him not sauyng by the law of nature And the thyng that he may well lacke or else optayne of an other A supper or denyr for his mony or loue And neuer make mencyon of the thyng we owe him in asmouche as we be Chrystianes thus can Aristotell intret his gestes and Plato yeue his almes oure offyce is to communycat the knolege of God withe hym so to moue a communycation that the one might know the others faythe but this Cherite and Hospitalite is vsyd but of few men Incase a man shuld make mencyon of ony souche almose or intrete ony place of the scrypture at dyner or supper it were a cloyng of the stomake and takyng awaye of the appetyt a nyle saueryd messe and the warst dysshe that can be browght to the table men say that folke shuld be mery at the table and let the peracher talke of scripture as thowghe the law of God made men sory whiche conteynithe not only the solace and loy of man in this worold but also in tyme to cum for euer God take out of the hartes of men all fere and shame that we frelye confesse him as occasion shal be yeuen withe Looth Genes 19 cap. that sate in the gates of Sodoma to inuitat the strangers that came to the citie into his awne house to kepe them in vertew and preserue them from vyce Rede the chapiter and se where in consyttythe trew hospitalite farther thow seyst by this commaundement that the Israelites might constraine the the straÌ„gers within there citeis to hire and see there religion vpon the sabbothe as euery well orderyd commune wealthe now in the tyme of the gospell shuld do the same and constrayne all people to hyre the word of God and se the mynistration of there sacramentes This daie is apoyntid also for man to consider and expend the workes of God the whiche he made in syx daies for the leste creature that God made shall teache man a knolege of the creator if it be consideryd accordynglie So that man shuld not only vse them but also yeue God thankes for them to augment faithe corroborat hope and prouoke loue Therfore God blessyd the sabboth â–ª to say made it honorable sanctified it apointid it to an holie vse gaue it certaine pryuilegis and would men to be that day holye Ffor as he hathe appointid syx daies for vs to exerciâ—e oure selfes in the busines and trauelles of the worold so hathe he appoyntid the seuenthe to exercise the Ceremonies of the churche whiche ar instyâ—udid for the preseruation of the Ministerie of the churche As to vse comume praier here the sermon vse the blyssyd supper of the lord and to yeue almes 1. Cor. 1â— 14.16 althowghe the Ceremonie of the Sabboth be taken awaye Col. 2. whiche appertaynyd only vnto the people and commune wealthe of the Ebrews yet one daye of the weake to preserue and vse the word of God and his sacrameÌ„teo is not abrogatid therfore in this commauÌ„dement ar too thynges to be obseruyd The one ceremoniall during for the time the other Morall and neuer to be abolyshid as long as the churche of Christ shall contynew vpon the Erthe The patriarches before the lawe Gene. 2. the prophetes in the tyme of the law Exod. 20. Deut. 5. we being delyueryd from the damnation of the law 1. Cor. 16. haue one daie to rest froÌ„ labour and applie oure selfes to the workes of the sprit whiche secreatlie in oure selfes shuld be doÌ„ne euery daie with our haÌ„die labour apoÌ„the Sondaie openly without the labour of our handes This Sonday that we obserue is not the commaundement of man as many say that would vnder the pretence of this one law bynd the churge of Christ to all other lawes that men hathe vngodlie prescribyd vnto the churche But it is by expresse wordes commaundyd that we shuld obserue this daye the Sonday for oure Sabboth as the wordes of S. Paule declarythe 1. Cor. 16. commaunding euery man to appoynt his almes for the poure in the Sonday The text saythe in one of the sabboth It is an Ebrew frace and is asmouche to saye as in the Sonday As ye may rede the same maner of speache Luce. 24. and Ioan. 20. of the womeÌ„ that came to the sepulchre to anoynt the ded body of Christ Luke saythe in one of the Sabboth erly they came to the Sepulchre and so saythe Iohn by the same wordes the whiche was the sonday as noman dowtithe for it is oure faythe that christ rose the third day So may ye rede Gene. 1. where the text saythe it was euenyng and it was mornyng one dayt that is to say the fyrst daye Whiche we call the sonday and thus also saythe those that were best lernyd in the tonges among Christiane wryters Ioan. Chrysost Lactant. and Erasmus for the preseruation of the trew meanyng of the word of God and right vse of his blessyd Sacramentes he hathe yeuyn vnto the churche Apostelles Prophetes Pastors Doctors and other Ephes 4. That shuld teache vs the Scripture and wrytynges of the Prophetes aÌ„d Apostelles whiche was declarid to be trew withe many signes and tokens that we shuld not wauer with euery wynd and be caryd into errours by the doctryne of man That we shuld not fayne new doctrine out of our awne braynes but belyue as the holye churche of the Patriarches Prophetes Christ and the Apostelles whiche tawght the people as they wrote and wrote as they tawght that noman after there deathe shuld deceaue the people that Christ redemyd withe his precious blud with false and impostorous doctrine Those Ethnyck and Iewyshe doctors of the Pope how so euer the Bragg of the Name of holye churche be none other then the defenders of the Synagoge of Antechrist Sure we be that Christ the Patriarches Prophetes and Apostelles be sauyd and belyuyd no more nor none other wyce then they haue lefte vnto vs by writinges Better it is to be certaine of oure doctrine and saluation withe this holie churche then to associat our selfes with the rabull of lyers that bostythe and braggythe there abhominable and Ethnicall ceremonies which be condemnyd in the scripture to be lawes for the holye churche God yeue the grace to rede the holie Bible and to haue a litle vnderstonding of it then shalt thow se who and where is the holie churche that these dreamers attribute vnto there father the deuyll and Antechrist of Rome And if they say vnto the that thow must not take the text after thy awne mynd but after the mind of the holie Doctors that hathe wroten in the scripture thynck withe thy selfe that God hathe yeuen the the Scripture to rede therin to thy suluation as well as vnto the Doctor Farther that thy Doctor preache not alie for the truithe god hathe yeueÌ„ the the scripture to iudge thy Bishope doctor preacher aÌ„d curate whether he preache gall or hony his awne lawes or Godes lawes Farther say boldly and fere not
