A Declaration of the ten holy commandments of allmygthye God/ written Exo. 20. Deu. 5. dollected out of the scripture Canonical/ by joanne Hopper.  
Cum/ and se:  joan. 1. 
Anno M.D.XLVIII.   

Unto the christian Reader.  
I Commend here unto thy cherite and Godly love Christian Reader/ the ten commandments of almighty God/ written Exod. 20. and Deut. 5. the which were yeven to this use/ an end/ diligently to be learned/ and religiously observed Deu. 4. Mat. 7. My mind/ and commentaris in them I beseech the to read with judgement/ and yeve sentence with knowledge: as Idout nothing at all of thy charity/ or good willing heart towards me/ and all well meaning persons. But for asmuch as there can be no contract/ peace/ alliance/ or confederacy between too persons or more/ except first the persons that will contract/ agre within themselves upon such things as shall be contracted/ as thou right well knowyst: also seeing these ten commandments/ are nothing else but the Tables or writings that contain the conditions of the peace between God and man Gen. 19 and declarithe at large/ how/ and to what the persons named in the writings are bound unto the other: Gene. 17.22. jere. 7. I willbe God/ and you shallbe my people. God and man are knit to gather/ and unite in one. It is necessary to know/ how God/ and man was made at one/ that souche conditions could be agreyed upon and confirmed with souche solemn/ a public evidences/ as these tables be/ written with the finger of God. The contents whereof byndithe God to ayede/ and succour/ keep/ and preserve/ warrant/ and defend man from all isle both of body and solle/ and at the last to give him eternal bliss and everlasting felicity: Exod. 19 Deut. 4. Matt. 11. joan. 3.4.5.6. Man bound of the other part to obey/ serve/ and keep Gods commandments/ to love him/ honour him/ and fear him above all things. Were there not love/ an Amite between God and man first/ th'one would not bind himself to be master/ neither the other to be servant in such a friendly/ and blyssid sotiete/ and fellowship as these tables contain. Before therefore they were yeven/ good commanded Moses to go down from the mount Sinai unto the people/ to know of them/ whether they would confederate/ and entre alliance with him or not: Exod. 19 Moses did the messayge as God bade him/ where unto the people all to gather consented. So that is was fully agreed upon that God should be there God/ and they his seruannes/ with certain conditions/ containing th'office of them both: God to make them a peculiar people/ to prefer them above all nations of the earth/ to make them a prynceli prysthode/ and a holy people.  
There office to obey/ and observe his holy will and pleasure: Deut. 4. Exod. 19  
Here see we the alliance and confederacy made Between God and man/ and the wrytinnes yeven: like wyce how it was made. But wherefore it was made/ and for who is merits/ yet by these texts we see not: wy God should love man that so neglectid his commandments/ favoured and loved/ believed and/ trusted better the devil than God: Genes. 3. so far offended the divine majesty of God/ and degeneratid from grace/ and godlynis by custom of sin and contempt of God/ that he bewailed/ and repented that ever he made man: Gene. 6. and decreed to destroy the creature man/ that he created/ as he did in deed. Not only thus destroying man/ but also protestid openly/ that better it had been judas never to have been born/ Matt. 26. and in the 25. chapter of the same Gospel/ the displeasure of God is declared so great/ that he apoyntithe man to an other/ end than he was creatid for: saying/ departed ye doers of iniquity from me unto eternal fire/ prepared/ not for man but for the devil/ and his Angels. What is now more contrary one to the other/ and farther at debate/ then God and man/ that now we see bound in league to gather/ as very friends. Moses Deut. 9 showeth/ that only mercy provoked God unto this alliance/ to receive them into grace/ deliver them out of Egypt/ and to possess the plentous land of Canaan: farther that God found just matter and occasion to expulse thin habitantes of that land/ and found no merits in thisraelites to give it them/ for they were a styffeneckid people/ and intractable as Moses lay/ to there cherge/ Deu. 9 How be it God having respect only unto his promises made unto Adame/ Abraham/ and his posterity: measured not his mercy according to the merits of man/ who was nothing but sin/ looked all ways upon the justice/ and deservings/ innocency/ and perfection of the blyssid seed promised unto Adame/ Gene. 3. and unto Abraham/ Gene. 12.15.17. God put the death of Christ as amenes and arbiter of this peace/ Ebre. 9 For the Testament avaylythe not except it be confirmed by the death of him that makithe the Testament: the which death in the judgement of God was accepted as a satisfaction for sin from the beginning of Adames fall/ as Paul saith/ Christ's prysthed was and is like unto Meldizedeck/ that had neither beginning nor ending: bound neither to time neither to place/ as the prished of Aron. but as God accomptid in Adam's sin all man kind being in his loins/ worthy death: so he accounted in Christ all to be saved from death/ Apoca. 13. as Adame declareth by the Name of his wife/ called here Heva/ the mother of the living and not of the dead: Gene. 3. All these promises/ and other that apperteynid unto the salvation of Adame and his posterity/ were made in Christ and for Christ only: and appertainid unto our father's/ and us/ as we appertainid unto Christ▪ he is the door/ the way and the life: joan. 10. he only is the mediator between God and man/ with out whom noman can come to the father celestial: joan. 1.3.6. Because the promises of God appertainid unto our father's/ for asmouche as they like wyce unto Chryst: hither unto and for ever they were preserved from Hell and the pains dew unto Adames sin in him/ for who is sake the promise was made. The means of our peace and reconciliation with God/ is only in Christ/ as Esai saith capit. 53. by who is passion we are made hole. Therefore Christ is called by johan the Baptist/ The lamme that taketh away the sin of the wrrold. joan. 1. and as the devil found nothing in Christ that he could eondenne/ Io. 14. likewise now/ he hath nothing in us worthy damnation/ be cause we be comprehended/ and fully enclosed in him/ for we be his by faith. All these that be comprehended under the promise/ belong onto Christ. And as far extendithe the virtue/ and strength of Gods promise to saw man: as the rigour and justice of the law for sin to damn man. For as by the offence and sin of one man/ death was extendid and made common unto all men unto condemnation/ as Paul saith/ Rom. 5. so by the justice of one/ is derivid life into all men to justification. The words of the promise made unto Adame and Abraham/ confirmithe the same▪ They are those. I will put ennymyte and hatred between the and the woman/ between thy seed/ and the w●mannes sede/ and heresede shall break thy heed Gene. 3. for as we were in Adame before his fall/ and should if he had not sinned been of the same innocence and prefection that he was created in: so were we in his loins when he synnid/ and participant of his sin. And as we were in him and partakers of the isle: so were we in him when god made him a promise of grace and part takers of the same grace: not as the children of Adame/ but as the childer of the promise. As the sin of Adame with out pruylege or exception extended/ and appertained unto all Adames/ and every of Adames posterity/ so did this promise of grace generally appertain as well to every and singular of Adames postetite as to Adame: as it is more plainly expressed Gene. 15.17. Where god promisythe to bliss in the sede of Abraham/ all the people of the world. And Paul maketh no diversity in Christ/ of jew/ nor Gentile. Ferther it was never for bid/ but that all sorts of people and of every progeny in the world to be made part takers of the jews religion and Ceremonis. farther saint Paul Ro. 5. doth by collation of Adame and Chryst/ sin and grace: thus interpretat Gods promise. And maketh not Christ inferior to Adame/ nor grace unto sin. If all then shallbe saved/ what is to be said of those that saint Peter speaketh of 2. Pet. 2. that shall perish for there false doctrine. And 〈◊〉 wyce Christ saith/ that the gate is straight that ledythe to live/ and feu entre: Matth. 7. Thus the scripture answerithe: that the promise of grace apperteynithe unto every sort of men in the world/ and comprehendithe them all/ how be it within certain limetes/ and bonds: the which if men neglect/ or pass over/ they exclude themselves from the promise in Christ. As Chain was no more excluded till he excludid himself/ then Abel: Saul then David: judas then Peter: Esau/ then jacob: though Mala. 1. Ro. 9 it semithe that the sentence of God was yeven to saw the one/ and to damn the other/ before th'one loved God/ or the other hatid God. How be it these threatenings of God against Esau if he had not of his wilful malice excludid himself/ from the promise of grace/ should no more have hindrid his salvation/ then Gods threatenings against Ninive jon. 1. which not withstanding that God said should be destroiede within xl. days stood a great time after/ and did penence. Esau was circumcised/ and presentid unto the churge of God by his father Isaac in all external Ceremonies/ as well as jacob. And that his lief and conversation was not as agreeable unto justice and equity/ as jacobes': the sentence of God unto Rebeka Gene. 25. was not in the fault/ but his one malice: for there is mencionid nothing at all in that place Gene. 25. that Esau was disherited of eternal life but that he should be inferior unto his brother jacob in this world which prophecy was fulfyllid in there posterites/ and not in the persons themselves. Of this acceptation of the one/ and reprobation of the other concerning the promesis of the Earth spekithe Malachi the prophet/ as the beginning of his book declareth speaking in this wise. I have loved you saith the lord/ and ye say: wherein hast thou loved us? God answerithe. Was not Esau/ jacobes' brother saith the lord? Not withstanding I loved jacob and hatid Esau. Wherein hatid god Esau? the prophet showeth. I have made his possession that was the mounts (seir) desolate/ as a desert or wyldernies of dragon's/ Malachi 1. the which happenid in the time of Nabuchodonosor. Wherein he loved jacob the text declareth. God transferred the right and title that appertaynid unto Esau the elder brother to jacob the younger. like wise the land that was promised unto Abraham and Isaac/ was by legacy and Testament/ yeven unto jacob and his posterities/ Gene. 25. an 27. Saint Paul Rom. 9 usithe this example of jacob and Esau for none other purpose but to take away from the jews/ the thing that they most put here trust in. to say/ the vain hope they had in the carnal linaige/ and natural descent from the family and household of Abraham. and likewise there false confidence they had in te keeping of the law of Moses. Paul's hole purpose is in that Epistole/ to bring man unto a knowledge of his sin / and to show him how it may be remittid: and with many testimonis and Examples of the scripture/ he provithe man to be saved only by mercy/ for the Merits of Christ. Which is apprehendid and received by faith: as he at large shewithe cap. 3.4.5. of the same epistle.  
In the understanding of the which three chapters aright/ is required a singular and exact diligence: for it semythe by those places that paul concludythe/ and in manner includythe the divine grace/ and promise of God within certain terms and limits/ that only Chryst schuld be effycacyous and profitable in those/ that apprehend and receive this abundant grace by faith: and to such as hath not the use of faith/ Christ/ neither gods grace to appertain. Now seeing no man by reason of this Natural incredulity born/ and begotten with us Rom. 11. Gal. 3. can believe and put souche confidence in God as he requyrythe by his Law/ as experience of our own wekenis declareth/ thowghe man have years and time to believe/ the promise of God in christ appertaynythe unto noman. This Sentence is plain Mark the last chapter. He that belyvythe not/ schalbe damnid. How be it we know by the scripture/ that not with standing this imperfection of faith/ many shallbe saved/ and likewise/ not with standing that Gods promise be general unto all people of the world/ Mat. 11. Rom. 11. 1. Tim. 2. Gene. 3. yet many shallbe damned. These too points therefore must be diligently discussed. first how this faith/ being unperfeit/ is accepted of god: them how we be excluded from the promise of grace/ that extendithe to all men.  
I will not rehearse now the minds of other/ but as brively and simple as I can/ declare the mind of the scripture in this matter. Saint Paul calleth this servitude of sin/ naturali remaining in our nature corrupted/ sometimes apethian/ then amartian/ at an other time asthenean. The first word signifiythe an impersuasibilite/ diffidence/ incredulite/ contumatie or inobedience. The second signifiythe Error/ sin or decete. The Third betokenithe weakness/ imbecillyte/ or imperfection. so wrytithe Paul. 1. Cor. 15. man's body to be first borne in imperfection/ or imbecillite. Also that God concludithe almen under infidelity. Ro. 11. In the epistle to the galathians capit. 3. He saith that the scripture doth conclude all men under sin. in those three places thou mayst see the three words that I rehearsed before with the which Paul describithe the infirmities of man. which infirmities/ Esai 53. Io. 1 Sooth testify that they are translated into Christ. Not so that we should be clean delivered from them/ as thowghe they were dead in our nature/ or our nature/ changed or should not provoke us oni more to isle: but that they should not damn us/ because Christ satisfied for them in his own body. And Paul saith. Rom. 5. that Christ died for sinners which were infirm: and calleth those sinners thenemies of God. how beyt/ he calleth not them Theostygas in the scripture/ that is to say contemnours of God. Every man is called in the scripture wickid/ and thenemy of God/ for the privation and lack of faith/ an love/ that he owithe unto God. Et impij vocantur qui non omnino sunt pij. that is to say/ they are called wickid that in all things honorithe not god/ belivithe not in God/ and obseruithe his commandments as they should do/ which we cannot do/ by reason of this natural infirmity/ or hatred of the flesh (as Paul calleth it Ro. 8.) against God. In this sense takithe Paul this word wickid/ Rom. 5. when he saith that Christ died for the wicked. So must we interpretat saint Paul and take his words/ Or else noman should be damnid. Now we know that Paul himself/ Saint john/ and Christ/ damnythe the contemprours of God/ or souche as willinglij cotinew in sin/ and will not repent. Ma. 12. Mar. 3. Luce 12. Paul Rom. 8.1. Corint. 5.2. Co. 6.2. Pe. 1. Those the scripture excludithe from the general promise of grace. Thou seist by the places afore rehearsed that thowghe we can not believe in God as undourttidly as is required/ by reason of this our natural sickenis/ and diseace: yet for Christ's sake/ in the judgement of God/ we are accomptid as faithful fydeles for whoys sake this natural dyseace and syckenies is pardoned by what name so ever Saint Paul calleth thes natural infirmity/ or Original sin in man/ And this imperfection or natural sickenis taken of Adame/ excludithe not the person feom the promise of God in Christ/ except we transgress the limimites/ and bounds of this original sin/ by our own folly/ and malice/ and either of a contempt/ or hate of Gods word we fall into sin/ and transform ourselves into the image of the devil. Then we exclude by this means ourselves from the promises and merits of Christ/ who only received our infirmities/ and Original diseace: and not the contempt of him/ and his law. farther the promise appertain to such as repent. Therefore Esai Capit. 53. said without exception/ that the infirmities of all men were cast upon his blessed shoulders It is our office therefore to see/ we exclude not oureselfes from te general grace/ promised to all men. It is not a christian man's part to attribute his salvation to his own free-will/ with the pelagion/ and extenuat original sin. Nor to make God th'author of ille/ and our damnation/ with the Maniche. Nor yet to say/ God hath written fatal Laws as the Stoic and with necessity of destiny/ violently pullithe one by the here in to heaven/ and thrustithe tother headlong into hell. But assertaine thyself by the scripture/ what be the causes of reprobation/ and what of Election. The cause of rejection/ or damnation is sin in man/ which will not hire/ neither receive/ the promise of the gospel: or else after he hath received it/ by accustomid doing of ille/ he fall either in a contempt of the gospel/ will not study to live there after/ or else hatiht the gospel because it condemnithe his ungodly lief. And would therwere neither God/ not gospel to punish him for doing of isle. This sentence is true how so ever man judge of predestination. God is not the cause of sin/ nor would not have man to sin/ Psalm. 5. Non Deus volens iniquitatem, tu es. That is to say. thou art not the God that willyt he sin. Osee. 13. it is said: Thy perdition oh Israel is of thyself: and thy succour only of me. The cause of our election is the mercy of God in Christ/ Ro. 9 How be it/ he that willbe part taker of this election/ must receive the promise in Christ by faith: for therefore we be elected: because afterward we are made the membres of Christ: Ephe. 1. Rom. 8. Therefore as in the justification/ or remission of sin/ there is a cause/ tough no dignity at all/ in the receiver of his justification: even so we judge him by the scripture/ to be justified/ and hath remission of his sin/ because he received the grace promised in Christ. So we judge of election/ by the event/ or success/ that happenithe in the life of man: those only to be elected/ that by faith/ apprehend/ the mercy promised in Christ. other wise we should not judge of election. for Paul saith plainly Ro. 8. that they that be led by the spirit of God/ are the children of God/ and that the spirit of God doth testify with our spirits/ that we are the children of God. being admonished by the scripture/ we must leave sin/ and do the works commanded of God/ or else it is a carnal opinion/ that we have blindid oureselfes with all of fatal destiny and will not saw us. and in case there follow not our knowledge of Christ/ amendment of life: it is not lively faith that we have/ but rather a vain knowledge and mere presumption. Io. 6. saith Noman commithe unto me except my father draw him? many men understand these words in a wrong sense/ as thowghe God required in a reasonable man/ no more then in a dead post. and markithe not the words that follow. Omnis qui audit a patre & discit, venit ad me. That is to say. every man that hirithe/ and lernithe of my father/ cumnithe to me. God drawithe with his word and the holy ghost: but man's duty is to hire and learn. that is to say/ receive the grace offered/ consent unto the promise/ and not repugn the God/ that calleth. God doth promise the holy ghost/ unto them that ask him/ and not to them that contemn him. We have the scripture daily in our hands/ read it/ and hire it preached/ Gods mercy ever contineu the same. let us think verily that now God calleth/ and convert our liefes to it. let us obey it/ and beware/ we suffer not our foolish judgements to wander after the flesh/ lest the devil wrap us in darkenis/ and teach us to seek the election of God/ out of the scripture. all thowghe we be of our sealfes bound men unto sin/ and can do no god/ by reason our original/ and race/ is vicious: yet hath not the devil inducid holy/ his similitude into any of Adames posterity/ but only into those/ that contemn/ and of a set purpose/ and destined malice/ hate God. as Pha●ao/ and Saul. Thone gathered all his men of war/ and would fight with God/ and his church/ rather than obey his commandment. tother would/ against Gods exprece will/ and pleasure/ kill David/ that God had ordainid to be king. These sins Christ calleth the sin against the holy ghost/ Matt. 12. Mar. 3. Lu. 12. saint joan. 1. joan. 5. Sin unto death. Saint Paul Ebre. 10. voluntary/ or willing sin. We must therefore judge by the scripture/ and believe all things there spoken. Know there by/ the will of God/ and sarche not to know the thing/ that appertainithe nothing to thine office. Remember how craustie a workman the devil is/ and what practice he hath used with other. Cher●ely and before all things/ he goithe about to take this persuasion/ that Gods word is true/ out of man's heart. As he did with Adame/ Gene. 3. that thowght nothing less than to die as God said. then thowght he holy to have printed his own image in Adame/ for the image of god. an to bring hime to an utter contempt/ and hatred of God for ever/ as he had brought him to a diffidence/ and doubt of his word. Here let us all take heed of ourselves/ that dalye with the word of God/ being admonished of isle/ yet amend not. We shall find at lenghe/ God to be just in his word/ and will punish with eternal fire our contumacy/ and inobedience/ which fire/ shallbe no less hot/ than his word speaketh of. So did he with Saul. Perswadyd the miserable wretch/ that God was so good/ that thowghe he offended he would not punish him as he said/ but be pleased with a fat sacrifice again: 1. Reg. 15. This doctrine is therefore necessary to be knowing of all men: that God is just and true/ and requireth of us fere/ and obedience: as Saint johan saith he that send me is true. David Psalm. 145. speaketh thus of his justice. The lord is just in all his ways. And understand/ that his justice extendithe to too diverse ends. th'one is/ that he would all men to be saved/ Gene. 3.15.17. Matth. 11. Isai. 53.1. Timo. 2. Ro. 11. The other end/ to give every man according to his acts.  
To obtain the first end of his justice/ as many as benot utterly wicked/ and may be holp: partly with threatenings/ partly with promises/ he alurythe/ and provokythe them unto amendment of life. The other part of his justice/ rewardithe the obedience of the good/ and punishith thin obedience/ and contempt of the isle. These too justice the elders call correctivam. an retributivam. jonas the Prophet spekythe of the first cap. 2. And Christ Mat. 25. of the second. God would/ all men to be saved/ and therefore provokithe/ now be fere means/ now be foul/ that the sinner/ should satisfy his just/ and righteous pleasure. not that the promises of god pertain unto such as will not repent/ or his threatenings to him that doth repent. but those means he usithe to save his power creature/ 1. Co. 11. this ways usithe he to Nurtur us until such time as his holy spirit/ work souche a perfection in us/ that we will obey him/ thowghe there were no pain/ nor joy mentionated of at all. therefore look not only/ upon the promise of god/ but also/ what diligence and obedience he requirithe of thee/ lest thou exclude thyself from the promise. There was promised unto all those that departed out of Egypt with Moses/ the land of Canaan: how be it/ for disobedience of Gods commandments/ there was but one/ or too that entered. Of the other part/ thou seist that the menaces/ and Horrible threatenings of God/ that Ninive the great cite should be destroyed within xl. days/ nothing appertainid unto the ninivites/ be cause they did penance/ and returnid to God. In them/ sayst thou Christian reader the mercy of God/ and general promise of salvation performid in Christ/ for whoys sake only/ God/ and man was set a one. So that they received the preaching of the Prophet/ and took God for there God/ and God took them to be his people. and for a certainty there of/ revokid his sentence/ that gave them but xl. days of lief. They likewise promised obedience unto his holy Laws/ and commandments/ as God give us all grace to do/ That thowghe we be infirm/ and weacke to all ●ertewes/ we exclude not ourselves/ by contempt/ or negligence from the grace/ promised to all men. Thus far well in Christ. 5. Novembris Anno M. D. XLIX.   

A Declaration of the then commandments.  

Caput I. What the laws is.  
seeing that the lest part of the scripture requireth in the writer both judgement/ an circumspection/ that the interpretation of one place/ repung not the text of gods word/ in an other place: how mouche more diligence/ circumspection/ fere/ and love/ requirythe the too tableis of the ten commandments/ in the which is conteinid th'effect/ and hold sum of all the scripture. And what so over is said/ or written by the prophets/ Christ/ or the apostles/ it is none other thing/ but the interpretation/ and exposition/ of these ten words/ or ten commandments. So that it were no need at all/ to require the mind of any Doctor/ or expositor to know the will/ and pleasure of God/ manifestid unto the world in his word/ would they that hath leisure to read the scripture/ study therein themselves. Or such as be appointid/ to the ministery of the church/ in there sermons declared/ unto the unlearned what/ and which commandment/ the Evangelist/ Prophet/ or History that he prechith/ declareth. If this were done: then were it no need/ to bestow so many years in reading the gloze/ and interpretation of man. For let him writ/ or say/ what he pleasithe: he that understondithe the text/ shallbe always able/ to judge/ whether he writ true or false. and so stablish his faith/ and knolege/ upon the word of God: and not upon the interpretation of man. conform all his life to this rule and canon of the ten commandments/ and not unto the decrees of man/ as God commandithe Deut. 4. These ten words/ hath been largely/ and at lenghe written upon/ by many great/ and famous Clerks. So not withstanding as they have yet left sufficient matter unto there successors/ where upon they may exercise/ both there learning/ and eloquence/ as in a thing most inscrutable. There is no acuite/ nor excellency of wit/ no learning/ no eloquence/ that can comprehend/ or compass the doctrine/ and mystery of the learning/ that is conteinid in these commandments. They teach abundantly/ and sufficiently/ in few words/ how to know God/ to follow virtue/ and to come to eternal life. Wherefore it behovythe every man of God/ to know as perfetelie these commandments/ as he knoweth his own name. That all his works/ words/ and towghtes may be governid according unto the mind/ and pleasure of this law. like wise be cause we may/ by the knowledge here of/ understood other men's writings/ and commandments/ whether they be of God/ or of man/ profitable/ or pernicious: leding to life eternal/ or to death everlasting. They reach what God requireth in the heart/ and what in external conversation/ both to God/ and man: what is to be down in the commoune wealth/ and what in every private cause. What is the superioures duty/ and what the inferiors: What the housboundes duty/ and what the wifes: what the father's/ and what the sons: what to be down to a citicene/ or lands man/ and what to a stranger: what in the time of peace/ and what in the time of war. So that in these ten precepts/ every man may see what his office is to do: without farther travel or study/ ●n any other sort of other learning. I purpose therefore by Gods grace/ as well as I can/ to open by other places of the scripture/ the true sense/ and meaning of these ten cmmmaundementes/ simple/ and plainly/ that the unlearned/ may take profit by the same. This order I will observe.  
first show what this word law/ or commandment meanythe.  
Then how the law should be used.  
thirdly/ prepare the Readers mind/ that he may always read/ and hire/ these commandments with fruit/ and commodity.  
Forthelye interpretat every commandment severally/ that the Reader may perceive/ what god the yever of the law requireth of every man/ that professithe his name.  
justinian. lib. 1. pandect. tit. 1. saith that the law is a faculty/ or sciens of the thing tat is god and right/ as celsus there definithe. Or thus the law is a certain rule/ or canon/ to do well by/ which awght to be known/ and kept of all men. Cice. de leg. saith/ that the law/ is a certain rule/ proceeding from the mind of God/ persuading right/ and forbidding wrong.  
So that the law/ is a certain rule/ a directory showing what is good/ and what is isle: what is virtue/ and what is vice/ what profitable/ and what disprofetable: what to be down/ and what to be left undoune. This declaration of the law general/ apperteinithe unto all the kinds/ members/ and particular allows/ made other for the body/ either for the soul. So that who so ever be ignorant of the law/ and rules that appertain unto the sciens/ or art/ that he professithe can never come to th'end/ or perfection/ that his profession requireth. As for example. th'end of a Christian man is eternal lief/ and his profession is/ to know/ and learn the law and canon's/ that most plainly/ and sincerely/ ledithe him unto this end/ of eternal felicity. As the law of God/ which is a certain doctrine/ showing what we should be/ what we should do/ and what leave undone. requiring perfect obedience towards God/ and advertising us/ that God is anger/ and displeafid with sin/ and will punish eternally/ such as perform not all things perfetlie/ conteinid in this law. as ye may read Mat. 22. Exod. 20. Deu. 6. Those places/ show that God requirithe of us/ perfect obedience. What pain is dew/ to the stransgressour/ ye may read/ Deut. 28. Cursid be he that fulfillith not the law. and like wiss/ Mat. 24. Depart from me ye workers of iniquity/ into eternal fire. I declare now/ good reader/ what the law is/ and not how it may be fulfilled. that I defer unto th'end of th'exposition/ of the law. Howbeit I would thou shuldes most diligently mark this definition/ or declaration/ what gods law is that thou mayst know/ what differens is between the law of God/ and the law of man. Man's laws/ only requireth external/ and civil obedience. Gods laws both external/ and internal.  
Now he that is ignorant/ of themeaniss/ is ignorant of th'end. Benig ignorarunt of the causes/ must needs be ignorant of th'effect. Only by the law of God/ the means is known / therefore only the law of God if we will come to th'end that God would us to do: is diligently to be learned. For like as the physician/ cannot communicate his health with the sick patient: or the living man his liese/ with the dead body of an other (but every man enyoythe his own health/ and lyvithe with his own lief) so profetithe not/ him that is unlearned/ the knowledge of an other man. but every man must know/ and learn himself/ the la of God/ if he willbe saved/ Io. 6. Deut. 4. As he that willbe a physician/ must learn the precepts/ that teacheth physic. A musician/ the rules of music/ the orator/ the rules of Rhetoric. The plough man/ the rules of husboundre: and so every person the rules that belong unto his profession/ or else he shall never profit in his sciens/ or art: nor be accomptid a craustes man/ that knoweth not the principles/ of his crauffte. no more/ before the majesty of god/ is he accomptid a Christian man/ that perfetlie knoweth not the commandments of God/ thowghe he be christenid/ and braggithe of the Name/ never so mouche. And because that no man should excuse his ignorance/ and saith Bible is to long/ and conteynithe so high mistresses/ and secrets/ that the labouring man/ hath neither sufficient tine/ neither convenient undrestonding/ to learn the law/ and commandments of God: it pleacid his infinite goddenis/ to collect/ and gather the contents/ and somne of the whole law/ into so short/ and compendious abridgement that no sciens of the world/ hath his principles or general rules/ concludid with so few words. Experience/ and prove/ declareth the same. The logition/ hath no lece/ then Ten general rules/ called predicaments/ wherein is conteynid th'whole matter of his art. The Rethorition/ three manner/ and diverse kinds of causes/ Demonstrative/ judicial/ and deliberative. Thole body of the law Civil/ these three principles/ live honestly/ hurt noman/ and give every man his/ justinianus/ libr. 1. Institu. The physician/ as many principles/ as be kinds of diseaces. The heavenly God eternal/ hath concluded all the doctrine Celestial/ in ten words/ or commandments/ Exo. 20. Deu. 5. And yet/ for a farther help of our unapt memory/ to retain the will of god: he hath gathered/ the said ten commandments/ into too/ Mat. 22. Mar. 12. Love God with all thy heart: and thy neighbour as thyself/ Deut. 6.26. Leuit. 19 So that every dull/ and hard wittid man/ may sooner learn/ the principles/ and general rules of Christ's religion/ then of any other art/ or sciens/ if he give his diligence/ any thing at all/ for the space of one month.  
There be many causes/ that should provoke man unto the study/ and knowledge of this law. First/ the profit that Cummith thereof/ which is expressed/ joan. 17. This is life eternal saith Christ/ to know thee/ O father: and him that thou hast sent/ jesus christ. David the prophet/ desired the knowledge of this law/ and so copiously/ expressithe the commodity thereof/ in the most holy Psalm 118. that nothing of this world may be compared to it/ for it ledithe to eternal lief. What commodities/ it bringithe in this world/ it is declared Deut. 28. et Psal. 128. if thou hirethe wise of thy lord God/ and observe it/ thou shalt be blessed in the filled/ and at home/ blessed in all things that thou takest in hand/ to do. read the Chapter. if thou wilt not learn/ the will of thy lord: thou shalt be cursed in the field/ and at home: and unfortunate in all thy acts. farther/ without the knowledge and obedience of this law/ no person in the world can justly/ and conveniently serve in his vocation/ or condition of lief/ of what degree so ever he be. Wherefore Moses commanded/ Deut. 4. that noman should decline/ from this law/ neither to the right hand/ neither to the leiffte: meaning by these words/ that noman should add/ or take any thing from it/ but simple/ to be observe it/ as it is yeven/ and wroten unto us/ Ffrom this rigth line/ and true regle of Gods word: man arrith diverse ways. some time by ignorance/ because he knowithe not/ or will not know/ that only thexpress word of God sufficithe. He holdithe with the most part and condemnithe the better/ as it is to be seen/ at this present day. This reason takithe place: it is alowid of the most part/ and stablishid by so many holy/ and learned bishops/ therefore it is true. When/ they can not by the scripture prove/ neither the learning/ neither the lief of there doctors/ to be good.  
The second way/ that leadeth from the word of God/ is money times/ the pour/ and authority of this world. As we see/ by the bishope of Rome. and all his adherentes/ who giveth more credenc/ and faith onto one Charter and gift of Constantinus/ then to all the hole bible. another errithe/ by mistaking of the time/ making his superstition/ far elder than it is/ will not for sake the faulshed for the truth. An saith/ thus my father belivide/ and should I believe the contrary? thus rather/ will give credit to his father being blind/ then unto God his great grant father/ that saith. to the law of man more credit/ than to the law of God. As the knowledge of man is thus with drawn/ from the word of God/ be ignorancie/ and i'll used custom's/ so is the live/ and conversation of man like wise. Not governid with the word of god/ but with accustomid fraud/ an guile: every man in his vocation/ and condition of life. The spiritualite with false received/ and i'll deserved/ ten this. The temperaltie/ with false contracts/ and preposterous buying/ and sellnig. The princes/ and superior pours of th'earth/ for the most part/ and all learned men/ other in maintaining a wrong religion/ or in not restoring the true/ decline/ far from this simple/ and sincere verity contained in gods word. Some dispense with a less isle/ to a voyede a greater harm. Some prescribe laws/ for the consciens of man/ for atime/ until it may be/ farther deliberatid upon/ or approved good/ by a general counsel. These men/ grievously offend themselves/ and causith other/ to do the same. In case the law: made for the time/ seem not god/ unto souche/ as shall at amore leisure/ have thexamination thereof: the law for the mean time/ shallbe condemnid/ as heretical/ and pernicious.  
Then put the case/ that many/ or at the lest/ some of those that led there consciens/ after the law/ made for the mean time/ die. How stondithe then the case/ with these departed souls/ that were deceived/ whiles they lived/ by false doctrine. They doubtless/ are lost/ for ever/ and without time/ if they died/ in any error of the catholic faith/ as Crist saith Luce 6. speaking of false interpreters/ of the word of God. If the blind/ lead the blind/ he saith/ not/ only he that leadeth shall fall into the ditch: but both. Therefore it is not sufficient/ that people have a law for the mean time: but what so ever/ the consciens begynnithe with all/ it must end/ in the same. That is to say: no law at all should be spoken of concerning the consciens/ but thonlie word of God/ which never altered/ nor cannot be altered/ Matt. 5. Luce 16. Psal. 18. david Psalmo 119. provithe the immutabilite of Gods word/ by too strong reasons. if heavens/ and Earth made by thy word can not be altered/ how mouche more the word itself? Reed the too verses that begin with the letter lamed. in Englisse thus. Thy word lord abidithe for ever/ as the heavens testify. Unto the which law/ the conscience of man/ in matters of faith/ is bound only. for when so ever/ or who so ever prescribythe any law/ for the cause of religion/ and giveth it this title/ for the mean time/ until it may be judged by a general counsel/ or other wyce decreyde/ by thassemblance of learned men: th'author of the law/ declareth hime self/ not to know/ whether his law be true/ or false/ leading to hell/ or to heaven/ to save the conscience of man or to damn it: but leaveth it in doubt/ and maketh it as uncertain/ as these that shall have the censure/ and judgement thereof/ preferred unto there discretion and learning. I would wish therefore/ and hartel● pray unto almighty God/ to put into the hearts of all superior pours of the Earth/ grace/ and knolege/ to chose 4. indifferent judges/ to appease all contraverses in religion. If the Clergy should judge/ the world would/ and might say/ they are to partial. and for many respects/ would to mouche favour/ there own commodity. If the Temperalty should judged/ the Clerge would think/ some thing to be down of displeasure/ or malice/ that always in manner/ hath remainid between the parts. Farther if Apapist/ Lutherion/ or Zuinglion should judge: they agree/ so ille/ one with t'other/ that the matter could not want suspicion. Therefore I would have/ on's these iiij. indifferent judges to break the strife. The Bible in Ebreu/ the Bible in Greek/ the Bible in Latin/ and the Bible in Englisse/ or in any other oulger tongue/ according to the speech of the Realm/ where this communication should be had. Then doubtless/ these judges that favorith not/ moreth one part/ then the other: no more one person/ than the other: Would soon set men at peace: in case they loved not dissension. But as long/ as th'authority of any general counsel/ or judgement of man/ is accounted equivalent/ and equal with the word of God: the truth/ cannot be sincerely known. Souche as can interpretat/ nothing well/ but lokithe to find occasion/ to calumniat the good meaning of the thing well spoken/ will say I have an isle opinion of God the eternal in heaven/ and like wyce of the superior pours in hearth/ because I damn the disciples of the false Doctors/ with the doctors: and take from all pours of the earth authority to prescribe unto there subjects/ any law/ touching religion/ of the solle. As concerning the judgement of God/ against those that be seduced by false preachers/ or makers of false laws/ Saint Luce capit. 6. Ezech. 3. et 13. iudgithe as I do. And as touching the question. What I should then say of our fore father's/ that ever sith the time of Constantine temperour and Sylvester the bishop of Rome hath always in manner/ been seducid by the false doctrine of man: I can judge/ none other than/ the scripture teachithe. Boothe he that ledithe unto damnation/ and he that is led/ fallithe into the pit. And in the same place/ Christ saith/ that it sufficithe the disciple/ to be as his master is. Saint Paul describithe the nature of such as preach false doctrine thus 2. Tim. 2. they lead unto iniquity: and there communication/ eatithe as the diseace of a canker. Meaning that false doctrine/ hurtithe not on lie him/ that is seduced: but like wyce/ souche as shallbe his hereres. And as this diseace called a canker/ if it be in any part of man's body/ it infectithe always the next parts unto it as Galenus writithe de causis morborum: like wise Leonhardus Fuchsius, De compendio medicinae. And Ovidius thus. Vtque malum late solet, immedicabile cancer serpere, & illaesas vitia tis addere parts: which is the same description of the diseace wroten afore/ so doth false doctrine. And as every member of man/ may be in danger of this diseace/ yet chefflie the membres that wantithe syneves/ and bones. ut foeminarum mammae, quod rarae & laxae sint. ac crassissimam atrae bilis materiam prompt excipiant.  
Even so the preaching of false doctrine/ may deceive every man but specially the simple and on learned/ as it is to be seen at this day/ the more petty every where. Easier for a soul/ that can do nothing/ but bliss a tubbbe of water/ to keep and hundred in superstition/ and the adulterous doctrine of man: them for him that is well learned in the law of God/ to win ten unto Christ. Not withstanding I believe/ that in the mids of darkness/ when all the world (as far as man might judge) had sworen unto the bishop of Rome/ that Christ had his elects/ that never consented unto his false laws/ neither walked not/ after strong Gods. thowghe unknown unto man/ as it was in the time of Elie the Prophet/ 3. Reg. 19 where God said/ he had preserved seven thousand that never bowed there kneis/ nor kissed Baal.  
In every age/ so god preserveth somme/ that ●o false doctrine may corrupt them: thowghe ●e nature thereof be/ as Paul saith/ to infect ●s a canker. so God impechithe many times/ and would not things to execute there natural operation/ as we read Exo. 3. where the bowshe bur●d/ and yet consumid not. like wise of the three ●ildren in the fiery furnis/ Dan. 3. and as Chryst ●ithe/ Io. 10. that his sheep harkenid not/ unto ●e voice of the false preachers. As many therefore/ ad died before us/ seducid by false prea●ers without penance/ the scripture condemni●e. As many as belivid them not/ but trusted to ●e scripture (or else deceived/ yet called to grace afore they died) live eternally in loy and solace. 〈◊〉 are saved/ as john saith/ Apo. 13. in the blood the lamb. I judge therefore in this point/ god 〈◊〉 be no more severe/ than the scripture teachithe/ therein he teachithe us/ what we should believe: and ●dge of him. Thus I have spoken largely/ and ●ewly/ to admonish my good reader/ to bewa● of man's laws: in the cause of religion. As ●●ching the superior pours of th'earth/ it is ●t unknown unto all ●hem that hath ●eden/●d markid the scripture/ that it apertainithe othing/ unto there office/ to make any law/ to ●●ern the conscience of there subjects/ in religion. 〈◊〉 to reign over them in this case/ as the word God commandeth/ Deu. 17.1. Re. 12.2 Par. Sap. 6.  
How be it in there Realms/ provinces/ and jurisdictions/ they may make what laws they will/ and as many as they will. Command them to be kept as long as it pleaseth them/ and change them at there pleasure/ as they shall see occasion for the wealth/ and commodity of there Realms▪ as we see in all the notable common wealths. Among the Greakes/ and Romans with other. Unto the which superior pours: we own all obedience/ both of body/ and god's/ and likewise our daily prayer for them unto almighty God/ to preserve there honours/ in grace/ and quietnis: Ro. 13.1. Tim. 2. 1. Pet. 2. Mat. 22. Mar. 12. Luc. 20. and as many diverse common wealths as there be/ so many diverses laws may there be. How be it/ all Christenid kings/ and kingdoms with other magistrates/ should reign by one law/ and govern the churges of there Realms/ solely by the word of God/ which is never to be changed/ as I declared afore in the definition of Gods law. that it is a rule never to be changed/ by superior pour/ or inferior: Psalm. 18. et 1●8.. so doth the holy Prophet David (that honoured God/ reverencid the pours of th'earth/ loved the common sort of people) teach/ Psal. 27. Show me God lor thy way/ and lead me in aright path/ for fere of those that lay weight/ for me. so commaundithe/ job ca 22. to learn the law at the mouche of God.  
I follow therefore the coommaundement of god/ persuading every man to learn his faith in his law as Moses did/ Deu 31. commending the law unto the pristes/ the sons of Levi. Not only that they should know it/ but to show it unto th'whole multitude of the people: men/ women/ children/ and strangers that they might hire it/ lern it/ fere the lord God/ and observe his commandments. So Christ commanded his apostles to preach/ and there audience to hire/ the thing he commanded/ Mat. 28. Mar. 16. with what diligence/ and how it should be preached/ lern in the 8. and 9 chapter of Neemi.   

