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
we pray vnto Esa 8. Psal 18.28 To pray or trust in ony ded saynct departyd our of this worold is Idolatry and agaynst this commauÌ„dement and those that do it hathe nether coÌ„maundement nor exaÌ„ple in the scripture to approue there doynges souche as fere The menaces and threteminges of the deuill or of deuillishe people that myndythe the subuersioÌ„ of godes holie word and persecution of souche as folow it and belyuythe not that god hathe powre to kepe them under and will so do for his wordes sake hathe false godes before his face for onlie he is to be feryd Matt. 4.10 Esa 51. Souche as be yeuen to Astronomie or other that supersticiouslie obserue the course and reuolution of the heauens thinke they can do good or harme yeue good fortune or I le as those think aÌ„d iudge that eleuate the figure of heauen to iudge whatshall folow them when they perceaue by there Natyuites vnder what signe the were born offend against this commaundement the whiche abhomination hathe not only byn vsid before oure time of superstitious persons but also now a daies of theÌ„ that hathe a right knolege of God Souche as yeue ouer mouche faythe vnto Medicines or the nature of stones aÌ„d herbes as ye se 2. Paralip 17. commit Idolatrie souche as yeue faythe vnto the coniuration or sorsery of superstitious persones as to pristes that blisse water wax boue bred ashes candelles or other to wycches or southsaiers wher they abuse the name of God to sing out the fire of him that hathe burnid his hand to stanche blud to heale man or best or to souche as destenith what shall happen vnto man and what plentie shall folow of graine aÌ„d frute in thearthe healthe or sickenis in the ayre committithe Idolatrie Leuit 17. Deu. 18. I speake not against the knolege that man sekithe for whether it be in the heaueÌ„s or in the earthe so that they exteÌ„d there studie to this end to glorifie god iÌ„n his workes aÌ„d not to make the workes god well we be assurid by the scripture Hie. 10 â–ª and also by those that kew not the scripture that no constellation of heauen mistemperature of the ayre water or earthe can hurt him that ferythe god as the testimonys of the scripture declare only the disobedieÌ„ce of maÌ„ to wardes god makith man subiect vnto these diseacis and sikenis that maÌ„ is troblyd withe all Ex. 5.9 Leui. 26. Nu. 14. Deu. 28·2 Re. 24.3 Re. 8. â— Pa. 21.2 Pa. 6. Eze. 6.7.14.28 33.38 Rede the 90. Psa that begynnithe who so restithe in the secreates of the highist logithe in the harbor of the omnipotent in latine it begiÌ„nithe after the oldtraÌ„slacioÌ„ Qui habitat in adiutorio altissimi in protectioÌ„e Dei celi coÌ„morabit in the whiche Psalme is shewid how suer aÌ„d fre from all I le aÌ„d diseacis he is that puttithe his trust in god and that heauen nether earthe or ony thing that is in theÌ„ shall molest him rede aÌ„d se Cic. iÌ„ the first booke of diuinatioÌ„ Mockithe these blind coÌ„iectures aÌ„d fore destenis querit uÌ„de Iubiter corniceÌ„ à leuaet coruuÌ„ à dextra canere iubet askythe iÌ„ derisioÌ„ of those southe saiers how appenithe it that Iubiter coÌ„mauÌ„dithe the Croe to sing at the lefte hand and the Rauen at the right hand Esa ca. 30. and 31. shewithe an other kind of Idolatrie whiche was vsyd and punishid in oure fathers aÌ„d likewice daily we se the same with oure Iyeâ— coÌ„fidence aÌ„d trust in the powre of the fleshe wheÌ„ souche as be in lege aÌ„d coÌ„federatie to gather to mouche trust in there awne streÌ„ghe and powre rede those too chapiters how the Israelites entrid lege withe the Egyptians and what was there end aÌ„d coÌ„fer the same uÌ„to owre tyme what Cities what Princes and what strenght after the iudgmeÌ„t of the worold was vnyt to gather but because God was out of the lege se th end how it auaylid nothing to the same confusion shall at lenghe com all kinges and kingdomes that trust more in there riches munitions and confederacie with meÌ„ theÌ„ in God There is for biddin in this part of the coÌ„mauÌ„demeÌ„t that nomaÌ„ shuld yeue thaÌ„kes for ony thyng receaued in this worold to ony other sauing to god Therfore Ose the Prophete callithe the synagoge of the iewes a hore because se attributid the giftes she receauid of god vnto here false godes the same teachithe Esa 57. this idolatrie is at large wroteÌ„ Hie. 2. rede the chap. aÌ„d conferre it with oure time that