Here begynnyth a traetys callyde the Lordis flayle handlyde by the bushops powre thresshere Thomas Solme Some, Thomas, b. ca. 1510. 1540 Approx. 102 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A12582 STC 22897 ESTC S105011 99840741 99840741 5270

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 Early English books online. (EEBO-TCP ; phase 2, no. A12582) Transcribed from: (Early English Books Online ; image set 5270) Images scanned from microfilm: (Early English books, 1475-1640 ; 153:18) Here begynnyth a traetys callyde the Lordis flayle handlyde by the bushops powre thresshere Thomas Solme Some, Thomas, b. ca. 1510. [78] p. By me Theophyll Emlos, vndere the sygne of sente Peters kay [i.e. widow of C. Ruremund, [Printyde at Basyl [i.e. Antwerp] : 1540?] Imprint from colophon. The imprint in the colophon is false; actual place of publication, printer's name, and suggested publication date from STC. The printer's name is the author's name spelled backwards (STC). Signatures: A-D E. Reproduction of the original in the British Library.

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 eng Ten Commandments -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-07 Assigned for keying and markup 2011-08 Keyed and coded from ProQuest page images 2011-09 Sampled and proofread 2011-09 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

Here begynnyth a traetys callyde the Lordis flayle handlyde by the Buſhops powre threſſhere Thomas Solme.

GOod redere here thow haſte a ſhorte •… tis callyd the lordis flaylle whych ſ •… dreue the to the confeſchione of one Chr •… and ſauyure the ſecūde perſone yn trynyte 〈◊〉 & mane / Whych flayll is handlyde by the hops powre threſſhere Thomas ſo • ne / a •… theyre correccion I ſubmytie my ſelffe i •… wrytte ony thynge contrary to te truthe / 〈◊〉 this I ſett forte a worke of iuſtificaciō / 〈◊〉 yn I wyll declare the Sacramētis of Chry •… the Sacramentis ynſtitute of the Pope •… pwrely & ſyncerely as ſcripture do teſtify a •… dynge to the declaracyone of the beſte cla •… Wherfor pray to the Lorde for me and all o •… re laborynge yn the lordis vynarde to the •… ry of hys name / & worthily acceptet hys 〈◊〉 powre worke / the fyrſte taſte that I fynde yn the lordis ſwettnes / whych taſte I pray God ſende all yngnorante perſons.
¶ A forme howe we ſhal know God.

THe effecte of holy ſcripture cō ſiſtyth chefly yn two partis / That is. In knowlege of God & owre ſelues. We ſhall knowe God fowre mannere of ways. Fyrſt yf we pryntyt yn owre hertes by a certen fayth / God to be ynfynitte wyſbdam / rightwyſnes / goodnes / verite / vertw and lyffe / & whā ſoeuere thes vertws er ſene or don yn ony place / to be only of hym / and of none othere / as all myracles / and preſeruacyons of mene and of al thynges that is good. We muſt only aſcrybe to God and to no ſaynte / othere yn heuen or erthe / as meny do. ygnorātly for lake of thys knowlege.Baruch. 3. Iacob. 1.

The ſecunde way to knouwe God / is to beleue all thyngis.Prouer. 1 • Pſal. 148. Danie. 3. Roma. 1. Whych er yn heuyne and yn erthe / to be creatyde yn hys glory / & that eche creature owghte to ſerue hym by ryght. by the reſon of theyr creacion / and nature / alſo they muſt ynſpecte hys cōmaundment / obay hys mayeſte / and knowlege hym yn obayunge / to be theyere lorde and kynge.

Thurdly we muſt confeſſe hym to be a ryghtuſe youge / and therfore ſhall reuengePſalm. 7. Roma. 2. ſtrayghtly in them which declyne from his cōmaūdimētis / Which do nott obay his will by all thingis / which ſhall thinke / ſpecke / or do ony thinge elſe then thos which pertayne to his glory / and honore.Roma. 2. Forthly we muſt cōſydere / that he is mercyfull and meke / and to reſayue mercy fully ſynneres & wreches / which do drawe to his mercy / and apprehende his fayth / always redy to forgeue if ony do are forgeneſſe / to ſuckure if ony do inſtā ly deſeyre his helpe / to ſaue if ony wyl returne and fyre theyre holl truſt in him.Pſal. 103. Ieſa. 55. Pſalm. 25 &. 85.

¶ A forme to knowe owre ſelues.