Caput II. Of the use of the law.  
IT is well known by the places afore rehearsed/ that the law of God requireth an inward/ and perfect obedience/ unto the will of God/ the which this nature of man corrupted by Original sin cannot perform/ as saint Paul provithe manifestly in the 7. an 8. chapter to the Romans. There remainithe in man as long as he livithe ignorance/ and blindenis/ that he knoweth not god/ nor his law as he awghe to do. But rebellythe by contumace against God. For noman suffereth Gods visitatious / and punishments/ with souche patient as is required. Noman can abide to hire his defaults rebuked by the law/ but hatithe his admonitours/ and would that there were neither God/ neither law so that he might unpunished satisfy his pleasure. Like wyce the will as frawarde/ and perverse that it willeth nothing of God/ ner of his law/ if it demynyshe any part of such gods/ or pleasure/ as the world requireth/ as we may see/ by daily defection/ and departure from the knowledge of Gods word/ in those that once were as ardent as fire. But now as the Gadarenes did/ Matth. 8. Luce 8. Marc. 5. They desire Christ do departed out of there country/ rather than they would lost there swine. Where is now the will/ that freely and frankly should for sake all the gods of the world/ and also this mortal life/ rather than to leave jesus Christ/ which as johan saith/ only hath the word of eternal live cap. 6. it is not need to prove this perversnies and wicked resistance against God and virtue by th'example of other: but every man may find himself to mouche infected with this diseace/ would he look upon his own lief/ and be as equal a judge of himself/ as he is temerous in judging of other. Then should he file the same i'll in himself/ that he seithe in an other and every man damned before God/ except souche as believe in jesus Christ/ Rom. 5. And study to live after his law/ 2. Cor. 5. Lu. 1. Tit. 1. Matt. 7. Psalm. 6.  
Seeing the works of the law cannot deserve remission of sin/ nor saw man/ and yet God requyrythe our diligens/ and obedionce unto the Law: it is necessary to know the use of the law/ and why it is yeven us.  
The first use is civil/ and external/ for bidding/ and punishing the transgression of politic/ and civil ordinance/ as Paul wrytythe. ●. Timoth. 1. The law is yeven to the unjust. Wherefore God commaundythe the Magistrates and superior pours of the Earth to punish the transgressors of the law made for the preservation of every common wealth/ as we read/ Deut. 19 thou shalt remove the isle/ down in the common wealth/ that other may fere to do the same. Thou shalt have no pity upon the transgressor. for such petye as is used of man against this commandment towards the transgressors: is rather amayntenaunce of i'll then works of mercy.  
The second use of the law is/ to inform and instruct man aright what sin is/ to accuse us/ to fear us/ and to damn us and our justice/ because we perform not the law as it is required/ Rom. 1. et 7. howbeit the law concludithe all men under sin/ not to damn them but to saw them/ if they come to Christ/ Rom. 11. Gala. 3.  
These too uses of the law/ appertain as well unto the infideles/ as to the fideles. To such as be not regenerated/ as to those that be regeneratid: for those that she cannot bring to Christ/ she damnythe.  
The third use of the law is/ to show unto the Christians what works God requirythe of them: For he would not that we should fain works of our own brains to serve him with all: as the bishops laws that teachithe an other faith/ and other works then the old Testament or the new. but requirythe us to do the works commanded by him/ as it is wroten/ Matt. 15. they worship me in vain with the precepts of men. Therefore David saith: thy word lord God is the light unto my fet/ Psal. 119. By the knowledge of this law/ we judge all other men's writings/ Christianes'/ and Ethnyches'/ wether they writ well/ or yle. And with out a right knowledge in this law/ no doctrine can be known whether it be true/ or false.  
This law iudgithe/ who defended the better part/ Martion/ or Tertullion: Augustine/ or Arrius/ Christ and his apostles/ or Caiphas/ and his college of scribes and Pharisees: the pour preachers that with danger of lief set forth the glory of God/ or the Pope with his college of Cardinals: that with wicked laws/ study to deface the glory/ and majesty of Christ's church. where and what is the Catholic church of the Christians: and where the synagogue of Antichrist. No falsehood can be hid/ if men sick the truth with this light. If we examine our deeds/ or other men's by this law or Canon: we shall soon perceive/ whether they please God/ or displeace. If we be pressed/ and have an honest estimation among people: bring both our consciens/ and press of the world/ unto this rule of Gods word: and then shall every man judge himself/ whether he be inwardly the same man: that people esteem him for uttwardlie. Incase man/ sustain like wyce dispreace/ and contempt/ of souche as be in the world/ if the law of God bare testimony with his consciens/ that it is rather the Malice of the world/ then his demerits/ that oppressith thus his good fame with the burden of slander: he shall rather reyoyce/ that God hath preserved him from the crimes that he is falsely accused of/ then impatiently souffre the malicious world/ maly/ cyouslie to judge good/ to be ille/ as it is his acheted manner.  
This law iudgithe that aristotel in his morales teachithe better doctrine when he condemnithe thexternal fact in case the mind and will concur not to the doing thereof: then the Bishops in there decrees that attribute the remission/ of sin neither to contrition/ ner faith/ neither to Christ/ but unto th'external spryngling of a drop of water. for thus they say of the water/ and of trebred. in the exorcism/ or conjuration of the water: Fias aqua exorcizata ad effugandam omnem potestatem inimici etc. That is to say. I conjure thee: in the name of God/ as it is at the beginning of the conjuration/ to be a water blessed/ to expel all the pour of the devil. Of the bread thus: Benedic domine istam creaturam panis, ut omnes gustantes ex eo, tam corporis, quam animae recipiant sanitatem. That is to say: Bliss lord this bread that as many as taste thereof/ may receive health/ both of body/ and solle. By this law thou mayst judge who defendithe the better opinion. Numa Pomp that for bid images: or else the bishops laws/ that say Idols can teach the unlearned people/ and be/ to be used. Bring the matter to judgement/ and se which opinion Gods law will defend: Non facies, inquit Deus, sculptile, aut ullam similitudinem. Thou shalt make no image etc. Who is law is more consonant with Gods laws/ the decrees/ and precepts of Cato/ that saith: Parents ama, Magistratum metue. That is to say love thy father/ and fear the Magistrate: or the bishops laws that park young children in Cloisters that never know there parents need/ and like wyce exempt the clerge from all obedience of the higher pours  
Gods laws saith with Cato: Honora parents. Omnis anima potestatibus supereminen tibus subdita sit, Roman. 13. Exod. 20. that is to say/ Honour thy father: and every man be subject unto the superior pours. The Romans reprehended and deposed like wyce the tyrant/ Nero for his cruelty: and killed the vicious Prince Tarqvinius Sextus for vitiating of the chaste Matron Lucretia. the bishops laws saith thus. Si Papa suae, & fraternae salutis negligens deprehenditur, inutilis, & remissus in suis operibus, & insuper ● bono taciturnus, quod magis officit sibi, & omnibus, nihilo minus innumerabiles populos cateruatim secunducat primo mancipio gehennae, cum ipso plagis multis inaeternun vapulaturꝰ. Huius culpas isthic redarguere praesumit mortalium nullus, quia cunctos iudicaturus, ipse a nemine iudicandus. That is to say/ If the Pope care neither fore his own health/ neither for his brothers/ befound unprofetable and negligent in his works/ farther aman apt to do no god (so I english: tacitur●us Turrian bono i qui sua natura omni honestate, probitateque facile tacet) that hurtythe himself and other: ledythe with him/ people innumerable/ by legions unto the devil/ to be punyshid with him/ in pains/ most dolorous for ever being Pope no mortal man should presume to reprehend his faults/ for he iudgithe all men/ and is to be judged of Noman. What law was there ever wroten more pernicious/ or contrary unto Gods laws/ then this. Syrillus against julianum alegithe the writings of the philoyopher Pythagoras: who proveth to be one only God/ who made/ and preserveth only/ the things made: so doth Sophocles: Cicero 2. lib. of the Nature of Gods. 1. lib. Tuscul. quest. 1. lib. Delegibus Seneca Unto Lucilius Epist. lib. 15. Bring these Ethnics laws unto the word of God/ with the law of bishops that teachithe the invocation and aid of saints departed out of this world: and then thou shalt see/ that the Ethnics laws/ are aprovid by Gods word: and the bishops laws condemned. For Gods laws saith/ I am the lord thy God/ and thou shalt have no more/ before my face Exod. 20. Deutt 5. and if we pray for any thing/ Gods word commandeth to ask in Christ's name. Io. 14. Seeing the knowledge/ and use of Gods word/ is so necessary/ and only tellithe us/ what is good/ and what is isle: what true/ and what false: Every man should give diligent to know it: Setting all other busynis of the world apart.   

Caput III. A preparation unto the Ten commandments.  
MOses before he repetithe the Ten commandments in the book of deut. Prescribythe certain necessary rules/ and instructions/ which he useth as preparatyves/ and means/ to dispose and make apt the hearts of the people/ to receive this holy/ and most blissed sermon of all mighty God/ the Ten commandments/ with conding honour/ and reverence. and that this law/ and precepts might work there operation/ and virtue in man/ which is to purge/ and cleanse the soul/ and mind/ from all unwholesome/ and courageous diseace/ and fyckenis of sin. And to preserve the body in health/ and all honesty o● life.  
As Apurgation made for the body (which Galenus calleth humorum qui sua qualitate molestant, evacuationem. That is to say a cleansing of such humours/ as be hurtful) many times workithe not his operation/ by reason of the isle temperature of the body/ or else of the region/ that to mouche/ by reason of her/ draw● the humours of man/ into texteriour parts of the body so the word of God/ porid into the ears/ and understanding of man workythe not many times/ his operation/ inclensing the soul from the humours/ and corruption of sin: by reason of ●hi●e temperature/ and disposition of the persons/ that usithe to read/ and hire the scripture. As the physician therefore/ yevit the patient/ first some preparative to dispose/ and make apt the body/ to receive the purgation with fruit/ and commodity: so doth Moses prepare/ first to make his auditors apt to hire the commandments/ that after ward they might receive them with fruit/ and profit. How to proceed in the science/ and practise of physic/ lern of Galene and Hippoc. or of such as professithe that art. My purpose is/ to show how Moses procedithe in the celestial science of divinity: to cure the soul of man. Heprescribithe unto his audience 7. rules/ or precepts/ where with he preparythe them/ unto the receiving of the Ten commandments. and with out them/ it availeth nothing/ to hire/ or read the commandments/ or any other place of the scripture.  
The first rule is: confidence/ and Aright persuasion of Gods word/ that all his prmese be true: and will doubtless/ give the god promised unto the good/ and the isle promised unto the isle/ tough it seem/ never so impossible unto the flesh. This preparative/ is most necessary for all men/ that will be the disciples/ and hyrers of Gods word. for when men think/ that God is not in dead/ as severe/ and will punish sin/ according as it is wroten in his commandments: and like wyce favour/ and preserve them that fear him they never take prophet/ nor never shall do/ inhering/ or reading the scripture. for they have no more credence to it/ than to a vain and faythelistale. This misbelive/ and incredulite to words gods word: is thoccasion/ and let/ that the word hard/ or readen/ workithe not his operation/ and the man no better at night/ than in the morning: in a●ge/ then in youth. Moses therefore persuadithe thē●nto a certain right confidence/ saying. Ecce dedi in conspectu vestro terram, venite & possidete terram, quam iuravit dns patribus vestris Abraham, Isaac, & jacob, ut daret eyes, atque semini eorum posteos Deut 1. That is to sa●/ behold/ I have presentid before your face/ the land which the lord promised to give unto ●oure father's Abraham/ Isaac/ and jacob/ and to there posterity: cum and possess ye/ the land. jacob/ and his posterity were in souche bondayge in Egypt/ that it sem●d impossible that ever they should possess the land of Canaan/ promised by God. Reed the 14. first chapters of Exod. and see Then as ●how canst not those/ but believe him to be true in th'one promiss of his help/ to wards the God/ so be live him/ that he will like wise ponyshe the isle/ thowghe he suffer/ and dissemble for a time at our sin/ to call us unto penance Ro. 1. yet at lenghe we shall be assured/ he will keep promise as well in punishing the isle: as in doing god/ to those that repent. If thou read the scripture: thou shalt find examples of both how he favoured/ and kept promise/ with the god/ and the bad. Noha saved/ and his famile/ the hold world damned with water: lot saved/ and the cities burnid. josua/ and Caleb Entrid the land promised: all the rest died for there sin in the desert. If thou canst not reed to stablish thy faith in the word of God/ yet canst thou lack no master/ to teach the this confidence in God. Torn thine eye/ of which side thou list. up: or down. Behold the birds of the air/ and the flowers of the filled/ Mat. 6. Luc. 12▪ and acknowledge/ not only the power of God/ that made them: but also his providence/ in feeding/ and apparellnig them. for they be seals/ and confyrmations of Gods promises that will cloth thee/ fyde the/ and help thee/ in all necessites. They were not created/ only to be ea/ ten/ and spelled unto: but to teach the to credit/ and believe Gods promises Matth. 6. Luc. 12.  
The second rule/ or preparative is: that thou have aright opinion/ of the magistrates/ and superior pours of th'earth/ that thou give them no more/ neither no lose honour/ nor reverence/ then the word of God commaundithe. This he declareth by the 12. Princes that were sent to explorate/ and sarche the privities and condition of the land of Canaan/ too of them persuaded the people to believe Gods promise/ and not to fere the people/ that dwelled in the land. unto these Godly Prince's/ was no faith/ nor credit yeven of the people. The Princes that persuaded the thing contrary unto God/ were become of the people/ and there counsel admitted. by this we learn/ that souche Magistrates/ as persuade the people by Gods word/ should be belivid and obeyed/ the other not/ in the cause of consciens. There/ must God only be hard Act. 5. Matt. 10. Or else people shall fail of a right faith/ for he that knoweth not/ what his duty is to God/ and his laws: will believe rather alley with his fore fathers: then the truth with the word of God. and this man is no meet auditor nor disciple of the word of God.  
For lack of this preparative/ the world/ hath erred from the truth this many years/ to the dishonour of God/ and danger of christian solles. Men doth not look what gods word saith/ but extollithe the authority of man's laws/ preferring the decree of a general/ or provincial counsel before the word of God/ which hath brought this abomination/ and subversion of all godly doctrine/ in to the church of Christ.  
The third preparative/ is obedience: both unto God and man. It were as god/ never to read the scripture/ nor to hire sermon/ incase we mind not to obey unto the word of God spoken/ or reden. Therefore doth Moses abraide/ and reprehend them/ Deu. 1. when they knew the land to be good/ by the fruit that the 12. princes brought unto them/ they would not proceed forth in there journey to possess the land/ but murmured against God/ wherefore they perished in the desert. Therefore/ we must bring with us unto the reading of the word of God/ obedience/ and be ready to do every thing/ it commandeth/ thowghe it seem never so difficile/ As Abraham did in leving his country/ Genes. 12. and offering his son/ Gen. 22. and as christ commandeth all that will be his Disciples/ Matth. 10. Luce. 14. the thing that God commaundithe must be obeyed/ what danger so ever happen. Ye if it be the lost of our lief/ Luce. 9.17. Matth. 16. Like wyce the commandment of the superior pours/ and noman should detract/ neither deny his obedience beccuse he is a Christian/ 1. Pet. 2. Ro. 13. Ephe. 6. Col. 3. Tit. 2. not only with eye service/ but from the heart. sustaining not only such charges as the necessites of the common wealth shall require/ but also with lief/ to defend the same/ not fering how strong an enemy is against him/ nor how many: but rather to consider/ how strong/ God is that hath promised to preserve every man's right/ and yeven commandment that noman shall do the other wrong. Deut. 5. Exod. 5. Non facies furtum. commit no thyffe/ again: Honora parents. Honour thy father. The which commandment requireth obedience to all superior pours. only obey the word of God/ what so ever shall happen unto man/ in his godly vocation as Moses commanded/ Deut. 20. if thou see horsemen and cheriotes more then thou hast/ fear not god is with thee/ as we have example in Abraham/ Gedeon/ josaphat and others.  
The fourth preparative is/ that they should observe/ the common laws used among all people which is called ius gentium. that they should peaceable pass by the possessions of the children of Esau the Mount Seir and like wise by the Moabitis/ not to molest them/ neither there Gods. but by souche things as they wantid for money/ till they passed there limits/ and bonds the which law bound them/ not to spoil/ rob/ and barn/ where so ever they came as well there friends as there fores/ as it is used in our time among Christianes'/ that say silent leges inter arma, That i● to say: laws be dispensid with all in the time of war. contrary unto this devilish opinion/ God requirid them to pass as true men/ and not as thyffes/ as those that were obedient unto all honest/ and godly laws/ and not as exempt and privileged persons from all virtues/ and godlynies.  
The fyghithe preparat●●e is/ that they should esteem this doctrine of the commandments as it was worthy. And declared the estimation thereof with money reasons. The first/ of the utility/ and prophet that it bringithe whereof he spekythe in the 4. cap. Deut. Haec est sapientia, & intelligentia vestra coram populo. That is to say/ this is your wisdom/ and prudence before the people: this is the doctrine only and law that teachithe how to live well/ and to avaide the displeasure/ both of god and man/ and ledithe to eternal felicity. what other people is there of the world/ saith Moses that hath there gods as present/ as our lord God as many times/ as we invocate and call upon him. This doctrine was yeven from heaven/ and the auctor there of is God. A doctrine always to be learned and obseruid: not in Paper/ or parshment/ but in the heart of man. And daily taught unto the world/ as the manner of the giving of it declareth Exo. 20. unto all the people it was preached/ not in an obscure/ and dark place: but in the moune/ cletely and openly that noman should doubt of it/ as thowghe it came out of Trophonius cave/ saint Patrice purgatory/ or the privy chamber of the bishop of Rome. Boothe the law/ and the law yever/ known of all the people. Minos was familiar with jubiter/ as the Poetis feign. Numa had communication with Aegera the Gods/ but noman was record thereof. He might therfare feign what he list. As many superstitious hippocrates hath done. There appeared unto Gregory a child in the bred of the altar/ the which visition if it were true was devilish/ and wrowght by the devil to deceive the people of God. Brigitta saw like wyce in here contemplations wonders. The Bishops in there decretals saith like wise meruelles and mistresses that noman else can see: except he be sworen to renounce Gods laws. For they teach one faith/ and the gospel an other/ one kind of good works and Christ an other.  
This law/ is of an other sort/ and perfection. Openly manifested by God/ not unto one prince or learned man/ not unto 12. or 70. heads and principals among the people: but unto all the hole congregation/ and not suddenly but with great deliberation/ and preparation of the people for the space of three days: Exod. 19 this law therefore Moses would the pedple to esteem as a thing of all things most to be esteemed. As they do nothing at all/ that say the Scripture containithe not/ all necessary doctrine for the health of man. But nedithe man's decres.  
The sixth preparative is a true/ and right understanding of the law. Not to constrain the letter against the mind of the text/ but behold always the consent of the Scripture/ and to do no wrong unto the auctor thereof. Some men call this a dispensation of the law: when the extremity thereof cannot with justice/ and equity/ be executed against the transgressor/ as we see Deut. 4. where Moses appoyntythe certain Cites/ to be as refuges/ or sanctuaries for them/ that be chance or against there will should happen to kill any man. The law is/ that who so ever shed the blood of man shall satisfy the law with his blood again: Gene. 9 Matt. 26. Apoc. 13.  
This law extendithe not as far as the words sound: ●ut as far as the mind of the letter permittithe. that is to say unto such as of hatred/ rash/ and wilful maddenis/ or to satisfy an isle and undigestid passion/ that hatythe his neighbour/ killythe his neighbour/ contemnithe God in the superior powers/ who should reverenche and punish the isle door/ and not he himself. Those/ and souche like/ should suffie death again: and not such as kyllagaynst there will. Thus doth the scripture of God interpretat itself/ and showeth how every law should be understand. The which is a very necessary rule/ and precept/ to be all ways observed every where/ lest the rigure/ and force of the letter should do injuries unto any circumstance of the text. therefore I would every man in the r●ding of the Scripture/ should mark too things/ in every doubtful text.  
first the consent of other places: then the allegory of the letter. as for an example. This proposition/ Matth. 26. this is my body: first look the other places of the scripture/ what Christ's body is/ and what qualites it hath/ how it was conceived and born/ and whether it is ascended: then thou shalt by the consent of other places/ be constrayed to understood these words according to the analogy/ or proporsion of faith/ and not after the letter. then consider by the scripture why Christ by an Allegory/ called the bread his body/ and the win his blood. than it shallbe easy to understand/ that they be rather confirmations of our faith/ then the body itself. Sacraments/ and memorials of the things paste/ and not the thing they represent/ and signify. Rom. 4.  
The seventh preparative is/ to add nothing unto this law neither to take any thing from it. who can be a convenient disciple of God/ and his doctrine/ that belyvithe not all things/ and every thing necessary/ for the salvation of man/ to be contaynid openly/ and plainly/ in the scripture Canonical. or how can he be a Christian man that belivithe one commandment of God/ and not the other. He that said/ thou shalt have but one God/ saith likewise/ thou shalt neither add/ ner take any thing from the scripture/ Deutt 4. but shalt observe it/ at it is yeven. so said Christ Matt. 28. so saith saint jon. cap. 21. like wise in the revelations of jesus Christ our redeemer cap. 22. What is more necessary for him that will read the scripture/ or hire it preached/ then this preparative. first to be persuaded that all verity/ and necessary doctrine for our salvation is contained there in/ and that the holy church of the patriarchs/ Prophetis/ and apostles believed/ preached/ and died for the same/ and in the same doctrine. if thy heart be not thus prepared: but iudgist that gods law conteynithe one part of souch doctrine as is necessary for man's salvation: and the bishops laws an other part: thou contemnist and dishonorist the hole law/ and yever thereof/ and offendist the commandment yeven Deut. 4.12. and Proverb. 30. read diligently those places. farther remember that this opinion is so ungodly that the hole scripture endithe with this sentence if any man add unto the word of God/ God will put upon him/ all the maledictions conteynid in the book. and if any man demynishe any thing/ of this prophety/ God will take from him souche part as he hath in the book of life Apocalip. 22.    

The first table.  