partithe the thankes aÌ„d preasis that only shuld be yeueÌ„ vnto god withe the sainctes departid out of this worold Euery maÌ„ as his superstitioÌ„ ledithe him he coÌ„mendith his ryches to god aÌ„d S. Eras his ox to god and S. Luke his horse to god and S. Loye for euery diseace he hathe a diuerse patrone and honorythe hym withe the prayer that only shuld be saied vnto god allmighti iÌ„ the name of christ Io. 15.16 this Idolatrie hathe in maner infectid all the latine churche the nature of his secrrate aÌ„d pernicioê° I le must be by the word of god well markid lest vnder the cloke aÌ„d shadow of trew religioÌ„ it deceaue meÌ„ of the trewthe for this idolattie saithe aÌ„d barithe meÌ„ in haÌ„d that she doothe not so desire helpe of sainctes or thanke theÌ„ for the benefites receauid as thogh she neglectid or offendid the highe aÌ„d only God but grauÌ„tithe aÌ„d coÌ„fessithe god to be the cheffe yeuer of all thgiÌ„es how be it not only for his mercies sake and the merites of christ his sonne oure sauiour but also at the intercessioÌ„ aÌ„d praiers of the ded sainctes thê° crafftelie aÌ„d vnder a preteÌ„ce of trew religioÌ„ doothe she sondre aÌ„d deuide the glorie and honor dew only vnto the father the sonne aÌ„d the holy goost with the saiÌ„ctes in heaueÌ„ that knowithe nothing of oure coÌ„dicioÌ„ aÌ„d state iÌ„ this worold 63. Esa by this meanes oure helders boothe the iewes aÌ„d the geÌ„tiles minglid the rable aÌ„d multitude of godes withe the onlye god aÌ„d maker of all thing not that they thowght the idoles or ymagis to be God But thowght that waye God would be honoryd the whyche is vere idolatrye for the law saythe Thow shalt not do the thynge that semithe good in thy Iye but the thyng I haue commaundyd the to do Therefore to auayde all false religion and supersticion of the mynd and inward man God saythe thow shalt haue no strange Godes before me the conscience therfore must be pure and nere from all priuie and secreat thowghtes of idolatrie apostasie or defectioÌ„ if we would god shuld approue our religion to be trew Euery thing that we do for the honor of God not commaundid by his word is as strange and not acceptid of God As all godd intencions faynyd workes by man and all thinges commaundyd by generall couÌ„selles not expressyd in the word of God by the
thow belyue in hym as thowghe thow haddest perfetlie satisfied the Law thy selfe Certanne obiections that kepythe man from the obedience of Godes lawes solutyd Caput XIIII 1. Of tyme and place AS it is the maner of all Orators not onlie to stablishe the mater they intreat of withe souche reasones Argumentes and probations as best may confyrme and stablishe there purpose but also ad souche reasones as may inclinthe herers to fauour the thing spoken and like wyce leauein there mindes souche perswations as might in maner prycke them forthe and beforse constrayne them to put in effect and practyse the thyng spoken of and then to remoue souche impedimentes and breake the forse of souche contrarie Argumentes as may be obiectyd to let the thyng the would optayneand proue So doothe Moses in the booke of Deuteronom as thow hardist before leaue no Argument nor reason vnspoken of that might excitat store vpp prouoke and forse vs to the loue obedience and execution of Godes Lawes as the 28. chapit of Deuterono shewithe In the 29. and 30. he remouythe all the obiections impedimentes and lettys that with oldythe vs from the obediēce and doyng of Godes Lawes The fyrst Sophisme or carnall obiection is when men say it is no place nor tyme now to lerne or obey the word of God we be not in amonasterie in the scole or in the temple we be in the brode worold and must do as other men do and rather serue the place we be in ululare cum Lupis Barke withe the Wulfe then speake of the Scripture so dothe they reason of tyme likewyce now it is to dangerous a season to reason ony maters let it passe till he worold be more quyet and souche like As the Israelites might haue sayd to Moses that cōmaundid to obserue this law when they came into the lād of Canaan We obseruid not these preceptes in the wildernys wherfore then more in Canaan we kept them not for the space of 40. yers nomore will we here affter This obiection he breakythe and prouithe that the law shuld be allwaies obseruid and in euery place and shewithe how the obseruation of the law was rewardyd and the neglectyng of it