an concupiscens of the worold vnto the meditacions of godd and his workes to the studie of scripture herīg of the word of god to call vpon God withe ardent praier to vse and exercise the Sacramentes of God to conferr and geue according to his abilite almose to the confortyng of the poure Then like wyce God by this commaundement prouidy the for the temporall and Ciuile liefe of man and like wyce for all thynges that be necessarie and expedient for man in this liefe if man and best that is mannes seruant shuld without repose and rest allwaies labour they might neuer indure the trauell of the Erthe God therfore as he that intendithe the conseruation and wealthe of man and the thyng creatyd to mannes vse commaundithe this rest and repose from labour that his creatures maye indure and serue as well there awne necessarie affayrs and busynis as preserue the vthe and offrynge of man and best till it com to a sufficient ayge and conuenient forse to supplie the place and rome of souche as deathe or diseace shall pryuate or disable from the execution and vse of souche trauelles as this carefull liefe shall necessaryly require So saythe Ouid. Quod caret alterna requie durabile non est That is to say the thyng cannot endure that lakythe rest That man and best therfore myght brethe and haue repose this sabbothe was institutyd Not onlye that the body shuld be restoryd vnto strenghte and made able to sustaine the trauelles of the weke to cum but also that the soule and sprit of man whiles the body is at rest myght vpon the Sabbothe lerne and know so the blyssid will of his maker that onlye it leue not from the labour and aduersite of synne but also by Godes grace receaue souche strenghe and forse in the contemplation of Godes moost mercyfull promes that it may be able to sustayne all the trobles of temptacion in the weke that folowithe for as the bodye being allwayes oppressyd withe labour lostythe his strenghe and so peryshythe so doothe the mind of man opprossyd withe the cures and pleasures of this worold loost all here forse lust and desyre that she had to the rest to cum of eternall liefe And so dyethe not onlye the deathe of synne but hastythe what she can to hate and abhor all vertewe allmyghty God therfore not only in his commendementes but also at the fyrst creation of the worold sanctifyed the seuenthe daye Gene. 2. that is to say apoyntyd it to an holy vse or separatyd it from other dayes wherein men trauell in the busynes of this worold So is the meanyng of this Ebrew phrase or maner of speache as ye may rede Iosuah 20. Capi. Sanctificauerunt Kades in Galilea That is to say they sanctified Kades in Galilea it is asmouche to say in Englyshe they chose or apoyntyd the Citie of Kades to be a refuge or sanctuarie for Murtherers to be saufe there till the cause of the murderer might be knowen How be it ye may not thynke that God gaue ony more holynys to the Sabboth then to the other dayes For if ye consyder fryday and Saturne day Saturne day or Sonday in asmouche as they be dayes and the worke of God the one is nomore holye then the other Cod. lib. 3. Tit. 12. de Ferijs but that day is allwayes moost holie in the whyche we most applie and yeue oure selfes vnto holie workes To that end he sanctifyed the Sabboth day not that we shuld yeue oure selfes to ylnis or souche Ethnicall pastyme as is now vsyd among Chrystyane people But being fre that daye from the trauelles of this worold we might consyder the workes and benefites of God withe thankes yeuyng Here the word and law of God honor him and fere hym then to lerne who and where be the poure of Chryste our brothers in necessite that wantythe our healpe The obseruation therfore of the Sabboth doothe extend aswell vnto the faythe we haue in God as vnto the cherite of oure neyghbour And not only that but also vnto the bestes that trauell in oure busynys and be our necessary seruantes The whiche we shuld in no wyce abuse not only for there labours sake but also for the loue of him that hathe commendyd them vnto oure seruice allmightie God Thyrdly the sabboth hyther vnto from the begynnyng of the worold was and is a type and fygure of the eternall and euer lastyng rest that is to com as S. Paule diligently shewythe in the Epistole to the Ebrews cap. 4. so dothe S. Aug. lib. 11. cap. 31. de Ciuit. Souche as beliuyd the promes of God declaryd by Moses were led by losuah the prince in to Palestina and restyd in Chana an souche as hyre the word of God and obeythe it shall be caryd into the celestiall heuens by Iesus Christ and rest in eternall joy Rede diligentlye that chapiter and thow shalt fynd a very necessary doctrine what is the cause that the moost part of men entre not into this eternall rest The contempt of our capitaynes wordes Iesu Christ who would lede vs thether halyd we not backe and lefte not his commaundementes Cōsider the persons rehersyd in this commaundement Thy sonne thy dawghter thy man seruant and thy woman seruant thy best and the stranger within thy dowres those thow must not withe out necessite constrayne to ony seruile worke vpon the sabbothe but se that they exercyse them selfes vpon the sabbothe in hering the word of god and se they frequēt the place of commune prayers and vsethe sacramētes as God commaundithe Ffor those God hathe cōmaundyd vnto thy charge as lōg as they be withe the. not onlye that thow yeue them there wagis that is dew but also se them aright instructyd in the law of God and lyue there after for if they peryshe by thy negligence there blud shall be requirid at thy hand the stranger like wyce within thy port thowghe he be of an other religion thow shuldest assay to wynne him vnto the knolege and rites of thy religiō as thow seyst here commaundyd vnto the Israelitis ād consequentlie vnto vs all for wear bound no lease but rather more then they to the loue of God and oure neighbour and by expresse wordes commaūdid to do the same Mat. 22. Iac. 5. Here let vs all crye out ād say peccauimus we haue offendid and studie to amend for there is here condemnid the Auarice of all men that care not for God nor his law a dele but vsithe vngodly and vncheritable there seruaūtes and bestes as thowghe they were made only of God to serue his auaricious appetis and not rather to serue the necessaris of there Masters and like wice to glorifie god as his word commaundithe like wice in this commaundement is condemnid oure vncheritable behauour to wardes our neighbour and like wice the vngodlie and carnall fere that we haue to teache astranger the knolege of God we yeue him the thynge we owe