Caput FOUR  I Am the lord thy God/ that browgth the out of Egypt/ from the house of servitude. Thou shalt have no strange Gods before me. 
THis precept or Commandment hath to membres. The first requirithe that we accept/ account/ and take the God that made/ and perseruithe all thing/ the God Saday/ omnipotent/ and sufficient/ not only to be God: but also to be our God/ that helpithe us/ succurrithe us/ savithe us/ and only defendithe us. The second part for byddithe all false gods. This first part is the ground/ original/ and foundation of all virtue/ godly laws or Christian works. and where as this precept and commandment is not first laid/ and taken as th'only well where of springithe all other virtues/ whatsoever be done seem it never so glorious/ and holy unto the world it is nothing but very superstition/ and hypocrisy as Paul saith/ Ro. 14 Ebr. 11. What puttithe difference between the death of Socrates/ and Esaias: Diogenes/ and Hieremie: Sophocles/ and Zacharie Euripides/ and Stevine: Homer/ and saint john Baptist: saving only the knowledge/ and confidence in this commandment: I am the lord thy god. what difference where there between the Church of the Pharisees/ scribes/ and Hypocrites/ and the church of god were not the knowledge of this commandment. that containithe too most necessary things. The true knowledge of God▪ and the true honour of god Deu. 4.12. Exod. 19.20. Gen. 12.17. The which foundation/ and ground of our religion/ both the Testaments every where teacheth. also the image of god in our soul thowghe we be borne in servitude of sin and blind ●nto all godlinis: such a sparkle/ and dim light notwithstanding remaithe in the soul/ that our own conscience crieth out against us/ when we utterly contemn/ the reverence/ and divine majesty of God: as it apperithe by the horrible/ and fearful death/ of souche as thowght it more easy to destroy there own living bodies/ than to endure the conflict and dolours of there own conscience with the judgement/ and contempt of Gods laws/ as it is to be seen leving profane examples a part in Saul/ and judas: with all other such in our time/ that are the causers of there own death. The subtiltes of the devil must be taken heed of therefore/ and known betime/ lest he show us God in an other form than he shewithe himself in his word and this commandment. Where he saith that he is our God. to say: as well ready to punish us/ if we contemn him: as to help us if we love him. The devil goithe a bout an other thing: and would all men/ as long as they have a purpose/ and bend will to sin/ think that God is a merciful God/ agentle/ sweet/ and fyggie god/ that winkithe/ and will not see thabomination/ and accustomid doing of isle. but when the conscience felithe the displeasure of God and sekithe redress/ he amplifyithe/ and exaggeratithe the greatnis of sin/ showeth it as fowl/ and as horrible as it is in dead/ and more. extenuatithe the mercy of god/ makithe him/ then a cruel/ and an unmerciful tyrant/ as impossible to obtain mercy of/ as to suck water out of the dry pumpesse/ or burning coal. Wherefore seeing his majesty is invisible/ and cannot be known of mortal man as he is: and like wyce be cause man yevythe little credit/ or none at all unto his blyssid word he presentia the all his works/ heaven/ and Earth unto man/ to be testimonies/ and wyttnis of his great power/ that man seeing those creatures/ and wonderful preservation of the same/ might think of god the maker of all things/ and thank him with all the heart: that he would say these words unto him vile creature/ and worms mete. I am the lord thy God. by his works he showed himself thus unto Adame Gen. 2. and unto the natural phi. Ro. 1. also unto every reasonable man Deu. 30. how be it so far hath the devil blindid many (would to God only the infideles/ and not such as be accomptid Christians) that they take as mouche knowledge of God by the contemplation of his works/ as Midas the knig by the contemplation of his gold. Wherefore seeing we believe with souche difficulty this word of God/ I am the lord thy God: and the devil hath blindfolded/ and darid our sight/ and so be wicchid all our senses/ that we hire/ nor see any thing to the glory of God/ and salvation of our saul's: he addithe yet other testimonies to ascertain us that he is our God. and levinthe nothing undone/ that might draw us unto a firm/ and constant bilive in him: setting before our jyes the glorious and wonderful deliverance/ and defence of the people: when he brought them our of Egypt. souche testimonies added he unto his word/ to stablish our faith always. to Adame/ and Abel/ when the fire from heveane/ burnid there sacrifice Gene. 4.9.17. Exod. 12. so unto us: unto whom he hath yeven the same word Ro. 1. hath yeven for the confirmation thereof his dear son jesus Chryst/ born/ dead/ and resuscitatid from death to show us himself and to teach us that he is our God to saw us from the servitude of hell/ and sin/ and to help us as many times as we call unto him in Christ's name. for only in him we come to thacknowledge of God that hewill be our God. Thowghe the jew/ and the Turk/ know there is but one God/ and after there religion would honour him: yet doubt they whether he taketh cure of them/ will hire there 2petitions/ will be honoured of them/ and how he willbe be honoured. for they have not the word of God/ as Christ gave it but as they falsely interpretat it/ to the contumely/ and dishonour of Christ. But we know him to be our God as this commandment saith: in Christ Iesu/ joan. 1. Matt. 11. Io. 16. When we have a true knowledge of him by his word/ we must yeven him the same honour/ that his commandment requireth/ to say: obedience and fere/ faith/ and love. repeat the words again of the commandment/ and mark them. I am the lord/ thy God. if he be lord: then hath he power over body and soul: obey him therefore lest he destroy them both. thy God if he be God/ all things be in his power/ and hath sufficient/ both for thee/ and all other/ and will give it thee/ because he is thy god. he nedithe for himself neither heaven/ neither Earth/ nor any thing/ that is there in▪ and to put the out of doubt thereof/ he brought not only the people out of Egypt/ to warrant his promiss: but also send his only son/ to die for thy sake/ that he might be thine/ and thou his. Rom. 6. Esa. 53. Theffect now of this part of the commandment is: to declare/ and bring man unto a knowledge of God as ye see. and once known by his word/ requireth also man's duty/ to honour him/ in true/ and perfect religion. the which consistythe in fere/ faith/ and love. the which three points Moses diligently/ and at large declareth/ in the 6.7.8.9.10.11. chapters of Deut. and doth nothing else in all them/ but expound this first commandment. I will show the partly how/ and than read the places/ and learn more by thyself. In the begyming of the 6. chapter he shewithe wherefore thou shouldest fear him/ and keep his commandments/ saying it shallbe to thy profit. this is the manner of all men/ that would have ●●y thing donne: first to show what prophet followeth the doing of it/ that the commodity/ might excitat the mind/ and study of him that should do it. Moses saith it shallbe well with the. god will multiply thy sede/ and give the a land flowing with milk and honey. Now if thou fear the lord god/ this shallbe thy reward. and the same self promise thou shall find/ many times/ annexed with the fere of god/ before thou con to the end/ of the 11. chapter. all health/ and loy folowithe the fere of god. Mark those words well/ and print them in thy heart. fere of no isle/ nor sickenis/ contagious aer/ or diseace: so thou have this medicine of gods fere/ in thy soul which preserveth health/ and expulsithe all diseaces. Galenus hath written books de tuenda sanitate. That is to say to preserve health. so hath Hippocr. Cornelius Celsus and other. They prescribe those six things to be observed of as many/ as would live in good health. The temperature/ and condition of the air. 2. Moderate use of meet/ and drink 3. Motion and exercise of the body/ and rest of the same 4. sleep and wacche as the complexion by nature shall in time convenient require. 5. fullnis and Emtenies of the bode Gale. lib. 2. aph. comment. 17. et lib. 2. de Compos. medic. 6. perturbations/ and passions of the mind. for many hath died with such passions of the mind with sudden sorrow as P. Rutilius. Plinius libr. 7. Cap. 36. and M. Lepidus. some with sudden loy as the Noble woman Policrata as Arist. wrytithe. so died Diagoras as Gellius wextithe lib. 3. Cap. 15. and other as ye may read Plin. lib. 2. Cap. 53. Valer. Max. lib. 9 cap. 12. Some died for shame as Diodorus Plin. lib. 2. cap. 53. Homer Vale. lib. 9 cap. 12. The physicians promisithe health if these 6. rules be observed▪ but God saith all those be invayne with out the fere of him Deu. 27.28.30. there see the word of God/ And look the second book of the kniges cap. 24. How it was provid true/ where as the pestilence infected the hole lannd of Canaan/ from the Cite of Dan/ unto the Cite of Bersabee/ in three days. so that there died 70. thousand men in that short space. In the end of the 6. chapter of Deu. Moses exortithe the people to fere God. to a void the punishment/ that folowithe the contempt of Gods commandment. and this is the most apt/ and best way/ to persuade people/ that carithe for no virtue/ nor will not be moved with any promise/ or reward/ that folowithe well doing. I am a jealous God/ and the lord thy God is in the middle of the. Which words declareth/ that when people will not obey his commandments/ and receive his love/ and favour: he waxithe anger/ and usithe th'extreme remedy/ the skurge of adversity/ that who so ever will not willingly be fere means boghe/ be force shallbe constrainid to break. for nothing can resist/ when he will punish. The first point therefore/ of religion/ is the fere of God. The second is faith/ and confidence in his word. Therefore saith Moses: Audi Israel, dominus Deus noster unus est, That is to say: Hire O Israel/ the lord/ our God/ is one God. Deut. 6. in this one God/ thou shalt put all thy trust/ and believe. To persuade this faith into there hearts Moses put not only the deliverance out of Egypt before there facis/ But also the Seven most mighty princes of the world. Hittheum. Girgaseum/ Aemorreun/ Cananeum/ Pherizeum/ Hiveum/ and jebuseum. Deut. 7. and in the same chapter he repitithe and inculcatythe into the ere this religion and faith/ saying/ scias itaque quod dns Deus tuus ipse est Deus, Deus fidelis etc. That is to say/ know thou that the lord/ thy God/ he is th'only/ and true God/ and so forth. Then read unto the end of the 11. chapter how busy and diligent Moses is/ heping argument/ upon argument to persuade the people to believe God/ and his word/ and to stablish this commandment/ and rout it in there/ and our hearts. All the works of God heaven and Earth/ all the Miracles wrowght in the old Testament/ and in the new were done to prove unto mortal man this precept to be true. I am the lord/ thy god/ and be none other thing but interpretations of this commandment to stablish the verity of his word. The third is love/ wherefore he saith love the lord/ thy God with all thy heart/ all thy soul/ and with all thy power Deut. 6. Moses in th'end of the chapter/ showeth wherefore this our God should beloved. he will give you saith he the land that ye never deserved freely for his promiss sake. and in the 7. chapter/ he promisithe to destroy a people more strong than they be. in the 8. chapter he saith that he fed them in the wildernies/ with met from heaven/ which they/ neither there fathers never knew. By these and other many reasons/ he provoked the people to this part of religion/ the love of God. In case any benefactor/ or he that doithe good to an other/ be to be loved/ spetiallye this our god is to beloved saith Moses. We may like wyce consider his benefits to wards us and so expulse this detestable and horrible unkyndenis towards him. As is the leaving unto us of the scripture whereby we know his blessed will for the grace of the holy ghost that ledithe us to knolege/ defendithe us from isle/ and presetuithe us in virtue. The greatest Argument of all/ the birth/ and death of his only son/ yeven for our redemption. Then doth Moses teach how we should love him/ Deut. 6. with all our heart/ all our soul/ and all our force. Of these parts consystythe man for the heart is the original of all affects and desires. when the law requirithe the love of God with all the heart/ it requyrythe all mßnes affections to be sincere and pure/ and holy directed into the love and obedience of God. For he is a jealous God: he is not content with the fourth part/ or the half/ but requyry the the hole heart mind/ will/ affectious and lief of man. He is not content that we love him/ with one part/ and the world with the other. These words for byddythe not/ but that we may love our honest friends/ parent's/ and other as it is wroten/ Exod. 20. Deut. 5. so that there love be in God/ and for God: not equal/ nor above the love of God. if Election happen/ that in the loving of the one/ follow the hatred of the other: thou art bound to hate thy father/ thy friends/ and also thine own life for the love of God/ Mat. 10. last of all thou must love him with all thy force. by the which word is understood all the powers both of body and soul/ the senses interioure/ and exterior what so ever they be and as the holy ghost hath yeven them. so that neither the inward man/ neither the outward man be defiled by sin/ as saint Paul saith 1. Thessaly. 5. These words must be thowght apond: that man apply the yefft of the holy ghost aright to the glory of God and profit of his church: whereof we be all membres. one hath the yeffte of prophety/ to judge of things to come: an other of knowledge to open the misterijs hid in the scripture/ an other the yeft to comfort and give consolation to the afflicted/ tother the yeffe truly to dispense and distribute the gods of this world with out fraud/ the other the yeft to persuade by the word of God people to amendment of lief with the tongue/ an other with the pen/ one the gyfft to serve God in the ministry of the church/ the other to serve God in the ministry of the common wealth/ the one apt and strong/ wiss and prudent in affers of war/ the other to keep good rule and govern in peace/ th'one apt to one thing/ the other to an other. Every man therefore remember this commandment. Love God with all thy force: and apply the yefft that the holy ghost hath yeven the to the glory and service of God. it is an horrible sin before god/ theabuse of his yefftes whether they be of the body or the soul/ Matt. 25. Moses now as thou sayst/ hath tawght us to know God/ and showed us how to honour him in faith/ fere/ and love: and showed many reasons why when should give him this honour and obedience: so that the first part of the first commandment I am the lord/ thy God: may be under stand of every man that is willing to know God and his own salvation. Before he expundithe the second part of the commandment. Thou shalt have no strange Gods before me: he admonyshythe the people of a very necessary doctrine. That is to say: how they should behave themselves in prosperity and wealth: and use the commodities of this world. we know by experience and daily prove that nothing more with drawithe man from the hononor/ love/ and fere of God/ then those too. felicity/ and adversity. As Christ teachithe our saviour/ Matt. 13. Marc. 4. Luc. 8. by the similitude of him that sowed and part fell by the way side/ part upon the stones/ part among the thorns. by the seed in the stony ground Chryst understondythe such as leave his word for the calamities/ and affliction of this world. By the seed among the thorns such as here the word of God: how be it/ it bringythe forth no fruit by reason of the cures of this world/ and decete of rychiss. Moses therefore shewithe like a good Prince and faithful preacher what is to be done in both these states/ and conditions of life. in prosperity/ and adversity. so that if is counsel be followed: there is neither prosperity/ neither adversity/ can with draw man: from the will and pleasure of god. The first doctrine to keep man from the displeasure of God in prosperity is written/ Deut. 6. Erit cum introduxerit te dominus Deus tuus in terram, quam iuravit patribus tuis, Abraham, Isaac, & & dederit tibi civitates magnas atque bonas, quas non aedificasti: Domos quoque plenas omni bono, quas tu non implevisti, & cisternas excisas, quas tu non effo disti, vineas et olivas, quas non plantasti, comederisque & satiatus fueris. Cavebis tibi ne forte obliviscaris domini, qui te eduxit de terra Aegypti, de domo servorum.  
That is to say/ when the lord/ thy god shall bring the into the land/ which he promised to thy father's Abraham/ Isaac/ and jacob/ and shall give the/ great cities and good which thou never buldyst/ houses furnished with all necessaries/ which thou replenishds not/ and water pits that thou dyggyst not/ vines and olives that thou plantyst not/ and thou eat and be satisfied beware thou for goat not the lord/ that brought the out of Egypt/ from the house of servants. Here seist thou what danger and peril is annexed which abundance and prosperous fortune in this world/ and how common an isle it is: in manner taking effect in all men that possessythe the gods of the world. As Esai saith: let us eat and drink/ to morrow we shall die. As Moses saith Deut. 32. the people replenished them felses with the gyfftes of god/ and rebelled/ using prosperity and god fortune for soak god. And Luc. 12. the rich man said. My Soul thou hast great riches and shalt use them many years: take thine eace/ eat/ drink/ and be merry. By these examples thou sayst that Moses prescribed not with out cause this regle/ how to use ourselves in prosperity. The which rule contaynythe too precepts: th'one to use moderately the yefftes of god/ and not to abuse them: the other to acknowledge them to come from god and to put no trust in them. The riches of the world abused engendrythe pride/ and for gotefullnies of god. Therefore Moses admonyshythe Chefelye man in his wealth to be ware he forgot not god. And in the 8. cap. he shewithe the cause why we should not glory/ nor trust in them/ allthowghe they be must justly and rightwysly gotten. god yevythe then saith he/ and be not gotten with our labours and pain. I know what men are wont to say. when hard any of these new gospelers that aryche man acknolegid not god for god/ and confess the same unto other. So mouche may every man that is not out of his wit confess. david saith not/ the fool saith with his tongue there is no god/ but in his heart psal. 12. verily to acknolege only god to be God/ only to trust unto him/ and not unto the creatures of the world it is a rare thing in prosperity. few think by how small a thread all the certainty of riches hangythe/ and that suddenly they may peryche. then should man most suspect the fortune of this world when she smylyth most/ be cause she is brytytl and unconstant as the Poet Horace teacheth when prosperity promisithe security and rest in the gods of this world: it is a hard thing/ and rare/ verily to think only God to be the yever thereof/ and can suddenly take the things away that hath been gather with great pains and traveles. Therefore he makithe many times of Aryche man/ apowre man/ of one that ruled all/ contemned of all/ of Croesus Irus. and so punishithe because men folowithe not this precept and commandment of Moses abuse not the yestes of God/ and for goat him not in the time of prosperity. The other impediment that ledithe us from this religion of God fere/ faith/ and love: is adversity. whereof he spekithe cap. 8. Deut. God led the xl. years in the desert/ to punish thee/ a to tempt thee/ to know what was in thy heart whether thou wouldst keep his commandment or not. Punishyd thee/ and suffered the to hungres/ fed the from heaven whithe met thou knewist not/ neither thy fathers knew not/ to declare unto the that man only levithe not by bred but by all things that proceed from that mouth of God/ liveth man. when man is oppressed with adversities/ and trouble in this lief: then commithe thinks as thick as hail whether God love him that is punished: disputithe why and what should be the cause of these troubles/ and adversity/ then he revoluithe/ tossithe / and turnithe both the nature of God and man in his cogitations: knowithe God to delight in doing well unto man/ and that man of all creatures is the most excellent. he fyndithe God severe/ and of all creatures/ man most miserable/ and subject to adversities. and the more man applyethe unto the commandments of God: the more miseris of this world are heaped upon his head. it is not therefore with out cause that Moses prescribythe a remedy/ lest man should departed/ being in the thrall and brake of adversity from this religion/ fere God/ believe in God/ and love God. Moses would keep man in his obedience/ and office towards the law in declaring the causes why God punyshithe. Shewythe that it is for no hattred that he punishyth but for love. and that he fyndythe all ways in man/ just matter worthy punishment as Paul saith Ro. 5. that death by reason of sin entered into the world/ so that the integrity and perfetnis of man's nature by sin is lost/ and made like unto the nature of the brute beasts/ fruits/ and herbis of the filled. job. 14. and Isay cap. 22.40. Eccl. 14. Psal. 102. therefore god for sin being anger/ punishithe the miserable nature of man being spoylid of his original and first perfection with many calamities as David saith Psal. 89. Defecimus in ira tua. That is asmuch to say/ thou being anger for sin we are subject unto death. Reed the hole psalm if thou canst. it is Moses prayer where in is declared how bryffe/ and miserable the lief of man is for sin. unto this natural corruption is annexid our wilful malice and contempt of God/ as we see in Cain/ and Esau/ like wyce in this people of Israel/ which were diligently instructed/ and godly brought up by Adame/ Isaac and Moses: yea in oure selfes that daily read and here the word of God yet nothing the better. Therefore Moses saith that God led them in the wilder/ nis to punish there sin. Which is the principal cause of all calamities. then punishythe he to prove such as be his/ whether they will persever with his commandment or not. Thus tempted he Abraham/ and jacob for the space of all his lief. and lay more adversities many times upon such as be of his true church then upon other/ As these examples declare. Manasses the tyrant cut Esai the prophet a sondre with a saw/ Apryes killed Hieremie The bishops Zacharie/ Herode john baptist/ with other. When such adversities happen: let noman departed from the true word of God/ but say with Micheas the prophet cap. 7. I will sustain the punishment of God/ for I have offended him. with Esa. 64. cap. behold we have offended/ and long contynewid in sin wherefore thou art anger. God when he punishyth: workythe too good deeds at one time. Corectyth the sin/ and calleth the sinner to penance/ as we have Examples in david/ Osias and Manasse. and saint Paul saith 1. Cor. 11. We are punyshid of the lord/ lest we should be damned with the world. if thou be a good man/ and yet punished/ reyoyce: for the punishment is a testimony of the doctrine/ and religion that thou professist/ and hast many fellows. The patriarchs/ prophets/ Christ/ and the apostles/ which would rather suffer death/ then deny the profession of the gospel/ Matt. 16.2. Tim. 3. Psal. 123.115. There be many other causes why God punishythe/ and why the punishments should be patiently taken/ It were a book matter to rehearse them. I will only speak of one cause more that Moses wrytithe in the same 8. cap. and pass over the rest. God made them hungres/ and fed them with mere from heaven/ that they should know/ man lived not only by bred: but of all things/ that proceed from the mouth of God. Some men understood that Moses menythe that the body lyvithe with bred corporal/ and the soul with the word of God/ seeing that man consistythe of those too parts: the body/ and the soul. It is true/ and a good interpretation/ how be it/ if these words be referred only to the body in this place of Moses/ it shallbe consonant with the circumstance of the text/ and declare his purpose the better. Thowghe man put meet into his body that of his one nature men judge to nourish/ yet except the favour and grace of God digest/ and dispose it/ into every member of the body/ it norishithe not: as we see in money men that eatithe mouche and many times in the day: yet is nothing the stronger. The physicians call this diseace apepsian/ cruditatem when there is no digestion at all sometime dispepsian Depravatam concoctionem/ when the meet is turned in to a contrary quality. sometime urady pepsian/ Tardam concoctionem. When the stomach digestythe with difficulty and long protract of time. this I speak only to this purpose that neither meet/ neither medicine/ neither physician a vaylithe: except God say amen. if thou wilt take profit of the thing thou eatyst: follow the physic of Paul 1. Tim. 4. speaking of the met. sanctificatur per sermonem Dei, ac precationem. it is sanctified by the word of God and prayer. it is not only lawful for the to eat it/ but also God will give the nourishment. That the met and dring fedythe not the body with out the favour and blessing of God: it is declared Levit. 26. Ose. 4. Miche. 6. ye shall eat and yet not be satisfied. Thus doth Chrystis Answer unto the devil prove Mat. 4. when he ungryd in the body and not in the soul. Therefore his answer must be referred only to the body. Gods punishment therefore tawght the Israelitis this doctrine that God giveth not only meet/ but also virtue there unto to nourish him that eatythe. Seeing now that the Israelites by adversity were brought unto the knowledge of there sin and instructid with this farther doctrine that God giveth as well virtue unto the meet to nourish him that eatithe as the meet itself: there is no occasion that they should therefore leave god/ but rather accept the punishment with thanks as a good school master send to teach them there he al● he and the will of God/ as David saith psa. 1.8 utile mihi est quod in miseriam deiectus sum ut discerem decreta tua. That is to say. it a vaylithe me greatli/ that I am punishid/ to learn thy commandments.  
The first part of the first commandment contaynithe as thou sayst by the interpretation of Moses the fontaine and Original of all true religion and is as the foundation and rout from whence spryngithe all the other commandments/ and is comprehendid in these 4. words. knowledge of God/ fere of God/ faith in god and love of God. farther in the interpretation of the same: he hath tawgth his people/ and us: how to use ourselves in prosperity and adversity. For each of them drawithe man from the 4. afore rehearsed virtues: except the mind of man be full lid persuaded by the word of God/ how amenes/ and godly moderation may be kept/ when man hath abundance. and how/ to whom/ and when/ use liberality/ and dispensation of his gods. like wyce how man should with patience sustain the hand of God in adversity for the time of this present lief which job describythe cap. 14. to be nothing but a vanity/ by these words Man born of a woman/ lyvythe but a few days and is replenished with affliction/ spryngythe and wethrythe a way as a flower/ fleythe as shadow and comot long endure so saith Esai 22.40. If thou read the book that wise Solomon wrote de contemptumundi. to say of the contempt or vanity of the world: called Ecclesiastes thou shalt not only learn what the world and man is but also take adversities in the better part if thou follow his counsel. the book contaynythe but 12. chapters read and mark every month one Then at the yers' end thou shalt read it over. if thou put the richiss thereof into thy heed think thou hast gained well that year thowghe by the punishment of God/ thou hast lost other ways all thy gods in the world unto thy shirt.  
Now folowythe the second part of the first commandment.  
Thou shalt have no strange Gods before my face.  
This part of the commandment removythe all false religion/ and superstition/ where with all the glory and majesty of God might happen to be demynishid or darkened in the soul of many which chaunsythe as many times as man attributythe unto any creature the thing that is dew only unto God. or when we would honour God or do any thing acceptable unto him as we fain of our own brains and not as his word teathithe. This honour we awe only unto God. Faith/ love/ fere/ and prayer. now to attribute any of these to any creature is Idolatry and to have false Gods before his face. only God should be our hope/ faith/ love and fere. him only should we pray unto Esa. 8. Psal. 18.28. To pray/ or trust in any dead saint departed our of this world is Idolatry and against this commandment and those that do it hath neither commandment nor example in the scripture to approve there doings. souche as fere The menaces and threteminge of the devil or of devilish people that myndythe the subversion of gods holy word and persecution of such as follow it/ and belyvythe not that god hath power to keep them under and will so do for his words sake hath false gods before his face for only he is to be feared Matt. 4.10. Esa. 51. such as be yeven to Astronomy/ or other that supersticiouslie observe the course and revolution of the heavens think they can do good or harm/ give good fortune or ille as those think and judge that elevate the figure of heaven to judge whatshall follow them/ when they perceive by there Natyvites under what sign the were born: offend against this commandment. the which abomination hath not only been used before our time of superstitious persons/ but also now a days of them that hath a right knowledge of God. Souche as give over mouche faith unto Medicines/ or the nature of stones/ and herbs as ye see 2. Paralip. 17. commit Idolatry. such as give faith unto the conjuration or sorsery of superstitious persons as to priests that bliss water/ wax/ 'bove/ bred/ ashes/ candles/ or other. to wycches or soothsayers where they abuse the name of God/ to sing out the fire of him that hath burnid his hand/ to stanche blood/ to heal man or best: or to such as destenith what shall happen unto man/ and what plenty shall follow of grain and fruit in thearth/ health or sickenis in the air/ committithe Idolatry Levit 17. Deu. 18. I speak not against the knowledge that man sekithe for/ whether it be in the heavens or in the earth/ so that they extend there study to this end/ to glorify god in his works and not to make the works god. well we be assured by the scripture Hie. 10▪ and also by those that kew not the scripture that no constellation of heaven/ mistemperature of the air/ water/ or earth can hurt him that ferythe god/ as the testimonies of the scripture declare. only the disobedience of man to wards god maketh man subject unto these diseacis and sikenis that man is troubled with all Ex. 5.9. Levi. 26. Nu. 14. Deu. 28·2. Re. 24.3. Re. 8. ●. Pa. 21.2. Pa. 6. Eze. 6.7.14.28 33.38. Reed the 90. Psa. that begynnithe: who so restithe in the secrets of the highist/ logithe in the harbour of the omnipotent. in latin it beginnithe after the oldtranslation. Qui habitat in adiutorio altissimi in protectione Dei celi commorabit. in the which Psalm/ is showed how sure and free from all ille/ and diseacis he is/ that puttithe his trust in god/ and that heaven neither earth or any thing that is in them shall molest him. read and see. Cic. in the first book of divination Mockithe these blind conjectures/ and fore destenis. querit unde Iubiter cornicem à levaet coruum à dextra canere jubet. askythe in derision of those south saiers/ how appenithe it/ that jubiter commaundithe the Croe to sing at the left hand and the Raven at the right hand. Esa. ca 30. and 31. shewithe an other kind of Idolatry which was used and punishid in our fathers and likewise daily we see the same with our Iye●. confidence and trust in the power of the flesh. when such as be in league/ and confederatie to gather/ to mouche trust in there own strength/ and power. read those too chapters how the Israelites entered league with the Egyptians/ and what was there end/ and confer the same unto hour time what Cities/ what Prince's/ and what strength after the judgement of the world was unyt to gather. but because God was out of the league/ se th'end/ how it avaylid nothing. to the same confusion shall at lenghe come/ all kings/ and kingdoms that trust more in there riches/ munitions/ and confederacy with men: them in God. There is for biddin in this part of the commandment: that noman should give thanks for any thing received in this world/ to any other saving to god. Therefore Ose the Prophet calleth the synagogue of the jews a hore/ because se attributid the gifts she received of god unto here false gods. the same teacheth Esa. 57 this idolatry is at large wroten Hie. 2. read the chap. and confer it with our time that partithe the thanks/ and preasis/ that only should be yeven unto god/ with the saints departed/ out of this world. Every man as his superstition ledithe him. he commendeth his riches to god/ and S. Eras. his ox to god/ and S. Luke/ his horse to god/ and S. Loye/ for every diseace he hath a diverse patron/ and honorythe him with the prayer/ that only should be said unto god almighty/ in the name of christ. Io. 15.16. this Idolatry hath in manner infectid all the latin church. the nature of his secrrate/ and pernicious ille/ must be/ by the word of god well markid/ lest under the cloak/ and shadow of true religion/ it deceive men of the truth. for this idolattie saith/ and barithe men in hand/ that she doth not so desire help of saints/ or thank them for the benefits received/ as though she neglectid/ or offended the high/ and only God: but grauntithe and confessithe god/ to be the chief yever of all thgines/ how be it/ not only for his mercy's sake/ and the merits of christ his son/ our saviour/ but also at the intercession and prayers of the dead saints/ thus crafftelie and under a pretence of true religion/ doth she sondre/ and divide/ the glory/ and honour/ dew only unto the father/ the son/ and the holy ghost/ with the saints in heaven/ that knowithe nothing of our condition/ and state/ in this world 63. Esa. by this means our helders'/ both the jews/ and the gentiles/ minglid the rabble/ and multitude of gods/ with the only god/ and maker of all thing not that they thowght the idols/ or images/ to be God. But thowght that way/ God would be honoured. the which is vere idolatry. for the law saith/ Thou shalt not do the thing/ that semithe good in thy jye/ but the thing I have commanded the to do. Therefore to avayde all false religion/ and superstition of the mind/ and inward man/ God saith thou shalt have no strange Gods before me. the conscience therefore/ must be pure/ and near/ from all privy/ and secret thowghtes/ of idolatry/ apostasy/ or defection: if we would god should approve our religion/ to be true. Every thing that we do for the honour of God/ not commanded by his word/ is as strange/ and not accepted of God. As all good intentions/ feigned works by man/ and all things commanded by general counsels/ not expressed in the word of God/ by the patriarchs/ prophets/ Christ and the apostles/ which be/ and ever were/ before God/ the holy/ and Catholic church. and shewithe us ho so ever add any thing to there laws/ are the church of Antichrist Deut. 4.12. Apo. 22. so called God the fire of Aharone sons/ Nadab and Abihu a strong fire. to say/ souche as he commanded not. God will have none other works of man than he requireth in his express word. He condemnythe by this law the wicked sacrifice/ and Idolatry committed in the private masses/ where as people doth not only take from God/ and Christ there due honour/ but also make an other God of bred/ which is no more the living God/ then the golden calf/ of the Israelitis. as not only the scripture/ but also the reason of man/ and the senses of all brute beasts of the field/ ox/ an sheep/ with all other. The birds of the air/ and fishiss of the water do the bare record. This unspeakable and most abominable ille/ is taken for the principal article/ and chief pillar of the true/ and Apostolical church/ of souche as believe not/ the apostles writings. But how can it be the Apostolical church/ when it repugnithe and is clean contrary/ to the apostles writings/ Mat. 26. Mar. 14. Lu. 22.1. Co. 10.11. like wise contrary to the testament/ will/ and institution/ of Christ jesus our only saviour/ the auctor/ and first yever of this blessed sacrament/ of his most honourable and precious blood/ in his church. If it be not lawful to change manes testament/ nor to add/ or take any thing from it/ but to execute/ and do every thing as it is there expressed/ and none other wise: Mouche more/ noman should take upon him to change the testament of christ. Oh that people for whom Christ hath shed his most innocent blood/ would understand and perceive this sensible/ and manifest abomination. why they believe these seductors/ and deceivers of Christian souls/ that hath not as mouche as one jote/ or prick of the scripture to belpe themselves with all. Reed/ Reed I beseech the Christian reader Mat. 26. Mar. 14. Luc. 22. and se how far there abominable mass/ is from the word of god. And think who was the priest that ministrid this sacrament/ and what people received it. Then shalt thou find the son of god/ the wisdom of the father/ the light of the world/ the lamme that died for thy salvation/ to be minister of this holy sacrament and the church/ or people that received it to be the elect/ and chosen apostles/ Christ's friends/ that towght the gospel in all the world/ and died for the same/ as testimonies/ of the truth/ Ac. 1. them doubt not but thou wilt soon/ perceive this idolatry. except (which god forbid) thou doubt whether christ/ and the apostle be the true/ old/ and Catholic church or not. They that defend this idolatry deceive the with lies and false faynid laws out of there own heads/ and not taken out of the scripture. believe christ/ and his word which shewithe the truth only/ and then thou canst not ere/ no more than christ himself errithe neither be damnid/ except christ/ all the patriarch/ prophetis/ and apostles be damned with the. the● make the believe that holy sacrament used as a communion under both kinds/ is a new/ and late invented doctrine by man. thou shalt fyond the contrary in the word of god Mat. 26. Mar. 14. Lu. 22. that it is a thousand/ five hundrithe/ and odyers old. and that christ/ and his apostles so used it. Let those/ be thy father's/ and follow thou/ there faith/ and let the r●st go. such as teach contrary doctrine be like wyce the followers of the apostles/ and disciples/ but not of Peter/ nor Steven/ but of judas/ as S. Bernhard saith of the Poep. who hath been the chief doer in the defacing of gods 〈◊〉 word/ and in planting of this idolatir● Souche as trust in adversity to be holp by any saint/ and not only by god in christ/ make them strange gods. as they do that call upon the saint departed in the time of war. As in time past/ The English man upon S. George. The french man upon S. Denys/ the Scote upon S. Anrey which is nothing else/ but a very gentilite and ethnycke custom/ as thowghe their private gods/ and singular patrons/ could give the victory and upper hand in the field. or S. George favour him/ that S. Andrey hatythe. what thing is this else/ but to set too souls at bate: as the gentiles did there gods/ juno/ and Minerva/ with Venus Verg. Aeneid. 1. & 2. ovid. Metamor. 12. Hector adest, secumque Deos, in praelia ducit. That is to say: Hector is cum/ and hath brought is gods with him to the field. what is there between the Greeks that trustid in juno/ and Neptunus'/ and the english man that trustithe in S. Gorge. or between the Trojans that trustid in Venus and here friends/ and the Scotes that trust in sanct Andrey/ if they hope by there help/ there wars shall prosper. but pressed be the mercy of God/ I hire say and believe it/ that english man/ hath resigned saint Georgis usurped title/ to the living God/ the God of battle. No good man will take me as thowghe I meant juno/ Pallas/ or Venus'/ were as god as Andrey or the saints that be in glory for ever with god. But I say that these superstitious persons/ that makithe there patrons/ or singular helpers of the saints/ differ nothing in this point from the ethinne or gentle. for as the one honorithe he knoweth not what/ so doth the other. both following there own imagination/ and superstition without testimony and commandment of the scripture. Reed the commentaries of Thom. valois/ and Nicol. triveth in the 4. book of S. August. De civitate Dei/ ca 30. and they will tell thee/ if thou believe not the scripture what supersticione is: where as be these words. Supersticio aunt vocatur omnis cultus superflwius, quocunque modo superfluus, sive ex superfluitate eorum quae colunt: sive eorum quae in cultum assumuntur: sive ex modo assumendi. Hoc em̄ istud intelligitur nomine superstitionis, undecumque nomen originem habuerit. That is to say/ superstition is a superfluous religion/ what ways so ever it be superfluous: whether it be of the superfluite of the things honoured/ or of the things used for religion or of the manner in religion. This doubtless is understand by the name of superstition/ from whence so ever the name hath his beginning. what so ever thou do/ to please the allmihtie/ if it be not commanded in his word it is superfluous sperstition. Remember therefore this part of the commandment. thou shalt have no strange gods before my face/ and honour god/ save thy soul/ avoid Idolatry as his only word teacheth: and beware of man's laws.   

Caput V The second commandment.  Thou shalt make the no image/ or any similitude/ of things in heaven a 'bove/ in earth beneath/ or in the water under the earth. Thou shalt not worship/ nor honour them: for I am the lord/ thy God/ a jealous God/ punyshing the iniquity of the father's/ in the chyldre/ that hate me in the third and fourth (generation.) 
IN the first commandment we lernid/ that God is the only/ and sole God. and that we should not think/ nor fain any other besides him. farther that commandment/ expressythe what this our one God is/ and how affectionated/ or myndid towards us. full of mercy/ and ready always to succour/ and ayed/ both soul/ and body/ in all affliction. showeth us farther/ how we should honour/ and reverence this/ our almighty and merciful God. so that th'end/ and hold sommne of the first commandment is/ that only God would be known/ of his people to be God/ and honoured as god. so doth god first instruct the mind/ and soul of man/ before he require any outward work/ or external reverence▪ or else all together/ were hypocrisy/ what so ever show/ or perfection it s●mythe to have/ in the eye of the world. He laithe therefore the first commaundament as a foundation of all true religion. as the original/ and spring of all virtue: and openythe the well/ and fountain of all misheife/ and abomination/ in these words/ thou shalt have no strange gods/ before my face. this second precept and the too other/ that follow in the first table/ teachithe us/ how to honour god in external religion/ or outward works/ and to show the fere/ faith and love that we bore unto god in our ha●tes/ unto the world. Too of these last commandments/ showeth what we should do/ and the third which now jexpound/ what we should not do. The purpose/ end and will of this second commandment is: that gods pleasure is/ unto us/ that we should not profane/ or dishonour/ the true religion/ or honour of god/ with superstitious ceremonies/ or rites/ not commanded by him. wherefore by this second commandment/ he calleth man from all gross/ and carnal opinions/ or judgements of god. the which the foolish/ and ignorant prudence/ and wit of man/ conceavithe: where as it iudgithe without the scripture and forbidithe external Idalatrie/ as in the first internal.  
This commandment hath three parts. The first takithe from us/ all liberty/ and licence/ that we in vocase represent/ or manifest the god invisible/ and incomprehensible with any figure/ or image/ or represent him/ unto our senses that can not be comprehendid/ by the wit of man nor angel.  
The second part for byddythe/ to honour any image.  
The third part shewithe us/ that it is no need to present God unto us/ by any image.  
Moses Deut. 4. yevithe a reason of the first part/ why no image should be made. Remember saith he/ to the people: that the lord spoke to the in the vale of Oreb: thou hardist a vaice/ but sawist nomaner similitude/ but only a vaice (hardist thou) Esa. cap. 40.41.45.46. diligently she with/ what an absurdity/ and undecent thing it is to profane the majesty of god incomprehensible with a little block or stone: a spirit/ with Turrian image. The same doth Paul/ act. 17. the text therefore for biddithe all manner of images/ that are made/ to express/ or represent allmyghtie God.  
The second part for byddithe to honour any image made.  
The first word honour/ signifijthe: to bow head leg/ knee/ or any part of the body/ unto them/ as all those do/ that say they may with good conscience/ be suffered in the church of Christ. To serve them/ is to do some what for there sakes/ as to sense them with incense/ to gilled/ to run on pylgrymayge to them/ to kneel/ or pray-before them/ to be more affectionate to one/ than to the other/ to set lights before them with such like superstition and Idolatry. God be preached/ I may be short/ or writ nothing at all in this matter/ because souche as I writ unto/ my country men: be persuaded all ready aright in this commandment.  
This second part shewithe us/ how Idolatry procedythe/ and takythe place in men's conscience. The mind of man when it is not illumynatid with the sprit of God/ nor governed by the scripture/ it ymaginythe/ and faynithe god/ to be like unto the imagination/ and concept of his mind/ and not as the scripture teachythe. When this vanity/ or fond imagination is conceived in the mind/ there followeth a farther success of the isle. he purposythe to express/ by sommne figure/ or image/ God in the same form/ and similitude/ that his imagination hath first pryntid in his mind. so that the mind conceavythe the Idol/ and after ward the hand workythe/ and representythe the same/ unto the senses.  
Therefore/ God first for biddythe/ this inward/ and spiritual Idolatry/ of the mind/ when he saith/ thou shalt have no strange Gods before my face. if the mind be corrupted and not persuaded a right: then followeth the making of ymaiges/ and after/ the honouring of them. The cause therefore of external Idolatry is internal/ and inward ignorance of God/ and his word/ as Lactantius wrytithe in his book/ of the original of error. As it cannot be other wise/ but where as the air is corrupted/ there must follow pestilence/ and infection of the blood Galen. lib. 1. De diffe. feb. cap. 5. So where the mind is not purely persuaded of god/ must follow this gross/ and sensible Idolatry/ that would honour God in an Idol. The original cause why the are made is/ that man thinkythe/ God would not be present/ to help him/ except he be/ presented somwayes unto the recarnall jyes/ as the example of the Israelites declareth. that required Aron to make them Gods/ that might lead them in there journey. They knew right well/ that there was but one God/ whom they knew/ by the miracles/ that he wrowgth among them. but ●hey thowght/ he would not be present/ and at hand with them/ except they might see him in some corporal figure/ and image/ and that the image/ might be a testimony of his presence. so see we that noman fallithe into this gross Idolatry: but such as be first infected with a false opinion of God/ and his word. then say they/ they wourshippe not the image/ but the thing represented by the image. against whom writithe saint Augustine in Psal. 118. et 113. in the 4. book of the cite of God cap. 5. that ymaiges take a way fere from men/ and bring them into error. The aunciant Romans' more religiously saith he/ honoured there gods/ with out images. Seeing there is no commandment/ in any of the both testaments/ to have images/ but as ye see the contrary. and likewise the universal/ catholic/ and holy church/ never used images/ as the writings of the apostles/ and prophetis/ testify: it is but an ethnic verity/ and gentiles Idolatry/ to say/ God and his saints be honoured in them/ when that all Histories testify/ that in manner for the space of fyve hundryth years/ after Christ's ascension/ when the doctrine of the gospel was most sincerely preached/ was no ymagy used. would to God/ the churge were now/ as purely/ and well instructid/ as it was before these avaricious ministers/ and dumb doctors of the lay people/ were made preathers/ in the church of god. Reed August. Epist. 49. et Psal. 113. therefore saint john biddeth us/ not only beware of honouring of ymagy/ but of the images selves. Thou shalt find the original of images in no part of gods word: but in the writings of the gentiles/ and infideles/ or in such that more followed there own opinion/ and superstitious imaginations/ then the auctorie of Gods word. Herodotus li. 2. saith that the Aegyptions/ were the first that made images/ to represent there Gods. and as the gentiles fashioned there gods with what figures/ the listed: so doth the christians. to declare God to be strong/ they made him the form of a lion. to be vigilant/ and diligent/ the form of a dog. and As Herodotus saith libr. 2. Mendesijs/ formed there God Pana withea goats face/ and goats legs/ and thowght they did there god great honour/ because among them/ the herd men of goats/ were had in most estimation. So doth those that would be accounted Christians/ paint God/ and his saints with such pyctours as they imagine/ in there fantasies. god like an old man/ with a horehed/ as thowghe his uthe were passed/ which hath neither beginning/ nor ending. S. George/ with a long spear/ upon a jolly hakeney/ that gave the dragon his death wound (as the Peinters say) in the throwght. Saint whit with as many round cheses/ as may be peintid a bout his tabernacle. No difference at all between a Christian man and gentle in this Idolatry/ saving only the name. for they thowght not there images to be god/ but supposed that there gods would be honoured that ways/ as the Christians doth. I writ these things rather in a contempt/ and hatred of this abominable idolatry/ then to learn any English man/ the truth. For my believe/ and hope is/ that every man in england/ knoweth praying to saints/ and kneeling before ymagies/ is Idolatry. and instruments of the devil/ to lead men/ from the commandments of God. And that they are appointed in many places to be as doctors to teach the people: these doctors/ and doctrine the bishops/ and pastors/ shall bewail/ before the judgement seat of god/ at the hore of death. and like wise the princes of the world. Who is office is/ daily to read/ and learn the scripture/ that they themselves/ might be able to judge the bishops doctrine/ and also/ se them apply the vocation they are called unto. it is not only a shame/ and an undecent thing for a prince/ to be ignorant what Curates his soubiectes hath/ through all his realm/ but also a thing so contrary unto the word of God/ that nothing provokythe more the Ire of god/ against him/ and his realm/ then souche a contempt of gods commandment.  
The third part declareth/ that it is no need to show God unto us/ by ymaiges. and provithe the same/ with three reasons/ first. I am the lord/ thy God: that loveth thee/ helpithe thee/ defendithe thee/ is present with the. believe and love me/ so shalt thou have no need/ to seek me/ and my favourable presence/ in an image.  
The second reason. I am a jealous god/ and cannot suffer the to love any thing/ but in me/ and for me. When we too were married/ and knit to gather/ for the love that I bore unto the. I gave the certain rules/ and precepts/ how in all things/ thou mayst keep my love/ and goddwill towards thee/ and thou promisydes me obedience/ unto my commandments/ Exod. 19 so honour me/ and love me/ as it standithe wroten in the writings/ and indentures wroten between us both. I cannot suffer/ to be other wyce honoured/ than I have tawght in my tables/ and Testament.  
The third reason is that God revenchithe the profanation/ of his divine Majesty/ if it be transcribed to any creature/ or image. and that not only in him/ that committithe the idolatry/ but also in his posterity/ in the third/ and fourth generation/ if they follow there father's idolatry/ as I give mercy/ in to the thousand generation/ when the children follow there fathers vertewe Then to avoid the Ire of god. an to obtain his favour/ we must use no ymaigis to honour him with all. this ye may read Nu. 12. je. 32. and Esa. 39 how King Ezechias sons/ lost there fathers kyngdomme/ an were carried/ into captivity for there father's sin. Reed the 13.14. and 15. chap. of Deu. and see how Moses interpretatithe this second commandment more at large. Gods laws expulsithe and puttithe images out of the church/ Exo. 20. Deu. 5. then nomannes laws/ should bring them in. As for there doctrine / they teachethe unlernid: it is aweake reason to stablish them withal. A man may learn/ more of a live ape/ than of a dead image if both should be brought in to the school/ to teach.   

