2. bello Punico the see bākes burnid The sonne was seene to fyght with the Mone and like wice too Mones to be seē in the day lib. 3. he saythe that the See burnyd These supernaturall workes might haue tawght the people of those dayes amendement of lief had they not byn blynd as we be that neuer take profet by ony worke of God other wyce thē to eat the reuēwes of the earthe as the brute bestes of the same nor no more knolege of god by the motions of the heauens then the ox or horse that like wyce see them and yet nether the wyser nether the better if we markyd the 8. and 19. Psalm we shuld know they were made to an other end The gentiles shame vs all a waie thar lernid by the reuolution of the yere that nothyng was durable in this mortall lyffe Horat. Carmi. lib. 4. Immortalia ne speres monetannus almum Quae rapit hora diem The thyrd reason is that men iudge amisse of Godes promisis that saythe he will punyshe doutles for synne all maner of people be they neuer so strong as the prophetis all waies testifie Hier. in espetiall He sayd if the people conuertyd not from there doyng of I le God would kepe promese withe them and destroy there land but they belyuyd it not but sayd Templum domini Templum domini Templum domini The temple of God the temple of God the temple of God They iudgyd then as many doo now aday when they se there cites and contre strong they thynke it is not possible to be ouercom So thowghe the Troianes and deceauyd themselfes as the prophetie of Nerci fore spake Post certas hyemes uret Achaicus Ignis Iliacas domos Hor. Car. lib. 1. An other so estemythe the forse of the people and puttythe there confidence in the same sayng let this bablyng preacher say what a lyft God is not so cruell as he spekithe of It shall cost many a broken hed before ony enemy entre ony parsell of oure commune wealthe but trust to it if sinne be not banyshid the Ire of God will find away in at last and the deferring therof is onlie to call vs to a better liefe and not that he is a slepe or aprouithe our ile lyffe Rom. 2. as thow feist example of the Israelites in the land of Canaan whiche was passing strange and the inhabitauntes therof the onlie commune wealthe of God as they sayde The temple of God the temple of God yet at the last Nabucadnezer that thy lokyd not for was there destruction Esai 22. marke the punishment and the cause there of whiche was sinne and lerne to be ware tawght be an other mannes ile Caput XVII 4. Curiosite THe ffourthe let or impediment is curiosite and ouer mouche sarchyng the pryuytes and secreates of God when men of an I le and licentious liefe returne not to penence as the scripture byddythe But mountythe streighte waie into Godes prouidence and predestination cōtēnynge the will of god that is made opē to him in the scripture that god would him now to repēt ād to receaue grace Sarchithe to know the thing that neuer was made opē to mā or angell the euēt ād ēd of thinges to cū thus reasonithe withe him selfe who knowythe what his last houre shal be wherfore fauorithe god the one and not the other Some time the good makitbe an I le end ād the I le a godd In this opiniō and inscrutable misterie he werithe all his wittes and at the end of his cogitacions fyndithe more abstruse and doutfull obiections thē at the beginning so that he cummithe from this scole nether wyser nether better Moses Deu. 29. remouithe this vngodlie let and impedimēt saing Secreta domini dei nostri reuelata sunt◠obis filijs nostris usque in seculum ut faciamus omnia uerba legis huius That is to say the secreat of the lord our Gdd ar made open vnto vs and vnto oure chyldren for euer that we do all the preceptes of this lawe The whiche wordes playnlye condēnithe oure folyshe ād audatious presumpsion that sekythe to know what shall happē vnto vs in the houre of deathe and will not know the thyng that shuld be