don in all oure lieffeâ— to say that God would haue vs know the thing that is openyd vnto vs in the sceipture Godes mercy promysyd in Christ Iesu and folow him in all vertew if we offend to repent and leaue synne then hathe he promisyd mercy and will yeue it as Moses saythe cap. 30. Deut. Do the thyng that thow art bed to do and folow the will of God made open vnto the in his word as for thy disputation of Godes prouidence is a curiosite and no religioÌ„ a presumpsion and no faythe a let of vertew and fartheraunce of vyce When thow heryst penence spoken of lerne that lesson out of hand lest perauerture thow be neuer good scoler in Theologie ot Godes lawes It farythe many tymes withe vs that long go to scole in diuinite and yet neuer godd deuines as it farythe in the scole of Rethorike where as if at the begynnyng the scoler profet not as Arist saythe shall neuer â—e good oratoure Therfore Moses saythe in the 29. cap. Deut. Non dedit dominus uobis cor ad intelligendum et oculos ad uidenduÌ„ atque aures ad audiendum usque in presentem diem That is to say God gaue youe not a hart to vnderstaÌ„d Iyes to see nor eares to hyre vntill this present day Here doothe Moses speke ironice aÌ„d semythe to deny the thiÌ„g he would affirme As Arist or Cicero might say when they haue applid all there laboure and donne the best they caÌ„ to make there scolers lernyd yet profetythe nothyng theÌ„ depart out of the scole and say vnto there audience I neuer openyd vnto youe the scieÌ„s that I towght youe Not that the fault was in them but in the auditours that neglectyd there diligence aÌ„d doctrine So doothe Moses now speake of God not that the fault was in him that those vnkynde people vnder stode not the doctrine he towght but in them selfes as it apperithe in the text for he vsith now the rode of persequution punishythe them betythe them yea and killythe theÌ„ because they would not lerne the thing he towghe them Ffarther he shewythe that his pleasure was they shuld chose the godd and leaue the I le to be in wealthe and avaide the wo This argument he prouythe of his awne nature whiche is amiable louyng and holie inclynyd to do well vnto man and to be at peace withe him But because man of his awne malyce contemnythe the word and doctrine of Goâ— he is not onlye rigurouse and seuere agaynst man but also he waxithe so angre for synne as he that chafythe and monythe him selfe that all men may preceaue be his countenaunce he is offendyd Therfore saythe the text Fumabit furor Domini Deut. 29. that is to say the furie of god shall smoke against the synner Oure gospellers be better lernyd then the holie goost for they wyckydly attribute the cause of punishment and aduersite to godes prouidence whiche is the cauâ—â— of no ile as he him selfe can do no ile and of eâ—ery mischeffte that is doÌ„ they say it was Godes â—ill the holie gost puttithe an other cause as it is wroten here Deu. 29. that is to say Sinne in man and the coÌ„tempt of his holie word farther the payne is not inflictid by predestinatioÌ„ to lost man but boothe predestination aÌ„d the afflictioÌ„ extendithe to call man from damnation Ezech. 33. 1. Cor. 11. Psal 118. Apoc. 3. Esa 26.28 Heb. 12. Prouer. 3. Mat. 11. Rom. 11. Esa 61. The blind soothe saiers that writ of thinges to cuÌ„ ar more to be estemid then these curiouse aÌ„d highe climming wittis for they attribute the cause of I le vnto the I le respectes and sinistre coniunctions of the Planetes Refuse not therfore the grace of frid nor on s receauid banishe it not with I le coÌ„uersation If we fall let vs here allmightie god that callithe vs to repentaunce withe his word and returne let vs not coÌ„tinew in sinne nor hepe one sinne apon the other lest at last we come to a contempt of God and his word for remission is promisid to asmony as repent as Moses shewithe in the 30. chap. Deut. and like wyce all the scripture and examples therof But remembre what the text saithe that thow must conuert vnto God that by the meanes and mediation of Christ and that with all thy hart and then thow maiste fynd remedie coÌ„uert not to supersticion and by a Masse for thy synnes or loâ—â— helpe of ony sainct but onlie of god as his worâ— teachithe Ioan. 15. for he that strake the for synne can heale the agayne Say not in aduersite as Cicero dyd Nisi quis Deus uel casus aliquis sub uenerit salui esse nequeamus lib. 16. Epist 148. For there is nothing in heauen nor erthe that sauithe but God alone Caput XVIII 5. Desperation THe fygthe let or impediment is desperation when as men thincke they cannot be sauyd but ar excludid from all mercie And this is not alight and smale let for men that hathe offendyd And is contrarie vnto Presumption for presumption hathe somme simile and shew of hope for all thowghe man offend the will of God yet doothe he trust in the doyng and perseueraunce of ile that God will not punyshe The whyche impiete and wyckidnis takythe from God his iustice Of the contrarie nature is desperation it takythe from God his mercye For when they offend and continew in synne they thincke there is no mercie leffte for them The whiche sinne and blasphemie thus procedithe iÌ„ maÌ„ the desparat person hathe now his Iys in Godes iustice redithe hyrithe aÌ„d seythe how cruelly aÌ„d withe rigure he reuengythe the traÌ„sgression of his law Beholdithe the examples in whom God exequutid the same rigure and punishment that his coÌ„science is oppressyd with all considerithe his awne strenghte whiche is prone vnto nothing but vnto ile Seythe how difficile and hard the thinges be that God commaundithe specially because of his accustome and long contineaunce in synne This discurse and progresse in thacknolege of sinne barythe him in hand that it is impossible to returne vnto god TheÌ„ doothe they for the more part abrydge and shortynne there awne daies or else chose an other kynd of lyffe then God appoyntythe in the Scripture As Sardanapalus the last Kyng of the Assyriaunce prescribid at his deathe this rule to liue by and leffte the word of God of whom Iustinus lib. 1. wrytythe Ede bibe lude post mortem nulla uoluptas Cum te mortalem noris presentibus exple Delitijs animum post mortem nulla uoluptas That is to say Eat drincke play for after deathe there is no Ioy. Iuuenalis Et Venere caenis plumis Sardanapali Moses like a godd phisicioÌ„ teachithe a remedie against this dangerous diseace and shewithe the way vnto God declarithe that God is full of mercy and redie to for yeue and begynnithe his oration in this maner vnto souche as be afflictid
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.