Caput VI The third Commandment.  Thou shalt not use the name of the lord/ thy God/ in vain. 
The end of this precept is/ that we always use reverently/ the name of god. that is to sai the majesty and essence divine/ that consistithe in one divine nature/ and essence/ and in there persons. the father/ son/ and the holy ghost.  
This most honourable/ fearful/ and blissed name/ noman should unreverently profane/ or temerouslie without good advisment/ on's think upon/ or speak of. but diligently take heed of these three things. first/ that what so ever we think/ or speak/ be agreeable/ and consonant/ unto the excellentie/ and holinis of his name/ and extend to the setting forth of his glory. Second/ that we abuse not his holy word/ nor pervert the meaning/ and misterijs there of/ to serve our avarice/ ambition/ or folly. but as he hath opened himself/ and his will in his word/ so to know him/ so to fere him/ so to love him/ so to serve/ so to instruct our selefes in faith/ and so to teach other. thirdly/ that we reverently speak/ and judge/ of all his works/ with out detraction/ or contumely/ acknoleging his inscrutable prudence/ and justice in all things/ with laud/ and press/ as well in adversity/ as in prosperity/ Psalm. 34.  
They obey this commandment/ and use the name of god aright/ that preach almighty god as he commaundithe in his word. that pray unto him as it teachithe/ to give him thanks for adversity/ and prosperity/ as it teachithe/ to confess him before the world/ as it teacheth. these be the works of this third commandment/ and be commended unto us/ in all the scripture. As well unto the princes and magistrates of the world/ and every private person/ as unto such as be appointed unto the ministery/ and office of the church. That every private person is bound to teach souche/ as be under him/ the fathers there childre/ the elders the younger/ thou mayst read in these places of the scripture/ Deut. 4.6.11. Psal. 77. Tob. 1 That the princes should do the same unto there subjects/ read. Deu. 17.2. Re. 1.3. Reg. 10. job. 4. Psa. 30.50. As for the ministers duty/ there be as many places that commaundithe them to do there office/ as be names of books/ and in manner chapters in the Bible. As be for prayers unto god/ and thanks giving/ how/ and when it should be done/ the book of Psalms/ writings of the prophetis/ and apostles/ like wise the commandment of our saviour christ declareth/ Mat. 6. Io. 14. The confession of God/ and his word before the world/ is commanded in both testaments.  
And confirmed with the extmple of all men/ that loved the truth/ from the beginning as Abel/ Seth/ Noha/ Esaias. Christ/ and his apostles. Yea of the simple and mayed/ and prisoner in the house of Naaman syrus 4. Re. 5. that feared not to confess the living God/ in a strange country/ before them that were Gods enemies. this maid shall damn in the last judgement all those that for fere not only in a strange country/ But also at Home/ dare not confess the truth. In these four works/ are conteinid all other that appertain/ to the setting forth of gods glory/ as be these. To learn the word of God/ teach it unto other to promote it with example of honest/ and godly lief. when the glory of god/ the defence of the truth/ the conservation of justice/ and deliveraince of innocency requireth: to make open/ a unknown truth/ and to confirm the same. To swear/ or take an oath/ before a lawful judge/ is the work also/ of this commandment/ and settithe forth Gods glory/ Deu. 4. for as Paul saith/ all controversies are ended by the virtue of an oath. So have we examples in Paul Ro. 9 in Abraham/ and Isaac/ with Abimelech. jacob/ and Laban/ Gene. 31. between Booz and Ruth/ Ruth. 3. so of God Abdias/ 2. Re. 18. The oath thus taken/ declareth him/ that received it/ to acknowledge/ and give unto God only/ this honour. that he alone knowithe what is in man's heart/ and like wyce byndithe Gdd/ to revenge/ and punish him/ if he swear false. unto the which pain/ the condicione and tenor of the oath/ bindithe him. And maketh himself/ the vessel wherein/ god may exercise his displeasure/ and justice. for God will not leave him unpunished/ that taketh his name in vain/ as it is wroten in the second part of this commandment/ Exod. 20. Deut. 5. These be the works required of us in this third commandment. the which can be done of noman/ but of such as first know God in jesus Christ/ and for his merits be reconsilid/ and hath his sins for yenen. than they spring out of the fountain/ and original of all god works/ faith/ love/ and fere of God/ which be works of the first commandment. All other/ whether it be prayer/ preaching of Gods word/ confession of his name/ or yeving of thanks/ with souche as follow in the next commandment/ and likewise in the second table/ pleasythe god/ none other wyce/ than they proceed of faith in the mercy of God/ through Christ jesus/ our saviour. As these works agree with the commandment/ so be there works contrary/ and repugnant unto this commandment/ that saith/ thou shalt not take the name of the lord/ thy God in vain▪ the which is done diverse ways as it shall appear in the numbering of certain daily used vices/ and horrible blasphemis/ daily used/ not only unpunished/ but also as a thing commendable/ and worthy press of the most part of people. The most horrible abuse of this holy/ and most fearful name is/ among souche as think there is no God to renumerat virtue/ nor to punish vice/ as the Epicures say. would to God the same blasphemy/ had corrupted none/ that bore the name of Christianite. There were always in the church souche/ as it aperythe Esai. 22. cap. and Luc. 13. and be at this day a great number/ that say not platlye and plainly there is no God/ but by certain circumlocutions/ and paraphresis as well by words/ as i'll conversation of life/ think there is no heaven/ nor hell. and belivithe not asmuch the Scripture of God as the words of him that knoweth neither god ner godlinis.  
The second sort/ that abuse this holy name of God/ be those that under the pretence/ and name of God his word/ and his holy church/ seeketh reawne glory/ and prophet. As the Pope/ under the title/ and pretence of Gods ministery/ hath gotten himself/ not only a bishop rick/ but also the hole monarchy/ in manner of all Europa. A rychere kingdom/ then any prince of the world. which never sessid from his beginning/ to move Christian princes/ to most cruel/ and bloody war. under the cloak and mantel of gods name. what means and craft/ hath he found to maintain this horyshe/ and Antichrist seat/ of abomination: Idols/ peregrinations/ masses/ dispensations/ absolutions/ defentions of all things abominable. Tyrannies against virtue/ stablishmentes of his own laws/ abrogations of Gods laws/ Empting of heaven/ and filling of hell/ blessing of things exterior/ oil/ bell/ bred/ water/ with other that be not cursed/ and cursing of the souls/ that Christ redeemed with his precious blood/ with a thousand more/ souche abominations under the name and pretence of god/ and his holy church. the which neither the patriarchs/ neither the prophets/ Christ/ neither his apostles/ never knew of/ as the both testaments doth bare record. The same doth such as preach in the church of God/ there own imaginations/ or decres of men. for be there doctrine never so false/ it hath a fere title/ and name of Gods word/ when it is/ but a subtle quidite of Sun's/ a vain sophism of Aristotelle/ a superstitious dacre of the bishops laws/ a copy of vain glory/ and crafty connection of words to satisfy the most part of the audience/ and to flatter the richest. wrething and wresting the simple verity of Gods words/ into as many forms/ and diverses sentences/ as be vain/ and carnal affections/ wrowght within his ungodly heart. so for the law of god/ they preach the law of man: for the gospel/ judaical superstition/ for Christ/ themselves/ which honour not Gods name/ as the law of the holy/ and catholic church of Christ/ teachithe/ but dishonorithe/ and takythe it in vain/ with the church of Antychrist/ and the devil. for christ bid his disciples preach none other than he himself commanded them Matt. 28. cap. yea he showed that the holy ghost/ the spirit of truth should teach none other thing/ than by him was tawght joan. 15. therefore such as will ocopy the office of a preacher/ first must be well learned/ in the things that appertain unto the gospel. them fire from all such affections/ as rather sykythe himself/ and the world/ them the fartheraunce of the doctrine he preachithe. it is not enough that he preach the truth/ but that only he have a respect unto the glory of Christ. then shall he boldly speak the truth without respect of persons/ not tempering his oration with colours of flattery/ but hardly call virtue/ virtue: and vice/ vice/ as he saith occasion who so ever be his audience. S. janin his epistle capit. 3. showeth who is apt for this office to preach the word of God. so doth christ Matt. 10. so doth Paul/ 1. Timo. ●. Tit. 1. so doth Moses/ and the prophets. nothing more blasphemythe the name of God than false doctrine/ and souche as sekythe themselves and can use the word of God/ as the see there audience/ and not as it is commanded them/ by the word of God. such preachers hath brought the superior pours of the earth unto a contempt of gods word/ hatred of the preacher when he tellythe truth/ and the unlearned into blyndnis/ and ygnorancie.  
Those abuse the name of God/ that sick help of damned spirits or of souche souls as be departed out of this world. as Saul did 1. Reg. 28. or those that by Necromancy or such like incantamentes abuse the name of god to resuscitat dead bodies/ or call spirits departed unto the body again/ which is nothing else but an illusion/ and craffte of the devil/ to make men believe lies. Those men in english be called conjurers who usithe arts for byddin by Gods laws/ And also by the laws of ethnics/ before Chryst was born. Titus Livius lib. 1. de urbis origine wrytithe of Numan pomp. that was instructid disciplina tetrica. the which discipline. S. Aug. calleth/ Hydromanciam ether necromantiam lib. de Civit. 7. cap. 35. the which arts were forbidding as it aperythe by Apuleius/ which in his book de magia/ defendythe himself/ against one that accused him of N●cromancie. The law of the 12. tables/ that were in Rome long before the birth of Christ/ for bydithe those arts/ As Cicer. wrytythe De Repub. the more I wondre/ that any such superstitious books/ should be printed under the pryvyleige/ of any Christyane prince/ or Magistrates. as be the books of john Tritemius/ and Henrye Cornelius Agrippa. spetialli his third book de occulta philozophia/ that is to say/ of secret philozophie. With many other/ that spared no labour/ in setting forth such ungodly works. They brought first th'abuse of Gods name in to Christian men's hearts/ and tawght them the same superstition/ that once was namely among the Persians/ and Egyptians. Valerius lib. 8. cap. 6. for as among the gentiles there were sommne called Augurs that by observation of the birds of th'air/ in there fleeing/ crying/ and eating/ made men believe/ the knew things to come: so among the christians be some/ that think they can do the same. As if the Pie Chatter/ they look for gests. If the croo cry/ they say we shall have rain. If the hole hoyle/ it is sign of death.  
And as there were some/ that by the observation of the Stars/ took upon them to speak of things to come/ by certain superstitious/ and dyvyllishe incantations/ which the persians call Magos/ the Greeks philozophos/ the latins sapientes/ Galli druidas/ The Aegiptions sacerdotes/ the Indies gymnosophistas/ the Assyrians chaldeos/ so is there among the Chrystianes' the same sort of people/ which be called sooth sayrs/ or prognosticators/ that writ/ and speak of things to come. as when jubiter rulythe the constellations above/ and is not impeached/ nor let by the conjunction of his contrary planets/ we shall have a good year/ and aplentyfull. If Saturn/ and souche as astronomers attribute/ contrary qualities unto reign/ we shall have scarsetye/ and derthe of things. Plin. lib. 18. wrytithe of such as by only words/ or with some other thing annexed with the words/ workithe things above nature/ as the devil hath done all ways as Histories record. Luca. lib. 6. Valer. li. 8. cap. 1. wrytithe of one of the Gods vesta Nuns that was falsely accused of an unchaste lief/ desired the Gods to deliver here innocency in that crime by some miracle. As she did. The maid went to the river called Tiber with a seve and brought it full of water into the temple of the Gods. So among Chrystyane men be the same sort of people/ that by th'abuse of Gods name through the help of the devil doth many times work the same/ in healing man/ and lest. as not many years sith I was born in hand of a poor man that erred by ignorance that this Medicine could hele all diseaces. † jesus. † job † habuit † vermes † job † patitur † vermes †. In † nomine † patris † et filii † et spiritus sancti † Amen † lamazabathani. † God opened his heart after ward to know the truth. such as be yeven to the arts practive as Geometry/ music/ Astrology/ and Arithmetice takythe upon them to judge of men's conditions/ by the sight of there faces/ Gell. lib. cap. 9 lib. 14. cap. 1. so be there among people Chrystenid/ that know neither art/ nor science/ that take upon them/ to know the same by there countenance/ the lines of there hands/ or by there passis/ or going. Lucan the Poet wrytithe that one/ resuscitated from death to live/ showed unto Sextus Pompeius what should be the success/ and end/ of the battle in the fields/ of Thessaly. so wrytithe Plin. lib. 37. ca 11. and Tully lib. 1. Tusc. Quest. so did the shadow of Samuel show the death of Saul 1. Reg. 28. The same doth the devil show unto many that by th'abuse of Gods name use superstitious conjurations/ and enchantments/ when they sick the truth of the devil/ and dead bodies/ and leave the word of the living God. Augustus th'emperor for bid this superstitious art/ and Claudius' th'emperor clean abolished it/ caesar lib. 6. How the law of christian Emperors hath for byddin/ and punyshite this ungodly arts thou mayst read Cod. lib. 9 Tit. 18. The law civil punishythe it/ with banishment/ with the sword/ and to be torn with beasts. Culpa similis est, tam prohibita discere, quam docere. that is to say. the fault is one/ to learn/ and to teach the things for biddyn. Reed the 18. cap. of Deut. and there thou shalt find/ as many names of those that use for byddin arts/ as be rehearsed by Constantine/ and Julian the emperors/ Cod. lib. 9 Tit. 18. and like wyce the same arts. and as Moses for bideth all the people those ungodly art's/ so doth those Emperors. Boothe Moses in Gods laws/ and these Emperors in man's laws punishythe with death/ the transgressors of this commandment. Moses Deut. 13. prescribythe this pain. Propheta ille, aut somniator somniorum occidi debet, eo quod aversionem locutus sit Turrian domino deo vestro. that is to sai. that prophet/ or dreamer of dreams must be slain/ be cause he hath spoken a defection/ or apostasy from the lord/ your god. more at large/ is this pain wroten levit 20. and Esa. ca 47. read the places. The execution of the pain against the transgressors Reed 1. Reg. 28.4. Reg. 23. in the law of man/ we read thus. Sileat omnibus perpetuo divinandi curiositas. etenim supplicium capitis feret, gladio ultore prostratus, quicunque nostris iussis obsequium denegaverit, Cod. lib. 9 Tit. 18. that is to say/ the superstition of fore destening/ is for bidden always unto all men/ and who so ever obey not our commandments/ is condemned unto the sword/ and shall suffer the lost of his head. Thowghe I do by the th'authority of Gods laws/ and man's laws/ damn this damnable art Mathematical/ I do not damn souche other arts/ and sciences as be associated/ and annexid with this unlawful Astrology. as is Geometry/ and Arithmetice/ those be necessary for every man: specially Arithmetice/ for she extendithe as an necessary ayede/ not only unto all sciences/ but also to every liberal art/ and condition of lief. and among all arts Mathematical/ Arithmetice is accounted the first/ music/ Geometry/ and Astronomy wantythe here ayede/ and she not there's. Plin. lib. 35. cap. 10. They be the gyfftes of God/ and to be honoured because they come from him only/ that gyvythe all goodnis jac. 1. Farther the Emperors of the worolde Dioclet. and Maximian. Tiberio. Cod. lib. 9 Tit. 18. doth permit these arts. Artem Geometriae discere, atque exercere publice interest. Ars aunt Mathematica damnabilis interdicta est. that is to say. it is expedient/ or profitable/ to learn/ and exercyce the art of Geometry. but the damnable art mathematical/ is for bidden. The law menythe Astrology/ and Astronomy which are used well but of a few men. The ginger/ is he that knoweth the course/ and motions of the heavens/ and teachythe the same/ which is a virtue/ if it pass not his bonds/ and be come of an ginger/ an Astronomer. who taketh upon him to give judgement/ and Censure of these motions/ and course of the heavens/ what they pronosticat/ and destiny unto the creatures of the earth/ man/ best/ and other. what shallbe the temperature of the air/ the condition of the Earth/ the state/ and success of souche fruit/ as it bryngythe forth. By this knowledge they fore speak of pestilence/ and other diseaces/ and saith the death of great men to come/ and souche commotions/ and wars/ as shall follow/ between the princes of the wotold. And Thus they say they know/ by the course of the heavens. Where as they seethe conjunctions of many planetis of rygures/ and fatal disposition/ and quality concur: by reason of whois influence/ into these inferior parts/ all those calamities must happen. Here they abuse not only the name of God/ and the Natural discurse of reason/ which hath comprehended the motions/ and course of heavens: but also heavens itself. and attribute unto the heavens/ the thing that only appertainithe to god: to say/ the health of man/ and sichnis of man/ the plenty of the earth/ and scarcity of the same. the regiment of common wealths/ and the life and death of the governs thereof. There knowledge and practise in these things is nothing at all: for almighty god hath not made the heavens/ to that end/ and purpose that man should learn of them/ good fortune/ or ille/ as it is plain Gen. 1. in the second day God made the firmament/ and the superior spears/ which the text calleth rakiah. to this end/ that it should separate The waters that be under the firmament/ from those that be a 'bove the firmament. and God called the firmament heaven. in the 4. day God made the Son/ the moon/ and the Stars. And shewithe to what purpose/ and end he made them. the one to have dominion in the day/ the other in the night/ and God put them in the firmament of heaven/ to yeve light unto the earth▪ those rule in the day/ and night/ and put diversity between light/ and darkenis/ to divide the year into his parts. The spring/ Summer/ autumn/ and winter. They are in signs like wyce saith the text. The which the housbound man that tylythe/ and sowith the grown/ obseruithe with out superstition/ to sow/ and reap his corn. he castythe it into the winter/ and receavythe it again in the Summer. So doth the Mariner/ mark the revolution of the Moon/ his decrease/ and increase where by he knoweth the tides/ the Ebb/ and flow of the see. and the later physicians Auicenne/ and Auerroys' hath like wise assignid there use in man's body. Therefore they appoint diversity of days/ in the practice of physic. one to be more apt for letting of blood than other/ to purge/ and to balne/ them the other. If they may be observed without superstition/ it may be suffered. so notwithstanding/ that souche as observe not these later rules/ may booth ministre/ and receive medicines. for the heavens were made to serve us/ and not to master us. were created for man/ and man not for them. Therefore it is a false superstition/ to say good/ or bad/ plentythe/ or scarcity/ sickness or elthe/ war/ or peace/ dependithe of the influence of the heavens. Or he that is borne under one sign/ to be more fortunate/ than he that is borne under the other/ as this Egyptiacall/ and Ethnycke folyshnis/ barythe men in hand. The prognostication of these blind Prophetis/ is good to be born in a man's besomme to know the day of the month. The rest of there practice/ is not worth one haw/ as Moses teacheth/ Deut. 28.29.30. Leuit. 26. Three. 2. Malach. 2. Where as ye may see/ that all these ills and many more/ than the Astronomers spekythe of/ commythe unto us for sin/ and the transgression of Gods commandment It is neither Son/ neither moon/ jupiter nor Mars/ that is the occasion/ or matter of wealth/ or who/ plentythe/ or scarsythe/ of war/ or piece. Nether is the cause of penitence the putrefaction of the air as Galenus wrytythe/ libr. 1. De diffe. feb. cap 5. But the contempt of Gods commandment is the cause/ as thou mayst read in the chapters of the scripture a little afore rehearsed. The Air/ The Water/ and the Earth hath no poison in themselves/ to hurt there lord/ and master man. But first man poysenithe himself with sin: and then God useth these Elements ordained for the lief of man/ to be thoccasion of his death. Reed the places and know that good health is nom bred among the blessings of God/ and apperteynythe unto those that fere and keep Gods Commandments/ and not to those/ that be destined to live long/ by the favour/ and respects of planets And the isle/ of what kind so ever it be/ is the malediction of God/ against sin. The physicians say that the chefyst remedy against pestilence is to i'll from the place where the Air is corrupt.  
Gods law saith/ i'll whether thou wilt. Adherere faciet tibi Dominus pestilenciam, donec consumat te de superficie terrae, Deutero. 28. That is to say: The lord shall make the pestilence cleave and associate the till it consume the from the world. Again in the same chapter. the diseace or syckenies shallbe faithful. that is to say stick fast to thee/ use what medicines thou wilt. Galenus saith libr. 1. De differ feb. capit. 4. that the chief remedy/ to preserve from pestilence/ is to purge the body from superfluous humores/ to have a fire/ and liberal wind/ and to avoid the abundance of meet/ and drink. God saith/ nothing preseruythe/ but the observation of his commandments. If we offend/ the best remedy is penence/ and amendment of lief. It maketh no force how corrupt the Air be/ so the conscience/ of man in Christ be clean from sin. Thoghe there die/ a thousand of the one side of thee/ and ten thousand one the other side/ thou shalt be sauffe/ Psalm 90. He will let the live/ to serve longer in the world/ to the glory of his name. And if tbow die/ it is because/ no malice of the world/ should corrupt thy lief/ and bring the from God. Farther to take away the miseries of this world. If such as care not for God/ escape in the time of pestilence/ or war: it is to call them unto a better life/ Ro. 1. If they amend not: they are reserved/ to agreater pain. this is spoken not as thowghe I contemned the yefftes of god: philosophy/ and physic/ but to: take from men/ all vain hope in the artificial medicyns / and give only the glory unto the name of God.  
They abuse the name of God/ that perform not the thing they promise/ in Gods name/ by any o'th'/ or vow/ made according to the law of God/ whether it be between man and God/ as in the holy Sacrament of Baptism/ and the holy supper of the lord/ where as we swear/ and promise to lyeve after his will and pleasure. Or when man/ to man byndithen himself/ to any conditions/ or promises by the invocation of Gods name/ or testimony of his own consciens. If the one keep not touch and promise with the other: he that offendeth/ abusythe not only his own faith/ whicht should be allwyes simple/ and true: but also contemnythe the Majesty/ and omnipotency of God/ in whois name/ the oath was taken. And not only the law of God But also the law of man/ punyshithe this horrible perjury/ as ye may read/ Leuit. 24. How he that took the name of God in vain/ was stoned to death: so saith David/ Psalm. 5. So saith this Commandment/ God will not leave him unpunished/ that Namythe him in vain. Examples we have in Ananias/ and his wife/ Acto. 5. The children of Israel were slain for perjury/ Esa. 10. Temperour just. Novellis constitut. 77. commaundithe to put to death the blasphemers.  
such as trust in there own strength/ or riches/ abuse/ and hlaspheme/ this name of God. Which never was/ nor never shallbe/ unpunished in this world/ in the world to come/ or in booth. Examples we have in Assur/ Esa. 10. Holofernes judith. 13. Ajax/ that said he could over come his enemies/ without God. At length was not overcome of his enemies/ but killed himself.  
Those that swear by the name of God/ and like wyce by the name of saints/ offend this commandment. As when the form of there oath is thus. AS HELP ME GOD and all saints. For the oath must be only in the name of God/ Deut. 6.10. josu. 23. How this sin in swearing by any then God is punished Reed/ Heir. 5. Soph. 1. Red the 7. chapit. of josua/ and learn the form of a true oath there/ when he constrained Achan to confess the truth/ by the virtue of an oath. It is a manifest Argument of impiety/ and false believe/ when people swear by any creatures.  
such as give there books a holy/ and relegious title/ and the contents thereof/ is none other/ than the defence/ of superstition and inquyrye/ of vain glory/ or his own private commodity/ abuse the name of God.  
They offend grievously this commandment/ that swear without necessity. More grievously/ when for every light trifle/ or matter of nothing. most grievously/ when men swear to maintain a false cause/ to obtain an isle purpose/ to oppress the truth/ or to justify/ the wrong. The oath therefore must be as Heir saith/ cap. 4. in verity/ judgement/ and justice. There the Prophet ex●●tithe the Israelites/ to reverence the Name/ and glory of god. And that they believe steadfastly/ the universal providence of God. That they abstain from false oaths/ and perjury. For God saith not only/ the works of man/ but also the words/ and thowghtes of the heart. Therefore noman should swear/ except he know perfectly the thing to be true/ that he swerythe.  
That is the first thing that man should have in his consciens/ before he swear. The second/ that he swear not temcrou●lie/ nor lightly without reverence of Gods majesty/ but with judgement/ that is to say/ when necessity constraynythe/ for the glory of God/ or defence of virtue/ at the commandment of a just/ and lawful appointed judge. Thirdly that it be in justice/ that the oath extend to nothing/ that is against Gods laws. if the oath have not these three cempanyons/ it is perjury/ what so ever be sworn/ and blasphemithe Godesname. As all those that swear to please/ and flatter the superior powers/ when they make ungodly laws. And those that swear/ in the laws of men under the pretence of holy church/ and persecute Christ's/ true membres.  
As for those that be common swearers/ and be suffered to blaspheme/ with out punishment/ it is so ahhominable that the magistrates/ they that swear/ and all the common wealth Were as the dwell/ shall at lenghe smart for it. Regulus the Roman and the Sagumines/ shamythe Christyane men: that would not for any pain or punishment of the world/ violate/ or break there o'th'/ made by there false Gods of whom wrytythe/ Saint Augustine libro de Civita. Dei. 22. capit. 6. libro 1. capit. 15. Cicero lib De officijs 3. Valerius libro 9 The Saguntines burned themselves. Regulus returned from his native country/ and Cite of Rome/ to his most cruel enemies in Africa. and would rather suffer th'extreme tyranny of his enemies/ then violate/ or break his oath/ that he had sworn.   