WE ſhall knowe owre one perſons thus / We owght to cōſydere owr fyrſte fathere Adam / to be created to the ymage and ſimylitude of God / that is in wyſdam / rightwyſnes / indude wyth holynes / & ſo cleuynge to God by thes geftis of grace / ſhulde euere lyue in him / if he had perſeuerid & ſtande ſuerly in this clernes of nature / which he toke of God. But after he was corrupte in ſynne / this ymage and ſimylitude of God was ſeducte & blottyd.Gene. 1. he loſte all goodnes of godly grace / by which heGene. 3. might aperſeueryd (if he hade willyd) in the way of trute / and lyffe. By ſyne he is deuydyd fare from God & made a nothere mane / robbyd and ſpowilide of all wyſſdam / rightwyſnes / vertwe & lyffe / Which he cāne not haue but only of God. Roma. 5. Wherfore nothynge elſe is lefte to man / but ygnoraūce / iniquite / wekenes / dethe / and yougmente / which aer the fruttis of ſynne / Which calamyte did not fal only in him but is ſhede alſo in them that cum of his ſeede / Therfor all men which erborne of Adam terreſtrial / aer ygnoraunte & voyd of God / peruers / corrupte / & deſtitute of all goodnes / Owre thowght worde and ded euer a genſte godis wyll / although we ſhowe ſum goodnes in forme / neuertheleſſe theſame inwerde affectiō of the mende abydith in his fylthynes / and blynde peruerſite / The yougmente of whiche mende or herte / partayn only to God / which letyll regarde the owght werde ſhynynge / but only be holde the ſecretes of the herte. Iere. 17. Therfor lett a man haue of him ſelffe neuer ſo bowtyfull a face conſernyng holynes / it is nothinge els but hypocriſy / and before God alſo abomynacion / by cauſe lyuynge infleſſe peruers cogitacions of mynde and corruptible deſeyrs be euer in man.1. Reg. 16. Iere. 17.

ALthowgh truly we be ſo borne / that there is nothinge lefte in vs to do ony thinge which is accepte or cane be to God / nor is not lefte in owre vertwe to pacyfy or to make acceptable to him / neuer the leſſe / we do not ſeſſe to be detters in that thinge / which we cane not geue / or reſtore / In as muche we be the creaturs of God / & he beynge all mighty do not ſeſſe to creat / and conſerue vs moſt wrechyd & ſynfull / therfor er we euer bownde to ſerue his honor and glory in knowlegyng his goodnes / and owr one infirmyte in obſeruyge his cōmaundmentes. Nor it is not lawful to prēetde an excuſaciō / by cauſe faculte or abilyte is abſente or lake / and as waſt full detters which aer not abyll to pay. Truly it is owre fawt & ſynne which hold vs bownde that we can nethere wyll or may do good. Ioan. 8. Roma. 7. But whan God is the youſie reuēgere of ſyns / it be houythe that we knowelege owre ſelues worthy maledictiō / & to deſerue yougmente of eternall dethe. Truly there is nō that wyllith / or may do thos thingis which partayne to owre offece / duty or iuſtificacion. Wherfor in ſcripture we er callyd the childrene of yre / and condempnacion and youge vs all hedlyngis in to dethe and Ephe. 2. Roma. 3. perdicion / Therfore there is nothinge lefte to man / wherin he ſhuld ſeeke his rightwyſnes / vertw / lyff / & helth in him ſelffe / which all thingis aer but in one God / from whom man ſett a parte & deuidide / before him ſelffe ſhall not fynde / but infelicite / vnabilite / iniquite / deth / and the ſame hells / that is / the vttermoſte malediction for ſynne / which is the returninge in to erthe / and in to the obliuyuſnes of godes bliſſyngis and geftis. Oſee. 13.

LEft man ſhuld be ygnorante of thes thyngis / the lorde dyd geue / and in mā nere prynte in the hertis of all men a lawe / which is callyd the lawe of nature / This lawe truly is nō othere thynge thene mans cō ſchyens / or for knowlege / which is inwerdely a recorde to vs of thos thyngis which we owe dwely to God / and do ſhowe vs that which is good and yll / and therfore ſhall accuſe and hold vs gilty / whils we er knowne to owre ſelues / not to be (as we owght) of abilite to make ſatiſfaccion for owre offencis and myſdedes / that is by owre workis can neuere ſatiſfy or purches agen the rightwyſnes / vertw / and lyffe / which aer loſte by owr one freewyll.Roma. 2. The cauſ • of the nat • rall lawe.