punishe there synne Whiche is the pryncipall cause of all calamites then punishythe he to proue souche as be his whether they will perseuer withe his commaundement or not Thus temtyd he Abraham and Iacob for the space of all his liefe and laythe more aduersites many tymes vpon souche as be of his trew churche then vpon other As these examples declare Manasses the tyraunt cut Esai the prophet a sondre with a sawe Apryes killyd Hieremie The Byshopes Zacharie Herode Iohn Baptiste withe other When souche aduersites happen let noman depart from the trew word of God but say withe Micheas the prophete cap. 7. I will sustayne the punishement of God for I haue offendyd him withe Esa 64. cap. behold we haue offendyd and long contynewid in synne wherfore thow art angre God when he punishyth workythe too godd deades at one tyme. Corectyth the synne and callythe the synner to penaunce as we haue Examples in Dauyd Osias and Manasse and saynct Paule saythe 1. Cor. 11. We ar punyshid of the lord lest we shuld be damnyd withe the worold if thow be a godd man and yet punyshyd reyoyce for the punyshement is a testimonie of the doctrine and religion that thow professist and hast many felowes The patriarches prophetes Christ and the Apostelles whiche would rather suffre deathe then deny the profession of the gospell Matt. 16.2 Tim. 3. Psal 123.115 There be many other causes why God punishythe and why the punyshmentes shuld be patientlie taken It were a booke mater to reherse them I will only speke of one cause more that Moses wrytithe in the same 8. cap. and passe ouer the rest God made thē hungre and fed them withe mere from heauen that they shuld know man lyuyd not only by bred but of all thinges that procede from the mouthe of God Some men vndrestond that Moses menythe that the body lyuithe withe bred corporall and the soule withe the word of God seing that man consistythe of those too partes the body and the soule It is trew and a godd interpretation how be it if these wordes be referryd only to the body in this place of Moses it shal be consonaunt withe the circumstaunce of the text and declare his purpose the better Thowghe man put mete into his body that of his one nature men iudge to norishe yet except the fauoure and grace of God digest and dispose it into euery membre of the body it norishithe not as we se in mony men that eatithe mouche and many times in the day yet is nothing the stronger The phisitions call this diseace apepsian cruditatem whē there is no digestion at all somtyme dispepsian Deprauatam concoctionem when the mete is turnyd in to a contrary qualite somtime vrady pepsian Tardam concoctionem When the stomacke digestythe withe difficultie and long protract of tyme. this I speke only to this purpose that nether mete nether medycine nether phisition a vaylithe except God say amē if thow wilt take profet of the thyng thow eatyst folow the phisycke of Paule 1. Tim. 4. speking of the met sanctificatur per sermonem Dei ac precationē it is sanctified by the word of God and prayer it is not onlie lawfull for the to eate it but also God will yeue the norishmēt That the met and dryng fedythe not the body withe out the fauor and blyssing of God it is declarid Leuit. 26. Ose 4. Miche 6. ye shall eat and yet not be satisfied Thus doothe Chrystis Answer vnto the deuill proue Mat. 4. when he vngryd in the body and not in the soule Therfore his answer must be referryd only to the body Godes punishmēt therfore tawght the Israelitis this doctrine that God yeuithe not only mete but also vertew there vnto to norishe him that eatythe Seing now that the Israelites by aduersite were browght vnto the knolege of there synne and instructid withe this farther doctrine that God yeuithe as well vertew vnto the mete to norishe him that eatithe as the mete it selfe there is no occasion that they shuld therfore leaue god but rather accept the punishment withe thankes as a good scole master send to teache them there he al◠he and the will of God as Dauid saythe psa 1.8 Vtile mihi est quod in miseriā deiectus sum ut discerem decreta tua That is to say it a vaylithe me greatli that I am punishid to lern thy commaundementes The fyrst part of the fyrst commaundement contaynithe as thow seyst by the interpretation of Moses the fōtaine and Originall of all trew religion and is as the fundation and rowt frō whence spryngithe all the other commaundemētes and is cōprehendid in these 4. wordes knolege of God fere of God faythe in god and loue of God farther in the interpretation of the same he hathe tawgth his people and vs how to vse oure selfes in prosperite and aduersite For eche of them drawithe man from the 4. a fore rehersyd vertews except the mynd of man be ful lyd perswadid by the word of God how amenes and godlie moderation may be kept when man hathe abundance and how to whom and when vse liberalite and dispensation of his goddes like wyce how man shuld withe patience susteyne the hand of God in aduersite for the time of this present liefe whiche Iob describythe cap. 14. to be nothing but a vanite by these wordes Man born of a woman lyuythe but a few daies and is replenysshyd with affliction spryngythe and wethrythe a way as a flowre fleythe as shadow and comot long indure so saythe Esai 22.40 If thow rede the booke that wyse Salomon wrote de contemptumundi to say of the contempt or vanite of the worold Callyd Ecclesiastes thow shalt not only lern what the worold and man is but also take aduersites in the better part if thow folow his counsell the booke contaynythe but 12. chapiters rede and marke euery monethe one Then at the yers end thow shalt rede it ouer if thow put the richis therof into thy hede think thow hast gaynyd well that yere thowghe by the ponyshment of God thow hast loost other wayes all thy goddes in the worold vnto thy shurt Now folowythe the second part of the fyrst commaundement Thow shalt haue no strange Godes before my face This part of the commaundement remouythe all false religion and supersticion where with all the glorie and maiestie of God might happen to be demynishid or darkenyd in the soule of mani whiche chaunsythe as many tymes as man attributythe vnto ony creature the thyng that is dewe only vnto God or when we would honor God or do ony thing acceptable vnto him as we fayne of oure awne brayns and not as his word teathithe This honor we aw only vnto God Faythe loue fere and prayre now to attribute ony of these to ony creature is Idolatrie and to haue false Godes before his face onlie God shuld be our hope faythe loue and fere Hyme only shuld
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