Caput VII. The fourth Commandment.  Remember to sanctify the sabot day. six days thou shalt labour/ and do all thy works. The seventh day is rest unto God thy lord/ thou shalt do no work (in it) neither thy son/ neither thy daughter/ thy servant/ nor thy maid/ neither thy best/ neither the Stranger that is within thy doors. For in six days/ God made Heaven and Earth/ the See/ and all things that is therein/ and the seventh day rested: therefore blissed God the seventh day/ and sanctified it. 
THe cause/ and end/ why this commandment was instituted/ is diverse. first because man should upon this day call his intendment/ and thowghtes from the lustis/ pleasures/ vanites/ an concupiscens of the world unto the meditations of god/ and his works/ to the study of scripture hearing of the word of god/ to call upon God with ardent prayer/ to use and exercise the Sacraments of God/ to confer / and give according to his ability almose/ to the comforting of the power. Then like wyce God by this commandment providy the for the temporal/ and Civil lief of man/ and like wyce for all things that be necessary and expedient for man/ in this lief. if man/ and best/ that is man's servant/ should without repose/ and rest/ always labour/ they might never endure/ the travel/ of the Earth. God therefore/ as he that intendithe the conservation/ and wealth of man/ and the thing created to man's use/ commaundithe this rest/ and repose from labour that his creatures may endure/ and serve as well there own necessary affairs/ and busynis/ as preserve the uthe/ and offering of man and best/ till it come to a sufficient age and convenient force/ to supply the place/ and room of such as death/ or diseace shall private/ or disable/ from the execution/ and use of such traveles as this careful lief shall necessarily require. So saith ovid. Quod caret alterna requie, durabile non est. That is to say. the thing cannot endure/ that lakythe rest. That man and best therefore/ might breath and have repose/ this sabbothe was instituted. Not only that the body should be restored unto strength and made able to sustain the traveles/ of the week to come/ but also that the soul and spirit of man/ whiles the body is at rest/ might/ upon the Sabbothe/ learn and know/ so the blyssid will of his maker. that only/ it leave not from the labour/ and adversity of sin: but also by Gods grace/ receive souche strength/ and force in the contemplation of Gods most merciful promise/ that it may be able/ to sustain all the troubles of temptation/ in the week that folowithe. for as the body being always oppressed with labour lostythe his strength/ and so peryshythe: so doth the mind of man/ oppressed with the cures/ and pleasures of this world/ lost all here force/ lust/ and desire that she had to the rest to come of eternal lief. And so dieth not only the death of sin/ but hastythe what she can/ to hate/ and abhor all virtue. allmyghty God therefore not only in his commendementes/ but also at the first creation of the world/ sanctified the seventh day/ Gene. 2. that is to say/ appointed it to an holy use. or separated it from other days/ wherein men travel in the business of this world. So is the meaning of this Hebrew phrase/ or manner of speech/ as ye may read josuah 20. Capi. Sanctificaverunt Kades in Galilea. That is to say/ they sanctified Kades in Galilea. it is asmuch to say in english/ they chose/ or appointed the City of Kades/ to be a refuge/ or sanctuary for Murderers to be safe there/ till the cause of the murderer might be known. How be it/ ye may not think that God gave any more holynys/ to the Sabbath then to the other days. For if ye consider friday/ and Saturn day/ Saturn day/ or Sunday in asmuch as they be days/ and the work of God/ the one is no more holy/ then the other/ Cod. lib. 3. Tit. 12. de Ferijs. but that day is always most holy/ in the which we most apply/ and give ourselves unto holy works. To that end he sanctified the Sabbath day. not that we should give oure selfes to ylnis/ or souche ethnical pastime as is now used among Chrystyane people. But being free that day from the traveles of this world/ we might consider the works/ and benefits of God with thanks giving. Here the word/ and la of God. honour him/ and fear him. then to learn/ who/ and where be the power of christ/ our brothers in necessity that wantythe our help. The observation therefore of the Sabbath/ doth extend aswell unto the faith we have in God/ as unto the charity of our neighbour. And not only that/ but also unto the beasts/ that travel in our busynies/ and be our necessary servants. The which we should in no wyce abuse/ not only for there labours sake but also/ for the love of him/ that hath commended them/ unto our service/ almighty God. Thirdly the sabbath hither unto from the beginning of the world/ was/ and is a type/ and figure of the eternal/ and ever lasting rest/ that is to come. as S. Paul diligently shewythe in the epistle to the Ebrews cap. 4. so doth. S. Aug. lib. 11. cap. 31. de Civit. such as believed the promise of God/ declared by Moses/ were led by losuah the prince/ in to Palestina and rested in Chana an: such as hire the word of God/ and obeythe it/ shall be carried into the celestial heavens/ by jesus Christ/ and rest in eternal joy. Reed diligently that chapter/ and thou shalt find a very necessary doctrine/ what is the cause that the most part of men/ entre not into this eternal rest. The contempt of our captains words jesus Christ/ who would lead us thither/ halyd we not back/ and left not his commandments. Consider the persons rehearsed in this commandment. Thy son/ thy dawghter/ thy man servant/ and thy woman servant/ thy best/ and the stranger within thy dowres. those thou must not with out necessity constrain to any servile work upon the sabbothe. but see that they exercise themselves upon the sabbothe/ in hearing the word of god. and see they frequent/ the place of common prayers/ and useth sacraments / as God commaundithe. Ffor those God hath commanded unto thy charge/ as long as they be with the. not only that thou give them there wagis that is dew: but also see them aright instructed in the law of God/ and live there after. for if they perish by thy negligence/ there blood shall be required at thy hand. the stranger like wyce within thy port/ thowghe he be of an other religion: thou shouldest assay to win him unto the knowledge/ and rites of thy religion/ as thou sayst here commanded unto the Israelitis/ and consequently unto us all. for wear bound no lease/ but rather more than they/ to the love of God/ and our neighbour. and by express words/ commanded to do the same Mat. 22. jac. 5. Here let us all cry out/ and say (peccavimus) we have offended/ and study to amend. for there is here condemnid/ the Avarice of all men/ that care not for God/ nor his law a deal: but usithe ungodly/ and uncharitable there servants/ and beasts/ as thowghe they were made only of God/ to serve his avaricious appetis/ and not rather to serve the necessaris of there Masters: and like wise to glorify god/ as his word commaundithe. like wise in this commandment is condemned our uncharitable behaviour/ to wards our neighbour. and like wise the ungodly/ and carnal fere/ that we have to teach astranger the knowledge of God. we give him the thing we own him not saving by the law of nature. And the thing that he may well lack/ or else obtain of an other. A supper/ or denyr for his money/ or love. And never make mention of the thing we own him in asmuch as we be Chrystianes'. thus can aristotel intret his gests/ and Plato give his alms. our office is/ to communycat the knowledge of God with him/ so to move a communication/ that the one might know the others faith. but this charity/ and Hospitalite/ is used but of few men. Incase a man should make mention of any such almose/ or entreat any place of the scripture at dinner/ or supper/ it were a cloing of the stomach/ and taking away of the appetite/ a nile savoured mess/ and the warst dish that can be brought to the table. men say that folk should be merry at the table/ and let the peracher talk of scripture as thowghe the law of God made men sorry/ which conteynithe not only the solace/ and loy of man/ in this world/ but also in time to come for ever. God take out of the hearts of men/ all fere and shame/ that we freely confess him/ as occasion shallbe yeven with loath/ Genes. 19 cap. that sat in the gates of Sodoma to invitate the strangers that came to the city into his own house to keep them in virtue / and preserve them from vice. Reed the chapter and see where in consyttythe true hospitality farther thou sayst by this commandment that the Israelites might constrain the the strangers within there citeis/ to hire and see there religion upon the sabbothe/ as every well ordered common wealth/ now in the time of the gospel should do the same/ and constrain all people to hire the word of God/ and see the ministration of there sacraments. This day is appointed also for man/ to consider/ and expend the works of God the which he made in six days. for the lest creature that God made shall teach man a knowledge of the creator/ if it be considered accordynglie. So that man should not only use them/ but also give God thanks for them/ to augment faith/ corroborat hope/ and provoke love. Therefore/ God blessed the sabbath▪ to say/ made it honourable/ sanctified it/ apointed it to an holy use/ gave it certain privileges/ and would men to be/ that day holy. Ffor as he hath appointid six days for us to exerci●e ourselves in the business/ and traveles of the world: so hath he appointed the seventh to exercise the Ceremonies of the church/ which are insty●udid for the preservation of the ministery of the church As to use comume prayer/ here the sermon/ use the blissed supper of the lord/ and to give alms/ 1. Cor. 1●. 14.16. although the Ceremony of the Sabbath be taken away Col. 2. which appertained only unto the people/ and common wealth of the Ebrews/ yet one day of the weak/ to preserve/ and use the word of God/ and his sacramenteo/ is not abrogatid. therefore in this commandment/ are too things to be observed. The one ceremonial/ during for the time: the other Moral/ and never to be abolyshid/ as long as the church of Christ shall continue/ upon the Earth. The patriarchs before the law/ Gene. 2. the prophets in the time of the law/ Exod. 20. Deut. 5. we being delivered from the damnation of the law/ 1. Cor. 16. have one day/ to rest from labour/ and apply ourselves to the works of the spirit/ which secretly in ourselves/ should be done every day/ with our handy labour/ aponthe sunday openly without the labour of our hands. This Sunday that we observe/ is not the commandment of man as many say/ that would under the pretence of this one law/ bind the churge of Christ to all other laws/ that men hath ungodly prescribed unto the church. But it is/ by express words commanded/ that we should observe this day (the Sunday) for our Sabbath/ as the words of S. Paul declareth/ 1. Cor. 16. commanding every man to appoint his alms for the pour/ in the Sunday. The text saith in one of the sabbath. It is an Hebrew frace/ and is asmuch to say/ as in the Sunday. As ye may read the same manner of speech/ Luce. 24. and joan. 20. of the women that came/ to the sepulchre/ to anoint the dead body of Christ. Luke saith/ in one of the Sabbath/ early they came to the Sepulchre/ and so saith john/ by the same words. the which was the sunday/ as noman dowtithe. for it is our faith/ that christ rose the third day. So may ye read/ Gene. 1. where the text saith. it was evening/ and it was morning/ one dayt that is to say the first day/ Which we call the sunday. and thus also saith those that were best learned in the tongues among Christian writers. joan. Chrysost. Lactant. and Erasmus. for the preservation of the true meaning of the word of God/ and right use of his blessed Sacraments/ he hath yeven unto the church apostles/ prophets/ Pastor's/ Doctor's/ and other/ Ephes. 4. That should teach us the Scripture/ and writings of the Prophets and apostles/ which was declared to be true/ with many signs/ and tokens/ that we should not waver with every wind/ and be carried into errors by the doctrine of man. That we should not fain new doctrine/ out of our own brains/ but believe as the holy church of the patriarchs/ prophets/ Christ/ and the apostles which tawght the people as they wrote/ and wrote as they tawght/ that noman after there death/ should deceive the people/ that Christ redeemed with his precious blood/ with false/ and impostorous doctrine. Those Ethnyck and jewish doctors of the Pope/ how so ever the Bragg of the Name of holy church/ be none other than the defenders of the synagogue of Antichrist.  
Sure we be that Christ/ the patriarchs/ prophets and apostles be saved. and believed no more/ nor none other wyce/ than they have left unto us by writings. Better it is to be certain of our doctrine/ and salvation with this holy church/ then to associate ourselves with the rabull of liars. that bostythe/ and braggythe there abominable/ and ethnical ceremonies/ which be condemned in the scripture/ to be laws for the holy church. God give the grace to read the holy Bible/ and to have a little understanding of it/ then shalt thou see who/ and where is/ the holy church/ that these dreamers/ attribute unto there father the devil/ and Antichrist of Rome. And if they say unto thee/ that thou must not take the text/ after thy own mind/ but after the mind of the holy Doctor's/ that hath wroten in the scripture: think with thyself/ that God hath yeven thee/ the Scripture to read therein/ to thy suluation/ as well/ as unto the Doctor. Farther that thy Doctor preach not alley/ for the truth: god hath yeven thee/ the scripture to judge thy bishop/ doctor/ preacher/ and curate whether he preach gall/ or honey/ his own laws or Gods laws. Farther say boldly/ and fear not/ for it is true/ that in matters/ and causes of weight/ the doctors agree not/ one with the other. No many times/ not with themselves/ as every man knowithe/ that hath read them/ with judgement. and as good Arguments shalt thou find in them/ to disprove/ as to prove/ the things that this late found Catholic church of the devil/ would stablish. Again think which was the most pure church/ and free from heresis. The church before the Doctors wrote/ that only was tawght by the simple text/ and words of the apostles/ or the churge that hath been tawght this many years by the blind doctrine of men. them thou shalt see that those doctors that they speak of hath put out gods laws and brought in there own. as the Pharisees and Rabbins did in the old church. be not afraid of there holy name/ but trust to he holinis of scripture/ them shalt tho not be deceived. they say the holy church most be hard/ and obeyed: true it is. but our faith is not grounded upon those/ that be of the church thowghe they be the true ministers of Gods word. but upon the word itself as it aperithe. Mat. 16. therefore when the authority or testimone of the church/ is alleged: man that loveth his salvation/ must sarche where/ and what the church is: what times/ and when/ the writers were most sincere/ and not believe these yesterdays birds/ that sing as the Papegay they know not what: as they be tawght out of a shamelis school/ that began with murder/ is maintained with sacrileige/ and shallbe destroyed with the clertye/ and brightnis of the son of man/ coming to judgement.  
In appertainithe unto no man/ in what authority so ever he be: to judge who preachithe false/ or who true/ but unto the word of god only which interpretatithe itself/ when it is with judgement conferrid. But of this/ his required amore prolix work: which God shall give in time.  
Now the works of this precept/ be also these Godly to preach his word/ and to use the sacraments as the reachithe in his word. to hire them reverently that truly preachithe. To honour the word of God/ and help to the preferment there of asmuch as may be. to secure the professors thereof which be/ hath been and ever shallbe (if they preach truly) in the most miserable condition of the world. Matth. 10. Luc. 21. Mar. 13. Io. 15.16. To neglect the preaching of gods word/ as these do that look for the flyse/ and care not for the ship. To abolish the preaching of the word/ As those do/ that hath browgte into the church Massing/ and Mumling of canonical hours (as they call them) which neither they/ that say them/ neither those that here them/ onder stondithe not. they say god understondithe them. what then? so he understandithe like wyce the cuckoo/ and the lowing of the cow. which is as god/ and better press unto god/ than the superstitious/ and unknowin prayer that thou mummelist. for they use the yeffte that god hath yeven them/ to sound an unknown voice. and thou abusist the yeft of god/ which gave the a tongue/ to edify thyself/ and thy negbowr/ like wise to preach the lord omnipotent. But thou makist thy tongue/ an instrument to speak thou wottest not what. when thou sholdist cry for mercy/ and say: Sana animam meam, quia peccavi tibi. that is to say: lord he'll my solle/ for I have offen did the. Thou sayst: Custo divi vias dni, necimpie gessi Turrian Deo meo. That is to say: I have kept the ways of the lord/ and have not departed by iniquity/ from my God. Thus the Psalms/ and books of the sceipture/ thou redist with out judgement/ and knowist not/ what psalm is meet for thy necessity/ and state of the people that be present/ no more than he that never saw the scripture. Yea sometime thou redist a false history/ and either thou attributist the honour dew to god unto the saint thou worshippist/ or honorist him in the earth/ who is solle peradventure is in hell. For Augustine so saith/ that all be not glorified souls with God/ who is relics men worship in the earth.  
To teach false doctrine/ is a work against this commandment. like wysse to depravate the use/ of the sacraments/ other wysse than they be tawght in the scripture is against this commandment. to use them to an other end/ than they were instituted. To honour them as they do/ that enchant the water of the font/ and chafe it with many a suspire/ and deep fet breath. such as honour the bred/ and win which the scripture doth not only teach/ to roman in there substantial essence/ and nature/ with out changing/ but all so the reason/ and all the wyttis of man. farther the beasts of the earth/ fowls of the air/ and fishiss of the water/ knowithe there is no change of bred/ nor win. and barythe record that the scripture is true. bred to remain bred/ and wine wine/ 1. Cor. 10.11. farther to augment the ceremonies of the church/ and bring in a new judaisme and aaronical rites/ is against this commandment. as the bishops hath used the matter/ there be more ceremonies in the church of Christ/ them were in the church of the jews/ as it shall easily apere to him that will confer our church with the books of Mofes. Seneca in his book contra superstitiones/ reprehended the rites of the jews/ and cheffely the sanctifying of the Sabbath. what would he say if he saw/ our churges that have not the ceremonijs commanded by god/ but by man/ to the dishonouring of god. to neglect a cheritable deed to our neighbowr upon the sabbath day/ is to breeke the sabbath/ Ma. 12. Lu. 6.13. not to cease from doing of ille/ but to abuse the rest/ and eace of the sabbothe/ in sporties/ games/ and pastimes/ keeping of merkettes/ and feres upon the sabbothe is to abuse the sabbothe. it is asmuch as to ferry unto god/ and work to the devil. for specially all unlafulle plays/ and sports be used upon that day. It is against this commundement to keep/ or dedicate any fest to any saint of what holinis so ever he be. therefore saith the law ye shall celebrat the fest unto the lord Exo. 23. this honour should be given only unto god in the old testament was no fest ever dedicatid unto any saint/ neither in the new. it happened aftee the dathe of the apostles/ as it is wroten in Euse. Eccl. Hist. li. 4. ca 15. and better authority have they not/ that be the authors of these holy days/ the which the counsel of lugd. hath yeven us. they have not above 273. years in age. and is the leaven of the Pope. in Trip. hist. li. 9 ca 38. there is no mention of saints holy days. few of S. Hier. in 4. ca ad Gal. and likewise of S. Aug. ad janu. 118. epi. The sunday/ and the hours the rofapointid for a decent ord/ to preach the word of god/ use the sacraments/ to have commune prayers/ to provide for the poor/ is to be observed: that all things may be done in order. 1. Cor. 14. asfor the other laws that they have made/ concerning fasting/ and satisfaction for sin/ and would defend them under the pretence/ and title of mortification of the flesh: that gloze seruithe not for there purpose. But there/ hypacrisie lay wait/ to destroy the true doctrine of Christ/ if it be not avoydid. They teach neither what mortification is/ neither how the flesh may be best kept under/ to obey the spirit. Mortification signifythe/ either patienc/ which god requirithe in the time of adversity: other temperance commanded of God/ to refrain the lusts/ and concupiscence that fihtithe against the spirit. it signifieth not such voluntary fastis/ celebrating of masses/ or any such other doings of superstitious ceremonis as man chosithe to do/ without the commandment of God. of patience under the cross/ and of adversity saint Paul speakithe 2. Cor. 4. we/ always saith he/ bare about with us the mortification of the lord jesus in the body/ to that end/ that the lief of jesus/ may be manifested in the body. And in the same place/ always we that believing for the love of jesus/ are delivered to death/ that the lief of jesus/ might apere in our mortal flesh. this calleth S. P. Mortification/ that is like unto the the afflictions of Christ/ and spekythe of the same/ Roma. 12. and David Psalm. 50. Mich. 7. of temperance/ and sobriety in meat/ drink/ and all other things/ it is wroten Luc. 22. be ware your hearts be not oppressed with gluttony/ and dronkynnis. Mat. 17. thes kind of spirits/ be not cast out/ but with fasting/ and praying. like wise Ephe. 6. whether we speak of patience in adversity/ or temperancy in felicity/ both these be works commanded of God. and it is lawful for every man to choose for himself such exercises as best be convenient to his own age and condition of his body. therefore Paul saith 1. Cor. 9 I chaste my body/ and bring it into servitude. to this end/ that intemperancy lettid not the holy ghost/ with drawid not his mind from prayer/ made him not unapt to study/ and to the vocation he was apperceived unto. This is th'end/ why we should do these works/ not to merit our reconciliation for sin/ but to labour against the devil/ the world/ sin/ and the flesh with the holy ghost/ to preserve oure selfes in the favour of God. temperancy is in general commended unto all men/ and all times/ how be it not one manner of exercise/ in this virtue/ can be appointed for all men. but every man/ may chose for himself/ what exercise he listithe/ and is most convenient/ for his diseace. such as be passed in age/ and with cures of this world: hath lost the strength of there bodies/ needeth not so great abstinence from meats/ and drinks: as these that be young/ and in the mids of there strength. As we may see/ in one man david/ that needed more exercises before he was put into Exile/ then after. When scarce could the bones/ bare about the weak body/ that was far broken/ with the troubles/ and care of this world. Health is the great gift of God/ Deuter. 28. and feryst beauty of man or woman Arist. lib. Rhethori. therefore it must not be hurt/ neither with over mouche abstinence/ neither with dissolute living. would to God people would follow the scripture in this mortification/ then the world would amend doubtless. but there is now nothing/ but a carnal liberty of the gospel/ which hyndrethe mouche the glory of God.  
The pain of such as violate this commandment/ and doth any vile work with out necessity/ is wroten Num. 15. that he should be stoned to death.  
Thus I have rudely opened the first table of the ten words that conteynythe iiij. commandments. The which division doth joseph. antiq. lib. 6. cap. 3. Origen. Homil. in Eyod. 8. Ambros. in 6. cap. Epist. ad Ephe. August. lib. 3. ad Bonefac. approve. In his Quest. in Exod quest. 71. he Numbrythe but 3. in the fist. and 7. in the next table/ by reason of a certain Allegory. and him doth the Master of the Sentence follow lib. 3. Distinct. 40. How be it/ the first Division is true/ as the Text in Exod. 20. is plain. Whereas the tenth commandment/ Thou shalt not covet/ is but one commandment/ as I have diligently searched/ all the editions that we have in the Hebrew tongue. With one punct/ period/ and sentence he concludithe the hole tenth commandment/ which many men divided into too. Thou shalt not covet thy neighbours house. that is one with them. Thou shalt not covet thy neighbours wife/ is an other. But the text declareth manifestly/ that it is but one. for all is comprehended with in one and under one sentence. In Deut. cap. 5. certain later editions maketh division of the text. but that is nothing to the purpose. there Moses repetithe the words unto them that knew before the division of the tables. farther the printers therein followeth the mind of one Maymon an Hebrew/ and not the original in Exod. cap. 20. farther in the oldest edition/ and print that I have seen (affar as I know there is none elder/ if there be/ it is but one) the tenth commandment in Deut. is not divided the which edition venis gave unto us Anno 1494. Ffarther onkeloes the Caldey interpreter in Deut. maketh but one commandment of the tenth. I wonder that some/ which be not ignorant of the tongues/ follow not the truth of the text: but makythe the commandment that forbiddithe images: a precept ceremonial. so I might say/ this were also Ceremonial. Thou shalt have no strange Gods before my face. for all the commandments be of one virtue/ and strength. if the one may be in effect Ceremonial/ so may the other. but these opinions I pass over at this time.    

The second table.  

Caput VIII.  Honour thy father and mother/ that thou mayst have long lief in the land that the lord/ thy God shall give unto the. 
AS in the first Table are comprehended all the works/ that appertain unto souche religion/ and honour/ as belongithe only unto god/ as in the first precept/ knowledge/ fere/ faith/ and love of God. In the second is for bid all external Idolatry. In the third external profession of Gods name/ his word/ and his works. as by prayer/ thanks yeving/ preaching/ and confessing his truth before the world. In the fourth: how we should Honour him with public Sacraments/ and ceremonies in the church. so in this Second table/ is comprehended all such works as appertain unto God/ and man. and in this table is prescribed how/ and by what means/ one man may live with an other in peace and unite/ in this Civil lief/ during the time/ of this mortal body/ upon the Earth.  
Many Noble wyttis hath applied great diligence/ and study/ to prescribe such laws as might best/ and most commodiously govern and keep the people/ in a politic felicity. To live quietly/ prosperously/ and wealthelie. as ligurcus the Lacedæmonians/ Solon/ Plato/ aristotel/ the Grekis. Numa Pomp. Cicero/ and other/ the Romans. Amongst Christianes'/ Constant. justin. and other. Those men hath done somewhat/ to assotiat people in Cites/ and Realms by wisdom/ to keep them in an honest order with vertewse laws/ and to remove the occasion of vice/ and discord by justice.  
How be it none of themall/ nor all they to gather/ hath not prescribed so perfect/ and absolute a form of a politic wealth/ as allmyghtie God hath done unto his people in this Second table/ and six rules. Nether so equally pondered the diversity of sin/ and transgression of justice as this law doth. not so indifferently prescribe the correction and punishment according to the gravity and greatnis of the fault but is to cruel in the less offence/ and to merciful in the greater. As ye may see the injuries of thefft punished/ and blasphemy of God/ with adultery unpunished.  
After that he had gathered together this people into one company and multitude/ brought them out of Egypt/ and appointed them a land and cities/ where they should live/ as membres of one common wealth. He prescribed unto them/ certain laws/ without the which/ no common wealth/ can long endure. for it is no lease maiestre to keep a Royalme in wealth/ from the dangers to come: them to win it from adversity/ when adversities present. The first law/ to preserve a common wealth is/ that the people thereof/ know how to reverence/ and honour God a right who is the precedent/ and the defender of all cities/ and realms. If he be neglectid/ therfolowithe doutlis aruine, and change of the common wealth. Thus saw all those that wrote laws/ for the preservation there of not only Moses/ and Christian wyiters/ but also the ethnics. Arist. li. 7. polit. ca 8. Where as he Numbrythe the works to be done in the cite. Quintum, inquit, acprimun circa aram divinam, cultus quod sacrificium vocant, that is to say. the fyghe and principal work/ is religion at the altar of God. which men call sacrifice. They knew/ that no cite/ nor Realm could continue long in wealth/ except they had the favour of God thowghe they could not tell/ how to honour him a right. We like wyce know the same. the favour of God/ first and chiefly to preserve the common wealth Psal. 127. Deut. 31. and be assured by his word how we may honour him/ to say as it is towght us/ in the first table/ and four first precepts.  
The second law Necessary for every common wealth is/ that the people among themselves live in peace/ and concord with out discord/ and dissension. As Sallust. saith/ Little things by concord incressethe/ and great things by discord decresse. that saw the poor shepord Melibeus in Virg. when he said: En quo discordia cives perduxit miseros? that is to say. lo whether (or into what miseris) hath discord brought the wrecchid citicens. Not only Rome/ and other most noble commne wealths/ lost there libertes/ and themselves by discord/ but also the common wealth of the Israelites as ye may read 3. Re. 12. how of one kingdom/ was made too for the discord/ that god suffered to be among themselves for the idolatry of king Solomon 3. Re. 11. where as ye have Turrian example that no common wealth/ can endure where as the precepts of the first table be neglected. Allmyeghty God therefore/ after that he hath tawght the people/ what is to be done towards him in the first table: he shewythe in the Second table/ what we should do one/ to the other of us. that peace/ and concord might be amongs us. Which cannot be/ where as one knoythe not/ what reverence/ and honour should be done to the other. for where as all men willbe like/ there is neither wealth/ ner virtue: but contention/ and hatred/ which is the matter/ and ground/ of all calamities/ and mischief. The law of God therefore/ in the first front of this Second table/ doth appoint/ and institute a certain empery/ and dominion/ to be had among his people that one person might be known from the other. Conmaundithe obedience unto the superoure powers/ saying/ Magnify or reverence thy father/ and mother. if this order be kept/ there is a reward appointed for the observation thereof/ as the text saith. thou shall live long upon the earth. after that people of a common wealth/ know/ each of them there dewtes: it is necessary/ there follow a law to maintain them in peace/ and unite. therefore folowithe it/ in the table. Thou shalt not kill/ which precept is/ amunition/ and defence of the peace. How beit because there followeth alteration/ and change in every common wealth/ by reason of death/ and the persons present cannot live for ever: the law maker for the common wealth/ must provide/ how the places of those that die/ may be again furnishid/ that with the departure/ of one/ may follow the success of an other. wherefore god puttithe the sixth canon/ that defendithe marriage whereby is preseruid this common wealth and as godly continewid as it began. the which law is not only necessary for the preservation of the common wealth to come: but also to preserve the state present/ in peace/ and tranquillity. for never was there greater occasion of discord/ and bate/ between common wealth/ and come wealth/ prince/ and prince/ private persons/ and private persons: them for th'abuse and violating of marriage/ and committing fornication/ with souche like vices as it is to be seen by Dina/ Gen. 34. by Thamar 2. Reg. 13. by the pristes wife abused of the Reniamites judicum. 9.20. read the place. for the rapt of Helena Troy perishid. for the oppressing of Lucrece at Rome and other. Then as there be laws to preserve the persons thelfe of the common wealth so must there be laws to preserve such gods as appertain unto the members of the common wealth. that one do no wrongs unto the other but every man be content with his own condition and proper gods and nor to usurp authority over his neigbowrs. therefore the Eight law is concerning the defence of proper and private Gods. Thou shalt do no theffte. How be it/ seeing we are frail and so i'll that many times/ we transgtesse/ some/ or all these laws that preserveth the common wealth it is necessary to find and prepare some remedy to have the transgressor punishid and the person that is hurt and offended restorid unto his right. therefore is there this clause and rule in the law. Thou shalt give no false testimony against thy neighbour: which is the ninth commandment. and bidithe as well the superior powers to see equity and justice with out respect of persons as the cause requirithe observed/ as souche shall be testimonies in a dutfull matter to say as they know truely. And likewise that in buying and selling and in all other contracts men use no fraud to goat there gods. these laws now I will opin in order as they standithe plainly and simple as I can: to the understanding of the text. as for the thenthe law I will speak of severally. these be the fontayns and original of all politic laws. The first law that stablishithe the authority of the superior powers begninithe with the name of the father and mother. for after and next unto god we awe most reverence unto them/ of whom we have received this natural lief by the help of God/ and they likewise hath susteinid the pains of our education and bringing up. them under the name of the parents is concludid all other persons to whom we awe our obedience and love. As the country were we were born or were we have our living that we be true and faithful unto it Garnyshe it what we may and inryche it with all godly knowledge/ arts and other commodities. not to hurt it but to die for it as justice shall require. Then the Prince/ or magistrate that hath the defence of the country and the people of the same committid unto his charge. Tutors apointed for uthe/ souche as teachithe any cranffte or handi means to live by. The doctors and teachers in the ministery of the church whom the scripture calleth the father of the people/ 1. Co. 4. Then such as be by nature and parentaige our kind● folk. also all that be our elders unto whom we awe obedience. These be the persons that be understand by the father and the mother. The text saith that I should honour them. the which word in the Hebrew hath a greater energy and strength than one word in latin or English can express (Cabad) signifythe to set mouche by/ to have in estimation/ to prefer and extol: and requireth these affections in the heart/ and not only external reverence as be fere words/ outworde gestures without the love of the heart. To obey them in all things honest agreeing with the law of God. not contemn them/ neglect them/ hate them/ or be unkind to them. To help them as we be able if necessity require. To put our lives for them and to pay them there dew. Ro. 13. and that without murmur and grudge. For all those that I have rehearsed be as our father's/ and at is were a second God apointed for us upon the earth. Therefore see if thou will have a very true image to express god omnipotent thy sole god and maker/ unto thy reason and external senses: set those superior pours before thin jye/ which hath or do the travel for thy wealth and commodity. thy father and mother as is before said. The prince and King how to keep the in thy nawne country in wealth and felicity/ that thou be not made prisoner nor bound man to astrainge nation/ thy contraries/ and thy mortal enemies. The land itself bryngythe the fruit and all things necessary for thy lief the which thy father's won with there bludd/ and maynteinid with there body and gods. Thy preacher tellythe the will of God and all his study is to bring the to eternal felicity unto those though awist of duty a filial reverence and honour. To thy father Exo. 20. Deu. 5. Prover. 10. Ephe. 6. Eccl. 3. To thy Prince and lawful Magistrate/ Ios. 1. Rom. 13. Ephe. 6. Tit. 3. Heb. 13.1. Pet. 2 To thy Eldres/ levit. 19.1. Timo. 5. The which was observed also among the gentiles as Juvenal the Poet saith thowght it that afaut worthy death if the younger honorid not the elder. As for the defence of the country it was and is of all natural men that there nedithe/ nor testimonij nor Example Moses/ Deu. 20. The prophanè writers as Horace thus: Dulce & decorum pro patria mori. That is to say. it is sweet/ and decent to die for the country. The Lacedaemon that were slain in Termin. had this Epitaphe one there graves.  
Hospes dic Sparte nos te hic vidisse iacentes,  
Dum patrie sanctis legibus obsequimur.  
Thou stranger say that thou sawyst us hyreded whiles we obeyed the holy laws of our country. as for our honour and reverence to such as teach us the word of God it is showed/ and also the Examples of the corynthions and life wyce of the galathians that were so prompt to obey Paul before they were seduced that they would have plucked out there own jyes to have done Paul honour Galat. Valerius Maximus libro 2. capit. 1. How in Rome the elders were always taken as fathers of the younger and that no uthe should sit at any fest/ till there elders had place. they should be the last that sat and the first that rise from the table. Every man should reverence and honour these superior powers not for fere/ but for love and consider that God begynnythe not this second table with the dominion and impery of the father in vain or with out cause. But menithe that we should none other wyce love the superiore powers of the earth and be affectionated unto them then unto our natural parents and obey them in all things that is consonant or not against the law of god like wyce the superior pours should be none other wyce affection with love towards there subjects then the father is against the son. Consider the work and ordinance of God in this superiority and dominion that preserveth the god/ punishithe the isle/ avaunsithe virtue/ and oppressithe vice/ to the preservation and wealth of the. Republic. Thine office is to consider in what place the superior is set/ and how the devil travelythe with out ceasing to trouble the tranquillity/ peace/ and good order of every common wralthe/ by sedition/ traison war and lascivous/ and dissolute manner of living. farther he laborythe continewlye to subvert the prince and governor thereof/ to bring him from virtue to vice. that they may both with ungodly laws/ and i'll example pervert the people/ and bring them from God. As thou mayst see by David and Saul too verteewes and godly kings at the beginning of there reign. Saul he utterly lost in this world/ and in the world to ●um. He so intricatid and wrappid David in the snares of sin. that scarce could he fend his colour/ and return to grace. Mark how he did dare and blind Solomon the wysist that ever reigned and brought him to idolatry. Remember that they that Rule be men and hath like wise there infirmities and with out a singular grace can not govern well. as Solomon saith: ut oculus videat, & auris audiat, Deus facit utrumque, that is to say/ that the jye se/ and the Ere hire/ God yenithe both. the meaning of the which text is. that if the Magistrate have good counsel and see what is best for the common wealth/ and the people obey it/ it be the works of god. no human sapience/ diligence/ and industry is sufficient for this vocation therefore Paul saith 2. Cor. 3. our ability and sufficiency is of god. when we have considerid the malice of the devil against such as rule in the world and likewise the rulers proper infirmities then let us consider likewise our own sins/ and naughty life for the punishment where of God giveth many times cruel/ and ungodly governors: job. 35. as he yenithe good/ wise/ and loving princes/ to souche as fere his name/ 2. Para. 9 if they happen to fall from god and follow vice/ it is not thy duty strait way to canlunniat/ speak/ move sedition/ cast of obedience/ love/ and fere that thou a witted unto them but prai for them: study what thou canst to call them again to god/ be prone to for goat and remit th'offence/ remember Sau. and Sal. that fell and yet returned dissemble at souche faults as be curable lest the public peace be troblid. remember thowghe he be nawght that rulithe the place and office that he is in/ is the order and work of God/ so if thou put difference between the office it self which is good/ and the office that is ille/ it shall keep the in afere that thou reverence a god and godly governance in a nile governor. As Paul loved the policy and laws of Rome and never tawght sedition/ thowghe he hated Caligula/ and Nero themperors that ocopied the impery and dominion. Beware therefore of contumacy and disobedience against the superior powers obey them in all things where they command the nothing against Gods laws. so commaundithe Paul Ephe. 6. for they are apointed unto that place of governance to be Gods vicars/ to execuet his law/ his will/ his pleasure/ to bring men to god/ and not to carimen from god/ for in case they instigat there subjects to the transgression of gods laws/ we must obey neither them neither there laws/ they be not then our fathers but rather strangers that would drw us from the obedience of God which is our very father. It is not decent that there authority should be above and Gods authority under. for as man's authority dependithe of Gods/ so should it bring men and lead men to God. Where as they command nothing against Gods law: thou hast hard before what reverence thou owist unto them. A thing more unnatural is there not/ than to seethe son dishonour the father/ the subject his superior. As we learn not only by the scripture but also by the examples/ of all other beasts of the ertht/ and fowls of the air except a few. therefore the book of job sendithe us unto them to learn wisdom cap. 12. So doth Plin. lib. 8. cap. 27. Nat. hist. show what wisdom the beasts of the earth hath tawght man. Be not as the vipere that gnawithe out the belly of here dam. and sekithe here own lief/ with here dams death. follow the nature of the Cicone that in here uthe norishithe the old days of here parents Plin. lib. 10. cap. 23. Nat. Hist. thus thou art bound to do. if thou do it/ thou shalt have thy reward which is to live long upon th'earth. Exod. 20. Deut. 5. if thou do it not: be assured that God will punish it/ although man do not Deu. 17. Eyod. 21. Proverb. 15. Rom. 13. Reed the 35. chapter of Hier. the prophet. and mark how God punished the children of Israel for disobedience/ and rewarded the Rechabites for obedience of there fathers will.  
Now it is necessary to know the superiors duty/ first the fathers to the son/ then of others that bare rule in the world.  
The fathers office is to teach and bring up there children in the knowledge and discipline of God to know him aright/ and keep them from wantenis and ungodly lief. Ephe. 6. Deut. 6. Exod. 21. not to provoke them to ire/ but gentle win them to virtue and love with out severite and rigure if fere means can awaile. If not to/ use rod and the punishment as he say the cause require and not to be remiss/ and negligent incorrecting his child's fault/ neither to wynk at his i'll doings Proverb. 13. 23.10. Eccle. 30. read the place. but alas how can this be done/ where as the Parents themselves/ can scarce repet by heart the Articles of the faith/ the pater noster/ and ten commandments. How can those miserable persons/ teach there children the meaning of there beliffe/ the virtue of prayer/ the danger of sin/ or right use of the sacraments. This the world o with/ unto the Holy churge/ that is extollid in to the higher heavens/ that hath robbed people not only of the scripture in a known tongue but also preferred unto the cure of souls/ souche as sing solle/ fa/ and can do nothing less/ then the thing that apertainithe to there office. Now what the Prince/ and Magistrate should be: what there office is towards there subjects/ what is there reward if they govern well: and what there pain if they do the contrary/ it shall apere by the scripture.  
What the king should be it/ is wroten/ Deut. 17. and like wyce what things the should do/ or not do. if thou wilt saith God unto the Israelites have a king/ thou shalt take him that I-chose in the mids of thy boothers (understand that now all kings/ be they good/ or bad or put in there authority by god) thou canst make no stranger king over the. in these words is declared/ that who so ever will govern a common wealth aright/ must love it/ and the membres thereof/ as the father his children. As Xenophon saith/ a good prince/ differithe nothing/ from a good father. Arist. lib. Politicorun 5. ca 9 shewithe many conditions that are necessarily required in him/ that should be preferred to the governance of a common wealth. The first is/ that he love it/ and the state thereof. Thus required like wyce Chryst in peter/ when he commended the people unto his charge. saying peter lovyst thowme: yea lord said he/ and that thou knowest. then Peter feed my sheep Io. 21. He shall not profit in the regiment of the Civil wealth/ nor ecclesiastical/ without a singular love unto the preservation thereof. The King there/ is for hyddyn to multiply horses/ and to carry the people again/ into Egypt: not that the king should have no horses/ or permit none of his subjects/ if occasion requirid/ to travel into Egypt/ but that he should not glory in his own strength/ and cause the people to trust in the might/ and pour of the flesh/ as thowghe by man/ there common wealth might be preserved/ or there enemies/ so ever con in time of war/ as Pharo/ and the Egyptians did. farther it is for bidden the king/ to have many wifes. And the cause is/ lest they should with draw his heart from god. Nether should the king/ multiply for himself/ great abundance of gold/ and silver▪ But thus the king must do/ when he raignythe in his kingdom. cause an Exampler of Deu. be written out/ and that book should be with him/ and he to read therein all the days of his lief and learn to fere the lord/ his God/ and to observe all the precepts thereof/ and laws/ to do them. Ffarther his heart should not be lifft up/ above his brothers and should not decline from the precepts of the book/ neither to the left hand/ neither to the right/ that he may prolong his days/ in his reign/ he and his children in the mids of Israel Deut. 17. The first cure and charge of the magistrate or prince must be/ to see there subjects instructed in the first table/ and the precepts thereof. Which cannot be except they appoint learned/ and convenient ministers in the churge/ that teach none other doctrine/ then the Hole bible conteynythe. concerning there office in Civil governaynce/ it is described Psal. 100 to live well himself and to observe mercy and justice. to punish vice/ and to extol virtue. read that psalm. there shalt thou see a princes office/ his lief/ and family described. How he should live after the word of God/ govern his people there by/ what servants he should have in his curt/ and what persons should be banished out the curt. to use the industry of such as be good/ in public/ and private business/ as it is in the 6. verse. it may happen Aprynce to have isle servants/ extorsiners/ pollers/ pyllers'/ oppressors of the poor/ nor commodious for his maiesti/ nor for the people of his realm. such as live in illenies/ blaspheme God/ and can do none other thing then devour/ the bred of the poor. those David saith in the Eight verse/ he will banisheout of his court.  
In the ninth/ and last verse/ he saith/ he will not only rid his court/ of souche isle persons/ but also daily give diligence/ to purge/ and clence all his realm of souche isle doers. The princes that hath this study to maintain the glory of God/ and to preserve justice/ and equity/ if by infirmities they fall sometimes: must be born with all/ and there faults otherehidd/ or helid▪ As it is to be seen in Solomon/ and David. if there offence be hurtful/ and slanderous to the word of god/ and pernicious to the common wealth/ the preacher of Gods word/ must not dissemble to correct it/ by the word of God/ plainly without colour/ or circumloquntion as Nathan did David/ Elias Achab. john Herod. Ffor that/ that is spoke to all men/ is as thowghe it work spoken/ to noman. so doth paul teach. The princes are called reges/ a regem do/ that is to say. They are called kings which name commythe of a verb that signifieth to govern/ they must led the people/ and themselves by the law/ and not against the law. to be ministers of the law/ and not masters of over the law. Cato saith well therein. obey the law/ that thou madist thyself. it should not offend the Magistrates to be reprehended by the preacher of the law of God/ but rather take it in good part/ and thank God that he hath one/ to admonish him of i'll in time. Remembering the words Eccl. 10. cap. Rex hody, & cras morietur. that is to say. to day a king/ and to morrow shall die. All the estates of the world in there honour/ should remember the words written/ Gene. 2. Formavit Dominus deus hominem, lutum de terra. that is to say. the lord God made man/ clay of the earth. Which words should admonish all men of there condition and original. Quid igitur superbis cinis & lutum, Eccl. 10. that is to say/ why art thou prode/ aisshiss/ and clay. thus should all other remember that boast so there nobility/ and think there be no men but they. In time past/ men were accounted noble for virtue/ and justice. such as had done some noble act/ either in peace/ ingoverning the common wealth/ or in war/ for the defence of the his country/ and the heads thereof. They were born no gentile men/ but made gentle men/ for there noble/ and virtues acts. The nobility now adays is degenerate. it applyythe no study to follow the wisdom/ learning/ and virtues of there predecessors/ but thynkythe it Inawghe to have the name/ without effect. There wisdom/ and learning onhis ruled other: now they contemn learning/ and scarce can under stand alernyd man/ when ye talkyth of wysdomme/ and learning. Traianus the Emperor said unto the captain of his Horse men/ when he gave him a sword/ use this sword for me/ if I command the things: that be right if not/ use it against me. There should no vice be excused/ neither defended under the pretence/ and cloak of Gods works/ neither for the dignity of any place/ manifest injuries/ and wykednies permitted to reign: but the word of God/ should always without respect of persons/ stand in his full strength/ and pour. whose 〈◊〉 office is/ to teach the ignorant/ rebuke the transgressors/ chastine the intractable/ and to institute man in all kind of virtue 2. Tim. 3. They should remember/ that kingdoms be altered/ and changed by cause of sin job. and that God removed likewise princes from there dignities/ by reason of sin/ as it is to be seen by Saul the first king among christians people/ 1. Reg. cap. 16. all kings and common weal this of chrystiante/ were instituted specially/ to preserve the ministery of the church/ and the estimation of gods word/ that people might know/ and live according to it/ and as it teacheth to decline all injust warts/ and battles/ to defend themselves/ there realms/ and all other/ that be persecuted for justice/ as Abraham did his Neighbours/ and Loath/ is nephew/ Gen. 14. to promote peace/ and make concord/ that they may be/ the children of God Mat. 5. No Christian man will take me hire as thowghe I extenuated the Princely honour of kings/ and other Magistrates/ commended unto us by god: Whom I honour/ reverence/ love/ and know by the scripture what I awe unto them. to say/ both god's/ and lief Rom. 13. Eph. 6. farther what man's laws gyvythe Cod. lib. 11. Tit. 74.75. I would all men should observe. The subjects of every Civil wealth/ must bore the charges/ and burdon that is necessary for the preservation thereof. and must not refuse to pay tribute/ unto the superior powers/ under the pretence of a christians liberty/ but pay it with out grugge what so ever lawfully/ and of duty/ is demanded. Remembering/ the liberty that Christ hath yeven us/ is deliverance from sin/ from death eternal/ the Horror of hell/ and to restore us to everlasting life/ and not to deliver us from the obedience of princes/ in souche civil cases/ Mat. 22. Lu. 20. Ro. 13. give them thing to Cesar/ that is dew to Cesar. and to god the thing dew to God. Christ puttithe difference between those to great lords God/ and the civil Magistrate/ that people should beware/ the give not the thing that is dew to on/ unto the other. But this order is changed for where God commaundithe to give tribute/ and other exactions/ helps/ or subsides unto Cesar: the people are made so blind by the falsehood of Antechristes' ministers/ that they will rather give a gold crown/ to the bylding of an Abbay/ foundation/ of a chantre/ or for a Mass of Requiem/ then one silver penny for the defence of there common wealth. and the thing that is dew to God/ they give unto Cesar/ or the Civil Magistrate/ to say/ there believe/ and knowledge of god. this is only dew unto God/ and his word/ and not to King/ nor Rayser/ or any other Magistrate. Thus is to change Gods institution. we see daily/ how the Princes of the world persecute the gospel and the gospellike use of the sacraments. we pervert therefore Gods law: which commandithe to give tribute to Princes of the common wealth for the preservation thereof/ and in matres of religion/ to give our selves booth body/ and solle/ unto God and learn not only by the scripture to love the superior pours/ Gods ordinance/ but also consider other examples/ where as he shall see obedience/ and love of the subjects to there prince: to be the strength of there realm.  
Scipio was demanded when he came in warfare/ into Africa/ how he durst to enter so strong/ and mighty a realm. He said/ the obedience of his soldiers. for they were so obedient/ that if he bade any of them/ fall from the top of a stiple into the water/ they would not have disobeyed him. See the order/ and concord amongs the beasts in the Air/ as long as there King livythe Among the crane's/ Plinius libro 10. capit. 23. Natur. Hist. and the little Beee/ Virgilius Georgicorum 4. lib. Now if they govern not the people well/ which be there brothers/ they may read there own damnation Ecclesiastes 9.10. Ezechiel. 19 Hierem. 39.42. and likewise the ire of God/ that they hark nid not/ to the voice of the preacher/ Deut. 17. It is therefore the office of every Magistrate/ to learn how to range over the people by the law of God. and to desire wisdom of him/ to know and follow the things/ that appertain to the ministration of the common wealth. for of him alone commithe all wisdom/ lac. 1. Psalm. 127. Thus knew the godly rules/ and were fortunate in there governance/ 2. Re. 6.7.3. Re. 3. if the Magistrate would read every morning/ before he entreat any matter for the common wealth/ the 101. Psalm it should lead him to a singular wisdom/ and marvelous dexterite in judgement. The people should dally pray for there Magistrates. for of them dependithe the peace and tranquillity of the common wealth/ 1. Tim. 2. Psal. 20.21. it is a great iniquity for people to neglect there office herein. There be proper Psalms wrote by the Prophet David/ that appertain unto this purpose. At the creation/ coronation/ or inauguration of the magistrate: Psa. 100LS. where the people made supplicantion/ at the coronation of King Salo. 1. Par. 28.29. for a prosperous governance of the common wealth. when te Magistrate shall take any battle/ or war in hand/ Psal. 20. when god giveth victory ●●. and so for all other necessaries that they may defend the orphalinge/ and pour wydous with all other oppressed wrungfully. for the palace of a prince/ or Magistrate/ should be the refuge/ and Sanctuary of the pour/ where as they might offer boldly/ as before God/ there griefs/ and oppressions so it aperithe in the prayer of the people/ for king Solomon/ Psal. 101. Saing: Da Deus Regi judicia tua. that is to say: give o God/ thy judgements; unto the King. For no Magistrate can govern/ with out some form of judgement/ and certain laws. But because all in/ dicialles/ and decres/ statutes/ and laws/ made be man/ do the many times fail/ either for there own propre imperfection/ either by the persiall/ and corrupt ministration of the judge: the people deserid God/ to give there King/ his judgements. which are wroten in his laws/ and those the magistrate must observe/ Deu. 1.10. and 16/ as Moses did Exo. 18. Leuit. 24. Nu. 15. josua Ios. 1. by the which words we know that all godly laws/ should be asked/ and sowght out of the scripture.  
The some and conclusion of this 5. precept/ and of all that I have spoken in it/ is: that such as the lord hath appointed in the Earth over us to rule: those we must reverence/ honour/ and obey/ with all fere/ and love. and that we deerogate nothing of there dignity/ with contempt contumacy/ or unkyndnies. for seeing god would his ordinance that he hath instirutid/ to be inviolated: it is our office to observe the degrees/ and order of pre-eminence/ as he hath instituted.   