punishyd And declarithe the same by examples God fed his frendes in the desert by miracle from heauen and preseruyd all there apparell that it consumyd not nor peeyshyd in the waring for the space of 40. yers Then of Pharao and the too great Kynges of Hesbon and Basan Sehon and Og. Caput XV. 2. Exception of persones THe second obiection is when men put from them selfes the obedience of the law vnto other Saing let the Prystes and Monckes kepe the law and lērne it what shuld a Prynce Magistrat or Gentle man be bound to lerne and kepe all those holie rules farther vthe cannot be tyed to so streight canonnes it must not so be brydelyd Souche as be parkyd in with highe wales and separatyd from the worold must obserue these Commaundementes of God This wyckyd acceptation of persones Moses destroythe and most Godlye repetythe and numbrythe the membres of the churche the orders and decrees of the same Repetythe the wordes of the aliaunce Sayng Vos omnes hodie statis coram domino Deo uestro Principes uestri tribus uestre Seniores uestri Praefecti uestri atque omnes uiri Israel Paruuli quoque uestri uxores uestrae Peregriuus tuus c̄ That is to say All ye this day stand before the lord youre God youre Prynces youre trybes youre Elders youre Officers and all men of Israel You re Chyldren youre Wieues and thy Gest and so forthe Rede the place And why they stode before the lord the text dyclarythe To entre aliaunce withe him No maner of person is excludyd from the lege Wherby we know as Godes mercy is commune for all men whiche is the fyrst part of the condicion expressyd in the lege so a like is the obedience towardes the law requiryd of all men specially of souche as be the gouerners of the people in the ministerie of the churche or else in the gouernaunce of the commune wealthe If the Preacher be ignorant of Godes worde and of a dissolute liefe what Godlinies or vertew can there be in his herers If the Kyng Prince Magistrat or Rulers of the commune wealthe nor know godes lawes nor folow iustice equite temperancye nor sobriete What honestye or vertew can they loke to haue in there subiectes They must gyue example of all vertew Let them beware betyme that vse these obiections for if they thick to haue God for there God let them obserue his aliaunce For he will punishe the transgressoure withe our respect of persones who so euer it be Caput XVI 3. Presumption THe thyrd obiection or Satanicall sophisme is presumption or securite of Godes will when men knowithe what is to be donne yet against his knolege presuming of Godes mercie dothe the thing that is I le This horrible sinne extendithe wounders far Thone sittithe in iudgment and falslie iudgithe The other clymmithe to honor and ryches by flattery vsury simonye extorsion fraude and pylling of the poure The other holdythe in the truithe to bespoken and lettythe out the lies that shuld be kept ī with all souche other like vices as raigne now aday in the worold They hyre by the wordes of God that those iles and abhominations be cursid of God yet hope they the contrary and think yet to haue Godes fauour as the text saythe ▪ Deut. 29. rede and marke it Cum audierie uerba iuramenti huius benedicat sibi in corde suo dicens pax erit mihi etiā si incessero in imaginatione cordis mei ut addat ebriam sitienti That is to say when he hyrythe the wordes of this othe where God swerithe to punishe the ile Deut. 28. he promisythe godd to him selfe sayng in his hart yea if I walke in the ymagination of my hart and take my pleasure there is no danger This diabolicall presumptiō is thoccation that men not only fall into dyuerse kyndes of abhomination but all so perseuer in the same I le let euery man iudge his awne consciēs and se Agaynst the word of God he takythe hope as it semythe him of Godes mercy whiche is no hope at all but the very withe and halter of the deuill to strangle at length him that is this perswadid in this I le and dangerous opinion They thinke it is faythe where as it is very arrogancy a trew knolege of God when it is but adeuyllysh illusion and false opynion of man as it aperythe in the same place by Moses wordes Non agnoscit Dominus ut propitietur ei sed fumabit tunc furor Domini zelus eius in uirū istum cubabit super eum omnis maledictio quae scripta est in libro isto delebitque Dominus nomen eius sub coelo Deut. 29 that is to say the lord will not fauour him but then