for it is trew that in maters and causes of wayght the doctors agre not one withe the other No many tymes not withe them selfes as euery man knowithe that hathe rede them withe iudgment and as godd Argumentes shalt thow fynd in them to disproue as to proue the thinges that this late found Catholicke churche of the deuill would stablyshe Agayne thinck whiche was the moost pure churche and fre from heresis The churche before the Doctors wrote that only was tawght by the simple text and wordes of the Apostelles or the churge that hathe byn tawght this many yers by the blynd doctrine of men thē thow shalt se that those doctors that they speake of hathe put out godes lawes and browght in there awne as the pharises and Rabbins did in the old churche be not afraid of there holi name but trust to he holinis of scripture thē shalt tho not be deceauid they say the holie churche moost be hard ād obeide trew it is but oure faithe is not groundid vpō those that be of the churche thowghe they be the trew ministres of Godes word but vpon the word it selfe as it aperithe Mat. 16. therfore whē the auctorite or testimone of the churche is alegyd man that louythe his saluation must sarche where and what the churche is what tymes and when the wryters were moost syncere and not belyue these yesterdayes byrdes that syng as the Papegay they know not what as they be tawght out of a shamelis scole that began withe murther is mayntaynyd withe sacrileige and shal be destroide with the clertye and brightnis of the Sone of man cumming to iudgment In appertainithe vnto no man in what auctorite so euer he be to iudge who preachithe false or who trew but vnto the word of god onlie whiche īterpretatithe it selfe whē it is with iudgmēt cōferrid But of this his requirid amore prolix worke whiche God shall giue in tyme. Now the workes of this precept be also these Godly to preache his word and to vse the sacramentes as the reachithe in his word to hire thē reuerently that trewly preachithe To honor the word of God and helpe to the preferment there of asmouche as may be to succour the professors therof whiche be hathe bin and euer shal be if they preache trewly in the moost miserable condicion of the worold Matth. 10. Luc. 21. Mar. 13. Io. 15.16 To neglect the preaching of godes word as these do that loke for the flyse and care not for the shipe To abolishe the preaching of the word As those do that hathe browgte into the churche Massing and Mumling of canonicall houres as they call thē whiche nether they that say them nether those that here them onder stondithe not they say god vnderstondithe them what then so he vnderstandithe like wyce the cucko and the lowyng of the cowe whiche is as godd and better prease vnto god thē the supersticious ād vnknowin praier that thow mūmelist for they vse the yeffte that god hath yeuē thē to sound an vnknowē voyce ād thow abusist the yeft of god whiche gaue the a tong to edifie thy selfe and thy negbowr like wice to preache the lord omnipotent But thow makist thy tong an instrument to speak thow wotest not what whē thow sholdist cry for mercy and say Sana animā meā quia peccaui tibi that is to say lord he le my solle for I haue offen did the. Thow saist Custo diui uias dn̄i necimpie gessi ā Deo meo That is to say I haue kept the waies of the lord and haue not departid by iniquite from my God Thus the Psalmes ād bookes of the sceipture thow redist with out iudgmēt ād knowist not what psalme is mete for thy necessite ād state of the people that be present nomore thē he that neuer saw the scripture Yea somtyme thow redist a false historie ād ether thow attributist the honor dew to god vnto the sainct thow worshippist or honorist him in the erthe who is solle perauenture is in hell For Augustine so saithe that all be not glorified solles withe God who is reliques mē worshipp in the erthe To teache false doctrine is a work agaīst this cōmaūdemēt like wysse to deprauate the vse of the sacramentes other wysse thē they be tawght in the scripture is against this cōmaundement to vse them to an other end then they were institutyd To honor them as they doo that inchaūt the water of the font and chafe it withe many a suspire and depe fet brethe souche as honor the bred and wynne whiche the scripture doothe not only teache to romaine in there substāciall essence and nature withe out changyng but al so the reson and all the wyttis of man farther the bestes of the erthe fowles of the ayre and fishis of the water knowithe there is no change of bred nor wynne ād barythe record that the scripture is trew bred to remaine bred and wyne wyne 1. Cor. 10.11 farther to augment the ceremonyes of the churche and bring in a new Iudaisme and Aaronicall rites is against this cōmaundement as the Bishopes hathe vsyd the mater there be more ceremonies in the churche of Christ thē were in the churche of the Iewes as it shall easily apere to him that will cōfer our churche withe the bookes of Mofes Seneca in his boke contra superstitiones reprehendid the rites of the Iewes and cheffely the sanctifyyng of the Sabboth what wold he say if he saw our churges that haue not the ceremonijs cōmaūdid by god but by man to the dishonoring of god to neglect a cheritable dede to oure neighbowr vpon the sabboth day is to breeke the sabboth Ma. 12. Lu. 6.13 not to ceasse frō doīg of I le but to abuse the rest ād eace of the sabbothe in sporties games ād pastimes keping of merkettes ād feres vpō the sabbothe is to abuse the sabbothe it is asmouche as to fery unto god ād work to the deuill for specially all vnlafulle plaies and sportes be vsyd vpō that daye It is against this cōmūdemēt to kepe or dedicate ony fest to ony sainct of what holinis so euer he be therfore saithe the law ye shall celebrat the fest ūto the lord Exo. 23. this honor shuld be gyuen only ūto god in the old testamēt was no fest euer dedicatid ūto ony sainct nether in the new it happenyd aftee the dathe of the Apostelles as it is wroten in Euse Eccl. Hist li. 4. ca. 15. and better auctorite haue they not that be the auctors of these holye dayes the whiche the cōsell of lugd hathe yeuē vs. they haue not aboue 273. yers in aige and is the leuyn of the Pope in Trip. hist li. 9. ca. 38. there is no mencion of sainctes holie dayes few of S. Hier. ī 4. ca. ad Gal. ād likewice of S. Aug. ad Ianu. 118. epi. The sonday ād the howres the rofapoītid for a decēt ord to preache the word of