Caput IX. The sixth Commandment.  Thou shalt not kill. 
I Said before/ that concord/ and peace/ best preseruid always the common wealth. which dependithe of the love of God and our neighburs. Therefore doth good immediately after the institution of the common wealth and civil assemblance of his people/ before set in order/ and every man apperceived to a certain place/ and vocation/ the one to be father/ the other the Son/ the on to be Master the other servant/ the one to be a disciple/ the other an instructor/ the one to be the younger and the other the elder: and each of these knowithe by the precept and commandment afore/ what his office is/ and how he should live in his vocation: in this precept he removythe thoccasion of discord/ and debat/ that might happen between the membres of this common wealth/ by reason of murder/ and man's slaughter. Therefore for byddythe he all injuries/ violence/ force/ and other uncharitable means where with all we might hurt our neighbour's body. And likewise requirythe that in case we can do any thing for the help of our Neighbour/ we diligently apply our service in his usee and to procure the things that appertain unto his tranquillity/ to save him from adversities/ and to give him our helping hand when his troubles shall require Seeing there his nothing more dear to man/ than his body/ and lief/ as the law of nature teacheth/ God by this law defendythe it against the devil and devilish wilful hatred of man. that some time is so carried away with affectiones of the flesh/ that he honorithe not this precept/ but contemnythe the image of God in his neighbowre/ hatithe his own flesh and executythe abestly rage/ and tyranny in his brother's body: more like a furious lion/ and mad dog than a reasonable creature. not only to the destruction of him that is killed but to the lost/ and perdition of his own body and soul for ever: if he repent not. God in this commandment for biddithe not only the murder donne with the hand but also the murder of the heart/ and of the tongue: Matth. 5.1. joan. 1. in the murder of the hand is for byddyn all private revenching between private persons that willbe judges in there own causes. Which begin with blows/ then folowythe or hurting of some member of the body/ or clean destruction of it/ at the last murder of the hole body. Somme kill with the sword/ somme with poison/ some with enchantments/ somme Dissemble as thowghe they played/ and so in birding puttythe him out of the way that he hatythe. Somme kill not themself nor will not beseen to break the peace but shut there bolts by other men and wound and kill him that is an hundrythe mile from him. These the laws punish with death/ Gen. 9 Mat. 26. like wise the laws of men/ just. lib. 4. tit. 18.  
such as procure and sarche the death of man privily the law punishithe more cruelli. Not with the sword/ neither fire/ or any other so lemne manner of death/ but he should be enclosed in a trunk with a dog/ a cock/ a snake/ and a nape and so be cast into water/ and die amongs these rigures beasts.  
Those yet less offend/ then such as conspire the death of any prince/ or governor of the common wealth. Or by treason intent the destruction of the common wealth or any man that governythe therein. Those have there pain of death apperceived/ lege julia. Inst. lib. 4. ti. 18. Depublicis judicijs. So hath the law respect of the persons and will know who is killed/ a private person/ or governor/ a man/ or a woman: one of his own blood/ or a stranger/ that the pain may be according. In the ministration/ whereof the Magistrate/ or Prince should always observe justice/ as well against one man/ as the other with out respect of persons. Remembering that it appertaynythe nothing unto there office/ to save/ or damn/ to yeve one a charter of lief/ and put an other that hath don●e the like offence to death.  
The Magistrate is but a minister of the law/ and is bound for the laws sake to sus●fre him to live/ that transgressithe not the law/ so is he bound/ to put him to death/ that hath offended the law. So God commaundithe/ Deut. 19 that the judge shall have no mercy upon the offender/ and showeth three causes why. The one that he should take the isle out of the common wealth. The other is a promise of Gods grace for his so ding.  
The third is/ that other might fere to do the same we have examples thereof in the Capitan● that were hanged against the son/ Nu. 25. and of Marie the Emperor Moses Sister that when she was a leper was compelled to obey the law as well as the pouryst of the congregation/ Num. 21.  
It is i'll done therefore of princes/ and Magistrates to give charters/ and privelegys' to saw souche/ as by the law should die. And asbrode example for other/ that think when need is/ I shal● have friends like wyce to beg my pardon. In case it cannot be obtained/ he that laborythe in the cause/ will scarce be contended/ that his request can take none effect/ the matter being of no greater weight/ then before by other obtained grace. Thus in dispensing of an isle fact: is both God and man offended. And the Prince/ or Magistrate that dispensithe with the fault of an other/ makithe himself culpable of the same crime as it is wroten. Proverb. 17. cap. S●pien. 6. Of the other part/ the judges that condemn the right/ and deliver the wrong/ commit the same horrible offence. and worthy by the law to suffer the pain/ that is dew unto him that should for his offences die. like wyce should such as be letters/ or other wyce defice/ or procure the let/ or delay of justice in saving or reprying the offender/ which is an horrible offence/ and daily used the more petye in every assyce and sessions. The pretend a work of cherite and good deed to saw a man that is worthy of death. but the judge of all equity/ mercy/ and justice/ saith they should not extend there mercy to such a person/ nor in such a case/ but commaundythe without mercy to put them to death that justice condemnythe. Men willbe in an isle cause more merciful than the fountain self of mercy. but where as they should be merciful in remitting a private displeasure/ donne unto them by a poor man/ then will they exequte not only justice/ but also tyranni. So pervert they/ the la of God/ and judge i'll good. and god isle/ and like wise reprehend the ordinance of god. God gave certain privileges that who so ever killed against his will might i'll to a sanctuary to saw his lief. but he that killed of malice or of a pretenced purpose/ might be brought to the Galaus not only out of the sanctuary/ bu● from the altar Deut. 19 and this is not only the law of Moses but also the law of christ that saith Math. 26. cap. he that strykythe with the sword/ with the sword shalt perish. when it pleasythe God such a transgressor to be taken/ the judge that iudgithe and the person that is judged should think/ this is the time that the common wealth/ should be delivered from an isle person. and he tha● must suffer/ should think this is the time that God will punish me for my sin/ and call me to his mercy.  
The prince huld suffer the ordinance of god to take place. for as Teren. saith male docet facilitas multa. Heautonei. that is to say over mouche pity teachythe many things ille. the which vice he teachithe men beware/ of in Hecy. Etsi ego meis me omnibus scio etiam ad prime obseruantem, sed non adeo ut facilitas mea illorum corrumpat animos. Therefore he that would purchese a charter/ should rather come to the prison to comfort the afflicted man and say. this trouble is the preacher sent from God to bring the to acknolege of thy sin/ and to call the to penance. Thou sayst how the devil hath marveled against the. Ffolowing the blyndenis of thine affection thou gavyst place to the devil that delytithe in the isle doings of men therefore thou must suffer the pain of the law. and from henceforth thou shalt give no place more unto him. know Christ/ and believe that in him thou shalt suffer no pain for thy transgression but only the death of the body. he shall now carry thee/ from the gallows into eternal loy as he did the thyffe in the cross. Obey therefore the commandment of God in this public ministration of justice for now is thy time to die/ not that God hatythe thee/ but of a singular love that thou shouldest hurt no more thyself and other. beg with me in christ thy charter of God/ and his mercy shall give the eterna●l lief which thou mayst boldly by the law a●cleme. And not to put him in a false hope of man's remission that can give no pardon at all if they do well. in case a private person/ a man that loveth peace happen to be op●ressyd at any time of those breakers of peace/ 〈◊〉 robbers by the high way side or other wa●es/ cannot defend his lief/ and body/ wit●e out using resistaynce/ and the oppressor will not be content/ neither with reason/ neither with fere words/ neither the man oppressed may in nowyce find place/ to a void the fury of this appressour indefending his own lief/ if he kill his adversaries he no more offendythe god's laws/ neither man's laws than thowhe he killed awoulfe/ or mad dog as Moses killed the Aegyption or as the godly magistrate kyllyth pryunatlye the thyffe/ or openly/ defendithe himself by war when he cannot maintain/ or recover the right of his common wealth other wyce. Then to use the extreme remedy of battle/ he offendithe not. So is it to be judged of those that will oppress by violence other: that either offend not/ either be ready to offer there causes to the vicars of God/ the judges off the earth if they find there own death/ it is to be judged that it is none other thing/ then the just judgement of god that the one should defend his lief/ and the other perish. A great isle is it/ that those isle men that dare not bring there cause to be judged before the lawful Magistrate are permitted so licensiouslie/ to trouble the peaceable people/ of a realm with out punishment. Which is against Gods laws/ and man's laws/ and thoccasion of great murder/ which provokythe the jre of God against the Magistrates for the sufferance of so great/ and i'll. I know/ how men that govern after Aristotelles' politics/ will excuse this isle. They will say that laws must be made according to the nature of the people/ to whom they are prescribid. But Gods laws saith/ man must obey the law/ and not the law man. if they be christians it shall not be a servitude/ to live after the laws of Christ/ who should govern cheffelie both the superior and the inferior. And so saith also Aristot. libr. 5. Polit. cap. 9 Non est servitus vivere ad formam reipub. sed salus. I Englyshid this the second verse before: it should not be difficile to remove this isle: if every man that shall see the peace broken in a cite/ had authority to sondre the personnes/ and bind the peace breakers to appease/ by there words/ and he that broke his faith/ and promise to him that required it/ to lose his head in the name of apayne. as it is used in some common wealths. Murder is commyttid like wyce by hand/ by souche as are every man's men for money. As these run agates/ and lance knights are/ that cell both body and soul to such as will hire them. They care not whether the cause be wrong or right. They should neither receive/ by the law of God neither any christianeman give them any thing except the cause be good. if it be: every man is bund to defend it. If not: noman. This cannot be known of all men: but if the cause be nowght/ God excusythe noman/ but estimithe him a murderer of his own lief/ and the Magistrate that hyrithe him thoccasion thereof.  
This precept is not under stand only of external murder/ but forbiddythe also the murder of the heart. which thowghe it deserve no punishment in the world/ yet God accomptythe is worthy of death/ as it is to be seen/ Gen. 4. where as God accused Cain for the murder of his heart/ before he laid hands on Abel/ to kill him. so doth saint. Io. 1. Epist. 3. say. he that hatythe his brother/ is a murderer. Then is there the Murder of the tongue/ worthy death before God/ not only of the body/ but also of the soul. The which is commyttid by a cursing slandering and a convicious tongue. of a cursing tongue/ Christ speakyth Math. 5. he that saith to his brother Raah is guilty of council. the which word Raah in English signifyythe ille/ or affliction. Christ meanythe there/ that he only is not a murderer that by hand killed his brother/ but also he that cursythe/ or desyrithe i'll to his neighbour. as those do that bid the pestilence/ the fever quaterne/ saint Antones ille/ or such other execrations. And should be punished as heretics/ and blasphemers of God/ as ye may read levit. 20. Gen. 27. Leuit. 19 1. Cor. 5. 1. Pet. 4. such isle sayers hath no part in the kingdom of God. He that calleth his brother folle. that is to say contemn him/ moke him/ or as men call it now a day louting of a man/ commyttithe souche murder/ as is worthy hell fire/ and eternal damnation. The which vice is reprehended/ Psal. 56. and was so abhorred of the gentiles/ that many would rather suffer death/ then sustain the slanders of a pestilence tongue.  
The derision of the simple how great a sin it is/ and equivalent with murder/ we se by the punishment of Cham/ who was so cursed of his father Noah/ that his posterity suffered for his offence. Maledictus Cham, serwi servorum erit fratribus suis. that is to say. cursed be Cham who shallbe unto his brothers the servant of servants. Gene. 9  
Samson was accounted of the Philistians for a folle but he would rather die then suffer that opprybrye unrevenged judic. 16. David was lowtyd of Michol saul's dowgher but she was made therefore barynne all here lief 2. Reg. 6. How David revenged the contumely of his Ambassadors contemned of the Ammonites read 1. Reg. cap. 10. and then thou shalt perceive that mocking is none other but murder, In the 4. book of the kings cap. 2. see how the boys mocked the preacher of Gods word/ Elizeus the prophet/ and how God punyshid the same with death more cruel/ then the Magistrate punyshyte the murderer. Of these places/ we se what murder is/ and how many ways it is committed. The occasion thereof/ is ire/ envy/ hatred/ disdain/ indignation and such like. we see also the pain appointed by Gods laws/ and man's laws/ lib. 4. inst. Cod. lib. 9 But of these places infer not/ that it is not lawful for the Magistrate to punish the isle doer by death/ the father to correct his child/ the master hi● servant/ or the preachers the vice of the people these laws appertain unto all private persons/ and not unto such as God hath yeven jurisdiction once other. of the Magistrates we have Roman. 13. which offend not in punyshing the isle of the father's correction Ephe. 6. Stephano called the jews traitors and murderes Act. 7 and Paul the Gallathyens folles Gal ●. yet offended nothing at all against this law/ thou shalt not kill. but served the place of there vocations as it was commanded them by God. Anger is no sin/ so that the original thereof/ and the end whether it extendithe/ be virtues and proceed with cherite. Moses was anger and broke the tables of God in his zealous/ and godly passion. He put the idolaters to death. but the end was to destroy vice/ and to maintain virtue. So was David/ so was Paul/ so was Christ but it sprang of a love to wards God/ and extended to a virtues end the punishment of vice/ and commendation of virtue.   

Caput X. The seventh commandment.  Thou shalt comet none adultery. 
THat there should never fail succession/ and posterity to preserve the common wealth that God had ordained for man/ as well before his fall in Paradise/ as after in this vale of misery: he ordainid matrimony between man and woman. Which is the institution and ordinance of God/ aprovid by the law of nature/ the la of Moses/ and the law of Man/ and the law of the Gospel. Meaning/ and willing this ordinance to be reverently observed of all men hath yeven this precept: that noman should dishonour/ defile/ or contaminat himself with any undecent/ or intemperate kind of life. This is the end/ and purpose Why this law was yeven. to avoid a dissolute/ commune/ and libidinous lief with other uncleanliness. To love/ and keep chastity/ and purity of life: which consistithe/ either in sincere virginity/ or faithful matrimony/ as Chrysost. writite Homil. de invent. cruc. Primus gradus casti tatis est, syncera virginitas. Secundus, fidele matrimonium. That is to say: The first degree of chastity is/ pure virginity. The second/ faithful matrimony the same division of chastity/ aprovithe the scripture/ 1. Corin. 7. where as Paul definithe/ and showeth/ that virginity is a chastity of the body/ conjoined with the purity of the mind. By these words: Caelebs cogitat, quae domini sunt, quomodo sancta sit corpore & spiritu. That is to say: she that is unmarried think●the the things that be of God/ how she may be holy/ both in body/ and in spirit. Of matrimony/ and the purity thereof: it is written/ Ebr. 13 Honorabile est inter oens matrimonium, & cubile impollutum. That is to say: Matrimony is honourable/ among all (nations) and the bed impollutid. no man should continue in a sole lief/ but souche as hath no need of matrimony/ following the word of God/ and ordinaunc in man's nature/ according to the examples of the patriarchs/ Prophetis/ and the apostles: which were not excluded from matrimony/ although they were ministers of the church. nor never made/ law to exclude there successors. but recitithe the matrimony of the ministers/ among the virtues and necessary gifts that is required in the minister. 2. Timo. 3. Tit. 1. and calleth the prohibition of matrimony the doctrine of the devil. The which the iniquity of our Doctors. that defend with sword/ and fire/ the sole lief of the ministers/ would put from them/ unto the old Heretics/ the Tatians. who for bid matrimony to all men. And they damn not it/ but only for bid it/ to the order of Ecclesiastical ministers. As thowght they damnid not matrimony because they for bid it not to all/ but to sommen. It is like/ as if the physician should say to too men of one age/ one disposion/ and sick in one diseace/ that the medicine/ that helythe the one/ will kill the other. But the scripture is against than/ and also the fathers for the most part. the council of Nice condescendid to the mind and sentence of Paphnutius that said/ faithful marriage was chastity: and not unto superstitious persons that always dream some novelties to be accomptid glorious. The temerity of these laws and law makers/ hath been godly/ and lernydlye all times confounded. It sufficithe us/ loyallement/ and with good faith/ to hire this commandment/ commit no adultery. which for biddithe not only to abstain from an other man's wieffe/ the which both Gods laws and man's laws/ Christians/ and Gentiles punishithe with death/ Deut. 22. Leuit. 20. libr. Inst. 4. Tit. De puble judicijs. Also the desire/ and lust of the heart is forbyddyn/ Exod. 20. Deut. 5. Matth. 5.  
Farther all orther women are for byddin/ whether it be virgin/ widow/ or other common woman. The policy of Moses put to death/ only the man and woman that committid adultery How be it all kinds of ulterie in this precept are for bidden as Paul wrytythe/ 1. Corinth. 5. Where he equalithe and makythe like/ fornication/ and rape/ with adultery/ ●ede the place. And byddythe to i'll fornication. So doth he/ Ephes. 5. and saith that the Ir● of God accustomithe to come for such sins. Like wise we see by the punishment of fornication/ and oppression of virgins which is not inferior to adultery. The city of Sichem/ and the inhabitants thereof were destroyed/ for the oppressing of Dina jacobs' daughter Genes. 34. judas commanded Thamar the widow to be put to death/ for dishonouring of widowed Gene. 38. Pinehas killed Simri the Isrealite/ with his whore Casbi the Midianite/ Nume. 25. so that all kind of adultery is for bidden/ and nothing in this case to be admitted/ but the lawful conjunction between man and woman. But this is not all that this precept for biddithe. for as it for biddithe the act itself so doth it adultery of the heart/ and of the eye like wise the adultery of the mouth/ as unchaste and filthy communication. The adultery of the hands that provokythe or movythe the person that is not his. Solomon saith he shall borne his cote/ that barythe fire in his besomme: and burn his fet that walkythe upon the coals. Here is for bidden likewise the adultery of apparel/ and so consequently all excess of meet and drink/ and other occasions/ that are inductions to this isle/ and cometh of the concupiscens of the heart/ for bidden in the scripture. Peter saith/ 1. Pet. 3. The habit/ and apparel of a woman shall not be in brodyd and splayed here neither in laying on of god/ or costley array. ye see in our time/ that many bare more upon there backs than they be worth. A woman pamperid up with precious stones and gold: knotted be hind and afore with more periles/ then here husband and she bestowithe in alms all days of there lief. another sort/ that lackythe where with all to bestow these charges: are a dilling/ and burling of there here a longer time/ then a godly woman that redithe the scripture to follow it: is in appareling of three or four young infants. If this were only in the women/ it were the less harm: but it is also in men for there is not asmuch as he that hath but 40. Schillinges by the year but is as long in the morning/ to set his beard in an order/ as a godly crawstis man would be/ in loming of a peace of karsey.  
And not only they/ but also such as should give there servants an example of sobriety: as well in the Clerge/ as among the Civil governors of the earth. I speak not against a decent and seemly apparel of man nor/ woman: every person in his degree. But that each of them should avoid the excess and i'll thereof that is for bidden in Gods laws: and rather study to commend himself by virtues/ then to be esteemed by his apparel. thus doth not God/ but but also Ethnykes teach/ as Cicero. 1. office Adhibenda est mundicia: non odiosa, nec exquisita nimis, tantum quae fugiat agrestem. & inhumanam negligentiam. That is to say/ souche amen should be kept in apparel/ that should be nor to net/ nor to filthy/ but souche as might avoid a rude/ and bestlie negligence. In the 5. Matth. and Luc. 6. we see how Christ interpretithe this precept: not only to a void the isle itself/ but also th'occasions of it/ saying if thin jye/ or yight hand offend thee/ cast them of. Where as Christ shewythe there is no occasion that can excuse adultery or fornication. As this sin hath degrees in itself as ye see/ and may perceive by the pains rehearsed: so is it more offence in one person then in the other. more in age then in uthe: more in the Magistrate/ or Prince/ than in a private person/ more in the teacher of Gods word/ than in the hearer.  
And as the condition of the persons agravat the offence/ so should justice agravat the punishment thereof. and not to punish the one/ and let the other go. There is noman more privileged than the other. As justice is executed against the inferior/ so should it be against the superior. For as the one is subject unto the law/ of God so is the other. There is an other kind of adultery for bidden in this precept which Christ speaketh of Matthei. 5. and 19 capit. which is unlawful divorsemement of matrimony where as the man puttythe away the woman or the woman/ the man for unlawful causes.  
The same authority hath the woman to put away the man/ that the man hath to put away the woman/ Marc. 10. Christ saith there is no lawful cause to dissolve matrimony/ but adultery. For when the woman giveth the use of her body to an other man/ she is no more here first housboundes wife. Nor the housbound no no longer the housbound of his wife/ then he observe the faith of matrimony with her: where so ever this fault happen/ and can be proved by certain signs/ and lawful testimonies: the persons may by the authority of Gods word and ministery of the Magistrates be separated so one from the other/ that it shallbe Lawful for the man to marry an other wife/ and the wife to marry an other housbound/ as Christ saith Matt. 5. and 19 so that the man shall not need to keep at home wi●he him a woman/ that is no more his then an other man's.  
Nether the woman souche a housbound as is no more hers/ than an other woman's: Mar. 10. S. Pau. ●. Co. 7. shewithe and other cause of devorsment/ when the one of the persons being marid is an infidel/ and of a contrary faith. If this person will not dwell with the other that is his fellow in matrimony/ and a Christian. it is lawful to break the faith of Matrimony/ and marry with an other. So saith S. Ambros. writing in the same place/ of S. Paul: Non debetur reverentia coniugij ei, qui horret autorem coniugij. That is to say/ the reverencie of matrimony is not dew unto him/ that contemnithe the author of matrimony. And in the same place/ Contumelia enim creatoris soluit ius matrimonij, circa eum qui relinquitur, ne accusetur alij copulatus. That is to say/ the contempt of God breakithe the right of matrimony concerning him that is for saken/ lest he should be accused being marid to an other.  
Thou seist that the lord Matt. 5.19. yevithe licence for adultery/ to divorce/ and marry again And Paul for infidelity. The divorce that the bishops permit in there lawis/ is no divorce but only the name of it. For they will not permit those persons/ thus devorsid to marry again. They say/ what God hath coniugnid/ man should not separate. Who denyythe that? God speaketh of the woman that standithe by the law/ and ordinance of God/ being lawfully married/ an doth office of awyffe. If adultery/ or the case of infidelity chance/ man dissolnythe not the Matrimony/ but the person self that offendithe. and the Magistrate is but a testimony of his/ or her i'll fact/ that hath broken/ and dissolved that/ that God coupled. And protestythe to the world/ that they thus dissolved/ may mary again/ not withstanding the former mariayge. Thowgh man's laws admit it not/ Gods laws doth. whois words/ may not be wrested out of tune/ but all ways applied to the end/ they were spoken. The pharisees Mat. 19 cap. demanded of Christ/ whether it were lawful for a man/ to divorce his wife/ for every cause/ and to marry another: as all those did in the time of Mosen Deut. 24. Christ answered directly to the question/ and said/ it was not lawful for aman to put away his wife/ and marry and other/ Except she committed adultery. Then/ and for that cause/ it is Lawful now in the time of the gospel/ as it was in the time of Moses law. But for the frawardnies of conditions/ or tediousnis of manners/ men should not separat there wifes/ neither from bed neither from board. Mouche less marry an other. He or she/ that cannot with wysdomme amend the displeasant/ and cro●yd manners of his/ or her mate: must patiently bore them. Remembering/ if Christ command us to be of souche a tollerancye/ and patience to endure the obloquy/ and injuries of all men thowghe they be our enemies: how mouche more the morosite/ and injures of a domestical companion? A hard cross/ but patience must ligthen it/ till God send a redress. Christ yet speaketh of an other adultery Mat. 19 which those commit/ that marry at one time/ too wiefes'/ and say/ if a man have an hundrythe (as he may have/ as well as too) yet all be but too/ and one flesh in the lord. Chryst doth not so interpretat too/ Matth. 19 cap. but referrythe too/ to one man/ and one woman/ as the text that he alegythe out of Gene. cap. 1.2. declareth/ saying. have ye not reden that he/ that made from the beginning: made them male/ and female. Therefore shall man leave father and mother/ and officiat his wieffe/ and shallbe too/ in one flesh. this text admittythe no pluralites of wifes/ but destroythe plain the sentence of those that defend the conjunction of many wifes with one man. for as at the begyming of Matrimony was but one man and one woman/ created/ and married to gather: no more should there be now in one matrimony as Christ there teachite/ and expoundith too in one fleche/ and not three or fore in one flesh. the word of god must be followed/ and not th'examples of the fathers in this case. It is also for hidden by man's laws/ Codic. lib. 5. Tit. 5. de incestis & inutilibus nuptijs. Neminem, qui sub ditione sit Romani nominis, by nas uxores habere posse vulgo patet, etc. it is commonly known that no man being under the jurisdiction of Rome can have too wifes/ saith the emperors Dioclet. and Maximian. S. Paul 1. Cor. 7. givithe a godly precept if it were godly used. read the chapter at the begiming. the conclusion of the sentence is thus/ speaking to the persons marid. depart not th'one from the other except it be by con●ent for a time/ to apply fasting/ and praying/ and than come to gather again/ lest the devil tempt you for your intemperancy. If Paul could do any thing with men that be married/ they would not for there pleasures/ or private lucre make so many voyages out of there countries/ or within there countries leaving there wifes/ children/ and households as for saken orphelynes.  
How light so ever this ungodly people make there gaddynges/ or peregrinations: they shallbe culpable/ and actomptable/ for as many faults/ as is done by his family/ trowghe his absence/ and negligence/ before god. How this sin of adultery is punished. Reed Genes. 12.20.39. job. 31. legem juliam just. lib. 4. Tit. 18. de pub. judicijs. and look not how man useth now to punish it/ that rather accomptithe it a virtue then a vice/ but see what punishment god appayntythe fore it in the scripture.   

Caput XI. The eyghthe commandment.  Thou shalt not steel. 
THis eyghthe law/ extendithe to this end/ that we give unto every man that/ that is his. And in so doing we resemble the master of this law God almighty/ that aborrythe all in jousts/ and lovythe equity and right. As here is for byddin to steel the gods of other: so is there commanded/ and required to employ diligence in keeping the gods/ that be our own. Remembering that every man receavythe at Gods hand his gods and parselles thereof/ and not by fortune or his own travel. Therefore to abuse them is not only a lost of the gods/ but also Injuries/ unto the dispensation of God/ who willythe the rich to give gladly and with thanks unto the power/ the pour to receive religiously as out of the expense/ or seller of the lord with thanks giving.  
The rich to exercise his faith in giving/ and to think that the way to beryche/ is not to muck up in the chofer/ but to be liberal/ and to put out mouche to the pour/ for the commandments sake/ and thynck the promise of God will send it in again. The power to exercise his faith in receiving/ when he hath nothing at home/ yet God hath opened the heart of one or other to give him his necessaries/ and that always God is faithful in his promise/ and will give bred to the hunger at all times opportune/ Psal. 145.4. Reg. 4. cap.  
This law principally/ for byddythe all injuries that afflict/ or diminishite the riches/ facultes/ glory/ estimation/ fame/ and all other things expedient for body and soul. all actions/ and traveses of the law/ that might be ended cheretable with out breach of love/ and all other uncharitable expenses. all violent/ and forsable oppressions be night/ or day/ as well of them as rob with the hand by the high way side/ as of them that by counsel/ affection/ avarice/ hatred/ or by request of letters invert/ and pervert justice. like wyce all fraud/ and guile in buying/ or selling/ and breeking of promise in all barginnes/ and contracts. Or when there is taken from the law/ that which is hers. that his to say/ when she taketh execution and punishment of one i'll doer/ and not of an other/ not because there causes differ or be unlike/ but that she is robbed by force of here justice/ by the injust persons/ and judges/ that judge not by the law/ but against the law. As this robbery of justice is used commonly against gods lawe● and man's: so hath it optainid a common so the saying among all people. Dat venian coruis● vexat censura columbas. that is to say/ he yeui● the pardon to the ravens/ and oppressithe the doves with exaction the sentence meanythe/ that the great thyffes and robbers are at liberty/ and sometime o copy the seat of justice/ when the little thyffes are hankyd. He is not only a thiffe/ tha● by day robbithe/ and breakithe men's houses b● night/ but also those that by any means let th● thing to be paid/ that is dew/ whether it be to th● law/ or to those that be under the law. Too manner of ways all injuries/ and wrongs are done The one in with holding an others right: and the other in taking a wax an others right.  
The things unjustly with holdin/ are the gods of the body or of the mind. of the body are th●●se. the housbond/ the wife/ the children/ the seruan●tes/ the patrons/ and the pupils. Money/ war● and all such other things as is used in the lie●fe of man necessary for the body. if these things b● truely gotten/ the honour must godly use them to his glory and to the profit of his neighbour. i● they be gotten with fraud/ g●le/ and deseite. kep● them not/ for they be none of thin/ restore the● to the right honour/ or else it is thifft/ and noman can dispense with the for them: thowghe thou shreve thyself to the priest and cause al● ●he massis of the world to be said for the. or if ●how be delivered from that superstition boast of the gospel never so mouche.  
Let them that trade the curse of Marchaundes in there vocation/ beware of this danger. such as hath the cure of souls beware they hold not there stipends/ and deserve them not. such as be servants that they eat not there masters bred/ and receive there wages for nowght. As for those men that give there wayges/ to souche as live an isle/ and unoccupied lief as the most part of the nobility doth now a day: it is against gods laws to keep any such in there house/ for they mentaine ilenies which is for byden 1. Thes. 4.2. Thes. 3. and the servant that receavythe it commyttythe thyfft. for he is commanded to labour with his hands/ to fede himself/ and other. Thowh it be used of princes/ potestates/ and all men of the world/ yet that excusythe not the fault before god. for it was never reden in the law of god nor in the law of any man that had knowledge in a common wealth/ that an isle man was accounted as any member there of. as ye may read in Plato. and Aristot. what persons be meet to dwell in a common wealth. How unrewlie a sort of people the isle men be thou mayst see by the writings of Cicer. When the empire of Rome fell out with itself by sedition libr. 6. de Republi. and in an Epistol. ed Varronem. Crudeliter enim otiosis minabantur: eratqueijs & tua invisa voluntas, & mea oratio. Noman should retain the wages of his servant/ but satisfy all ways his covenants. farther they offend against this law of God that by force or violence/ fraud or any other way unjustly withhold and keep any man's child/ or servants/ as those do/ that by force or fraud marry any man's child against the will of his parents. such as hath great foreftes/ or parks of dear/ or conies/ that pasture/ and fede upon there neygbours' ground. Or Columbaries' where as doves assemble and haunt/ and those fede/ of the pours corn: I refer it to the charity of every man whether the keeping of such beasts be not against Gods laws/ and man's laws. and whether it be not suffered rather for a few men's pleasure/ then for many men's profit.  
If any man should kill any of those beasts/ it were felony in many places. Where as the law Civil calleth those wild beasts the gods of the honour/ no longer than they bide at home/ or have a purpose to return home. Which will never be as long as they find good bite in the pour man's pasture or corn/ except they be chased home. whether those beasts be not as well the pour man's/ if he can take them in his pasture/ as the honours/ read the law/ Inst. lib. 2. ●. De rerum division & acquirendo illarum dominio. I cannot tell with what good conscience any man can far well with the detriment of his neighbour. let every man judge with cheririte whether it be well done or not. As it is sin to retain unjustly these Gods of the body/ whether they be ours or other men's: so it is to retain the gods of the mine. As good counsel/ learning/ wysdomme or any other thing else/ that may aid our brother in things of religion and virtue. And as every man that saith his brother waunt things necessary for the body/ in case he help him not hath no cherite in him/ as joan saith/ 1. joan. 3. so he that saith his brother want the knowledge of God/ and Good counsel/ in case he ayede him not the best he can/ is culpable of his brother's damnation.  
The other part that conteinithe the transgression against this law is/ in taking away an other man's right/ or gods. which God's like wyce be of the body/ or of the soul. of the body as I rehearsed before/ which are taken away beforese/ or violence secretly/ or apertly. As by thieves/ pirates and other/ that against Gods laws/ and man's laws spoil/ and rob. likewise such as war in the defence of any common wealth/ and under the pretence of warfare/ thinckyth all spoils/ and rapes to be lawful as those do that under the name of justice commits unpunishid all injustice. such as be fraud and crauffte in buying or selling/ making of bargains or other contracts deceive any man is condemned by this law of theiffte. As those that sell wares that be nawght/ or corrupted/ for things lawful. The things that be good/ for more than they be worth. which usithe not there crauffte to profit many/ but for there own private commodity. Of this avarice/ commithe usury/ fraud/ false contracts/ breaking of faith and promises/ contempt of all truth and honesty/ for stallinges/ and ingrossinge of markets/ compacts/ and agreements between the rich/ that things may not be sold/ as the be worth/ but as there avarice hath agreid upon. This maketh scarsite of all things/ and robbithe the pour members of every common wealth/ and bring hithe the greater part of such commodities as be in every realm into a few rich men's hands. so that they cannot be sold as common gods of the civil wealth. but as the gods of one private person. the which Monopoly or sellin of one man/ is for biddin/ not only inthe law of god: but also by the law of man/ Cod. li. 4.79. and that under a great pain: Bonis proprijs expoliatus, perpetuitate damnet exilij. That is to say: forfeting his own gods and to be damnid to perpetual exile/ or banisment. justinian. saw well/ when one solely bowght/ because only he might sell again/ was not profitable but hurtful for the common wealth. As it is in buying/ and selling of things movable for byddin to use fraud: so is it in the gods of the earth unmovable as lands/ houses/ and possessions/ which now in manner are only the gods of the rich. And so haunsid that the power can not got as mouche as a cotaige to put himself/ his wife/ and his children in which cryythe vengeance in the aeres of the god of battle/ Esai. 5 read the chap. and see/ the curse of god against those infaciable raveners'/ and eters of the power. yet when they have all to gather and suffrithe not the power to have nor house nor rent: they will ocopie yet all craufftes and trade of bijng/ and selling that the pour man shall have nor gods not handy crauffte to help himself with all. How doth these men hire/ or read the word of god that biddithe them give there own gods to the power: which neither yevithe there own/ neither sufferithe them not/ to by at a reasonable price the thing that is not there's. The Emph. Honor. and Theod. cod. li. 4. tit. 63. de comer. et mercat. gave other laws for there common wealths/ writing in this manner. Nobiliores natalibus & honorum luce conspicuos, & patrimonio ditiores perniciosum urbibus mercimo nium exercere prohibemus, ut inter plebeios & negotiatores facilius sit emendi, vendendique commertium. That is to say/ souche as he of noble parentayge/ and bearing rule ●n the common wealth and rich by patrimony we forbidden to exercise buying and selling which is hurtful to cities/ that among the common sort of people/ and ocopiers in the trade of buying and selling might be the more facile or common. This faculty and trade of merchaundis/ that now is used for avarice/ was invented for a good purpose to communicate such things as was necessary for the lief of man and not to the use that now it is applied/ Plin. in pan. Diversasque gentes ita commertio commiscuit, ut qd gentium esset usquam, id apud omnes gentes natum esse videretur▪ such as god hath yeven gods unto or possessions of the world/ should live upon the same. and he that hath one craffte to live by/ should not ocopij too/ for fere of doing wrong to his neighbour.  
As for usury and applying of monij or any thing else to an unreasonable gain: it is none o● then thiefft. I would men should rather refrain from giving of money to again all to gother: than break the law of cherite/ that helpithe without looking for gain/ Lu. 6. Levi. 19 and also/ Exo. 22. Deu. 23. because usury is plain for bidden. The laws and constitutions of the magistrates civil admittithe certain gain/ and usury/ as yered cod. li. 4. ti. 32. thowghe they be in many thin●● scarce to be born with all/ yet I would they were well observed. but such is our tymme that every man is in this case/ alaw to himself and takythe what he can. Here is for boden also all games for money as disse/ cards/ cloysshe/ and other. which is very theffte/ and against cherite that would rather augment his neighbour's Gods then make them less. so the diminution of any man's fame as when for vain glory any man attribute unto himself the wit/ or learning that an other brain hath brought forth: where of many hath complainid as this of Virg. Hos ego versiculos feci, tulit alter honores. They make a fere shewwith an other birds feathers as Aesopes' crow did. This offence Mart. 3. calleth plagium. Imponens plagiario pudorem. speaking of him that stolen his books. such as are apointed to be common/ and public receivers that twysse ask the thing dew of the people/ on's for themselves and on's for the lord. Or such as bare office to see the treasure of a common wealth preseruid/ and augmentid as it is need/ with the revenues that belong to the same as receivers/ auditors/ tresurours/ pay masters with other/ commit more than th●ffte/ if they use any part of the gods belonging to a common wealth to a private use/ pandect. libro. 48. lex jul. and causithe the superior magistrates to charge there subjects with new exaction/ which should not need to be done if all things paid by the people/ were truly brought home/ and faithfully laid up to the use it was gathered for. Agreater thefft yet is it to constrain any person that is free/ to do any thing against his liberty/ as many times the father doth his son/ sell him as abound man/ and marry him where he list/ and to whom he list. thus offend like wise those that persuade any man's child to for sake his parents/ or any servants there master/ and is punishid in the law with death. or exile.  
It is also th●fft/ to oppress any just cause that is in controversy/ by force/ affection or authority of any superior pour/ or request by letters/ not only against Gods laws/ duty. 25. But also against man ●is law/ Codic. libro. 2. tit. 13. where as by these words.  
Divine admodum constituit D. Claudius consultissimus parens noster, ut iactura causae afficerenturij, qui sibi patrocinium potenciorun advocassent: ut hoc proposito metu iudiciariae lights, potius suo mart discurrerent, quam potenciorum domorum opibus niterentur. That is to say: the Godly and most prudent prince/ our father Claudius vere godly decreid/ that those should lost there suit/ that obtained the help of noble men: that by this fere/ all causes of controversies might be used indifferently/ rather than to depend of theestimation of any superior power. If this th●fft where avoided pour men's causis should find more grace/ and rich men's consciens more virtue. Especially the judges that for goat what place they be in/ and serve the wor●ld more then God. How devilish and great offensse it is before God/ thus to corrupt justice they may learn of David Psalm. 82. that begynnythe in Latin: Deus constitit in coetu Dei. That is to say/ God sett●the/ or is present in the Senate/ or place of judgement. This Psalm all judges should learn behart/ and practise it, likewise mark the second verse of the Psalm/ that saith thus. How long will ye judge perversely/ and corrupt justice at the request of the isle. In the end of this verse is/ a word in Hebrew Sela/ the which of the Ebritions is diversly interpretatid/ Psal. 4 but to pass over other meanings/ where so ever thou read it: think there is in the same verse some special and notable thing to be markid. As is in this verse Sela here signifithe asmuch in english as thowhe David had said/ oh how great offence is it before God/ to pervert at any man's request justice. Or else David put this word Sela there/ as thowghe he had said/ It is a common fault/ and acustomid manner of judges to have respect of persons in judgement. The Psalm conteiníthe but 8. verses. The judges may the sooner learn them/ and the better bore them in mind.  
The greatest thyffdomme of all is/ Sacrilege in robbing of the gods appointid to an holy use. The Gods appointid for the pour/ for the maintenance of scoles to bring up uthe in/ in souche learning as shallbe necessary for the ministery of the church/ and governance of the common wealth.  
Or in taking from the ministers the condition and Gods where upon the leave. Who should by Gods laws honestly/ be provided for/ by the heads of the common we●lthe/1. Thessal. 5. 〈◊〉 an horrible offence to take these gods away from the godly use they be apointed to: so is it the like offence to enjoy them undeserved. As those do that hath hospitales/ Spyttelles'/ and other such almose apointed for the poor/ and aplie it to there own use/ the which crieth vengece before God. Also those that are apointed in colleges/ or Scoles to learn/ or teach for the stipend they receive/ if they do not there office commit sacrilege. such as live of spiritualltithes' pensions/ lands/ or other Gods appointed to teach the people the word of God/ and minister his holy Sacraments/ in neglecting their office and duty/ offend in the same offence. Or when one man/ and souche a one (which chansithe many times that doth not/ or cannot do half amannis office for such a place) hath many men's livings. But of whatso ever yefts he be of/ he should not have too men's livings which the bishops laws admit by pluralites/ and Totquotes/ But this is claw me and I will claw the. If the bishops permitted not there priests to have too benefices/ it may fortune the priest would like wyce say/ the bishop should be bishop/ but of one cite. and indeed so it should be. and until the Magistrates bring them to that point/ it shallbe as possible to hire a Byshope wade godly/ and simple through the scripture in all cases of religion/ as to drive a camel through the ●ye of an nele▪  
A great petty it is to see/ how far that office of a byshope is degenerated from the original in the scripture. It was not so at the begyming/ when bishops were at the best/ as the epistle of Paul to Tit. testifyythe/ that willed him to ordain in every cite of Crete a bishop/ Tit. 1. ca And in case there were souche love in them now as was then to wards the people/ they would say themselves/ there were more to do for the best of them in one cite/ than he could do. They know that the primitive church had no such bishops as be now a days as examples testify until the time of Silvester the first. a little and a little/ riches crept so into the church that men sowghte more her/ than the wealth of people. And so increased within few years/ that bishops be came princes/ and princes were made servants. So that they have set them up with there almose and liberality in so high honour: that they cannot pluke them down again with all the force they have. what blindnis is there befall the world that cannot see this palpable ille/ that our mother the holy church had at the beginning souche bishops as did preach many godly sermons in less time/ than our bishops horses be a brydeling. There household was the school/ or treasure house of good ministers/ to serve the word of god/ and ministration of the sacraments. If it beso now/ let every indifferent man judge. The Magistrates that suffer th'abuse of these gods/ be culpable of the fault. If the fourth part of the Byshop●rike remained unto the bishope it were sufficient. the third part to such as should teach uthe good learning. The second part to the pour of the diocesis. And the other to maintain men of war for the save guard of the common wealth: it were better be stoyd a great deal. Ffor it is now isle used/ and be stowyd for the greatest part upon those that hath no need of it/ or else upon souche isle men as should be maintained with nomamnis gods. It were well done to provide for such as be isle bringing up/ cannot now other wise live/ and provide such means/ that here after no more offend in that kind of life 〈◊〉. if any man be offended with me for my thus saying/ he loveth not his own health/ nor Gods laws/ nor man's/ out of which/ I am always ready/ to prove the thing said to be true. farther I speak it of love and of no hatred.  
The acts of the apostles doth show that in the primative church such as were converted unto Christ used a singular liberality towards the power: and likewise other writers namely. S. Augustin. lib. 1. Decivitate dei. that many men were found rich in Rome when it was taken by the Goths/ and again within 14. year after by Geysericus the king of Vandale but they were rich for the pour/ and not for themselves or such as were rich/ and makythe mention of one Paulinus the bishope of Nole a cite in Campania. That was exseding rich/ but for the power. as our bishops should be/ that now apply the best part of there bishop rykes to a prodigal use in there own houses/ or in larg●fyes/ and yefts/ hospitalite/ and other benevolence upon the ricche. let all men/ yea they themselves (affection put a part/ and the love/ or study of money) judge in this case whether ever they read in the new testament/ or have any one godly Byshope in the primitive church for an Example that used the gods of the holy ghost/ the riches of the pour/ the possessions yeven for the preservation of godly doctrine/ and the ministery of the church as they do. Ff it seem good unto the Higher poors that this isle may be tolerable/ and borne with all/ for the honour of the realm/ and doings of such expeditions as shallbe expedient for them to do when they be commanded.  
There honours knowithe right well/ that nothing commendithe A realm more/ than were every man in his degree/ is as rich as the scripture of God permittythe. and that bishop doth most honour unto the realm/ that kepythe his household/ and disposythe the same/ according to the form/ and rule of the word of god/ 1. Tim. 3. Tit. 1. asfor such expeditions in the evil wealth as should be committed unto these ministers of the churge/ the common treasure house should bare it. they should be reasonable provided for/ and the rest/ and over plus taken from them and put to some other godly use. look upon the apostles cheffelie/ and upon all there successors for the space of 400. years/ and then thou shalt see good bishops/ and souche as diligently applied that painful office of a bishope to the glory of god/ and honour of the realms the dwelled in. Thowghe they had not so mouche upon there heads as our bishops hath/ yet had they more within there heads/ as the scriptures/ and Histories testify for they applied all the wit they had unto the vocation/ and ministery of the church/ whereunto they were called. our bishops hath so mouche wit they can rule and serve as they say in both states. Of the church/ and also in the Civil policy. When one of them is more than any man is able to satisfy/ let him do all ways his best diligens. If he be so necessary for the court/ that in civil causes and giving of good counsel he can not be spared: let him use that vocation and leave the other/ for it is not possible he should do both well. And a great over sight of the princes/ and Higher pours of the Earth thus to charge them with too bourdens/ when none of them is able to bare the lest of them both. They be the kings subjects and meet for his majesty to choose the best for his court that be of the realm/ but than they must be kept in there vocation to preach only the word of God/ and not to put themselves or be appointed by other to do thing it belongythe not to a bishops vocation.  
This is thyffte of souche gods as appertain unto the body.  
There is an other kind of the soul/ as when the ministers give not unto such as be committed unto there charge the word of God/ simple/ and plainly in atong known/ and lead not the people to wards the life everlasting as the word of god teathythe. to know that for Christ's sake only with out all respect of works/ sin is for yeven/ and that we are bound to do the works that God commaundithe us to do/ and be expressed in the scripture. which is the regle and rule to lead the church by/ Io. 15. such as preach man's laws and works/ not commanded in the scripture robbithe the scripture of here riches. like wyce those that attribute more than is dew/ or less than is dew/ unto the holy Sacraments instituted by Christ committithe sacrilege. They take from the sacraments to mouche/ that say they be but external signs to know the church of christ by/ from souche as be not of the church. As the Roman on's was known from an other citicene by his gown. or those that say they may be done and leffte undone as it pleacythe man/ that useth them. They add to mouche to the sacraments that attribute asmuch unto them/ as unto the grace and promise that they confirm. As to the Sacrament of Baptism remission of sin/ when it is but an external confirmation of it Rom. 4. and unto the holy supper of the lord they attribute a distribution deliverance or exhibition of Christ's natural body/ where as it is but a confirmation of the grace/ and mercy that he bowght for us upon the cross/ with shedding his pretions' blood/ and death of his innocent body/ as the words shewithe plainly Luc. 22. 1. Co. 11. where christ saith/ he did not institute his last supper/ that men should bodily eat his body: but that they should do all ways the same/ in the remembrance of his death. And consider the grace/ that he optainid for us in his body and blood/ and be thankful for the same. Great petty it is/ that the devil hath so prevailid in many men/ that obstinately without reason/ and auctorie of the scripture/ preach there fantasies unto the people of God/ and would persuade that there imagination/ or dream of Christ's holy body/ were a true/ and substantial body. but such is the devil is malice. now that many men are persuaded that the substance of bred remainithe/ and can no longer deceive them in sensible things: he carithe them to as great an isle/ or worse than that/ and would make them be live that a fantasy/ or dream of a body/ that hath neither quantity/ nor quality to be a true body. my good reader without all affection consider the reasons/ and authority of gods word/ that I shall rehearse hire briefly against those thives that rob the humanity of christ of all human qualities and quantites. Ffyrst they judge the body of christ/ that is in heaven to have all properties/ and conditions of a true man. and of the same self body in the sacrament/ they take a way all the conditions/ and qualities of a true man's body.  
They must show by the scripture. that one/ and the same body/ jesus of nazareth the seed of the holy virgin perfect god/ perfect man/ consisting of man's flesh/ and a reasonable solle hath/ and hath not/ at one/ and the same time abodye with all dimensions/ qualities/ and quantities of a true man in heaven/ and with out all dimensions/ qualities/ and quantities at the same time in the sacrament. This put as apyller/ and foundation of thy faith/ that as he is a perfect God/ with all the properties/ and conditions of a true God/ where so ever he be. so is he perfect man/ with all the qualities of a true man were so hever he be/ consisting of a reasonable soul/ and man's flesh/ Io. 1. Ebr. 1. They say thou must not judge so carnally and grossly of christis body. believe thou the scripture/ and bid them show thee/ the place in the scripture that thou shouldest not judge so of a true physical/ and mathematical body which christ now hath/ as the fingers of S. Thomas barythe. record/ joan. 21. the hands/ and jyes of all the apostles/ 1. Io. 1. and also his ascension barythe record/ Act. 1. let them prove/ that they speak/ by the scripture and show where christ was ever present in one place visible/ and in an other place present at the same time/ invisible.  
They say/ we must speak as the scripture speakithe/ that saith by the breed Mat. 26. Marc. 14. Luc. 22. this is my body: and of these few words i'll under stand they dream wonderful mysteries/ that the substantial body of Christ's humanity is present/ by miracle/ and away celestial/ passing all men's capacites. with many other for fet imaginations and new found terms/ which the scripture never knew of. how be it/ if thou mark there conclusion thou shalt find nothing but the name of a body which they have yeven to this chimere/ ad monster that there phanthasie hath conceived. They speak of the letter: and none goithe farther from it then they. Christ said: This is my body that is betrayed for yond. the which was a visible and sensible body as the jyes of those that saw him hang upon the cross/ testify. They say it is an invisible body that ocopyythe no place: but the scripture saith the the contrary as thou seist By the words of the supper/ Luc. 22.  
Hold them therefore by the scripture fast/ and when they name the most holy humanity of Christ/ and would have it with the bred. bid them show thee/ the body. for the text saith that he shall come as visible unto us as he departed from us/ Act. 1. if they say/ that place speakithe/ of his coming to judgement and not of his presence in the Sacrament deny there saying. For the text saith that he shall be in heaven till that time of judgement/ Act. 3.  
It is i'll done of any man to speak as the scripture speakythe/ and not to take the meaning of the Scripture. God of his mercy give men grace to know the truth. Before Christ in his supper called the bred his body: see how he fore saw this after ille/ and fantastical dreams/ that men would take his words/ contrary onto his mind. In the 6. of joan. he tellithe his disciples/ that to eat his body/ was to believe in him. That avaylid not/ but straight way said/ the words that I speak be spirit and lief: and called them from the letter. Yet again the third time in the same place saith/ what if ye see the son of man ascend where as he was first. By these reasons he took away all bodily eating/ and rigure of the letter. like wyce after the supper/ lest they should dream yet of abodely presence/ Because Sacramentally he called the bred his body he repetid again the same words/ joan. 16. It is expedient that I depart. Again/ I go to my father. I came from my father into the world. I for sake the world again/ and go to my father. Why should not these places hold there authority/ and teach us to understand these words/ this is my body. seeing that both before/ and after the supper/ christ told them be plain words/ he would not be in the world. and so doth institution of it declare/ That this Sacrament was/ and should be a memory of his blessed passion/ and pains suffered in the flesh: and not a distribution of the flesh itself/ Luce. 22.1. Corinth. 11. None of them that put this corporal presence in the bred yet hither unto/ never could interpretat the words of the supper aright. I would be glad to hire it once if they will not admit the alteration of the bred with the Papists/ they will/ and can do no neither wise/ but interpretat the words thus. This is my body. That is to say/ very bred/ and my body/ and refer the verb (is) to too diverse substances. to the body of Christ/ and to the bred/ which is plain against the nature of a verb substantive/ to be atron● too diverse substantijs. Seing Saint Paul doth interpretat/ and expund this word (is) in the Sacrament of circumcision (and all Sacraments be of one nature) by this word signifythe/ or confirmithe/ Roma. 4. what should men mean thus to trouble and vex the church of Christ with new doctrine. Also it is a common manner of the Scripture/ to attribute unto the sign/ the thing meant by the sign. God knowithe/ what a weak reason this is to say people must speak as the Scripture doth/ and would prove there by/ a real/ and bodily presence of our saviour that died for us/ and ascended into heaven. Syttythe at the right hand of god all mighty. And from thence shall come to judge the quick/ and the ded. did not Arrius defend his heresy with as good an argument as this/ when he spoke as the scripture do the/ and said: Pater maior me est. My father is greather than I Or might not aman prove by the same reason/ that Elie/ isaiah/ and all other Prophets/ before Christ came/ to be deseavers of the people/ and false preachers. For Christ said/ Io. 10. as mā● as came before me werethiffes and murderers he that spekithe thus spekithe as the scripture spekithe. there is not/ nor never was christians Reader/ Heretic but spoke in the defence of his heresy/ as the Scripture speaketh. But took not the meaning with the word/ as we must do except we intent to rob the holy scripture of here true sense and ungodly force the letter/ from the true meaning thereof: as those do/ that rather constrain the unlearned conscience with fere: then persuade them/ with good Arguments out of the Scripture.  
They intricat the wyttis of men with sophistre and illusion that the know not what they hire/ neither they themselves what they say when the oration is ended. for a true body/ they show a blank shadow/ or rather fantasy of a body and all there words hath brought forth nothing less than a body that they promessid to deliver unto him that they would persuade. As those that Horace spekythe of: Parturient montes, nascetur ridiculus mus. They say he that belivithe not there words that they have atrew body with: Hoc est corpus meum. Was never well persuaded of the first article of his faith/ scilicet, I must believe that God is omnipotent. so we do. But with this reason they subvert themselves. Because ye see in the Sacrament God doth not make the thing they speak/ and therefore it is not there/ for if he would it should be: it must be a man's body with all the qualities thereof/ for Christ hath none other body/ but that he took of the holy virgin/ and is always visible and subject unto the senses whereso ever it be/ joan. 21.1. joan. 1.  
When they trouble the with the words of the supper (this is my body) return unto all the sacraments of the old Testament/ Gene. 17. Exo. 12. and thou shalt find that they were the conconfirmations of the things they were called and not the thing itself/ Roman. 4. Then look upon other places of the Scripture/ joan. 6.16. Marc. 16. Luc. 24. Act. 1.3.7. believe thy credo. He ascended into heavens/ Syttythe at the right hand of God the father all mighty from thence shall come to judge the live and the ded. Wilt thou not believe all these places/ as well as the dream of them that Cholythe the with one place/ of the Scripture i'll understand. Let those untractable men judge/ what they list of the Sacrament and holy supper of the lord. Believe thou with the Scripture that it is but a memory of Christ death: a confirmation and mystery of our redemption/ Luce. 22. 1. Corinth. 11. Luc. saith/ do it in the memory of me/ and lest any man should say that memory is to receive the corporal body of Christ Saint Paul. 1. Corinth. 11. interpretatytht it plainly and saith the eathing of the bred/ and drinking of the win is done to show the death an passion of Christ's body/ till be cum.  
We must therefore in this kind of thifft/ and all other: study to make restitution/ and to pay every man his as it is wroten in the law/ and prophets/ Exod. 22. Esa. 3. Amos. 3. Luce 10. of the which restitution writithe Saint Augustin. ad Macedonium Epistol. 54. The which noman should prolong/ nor commend the doing thereof unto his executors but he that hath committed the fault must make the menni● in this case/ unto him that he hath deceived. If thou canst not remember whom/ neither how mouche thou hast defraudid: let that be thy daily studij to call to remembrance some way as well to restore the Gods i'll gotten/ as thou foundist means to obtain them. And be no more ashamyd to return to grace/ than thou were to lost it. If thou find no persons to whom thou shouldest restore it/ give it to the pour/ and not to such as shall sing Requiem for the after thy death. And give no less than thou hast taken away.  
The gods that be truely thine/ thou shalt use aright if thou observe these too rules  
first if thou put no trust in them. Red the 61. Psalm/ Matth. 6. 1. Tim. 6.  
Second if thou use them to the honour of God. to the necessity of this present lief without excess. moderately with thy friends for humanity/ and abundantly with the power for cherite. so shalt thou have I nowghe/ and leave I nowghe as Abraham did to his son Isaac.   

Caput XII. The ninth Commandment.  Thou shalt be no false wittenies against thy neighbour. 
IN the eyghthe Commandment ye see how God bond the hands of man from robbing of his neighbour's Gods the which is/ as it were a ma●acle or hand sacle/ to keep them from doing of isle.  
So doth he in this ninth commandment bridle the tongue/ from hurting his neighbour. Which is if it be well used the most precious member of man. if the contrary most detestable/ and pernicious/ a isle incorrigible/ full of pestiferous poisonne. joc. 3. this precept commaundithe a moderation of the tongue and requirithe the truth always to be said as occasion requireth/ that no man hurt his neighbour which may happen where this law is neglectid many ways. In the soul/ in the body/ in his name/ or in his Gods. an is committed either by word/ writings/ simulation/ dissimulation/ or be any other beck or sign/ which are all there for biddin. likewise that noman being called to bare testimony in any matter should speak other/ than the truth. for he that is a false wittnies offendi the both against God and his neighbour. Here is for biddin all kind of lies that be contrary to cherite. There be three kinds of lies.  
The first men call iocosum mendatium. when in boarding they merely speak of things untrue that rather extend to exhiler at the company/ then to any man's harm. This kind of boarding is not commendable among christian men that should seek other means/ to ocopy the time with all/ and hath more vice and lightnis then virtue/ and gravity.  
The second sort of lies is called mendatium officiosum. and is required/ when otherewyce ille/ or murder cannot be avoydid as ye read Exod. 1. where the midwives' being commanded of Pharo to kill all the males among the Israelites/ at the time of there birth/ said the women of the hebrews were delivered before they came to them. 1. Sam. 19 Michol David wieffe by the same meanis saved David. So did jonathas cap. 20. David in the 21. by this means optaynid bred of Ahimelech the High priest in Nobe. and avoidid the hands of Achis the king of Gath. The third kind is called mēdac●●̄ perniciosum. a pernicious and hurtful kind of lying that cummythe of malice/ hatred/ envy or disdain and extendithe to the hurt of his neighbour. this kind is damnable whether it be in civil causes/ or matters of religion. specially to be abhorred in divines and preachers of the church that cause men to err from the way of salvation tawght us by the scripture. and to bring people from the old learning of the patriarchs/ prophets/ and apostles/ to the new learning of men. from our mother the holy church and the spouse of Christ Eph. 5. fr●m a church builded upon the doctrine/ and foundation of the Prophetis/ and apostles Ephe. 2. unto the synagogue of the devil/ buld upon the doctrine of Antichrist. Here is for bidden all things that hurtythe/ and not the thing that can honestly and cheritable profit the truth/ and a good cause.  
This law extendithe against those that by any false means contend in judgement to over come a right cause/ or molest an honest person with slanders/ and lies. or such as fain untrue accusatione/ and crimes against any man. Who is not only damned by this law of God/ but also by the law of man. For when an ungodly/ and malicious person is suffered to lie and speak what he lystythe unpunished/ there is nothing more pernicious in the world to make debate and to break cherite. therefore not only Gods laws requirythe the slanderer to be punished with the same pain that is dew for the offence that falsely he hath accused his brother of/ Deut. 19 Matth. 7. Luc. 6. But also by the law of the 12. tables in Rome. August. de Civit. libr. 21. cap. 11. Instit. lib. 4. Tit. 18. libr. Pandect. de ijs qui infamiam irrogant, slaunderours be not unpunished. likewise those that secratly intend dissension/ or debate between persons/ and barers of tales/ that they themselves have feigned out of there own malicious interpreting of a thing done to a good purpose/ or the words spoken to an honest end/ contrary to the true meaning of them. Against souche spekythe. S. Aug. de civit. lib. 19 cap. 6. qui ponit in judicio debet poenam similem sustinere, quamuis sint vera, quia occulta manifestanda non sunt. that is to say he that propounythe the thing he cannot prove/ thowghe it be true/ he should suffer the like pain himself/ for things secret should not be opened. Vndrestond that if the matter appertain unto God/ cherite/ the governors of the common wealth/ or unto the common wealth itself: then should the isle cheritable be opened/ if it cannot be secretly remedied. Deut. 13.  
Here is for bidden all flattery and curing of favour. a i'll that destroythe/ cite/ and world Raignythe in Moses cheyre/ in the court of princes/ and every private house. where as men carythe not so they may keep themselves in favour or come into favour what the press/ or what they dispreace. So it please there masters/ these Parasites/ and servile sort of men hold up I/ and nay as the wind blowithe. which is of all seruytudes the greatest. It is not without cause that so many wysmen hath yeven counsel to be ware of this pestiferous kind of people. Cato Cum quis te laudat judex tuus esse memento. That is to say if any man preacethe/ remember to be thine own judge. Cic. de office 1. Cavendum est ne assentatoribus patefaciamus aures, ne adulari nos sinamus. that is to say/ we must beware we open not our ears to such as pre●sythe us falsely/ and not suffer ourselves to be flattered. None be so mouche in danger of these isle men/ and dangerous sin as the princes nobles/ and superioure pours of the earth. therefore ovid. saith: Agmen adulantum media procedit in aula. that is to say. The Cluster of flatterers walk in the mids of the court.  
To this inhonest and filthy gain either poverty/ or avarice storithe them as Cic. writithe ad Heren. lib. 4. Duae res sunt quae possunt homines ad turpe compendium commovere, in opia atque avaritia.  
Ffarther there is here for byddin the judge to admit/ or any man to offer in judgement/ any partial/ fore wrowght/ or concluded/ cause. in case it be known: the person accused/ may appeal to a higher judge and refuse the testimonies/ that speak of hatred/ or being corrupted other ways by love/ or money/ whether it be all ready paid/ or yet to be paid/ Cod. lib. 4. Tit. 20. when the law saith thou shalt not answer as a false wyttnis against thy neighbour/ it declareth that it is lawful to show the truth when he is required which condemnythe the opinion of those/ that think it not lawful for a christian man/ to contend in any cause/ before the civil Magistrates of the Earth. Remember those 4. things in giving of testimony/ and than thou shalt not offend. Ffyrst remember God/ and the truth/ and do for them asmuch as thou mayst. 2. Put a part all affections/ fere/ love/ and hatred. Consider what the cause/ is/ and not who is the cause is. if any man speak god/ or ille/ keep one ear stopped with thy finger/ and here him that speaketh with the other. So did Alexander the great. and when he was demaundid why he did so: he said he kept th'one ear close/ to hire the other part. And that is the greatest testimony that any man can have to commend his wisdomme/ and so we be commanded Exod. 23. Leuit. 19 read the chapter. 3. see thou feign nothing/ nor add nothing/ to the cause whether it be good/ or bad. as the Pharisees did against Christ/ and his holy Martyr. S. Steven. 4. see thou hide nothing/ nor dissemble/ but speak platle/ and plainly asmuch as thou knowist. if thou observe not these. 4. things it is not only thyffte against charity/ but also sacrilege against God. Which he abhorrythe Prouer. 6. read the cap. and shall not be unpunishid. Deut. 19 cap. read the place. The end of this precept is that we use in all things a simple verity to wards all men/ without fraud/ deceat/ or guile in word/ and deed. and all that is before spoken in many words/ the sum and hole is/ that we violat not/ nor hurt with slanderous words/ calumniat not the thing well spoken or done/ nor other ways/ our brother's name/ but be glad in all things/ to promote him/ bo●the in Gods/ and fame.   