shuld be with him and he to rede therin all the daies of his liefe and lerne to fere the lord his God and to obserue all the preceptes therof and lawes to do them Ffarther his hart shuld not be lifft vpp aboue his brothers and shuld not declyne from the preceptes of the booke nether to the lefte hand nether to the right that he may prolong his daies in his raygne he and his children in the myddes of Israel Deut. 17. The fyrst cure ād charge of the magistrat or prynce must be to se there subiectes instructyd in the fyrst table and the preceptes therof Whiche cannot be except they appoynt lernyd and conuenient ministres in the churge that teache none other doctrine then the Hole bible conteynythe Consernyng there offyce in Ciuile gouernaynce it is describyd Psal 100. to lyue well him selfe and to obserue mercy and iustyce to punyshe vyce and to extoll vertew rede that psalme there shalt thow se a prynces office his liefe and familie describyd How he shuld lyue after the word of God gouerne his people there by what seruantes he shuld haue in his curt and what persones shuld be banyskyd out the curt to vse the industrie of souche as be good in publick and priuat busynes as it is in the 6. verse it may happen Aprynce to haue ile seruantes extorsiners pollers pyllers oppressors of the pore nor commodious for his maiesti nor for the people of his realme Souche as lyue in illenys blaspheme God and can do none other thyng then deuoure the bred of the pore those Dauid saythe in the Eight verse he will banisheout of his court In the nynthe and last verse he saythe he will not only ryd his court of souche ile persones but also dayly yeue diligence to purge and clēce all his realme of souche ile doers The princes that hathe this studie to mayntayne the glorie of God and to preserue iustyce and equite if by infirmites they fall sōtymes must be born withe all and there faultes otherehidd or helid ▪ As it is to be sene in Solomon and Dauid if there offence be hurfull and slaunderous to the word of god and pernicious to the commune wealthe the preacher of Godes word must not dissemble to correct it by the word of God playnly without coloure or circumloquncion as Nathan dyd Dauid Elias Achab. Iohn Herod Ffor that that is spoke to all men is as thowghe it werke spoken to noman so doothe paule teache The princes ar callyd reges a regē do that is to say They ar callyd kynges whiche name commythe of a verbe that signifiethe to gouern they must led the people and them selfes by the law and not agaynst the law to be mynisters of the lawe and not masters of ouer the law Cato saythe well therin obey the law that thow madist thy selfe it shuld not offend the Magistrates to be reprehindyd by the preacher of the law of God but rather take it in good part and thank God that he hathe one to admonyshe him of I le in tyme. Remembryng the wordes Eccl. 10. cap. Rex hodie cras morietur that is to say to day a kyng and to morow shall dye All the estates of the worold in there honor shuld remēbre the wordes wroten Gene 2. Formauit Dominus deus hominem lutū de terra that is to say the lord God made man clay of the erthe Whiche wordes shuld admonishe all mē of there condiciō and originall Quid igitur superbis cinis lutum Eccl. 10. that is to say why art thow prode aisshis and clay thus shuld all other remembre that boste so there nobilite and thyncke there be no men but they In tyme past men were accomptyd noble for vertew and iustyce souche as had donne somme noble act ether in peace ingouernyng the commune wealthe or in warre for the defence of the his countrey and the heddes therof They were born no gentile men but made gentle men for there noble and vertews actes The nobilite now adaies is degenerat it applyythe no studie to folow the wysdome lernyng and vertews of there predecessours but thynkythe it Inawghe to haue the name without effect There wysdome and lernyng on s rulyd other now they contemne lernyng and scarse can vnder stand alernyd man when ye talkyth of wysdomme and lernyng Traianus the Emperour sayd vnto the capitayne of his Horse men when he gaue hym a swerd vse this swerd for me if I commaund the thynges that be right if not vse it agaynst me There shuld no uyce be excusyd nether defendyd vnder the pretence and cloke of Godes workes nether for the dignite of ony place manifest iniuries and wykednys permittyd to raigne but the word of God shuld allwayes without respect of persones stand in his full strengh and poure whose 〈◊〉 offyce is to teache the ignoraunt rebuke the transgressours chastine the intractable and to institute man in all kynd of vertew 2. Tim. 3. They shuld remembre that kyngdomes be alteryd and changyd by cause of synne Iob. and that God remouyd likewyce princes frō there dignites by reason of synne as it is to be seene by Saul the fyrst kyng among chrystiane people 1. Reg. cap. 16. all kynges and commune weal this of chrystiante were institutyd spetially to preserue the ministerie of the churche and the estimatiō of godes word that people might know and lyue accordyng to it ād as it teachithe to declyne all iniust wartes and battelles to defend them selfes there realmes and all other that be persequutyd for iustyce as Abrahā did his Neghbours and Loth is neuew Gē 14. to promote peace and make concord that they may be the chylder of God Mat. 5. No christiane man will take me hyre as thowghe I extenuatyd the Pryncely honor of kynges and other Magistrates commēdyd vnto vs by god Whom I honor reuerence loue and know by the scripture what I awe vnto them to say boothe goddes and liefe Rom. 13. Eph. 6. farther what mannes lawes gyuythe Cod. lib. 11. Tit. 74.75 I would all men shuld obserue The subiectes of euerye Ciuile wealthe must bare the charges and burdon that is necessarie for the preseruation therof and must not refuse to pay tribute vnto the superiour powres vnder the pretence of a chrystiane libertie but pay it with out grugge what so euer lawfully and of dewtie is demaundyd Remembring the liberty that Christ hathe yeuen vs is deliuerance from synne from deathe eternall the Horror of hell and to restore vs to euerlasting liffe and not to deliuer vs from the obedience of princes in souche ciuile cases Mat. 22. Lu. 20. Ro. 13. geue thē thyng to Cesar that is dew to Cesar and to god the thing dew to God Christ puttithe difference betwene those to great lordes God and the ciuile Magistrat that people shuld beware the yeue not the thing that is dew to on vnto the other But this order is changyd for where God commaundithe to