Caput XIII. The tenth commandment.  Thou shalt not covet thy neighbour's house/ neither desire thy neighbours wife/ either his man servant/ either his woman servant/ either his or/ either his Asseether onything that is thy neighbours. 
ASmouche as is necessary for man to live an up right and godly life in this world both to wards god and man is repeated in the Nynne commandments afore if they be observed accordin to there institution/ and mid of almighty the yever of the same. As he desyrithe all th'external acts of man to extend unto the glory of god/ and utilite of our neighbour: so doth he in this last precept require/ that the mind and soul of man be replenyshid with all affections and disyre of love and cherite/ That what so ever we do/ it be done with out vain glory/ and hypocrisy from the heart/ not showing one thing uttwardlie/ and have an other secretly in the heart. and this commandment is referred to all the other as Chryst saith Matth. 5. Thowghe the words of the commandment make mention only of the concupiscens of souche things as be our neighbours possession. As his house/ his wife with other such Gods as be his. and in this precept is declared specially our infirmity/ and weakenis that we are all miserable sinners Roman. 7. for never was there/ or ever shallbe/ only Chryst excepted but offended in this precept/ to what perfection or degree of holinies so ever he came unto. No creature born into the world could satisfy this law/ and all holy saints had sin remaining in them as long they lived Psal. 14.2.1. joan. 1. Rpm. 7. 1. Cor. 4. Psal. 129.16.31. job. 9 Exod. 34. of the which places we may learn to call for the great/ and inestimable help of God that we may be quit/ and saved from this imperfection/ in Christ Iesu/ and accounted in him the children of God and satisfiers of the law Roman. 8. for by this law is required such a cherite/ and sincere love towards God/ and man: that the mind should not have asmuch as any contrary motion/ or any resistance at all/ to stain the glory/ and beauty of this love. Which comprehendyth all those commandments afore rehearsed as Christ saith Matth. 22. Marc. 12. and like wyce Matth. 7. all things that ye would men should do to you/ the same do ye to them. This is the law/ and the prophets. So that by these words ye may know what is the scope and end of the law. truely none other thing then to bring men to justice and honesty of life/ and to make him like unto the law/ and so unto almighty God/ who is image the law expressythe. and the more man conformythe himself to live after the law/ the more resemblythe the almighty God yever of the law. Moses when he would bruely call unto remembrance the some of Gods laws saith/ Et nunc Israel quid petit abs te Dominus Deus tuus, nisi ut timeas Dominum, & ambules in vijs eius: diligas eum, ac seruias ei in toto cord, & tota anima, custodiasque mandata eius, Deut. 20. That is to say/ Therefore now Israel what doth the lord/ thy God ask of thee/ saving that thou shouldest fere the lord/ and walk in his commandments/ love him/ and serve him/ with all thy heart/ and lief/ and to keep his commandments. and repetythe the same words again. 22. cap. the law would that our hearts should be replenyshid with the love of God. of the which love prosedithe the love to wards our neighbour as Paul writithe 1. Tim. 1. The occasion of all hatred that we bore unto God/ his holy word/ and our neighbour/ is the love of oureselfes/ and the vanity of this world. In this Commandment is not only forbid th'effect of i'll/ but also thaffect and desire towards isle. Not only thaffect/ lust/ concupiscens/ prones/ inclination/ desire and appetite towards isle: but also when man is most destitute of sin/ and moostfull of virtue: most ferrist from ●he devil/ and nerist to God: out of hell/ and in heaven/ Philippens. 3. Yet is his works so unperfeyt/ that if it were not for the free/ liberal/ and merciful imputation of justice in Christ jesus man were damned/ Rom. 7.8. Psalm. 143. He that considerithe this precept well/ shall the better perceive the greatness of gods infinite mercy: and understand the article and doctrine of free justification by faith. For all thowghe grace prevent the doing of god/ and folowit never so mouche/ yet is the work unperfet/ and satisfyythe not the perfection of the law. only it is Christ's merits that we be saved by. the which article the devil most enuyythe/ and goithe about to oppress as mouche as is possible. Confess thyself theremore in thy most perfection and say: lord God have petty and compassion upon me always/ and for ever: thy unprofetable servant/ L●. 17. and when thou speakyst of grace/ remember is is not only the free giffte of God to prevent the in doing well/ and to follow the in the same/ but also free imputation of lief eternal which thou canst not merit neither with grace/ neither without grace. For as I said before to what perfection so ever thou be come unto: this law accusithe the. Thou shalt no covet. But be cause thou trowist/ and believe in Christ jesus thou shalt be saved/ joan. 3.4.5.6. and where as the law promisythe nothing but upon souche condition as we perform it to the vttermust/ Christ jesus take the from here/ the rigure and extremity of here justice in us/ and lay it upon himself. So that the bliss eternal that the law promisythe for works: God yevythe unto us by grace/ for his sake that only satisfied the law Christ jesus/ Roman. 5 Ephes. 1. Colloss. 1. Galat. 4. And in this Argument of free justification wrytythe/ saint Paul in the leaven first chapters in the Episto. to the Ro. where as in the 4. he puttythe Abraham for an example that is the father of all belyvers. in whom we may see how the friends of God are justified/ or obtain the favour of God. And saith that Abraham was iustied by faith/ Genes. 15. and before circumsition. Whereas thou sayst/ too things.  
One that the uncircumcised was justified▪ the other that noman was justified By the merits/ or bentfites of the Sacrament. Like wyce he was promised to be the here of the world because of him should be born Christ jesus the lord of the world/ Id credidit, non per Legem meruit.  
This he believed/ and not by the law merited/ Galat. 3. an other reason Paul alegythe that Abraham/ and all other are justified by faith.  
It is not possible that the promise of God should be irritated or made vain: but if it dependyth of the justice of the law/ it could not be certain. therefore addithe he/ freely by faith. which faith in optaining remission of sin beholdithe only the mercy of God in Christ Iesu/ and lokithe upon none other merits. Yet mark more: he saith that grace is the heritayge of the belyver/ by the justice of faith/ Roman. 4. Then it is no merit. Haeredes nascimur, non emimus. We are born heres/ and buy it not as those say that attribute remission of sin to works or Sacraments which doth testify or confirm/ the friends of God/ and not make them Gods friends/ Roman. 4.  
Thus thou seist what the law is/ how thou or bound studiously to obey it/ and how it is fulfilled in Christ Iesu/ who is justice is thine/ If thou believe in him/ as thowghe thou hadst perfetlie satisfied the Law thyself.    

Certanne objections that kepythe man from the obedience of Gods laws soluted  

Caput XIIII. 1. Of time/ and place.  
AS it is the manner of all Orators not only to stablish the matter they entreat of/ with souche reasons/ Arguments/ and probations as best may confirm/ and stablish there purpose/ but also add such reasons/ as may inclinthe hearers to favour the thing spoken: and like wyce leavein there minds such persuasions/ as might in manner prick them forth/ and beforse constrain them to put in effect and practise the thing spoken of/ and then to remove such impediments/ and break the force of such contrary Arguments/ as may be objected to let the thing/ the would optayneand prove. So doth Moses in the book of Deuteronom. as thou hardist before/ leave no Argument nor reason unspoken of/ that might excitat/ store up/ provoke and force us to the love/ obedience/ and execution of Gods Laws/ as the 28. chapit. of Deuterono. shewithe. In the 29. and 30. he removythe all the objections/ impediments/ and lets that with oldythe us from the obedience/ and doing of Gods Laws.  
The first Sophism or carnal objection is when men say it is no place/ nor time now to learn/ or obey the word of God/ we be not in amonasterie/ in the school/ or in the temple: we be in the broad world/ and must do as other men do and rather serve the place we be in/ & ululare cum Lupis. Bark with the wolf/ then speak of the Scripture. so doth they reason of time likewise. now it is to dangerous a season to reason any matters/ let it pass till he world be more quiet/ and souche like. As the Israelites might have said to Moses that commanded to observe this law when they came into the land of Canaan.  
We observed not these precepts in the wildernies/ wherefore then more in Canaan. we kept them not for the space of 40. years/ no more will we hear after. This objection he breakythe/ and provithe that the law should be always obseruid/ and in every place: and showeth how the observation of the law was rewarded/ and the neglecting of it punished. And declareth the same by examples. God fed his friends in the desert by miracle from heaven/ and preserved all there apparel that it consumed not/ nor peevish in the waring/ for the space of 40. years. Then of Pharaoh and the too great Kings of Hesbon/ and Basan. Sehon/ and Og.   

Caput XV. 2. Exception of persons.  
THe second objection is/ when men put from themselves the obedience of the law unto other. Saing. let the priests/ and monks keep the law and lenrne it. what should a Prince/ Magistrate/ or Gentle man be bound to learn and keep all those holy rules. farther/ uthe cannot be tied to so straight canonnes it must not so be bridled.  
such as be parked in/ with high wales and separated from the world must observe these Commandments of God. This wicked acceptation of persons. Moses destroythe/ and most Godly repetythe and numbrythe the membres of the church/ the orders/ and decrees of the same. Repetythe the words of the alliance. saying: Vos omnes hody statis coram domino Deo vestro. Principes vestri, tribus uestre, Seniores vestri, Praefecti vestri atque omnes viri Israel. Paruuli quoque vestri, uxores vestrae, & Peregriuus tuus &c. That is to say/ All ye this day stand before the lord your God/ your princes/ your tribes/ your Elders/ your Officers/ and all men of Israel. your Children/ your Wieves/ and thy Gest. and so forth/ Reed the place. And why they stood before the lord/ the text dyclarythe. To entre alliance with him. No manner of person is excluded from the lege. Whereby we know as Gods mercy is commune for all men/ which is the first part of the condition expressed in the lege so a like is the obedience towards the law required of all men: specially of such as be the governors of the people in the ministery of the church/ or else in the governance of the common wealth. If the Preacher be ignorant of Gods word/ and of a dissolute lief what Godlinies' or virtue can there be in his hearers. If the King/ Prince/ Magistrate/ or Rulers of the common wealth/ nor know gods laws/ nor follow justice/ equity/ temperancy/ nor sobriety/ What honesty or virtue can they look to have in there subjects. They must give example of all virtue. Let them beware betime that use these objections/ for if they thick to have God for there God/ let them observe his alliance. For he will punish the transgressor with our respect of persons who so ever it be.   

Caput XVI. 3. Presumption.  
THe third objection/ or Satanical sophism is presumption or security of Gods will/ when men knowithe what is to be done yet against his knowledge presuming of Gods mercy doth the thing that is ille This horrible sin extendithe wonders far. Thone sittithe in judgement and falsely iudgithe. The other clymmithe to honour/ and riches by flattery/ usury/ simony/ extorsion/ fraud/ and pylling of the power. The other holdythe in the truth to bespoken/ and lettythe out the lies that should be kept in: with all such other like vices/ as reign now aday in the world. They hire by the words of God/ that those isles and abominations be cursed of God/ yet hope they the contrary and think yet to have Gods favour/ as the text saith▪ Deut. 29. read and mark it: Come audierie verba juramenti huius, benedicat sibi in cord suo dicens: pax erit mihi, etiam si incessero in imaginatione cordis mei, ut addat ebriam sitienti. That is to say/ when he hyrythe the words of this oath (where God swerithe to punish the isle Deut. 28.) he promisythe good to himself/ saying in his heart/ yea if I walk in the imagination of my heart/ and take my pleasure there is no danger. This diabolical presumption is thoccasion that men not only fall into diverse kinds of abomination/ but all so persever in the same isle. let every man judge his own conscience and se. Against the word of God he takythe hope/ as it semythe him of Gods mercy/ which is no hope at all/ but the very with/ and halter of the devil to strangle at length him/ that is this persuaded in this isle/ and dangerous opinion. They think it is faith/ where as it is very arrogancy/ a true knowledge of God/ when it is but adevyllysh illusion/ and false opinion of man as it aperythe in the same place by Moses words Non agnoscit Dominus ut propitietur ei, sed fumabit tunc furor Domini, & zelus eius in virum 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 favour him/ but then be anger/ and kindle his Ire against this man/ so that every malediction wroten in this book shall rest upon him/ and the lord shall destroy his name under heaven. Reed the place/ and learn to a void souche security and sinister judgement of god and his nature. The original/ and fountain from whence this presumption springithe is ignorancy/ and a trust in other men's virtues for whois merits the think to be saved. Some say they have Angellis/ and archangels/ and many other holy saints in heaven that commend there salvation to God. An other trustythe to such works as may be done upon the earth for him/ and he do nothing himself but live as he list in a vain hope/ to have solace in iniquity. This great offence is nourished diverse Ways. first when men judge not aright of Gods nature that he is as anger with sin as the scripture saith. The second when men judge amiss of Gods works. When they see/ he punished one for sin/ he thynkythe not that the same punysment apertaynythe unto him. Moses teachyth/ and settythe before the people the works of God/ his wonders and marvels done in Egypt/ in the cities of Sedom/ and Aemora/ Adma and Zeboijm the which the lord subverted in his Ire/ and fury and said these works only punished not those that offended/ but also should teach all other men to avoid Gods displeasure: for to that end miracles of punysmentes be done/ as Chryst saith Luc. 13. to fore warn men of the isle to come. and thus hath he all ways called men to penance. If they would still be nawght/ a lenghe he punished cruelly/ as not only the holy Histories of the Bible testify where as ye see kings/ and kingdoms/ changed and destroyed/ but also in profane writers ye shall see/ by what miracles God called the Magistrates/ and people of the common wealth to repentance. Titus Livius libro tertio de secundo bello Punico writyt he that an ox calved a horse. in the 7. book a Pig varryd with a man's mouth. and a child borne with an elephants head. Valerius wrytythe lib. 1. ca 4. that a Mare foaled a Hare in the king of the Persians camp called Xerxes. Who as some writers record/ brought against the athenians 1700000. men of war. Whom Themistocles the Capitane of the Greeks over came in the See. Herod. wrytythe this History at large. Had king Xerxes considered the work of god he might have learned that there was a god that would torn the force/ and corayge of his horsemen/ into the fere and timidite of the timorous/ and fearful hare. Livius lib. 3. de urbis origine writithe how the heavens burned/ and divided itself in too li. 2. de 2. bello Punico. the see banks burnid. The son was seen to fight with the Moon. and like wise too Moans to be seen in the day. lib. 3. he saith that the See burned. These supernatural works might have tawght the people of those days amendment of lief had they not been blind as we be that never take profit by any work of God/ other wyce than to eat the revenwes of the earth as the brute beasts of the same. nor no more knowledge of god by the motions of the heavens than the ox/ or horse/ that like wyce see them/ and yet neither the wiser neither the better. if we marked the 8. and 19 Psalm. we should know they were made to an other end. The gentiles shame us/ all a way thar learned by the revolution of the year that nothing was durable in this mortal life Horat. Carmi. lib. 4. Immortalia ne speres monetannus, & almum  Quae rapit hora diem. 
The third reason is that men judge amiss of Gods promises that saith he will punish doubtless for sin all manner of people/ be they never so strong as the prophetis all ways testify/ Hier. in especial. He said if the people converted not from there doing of isle/ God would keep promise with them/ and destroy there land. but they believed it not but said. Templum domini, Templum domini, Templum domini. The temple of God/ the temple of God/ the temple of God. They judged then as many do now aday when they see there cities/ and country strong they think it is not possible to be overcome. So thowghe the Trojans and deceived themselves as the prophety of Nerci fore spoke. 
Post certas hyemes uret Achaicus  
Ignis Iliacas domos.  Hor. Car. lib. 1. An other so estemythe the force of the people and puttythe there confidence in the same saying/ let this babbling preacher say what a life God is not so cruel as he spekithe of. It shall cost many a broken head before any enemy entre any parsell of our common wealth. but trust to it if sin be not banyshid/ the Ire of God will find away in at last/ and the deferring thereof is only to call us to a better lief and not that he is a sleep/ or aprovithe our isle life. Rom. 2. as thou feist example of the Israelites in the land of Canaan which was passing strange/ and the inhabitants thereof the only common wealth of God/ as they said The temple of God/ the temple of God. yet at the last Nabucadnezer that thy looked not for was there destruction Esai. 22. mark the punishment and the cause there of which was sin and learn to be ware. tawght be an other man's isle.   

Caput XVII. 4. curiosity.  
THe ffourthe let or impediment is curiosity and over mouche sarching the privities/ and secrets of God when men of an isle/ and licentious lief return not to penence as the scripture byddythe. But mountythe straight way into Gods providence and predestination. contenning the will of god that is made open to him in the scripture/ that god would him now to repent/ and to receive grace/ Sarchithe to know the thing that never was made open to man or angel the event/ and end of things to cum. thus reasonithe with himself/ who knoweth what his last hour shallbe. wherefore favorithe god the one/ and not the other. Some time the good makitbe an isle end/ and the isle a god. In this opinion/ and inscrutable mystery he werithe all his wits/ and at the end of his cogitations/ fyndithe more abstruse/ and doubtful objections than at the beginning/ so that he cummithe from this school neither wiser neither better Moses Deu. 29. removithe this ungodly let/ and impediment saying: Secreta domini dei nostri revelata sunt● obis & filijs nostris usque in seculum, ut faciamus omnia verba legis huius. That is to say/ the secret of the lord our Gdd are made open unto us/ and unto our children for ever/ that we do all the precepts of this law. The which words plainly condennithe our foolish/ and audacious presumption that sekythe to know what shall hap unto us in the hour of death/ and will not know the thing that should be done in all our lieffe● to say that God would have us know the thing that is opened unto us in the sceipture Gods mercy promised in Christ Iesu/ and follow him in all virtue. if we offend to repent/ and leave sin then hath he promised mercy/ and will give it as Moses saith cap. 30. Deut. Do the thing that thou art bed to do/ and follow the will of God made open unto the in his word. as for thy disputation of Gods providence is a curiosity/ and no religion/ a presumption/ and no faith/ a let of virtue/ and fartheraunce of vice. When thou heryst penence spoken of/ learn that lesson out of hand lest peraverture thou be never good scholar in theology/ ot Gods laws. It farythe many times with us that long go to school in divinity/ and yet never god divines/ as it farythe in the school of Rhetoric where as if at the beginning the scholar profit not as Arist. saith shall never ●e good orator. Therefore Moses saith in the 29. cap. Deut. Non dedit dominus vobis cor ad intelligendum et oculos ad videndun, atque aures ad audiendum usque in presentem diem. That is to say/ God gave you not a heart to understand/ jyes to see/ nor ears to hire until this present day. Here doth Moses speak ironice/ and semythe to deny/ the thing he would affirm. As Arist. or Cicero might say when they have applid all there labour and done the best they can to make there scholars learned yet profetythe nothing. them departed out of the school/ and say unto there audience I never opened unto you the sciens that I towght you. Not that the fault was in them/ but in the auditors that/ neglected there diligence and doctrine. So doth Moses now speak of God/ not that the fault was in him/ that those unkind people under stood not the doctrine he towght/ but in themselves as it apperithe in the text. for he useth now the road of persecution/ punishythe them/ betythe them/ yea and killythe them because they would not learn the thing he tough them. Ffarther he shewythe that his pleasure was/ they should choose the god and leave the isle/ to be in wealth/ and avaide the woe/ This argument he proveth of his own nature/ which is amiable/ loving/ and holy inclined to do well unto man/ and to be at peace with him. But because man of his own malice contemnythe the word/ and doctrine of Go● he is not only rigurouse/ and severe against man/ but also he waxithe so anger for sin as he that chafythe/ and monythe himself that all men may preceave be his countenance he is offended. Therefore saith the text. Fumabit furor Domini, Deut. 29. that is to say/ the fury of god shall smoke against the sinner. Our gospelers be better learned then the holy ghost/ for they wickedly attribute the cause of punishment/ and adversity to gods providence which is the cau●● of no isle/ as he himself can do no isle. and of e●ery mischeffte that is done they say it was Gods ●ill. the holy ghost puttithe an other cause as it is wroten here/ Deu. 29. that is to say/ Sin in man and the contempt of his holy word. farther the pain is not inflictid by predestination to lost man/ but both predestination and the affliction extendithe to call man from damnation/ Ezech. 33. 1. Cor. 11. Psal. 118. Apoc. 3. Esa. 26.28. Heb. 12. Prover. 3. Mat. 11. Rom. 11. Esa. 61. The blind sooth saiers that writ of things to cum are more to be estemid then these curious and high climming wittis': for they attribute the cause of i'll unto the isle respects and sinister conjunctions of the Planets. Refuse not therefore the grace of frid/ nor onhis received banish it not with i'll conversation. If we fall/ let us here almighty god that calleth us to repentance with his word and return/ let us not continue in sin/ nor heap one sin upon the other/ lest at last we come to a contempt of God and his word/ for remission is promised to asmony as repent as Moses shewithe in the 30. chap. Deut. and like wyce all the scripture/ and examples thereof. But remember what the text saith that thou must convert unto God/ that by the means and mediation of Christ/ and that with all thy heart and then thou mayst find remedy. convert not/ to superstition and by a Mass for thy sins/ or lo●● help of any saint: but only of god as his wor● teachithe/ joan. 15. for he that struck the for sin can heal the again. Say not in adversity as Cicero did: Nisi quis Deus, vel casus aliquis sub venerit, salui esse nequeamus, lib. 16. Epist. 148. For there is nothing in heaven nor earth that savithe but God alone.   

Caput XVIII. 5. Desperation.  
THe fygthe let or impediment is desperation/ when as men think they cannot be saved/ but are excluded from all mercy. And this is not alight and small let for men that hath offended. And is contrary unto Presumption/ for presumption hath some simile and show of hope/ for all thowghe man offend the will of God/ yet doth he trust in the doing and perseverance of isle that God will not punish.  
The which impiety and wyckidnis/ takythe from God his justice. Of the contrary nature is desperation/ it takythe from God his mercy. For when they offend and continue in sin/ they think there is no mercy leffte for them. The which sin and blasphemy thus procedithe in man. the desparat person hath now his jies in Gods justice/ redithe/ hyrithe/ and saith how cruelly/ and with rigure he revengythe the transgression of his law. Beholdithe the examples in whom God executid the same rigure and punishment/ that his conscience is oppressed with all. considerithe his own strength/ which is prone unto nothing but unto isle. Seythe how difficile/ and hard the things be/ that God commaundithe/ specially because of his accustom and long contineaunce in sin.  
This discurse/ and progress in thacknowledge of sin barythe him in hand that it is impossible to return unto god. Then doth they for the more part abridge and shortynne there own days/ or else chose an other kind of life than God appoyntythe in the Scripture. As Sardanapalus the last King of the Assyriaunce prescribid at his death this rule to live by/ and leffte the word of God. of whom justinus lib. 1. wrytythe.  
Ede, bibe, lude, post mortem nulla voluptas.  
Cum te mortalem noris, presentibus exple  
Delitijs animum, post mortem nulla voluptas.  
That is to say/ Eat/ drink/ play/ for after death there is no joy..  Iwenalis': 
Et Venere, & caenis, & plumis Sardanapali.  
Moses like a good physician teachithe a remedy against this dangerous diseace/ and showeth the way unto God/ declareth that God is full of mercy/ and ready to for give/ and begynnithe his oration in this manner unto such as be afflictid/ and oppressed with sin: Cumitaque venerint super te omnia verba ista. That is to say/ when there commithe upon the all those things/ Seuteron. 30. Reed diligently the chapter and mark it. Moses saith there when God hath afflictid the for thy sins and thou returnist unto him with all thy heart: he shall deliver the from captivity and receive the to his mercy again. of the which text learn this doctrine/ that God will always for give how many/ and how horrible/ so ever the sins be/ Rom. 5. Ezechiel. 33. Romano. 11. joan. 3. Mat. 11. and learn to fere of presumption and to beware of desperation. God desyrithe thy obedience towards the law thowghe thou canst not fullfillid it. Like wyce he desirithe to do well unto thee/ and not to punish the. Hieremi. 29. Reed the place and also Esai. chapit. 49. Luce. ●5. and see what paternal and more than fatherly love god almighty barithe unto all us miserable sinners in Christ jesus his only son. Who is ours be faith/ which faith/ solely/ and only ledithe us to eternal lief as Christ saith/ Io. 3. so the father loved the world that he would give his only son for it/ that all that believe in him/ cannot perish/ but hath lief ever lasting/ and so/ joan. 6. He that belyvythe in me hath ever lasting lief.  
But unto this way of lief (to Christ by faith) all men be not brought after one sort. For as man's lief is not mayntainid with one kind of meet/ but the childed with pap/ the full age with stronger meats/ the elthe with common meats/ the syckenis with such as be of lighter digestion: so is it in bringing man to faith in Christ jesus our saviour. one doctrine and learning cannot do it/ because there be diverse sorts of people/ in the world. Some Hypocrites/ that would justify themselves by there works.  
These know not the greatnis of sin/ neither there own imperfection/ neither the damnation of God against sin/ joan. 16. This man should not have the free remission of sin in Christ jesus preached unto him/ but the law and ten commandments/ that by it/ he learn first to know the horror of sin and greatnis of Gods Ire against it.  
another sort live without all fere/ and honesty/ a filthy lief/ as well of those that confess the gospel/ as those that hatihe it: those because they know not the abomination of there sin/ and the severity of Gods anger against it/ be not meet to have the gospel of remission of sin preached unto them/ but to be instructed in the law/ and rather brought to afere of Gods punishment/ that remainithe for all impenitent persons. they should be excommunicated/ and punished with the discipline of Gods word/ that first they might know there sin/ and acknolege there damnation. Thus Christ tawght the young man that trustid in his own works/ Matth. 19 Marc. 10. Luc. 18. because he was an hypocrite/ he preached not unto him the gospel of free remission of sin/ but send him to the law and to the works thereof/ not that he meant man could fulfil the law/ or justify himself by the works thereof: or that Christ would not he should be part taker of his mercy/ but that the hypocrite might come to acknowledge of his sins/ the Ire of God/ and damnation of himself by the law.  
The which thing known/ he should be constrainid of necessity/ to sick his salvation by faith in Christ Iesu/ except he would perish in his sin. Saint Paul did not bid the Corinthions preach faith and remission of sin unto the adulterer that continued in sin: but bid them excommunicate him/ and as many as did like offence/ and that no man should eat or drink with him/ 1. Corinth. 5.  
But unto such as know there sins/ and be troubled with the hevynies thereof as David was/ that said Psam. 38. Thy darts lord are shut in me/ and thy hands oppressithe me. No part of my body free from pain/ because I have sinned. For I am drowned in sin and the punishment there of is more weighty than I can bare. The sores and wounds that thou hast stricken me with all for my sin/ stink/ and spewithe out/ filth and corruption for my transgression/ and so forth with a dolorous and lamentable oration. Reed the Psalm/ it begynnythe/ lord chastynne me not in thy Ire. There shalt thou learn true penitence. To him and such like as the law hath wrowghte here office in/ appertaynythe the preaching of the gospel/ of remission of sin/ and deliverance from Hell in Christ jesus. So Christ preached unto Marie Magdalynne Luce. 7. For as she had most grounslie offended/ so knew she here selfe/ and was afflicted with the dolours of hell. when she came to Christ to know the way to heaven/ he send here not unto the law/ for the law had first done here office in here and made here afeard. Therefore pour wretch/ she hard thy sins be for given/ and thy faith hath saved the. There is an other sort meet to hire the gospel/ and not to be feared with the law. To say/ souche as hath trowghe Christ remission of there sin/ and walkithe by faith in the vocation of God/ yet during this mortal lief barithe about with them/ the relics and remanent of sin in there bodies. to these men preachithe saint Paul the Gospel/ Rom. 8. Nulla condemnatio estijs, qui insiti sunt Christo jesu. That is to say: There is no condemnation unto them that are graffed in Christ Iesu/ lest this man should to mouche sustain the weight of the law as Paul maketh exclamation for fere of the rigure of it in the 7. chap. Rom. Farther unto this man it is also necessarij to mingle the law now/ and then/ to this end to keep him in his office/ in the fere of God/ that by the law the affections of the flesh may be kept under/ and by the Gospel/ may be preserved the spirit/ and ardour of faith.  
This is to preach in the church of God. Not to fere the sorrowful conscience with the rigure of the law: neither to flatter those Hypocrites/ Epicures/ and lascivious gospelers with the promise of faith/ until souche time as they amend/ and the law done his office in them. And in case preachers had used/ and applied the scripture to the use it was written/ and as there auditors had need/ there had never been such a sudden/ and horrible defection from the gospel in many places as now we see.   

Caput XIX. 6. Ignorance.  
THe sixth let or impediment where with men excuse themselves from the obedience of the law of god/ is the pretence of ignorancy/ the which they think shall excuse them. Thus they say: the scripture hath so many mysteries in it self/ and is to hard for our capasite. Some time the letter/ sometime the spirit/ and sometime both must be under stand. farther they say the doctor's brawl/ and chide between themselves/ and how should the unlernid understand it aright. Who can tell saith an other whether this be the true law or not. if it were the true law of god/ then should it contain all verities/ and have no need of man's laws. Now the greatest part of such as hath the name of Christiantie/ say that Gods laws savithe no man/ instructithe noman aright/ no it is not wholesome for man/ except it be holp/ and aiedid by the law of the bishops. thus the world o with to the bishops decres that have called the authority of the holy testament/ that contaynithe all truth (who is sufficiency/ and verity is sealed with the precious blood of Christ) into doubt/ and not into doubt only/ but clean abrogated it/ and preferred there own laws. Confer there preachings/ and ministration of the Sacraments with the Holy word/ and la of God/ and se. Other say I have no wit to under stand the word of God/ and if I had yet have I no leisure to learn it. Against this objection Moses answerithe/ and saith this law is sufficient/ is simple/ and plain/ ease to be understand/ a perfect doctrine/ and required of all men. Thus he proveth it. Preceptum istud quod ego praecipio tibi hody non est mirabiliter supra te, nec procul positum, Deut. 30. that is to say the commandment that I prescribe unto the to day is not far above thee/ nor put far from the. Reed the last half of the chapter. By the which words it apperithe that God hath made his will/ and pleasure/ simple/ and plainly open unto his people/ with apt sentencis/ and open words/ and also put the same near unto us that we should not seek it with great danger of our lief/ to sail into the Indies for it/ or look it in heaven a 'bove as those that receive all things by revelation or apparitions of Angels/ or other such means. But Moses saith it is no need of any such Ambassadors/ and so faith Abraham Luc. 16. for man may learn out of the scripture what is to be done/ and what not to be done/ what is the condition of the good/ and of the bad. No need to seek the knowledge there of in Egypt/ Athenes/ or Rome. Sed val de propinquum est tibi verbum, in ore tuo, & in cord tuo, ut facias illud. That is to say/ the word is present/ and at hand with the in thy mouth/ and in thy heart/ that thou shouldest do it. By these words we see/ that in the greatest sinner that is/ is a certain rule/ and knowledge to live welby/ if he did follow it. So confounded. S. Paul the gentiles Roma. 1. of sin/ because they knew the isle they did/ was condemned by the testimony of there own conscience. For the law of God to do well by/ is wroten naturally in the heart of every man. he that will diligently sarche himself shall soon find the same/ and incase man would be hold his own image both in body/ and in soul thowghe there were no law written/ nor heavens over our heads to testify the gaddenies/ and justice of God/ and the equity of an honest lief: man's conscience would tell him/ when he doth well/ and when ille/ Roman. chapit. 2. Farther the judgement/ and discurse of reason desyrythe not only to live justly in this world/ but also to live for ever in eternal felicity/ Without end/ and that cummythe by the similitude of God which yet remaynithe in the soul/ after the sin of Adame. Where by we seplainly that those excusis of ignorance be damnable. when man saith he could do well if he followed the judgement of his own mind and could not live an isle lief. for when he doythe i'll he knowithe that he doth against the judgement of his own consciens. So that we see that the law of god/ is either uttwardlye/ or inwardly/ or both/ opened unto man. and by gods grace might do the good/ and leave the isle/ if it were not of malice/ and accustomed doing of sin. The which excusythe the mercy/ and goddenis of god/ and makythe that noman shallbe excused in the later judgement/ how subtly so ever they now excuse the matter/ and put there i'll doings from them and lay it upon the predestination of God/ and would excuse it by ignorancy. or say he cannot be good/ because he is other wyce destined. this stoical opinion reprehended Horat. Epist. 1. 
Nemo adeo ferus est, ut non mitescere possit,  
Si modo culturae patientem commodet aurem.  That is to say. Noman is so cruel/ but may wax meek/ So that he give a willing ear to discipline. All thowghe thou canst not come to so far acknolege in the scripture/ as other that be learned/ by reason thou art unlearned/ or else thy vocation will not suffer thee/ all days of thy lief to be a student/ yet mayst thou know/ and ●po● pain of damnation art bound to know the articles of thy faith/ to know god in christ/ and the holy catholic church by the word of God written. The ten commandments to know what works thou shouldest do/ and what to leave undone. The pater noster Christ's prayer/ which is a bridgment/ epitome/ or compendious collection of all the psalms/ and prayers written in the hole scripture. In the which thou pray'st for the remission of sin as well for thyself/ affor all other/ desyrist the grace of the holy ghost to preserve the in virtue/ and all other/ yevyst thanks for the goddenis of god to wards thee/ and all other. He that knowithe less than this/ cannot be saved/ and he that knoweth no more than this/ if he follow his knowledge cannot be damnid. Io. 17. There be too common verses that all men in manner knoweth/ and doutlis worthy/ that telly the us to know christ/ thowghe we know nomor●/ 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 things without Christ. If thou know Chryst well/ it is sufficient thowghe thou beinguoraunt of all other things. Thus I have said in the ten holy precepts of almighty God/ according unto the scripeure. And where as thou shalt find in any word a letter to mouche 〈◊〉 to little/ or perchance one for an other/ or 〈…〉 thographie not observed. The sentence 〈◊〉 well at all times/ and aright pointed/ 〈◊〉 lack of putting on of ink/ or slack drawing of the press/ the letters not plainly expressed/ Remembre. I pray the that it is not in manner possible to print in a known tongue a hole work/ with out faults. how mouche more impossibl● where as the Setters of the print/ undrestandithe not one word of our speech/ and wantythe also such as knowithe the art of true correcting. Where as such faults or other shall happen/ thou shalt without all difficulty/ and labour/ by the lesson/ and process of the matter straight way under stand my mind/ and meaning/ and as need requirit he/ add/ or take away a letter from a word/ or change the hole word/ if one be put for an other/ in an open/ and plain sentence/ as in the letter H. at the Number xciiij. in the v. verse/ thou shalt find penitence/ for pestilence. Souche faults cheritale bare with all I pray thee/ for all thowghe it be not as well done as I would wish/ and as every Christian reader would desire: yet is it as well as I could have it done. take it therefore well ●● wourthe/ and remember the saying of Hor. li. i Epi. 1. Est quoddam prodire tenus, si non da ●ultra. Ffare well in our only/ and sole joy/ and consolation Christ jesus.