deathe And cōsider the grace that he optainid for vs in his bodie ād blud ād be thākfull for the same Great petie it is that the deuill hathe so preuailid in many mē that obstinatlie without reason and auctorie of the scripture preache there phantasies vnto the people of God and would perswade that there ymagination or dreme of christes holie bodie were a trew and substāciall bodie but souche is the deuill is malice now that many mē ar perswadid that the substaūce of bred remainithe ād can no lēger deceaue thē in sensible thinges he carithe them to as great an I le or wors thē that and would mak them be lyue that a phantasie or dreme of a bodie that hathe nether quantite nor qualite to be a trew body my good reader without all affection consider the reasons and auctorite of godes word that I shall reherse hyre bryuely against those thiues that robb the humanite of christ of all humane qualites and quantites Ffyrst they iudge the bodie of christ that is in heauen to haue all properties and condicions of a trew mā and of the same selfe body in the sacrament they take a way all the condicions and qualites of a trew mannis bodie They must shew by the scripture that one ād the same bodie Iesus of Nazarethe the sede of the holie virgine perfet god perfet man consisting of mannes fleshe and a resonable solle hathe ād hathe not at one and the same tyme abodye with all dimensions qualites and quantites of a trew man in heuen and with out all dimensions qualites and quantites at the same tyme in the sacrament This put as apyller and fondation of thy faythe that as he is a perfete God with all the properties and condicions of a trew God where so euer he be so is he perfet man with all the qualites of a trew man were so heuer he be consistyng of a resonable soule and mannes fleshe Io. 1. Ebr. 1. They say thow must not iudge so carnally and grossely of christis bodie belyue thow the scripture and byd them shew the the place in the scripture that thow shuldest not iudge so of a trew phisicall and mathematicall bodie which christ now hathe as the fyngers of S. Thomas barythe record Ioan. 21. the handes and Iyes of all the Apostelles 1. Io. 1. and also his ascension barythe record Act. 1. let them proue that they speake by the scripture and shew where christ was euer present in one place visible and in an other place present at the same tyme inuisible They say we must speake as the scripture speakithe that saythe by the brede Mat. 26. Marc. 14. Luc. 22. this is my body and of these few wordes I le vnder stond they dreame wounderfull misteries that the substanciall body of christes humanite is present by miracle and away celestiall passing all mēnis capacites withe many other for fet imaginations and new foūd termes which the scripture neuer knew of how be it if thow marke there conclusion thow shalt find nothīg but the name of a body whiche they haue yeuē to this chimere ad monstre that there phanthasie hathe conceuid They speake of the letter and none goithe farther from it then they Christ saide This is my bodye that is betrayed for yō the whiche was a visible ād sensible bodie as the Iyes of those that sawe him hange vpon the crosse testifie They say it is an īuisible bodie that ocopyythe no place but the scripture saythe the the contrarie as thow seist By the wordes of the supper Luc. 22. Hold them therfore by the scripture fast and when they name the most holie humanite of Christ and would haue it with the bred bid thē shew the the bodie for the text saythe that he shall cum as visible vnto vs as he departyd frō vs Act. 1. if they say that place speakithe of his cōming to iudgment and not of his presence in the Sacrament denye there sayng For the text saythe that he shall be in heuen till that tyme of iudgment Act. 3. It is I le donne of ony man to speake as the scripture speakythe and not to take the meaning of the Scripture God of his mercye yeue men grace to know the trewthe Before Christ in his supper callyd the bred his bodie se how he fore sawe this after I le and phantasticall dreames that mē would take his wordes contrary onto his mind In the 6. of Ioan. he tellithe his disciples that to eate his body was to belyue in him That avaylid not but streight way saied the wordes that I speke be sprit and liefe and callyd them from the letter Yet agayne the thyrd tyme in the same place saythe what if ye se the sonne of man ascēd where as he was fyrst By these reasones he toke away all bodely eating and rigure of the letter like wyce after the supper lest they shuld dreme yet of abodely presence Because Sacramentally he callyd the bred his body he repetid agayne the same wordes Ioan. 16. It is expedient that I depart Againe I go to my father I came from my father into the worold I for sake the worold againe and go to my father Why shuld not these places hold there autorite and teache vs to vnderstād these wordes this is my body seyng that boothe before and after the supper chryst told them be playne wordes he would not be in the worold and so dothe institution of it declare That this Sacrament was and shuld be a memory of his blessyd passion and paynes suffryd in the fleshe and not a distribution of the fleshe it selfe Luce. 22.1 Corinth 11. None of them that put this corporall presence in the bred yet hether vnto neuer could interpretat the wordes of the supper aright I would be glad to hyre it ons if they will not admit the alteration of the bred with the Papistes they will ād can do no nether wice but interpretat the wordes thus This is my body That is to say very bred and my body and referr the verb is to too diuerse substaunces to the bodye of Christ and to the bred whiche is plaine against the nature of a verbe substantiue to be atron◠too diuerse substantijs Seing Sainct Paule doothe interpretat and expund this word is in the Sacrament of circumcision and all Sacramentes be of one nature by this word signifythe or confirmithe Roma 4. what shuld men meane thus to troble and vex the churche of Christ with new doctrine Also it is a commune maner of the Scripture to attribute vnto the signe the thing ment by the signe God knowithe what a weake reason this is to say people must speake as the Scripture doothe ād would proue there by a reall and bodely presence of oure sauiour that died for vs and ascendyd into heauen Syttythe at the right hand of god all myghtie And from thens shall com to iudge the quyck and the ded did not Arrius defend his heresie with as
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
how shuld the vnlernid vnderstaÌ„d it aright Who can tell saythe an other whether this be the trew law or not if it were the trew law of god then shuld it conteyne all verites and haue no nede of mannes lawes Now the greatist part of souche as hathe the name of Christiantie say that Godes lawes sauithe no man instructithe noman aright no it is not holsome for man except it be holpe and aiedid by the law of the bishopes thus the worold o wythe to the bishopes decres that haue callyd the auctorite of the holie testament that contaynithe all trewthe who is sufficiencie and verite is sealyd withe the pretious blud of Christ into dout and not into dout onlye but clene abrogatyd it and preferryd there awne lawes Confer there preachinges and ministration of the Sacramentes withe the Holie word and law of God and se Other say I haue no witt to vnder stand the word of God and if I had yet haue I no leasure to lerne it Against this obiection Moses answerithe aÌ„d saythe this law is sufficient is simple and plaine ease to be vndrestand a perfet doctrine and requirid of all men Thus he prouyth it Preceptum istud quod ego praecipio tibi hodie non est mirabiliter supra te nec procul positum Deut. 30. that is to say the coÌ„maundemeÌ„t that I prescribe vnto the to daie is not far aboue the nor put far froÌ„ the. Rede the last halfe of the chapiter By the whiche wordes it apperithe that God hathe made his will and pleasure simple and playnly open vnto his people with apt sentencis and open wordes and also put the same nere vnto vs that we shuld not seke it with great danger of oure lieffe to sayle into the Indies for it or loke it in heauen a boue as those that receaue all thynges by reuelation or apparitions of Angelles or othere souche meanes But Moses saythe it is no nede of ony souche Embassadours and so faythe Abraham Luc. 16. for man may lerne out of the scripture what is to be donne and what not to be donne what is the condition of the good and of the bad No nede to seke the knolege there of in Aegypt Athenes or Rome Sed ual de propinquum est tibi uerbum in ore tuo in corde tuo ut facias illud That is to say the word is present and at hand with the in thy mouthe and in thy hart that thow shuldest do it By these wordes we se that in the greatist synner that is is a certayne rule and knolege to lyue welby if he dyd folow it So confundyd S. Paule the gentiles Roma 1. of synne because they knew the ile they dyd was condemnyd by the testimonie of there awne conscience For the law of God to do well by is wroten naturally in the harte of euery man he that will diligentlye sarche hym selfe shall sone fynd the same and incase man would be hold his awne ymage boothe in bodye and in soule thowghe there were no law wryten nor heauenes ouer oure hedes to testifye the gaddenys and iustyce of God and the equite of an honest liefe mannis conscience would tell hym when he doothe well and when I le Roman chapit 2. Farther the iudgment and discurse of reason desyrythe not onlye to lyue iustlie in thys worold but also to lyue for euer in eternall felicite Without end and that cummythe by the similitude of God whiche yet remaynithe in the soule after the sinne of Adame Where by we seplainly that those excusis of ignoraunce be damnable when man seythe he could do well if he folowid the iudgmeÌ„t of his awne mind and culd not lyue an ile lieffe for when he doythe I le he knowithe that he doothe against the iudgment of his awne consciens So that we se that the lawe of god is ether vttwardlye or inwardlie or boothe openyd vnto maÌ„ and by godes grace might do the good and leaue the I le if it were not of malyce and accustomyd doing of synne The whiche excusythe the mercie and goddenis of god and makythe that noman shal be excusid in the later iudgment how subtillie so euer they now excuse the mater and put there I le doinges from theÌ„ and laye it apon the predestination of God and would excuse it by ignorancie or say he cannot be godd because he is othere wyce destenyd this stoicall opinion reprehendid Horat. Epist 1. Nemo adeo ferus est ut non mitescere possit Si modo culturae patientem commodet aurem That is to say Noman is so cruell but may waxe meke So that he yeue a willing eare to discipline All thowghe thow canst not comme to so farre acknolege in the scripture as other that be lernyd by reason thow art vnlernyd or else thy vocation will not suffre the all daies of thy lieffe to be a student yet mayst thow know and â—poâ— paine of damnatioÌ„ art bound to know the articles of thy faithe to know god in christ and the holie catholicke churche by the word of God wroteÌ„ The tenne commaundementes to know what workes thow shuldest doo and what to leaue vndonne The pater noster Christes praier whiche is a bridgment epitome or coÌ„pendious collectioÌ„ of all the psalmes and praiers wroteÌ„ in the hole scripture In the whiche thow praist for the remission of sinne as well for thy selfe affor all other desyrist the grace of the holie gost to preserue the in vertew and all other yeuyst thankes for the goddenis of god to wardes the and all other He that knowithe lesse theÌ„ this caÌ„not be sauyd and he that knowithe no more theÌ„ this if he folow his knolege canÌ„ot be daÌ„nid Io. 17. There be too commune verses that all men in maner knowith and doutlis worthy that telly the vs to know christ thowghe we know nomorâ— is sufficient Hoc est nescire sine Christo plurima scire Si Christum benescis satis est si caerera nescis That is to say to be ignorant is to know many thinges without Christ If thow know Chryst well it is sufficieÌ„t thowghe thow beinguorauÌ„t of all other thinges Thus I haue saide in the tenne holie preceptes of allmightie God according vnto the scripeure And where as thow shalt fynd in ony word a letter to mouche 〈◊〉 to litle or perchaunce one for an other or 〈…〉 thographie not obseruyd The sentence 〈◊〉 well at all tymes and aright poyntyd 〈◊〉 lacke of puttyng on of ynke or slacke drawyng of the presse the letters not playnely expressyd RemeÌ„bre I pray the that it is not in maner possible to prynt in a knowen tonge a hole worke with out faultes how mouche more impossiblâ— where as the Setters of the prynt vndrestandithe not one word of oure speche and wantythe also souche as knowithe the art of trew correctyng Where as souche faultes or other shall happen thow shalt without all difficultie and laboure by the lesson and processe of the mater strayghte waye vnder stand my mynd and meanyng and as nede requirit he add or take away a letter from a word or change the hole worde if one be put for an other in an open and playne senteÌ„ce as in the letter H. at the NoÌ„bre xciiij in the v. verse thow shalt fynd penitence for pestilence Souche faultes cheritale bare with all I pray the for all thowghe it be not as well doÌ„ne as I would wyshe and as euery Christiane reader would desyre yet is it as well as I could haue it doÌ„ne take it therfore welle â—â— wourthe and remembre the saing of Hor. li. i. Epi. 1. Est quoddaÌ„ prodire tenus si noÌ„ da â—ultra Ffare well in oure onlie and sole Ioy and consolation Christ Iesu
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