The cauſe of the lawe of Moyſes ANd by cauſe man after werdes was & is ſwolne by arrogaunce & pryde / and ſo blyndide by his one loue / that he can not be holde his one ſelffe / and deſcende in him ſelffe / and to knowlege his one wrechidnes and myſery / the lorde dyd put to vs a lawe writtyn / by which we er leruyd of the parfecie rightwyſnes which the lorde require / and what mānere a rightwyſnes it is / and howe we ſhall fulfyl it / and that is if we fyxe owr ſelues growndly and holly in God / & whan in all thingis that we thinke / deſeyre / ſpeke or do we intende and ſquare it to his honore and glory. And this lawe writtine do ſhowe to vs howe fare we be abſente from the right way. And for this caus / all promiſſis & malediccions er putt in the ſame lawe / there truly the lorde do promiſſe / if ony ſhall fulfyll it perfectly & eractly by word & dede / what ſo euer he cōmaūde / that he wyll geue the rewarde of eternal helth. Leuit. 18. Wherby he ſhowe the ſame ꝑfectnes of lyffe to be the very rightwyſnes / which is towght in the lawe / & ſo to be hade before him / and that this parfection of lyffe were worthy ſuche a rewarde / if by ony mens it might befownde a monge men. Deut. 27. Agen he promiſſe malediction in all men / and pronowſyth an eternal iougment of dethe / which do not obſerue plentyuſly & with owt ony exception the hole rightwyſnes / of the lawe / the which payn / malediction / and cōdempnaciō do beynde and ſubdue all men truly which euer hathe byne / is / or ſhalbe / to confeſſe them ſelues ſynneres and tranſgreſſers of the lawe / and thes thingis truly we know by the lawe of Gode. Gala. 1. Wherfore the lawe whyls it do ſhowe and teche vs the wyll of God the which wil to be fulfyllyd we er bowde / and whylis it ſhowe that we do very lytyll of thos thingis / which we aer bownde to do pwrly and ſyncerly / it is truly a ſpectacle to vs in which we may ſe the goodneſſe of God and beholde wyſtly owre ſynne / and malediction as in a claſſe of ſtele we be holde the fyllthynes & ſpottis of owre mouth / And this lawe is nothinge but the teſtimony of the naturall lawe which ſtere and moue ofte tymys owre memory inwerdly / whos moniſchiōs nowe by te lawe writtyn is incowlkyd and dreuyne into owr hertis / which before we dyd not kype faythfully whene the lawe of nature dyd teche vs inwerdly. Ro. 3. &. • . Nowe it is redy to vnderſtāde what we ought to lerne of the lawe / truly God to be owre creatore / almighty / lord and fathere. wherfore we owgt to geue him all dwe honor / glory and loue. Alſo ye muſt notte / by cauſe we be all the chyldren of yre / therfor as conſeruynge owre ſyn̄fulnes / to be all worthy malediction / iougmēt / ye at the laſt eternall dethe.

¶ Whan we haue thus lernid owr one infirmyte then we muſte not diſpyre vtterlly / but ſeke remidy by his marty / & note by workis / & ſo he is redy to helpe for Chriſtis ſak which is his only marcy and remiſſion of ſynne.

THerfore if we wylle optayn helth it ys to by ſowght ſum othere ways then be the rightwyſnes of workis / which helt is remiſſion of ſynne. Furthermore whan it is not in owre ſelues / that is / in owr vertw and faculte to pay that we owe to the lawe / we owt to diſpayrs in owronſelues / & to are & lokefore helpe ſum othere whare. Iacob. 4. 1. Petri. 5. And whan we thus humbyll and meke owre ſelues in knowleginge owr one infirmyte and wekeneſſe / then the lorde do a pere to vs / and extēd him ſelffe aeſy / meke / and forgeuinge / of whom it is wrytten / that he reſiſtyth prowde men / and geue grace to meke. If we deſeyre fyrſt his yre wyth faythfullnes / & axe forgeueneſſe / wyth owt dowght he do remitt his yre to vs / what ſo mener owre ſynnes dyd deſerue he remytt & take vs in grace / by whos grace we ſhall reſayue a owe herte / by which we wyll / and a •• we vertw by which we may execute his vertws. Ezech. 3. And all this truly he largly imparte 〈◊〉 diſtribute vnto vs / for Ieſu Chriſt / owre lorde / Which whan he was on God wyth te fathere / he dyd do on owre fleſh / wharby he myght begyn a cūnaūte with vs / and drawe vs nere to God / from whom owre ſyns dyd make vs fare diſtaunte. Ioan. 1. Ieſa. 53. Ephe. 2. Coloſ. 1. Which by meryth of his dethe dyd pay owre dettis to the right •• ſenes of God / and pacifyde his yre / rede •• ynge vs from malediction and yougment • / to which we wore bownde / and bore the payne of ſyn̄ in his body that we myght be abſoylyd by theſam. He deſcēdyd from heuen and brought with him all plentuuſnes of heuynly bliſſyngis / which he ſhede in vs by a large hande / in ſendynge his holy gooſt / by whō we er regenerate / & deliueryde from the nowre & ſnaris of the deuell / we ere optay •• yd by godly grace ynto the children of God Iod. 1. &. 7 Roma. 8. 〈1 page duplicate〉 〈1 page duplicate〉 and er ſanctifyde to euery good worlte by whom alſo howe longe we aer in this mortall body / all peruers couyttuſues / fleſſly deſeyrs and what elſe ſo euer / the crokyd / and corrupte peruerſyte of nature do generate aer mortifide in vs / by whō from day to day we ere regenerate / that we myght walke in nouite of lyffe / and lyue to rightwyſnes. All thes thingis eroffryd and geuen in Chryſt owre lorde / truly remiſſiō of ſynne / by grace only / pece & recōſyliaciō with god / the geftis of the holy goſte / if we do amplecte and take them by a certen fayth / and therby cleue to the goodnes of God / and as men reſtynge and nothynge doughtinge / but that the worde of God is veryte and truth / which do promyſeſe to vs all thos thingis / & thus yowynnyde to him do poſſeſſe all heuenly blyſſingis / treſurs / and geſtis gooſtly / which ſhall lede vs in to lyffe and helth / which we ſhall neuer optayn but by a lyuely & a true fayth whyllis we confeſſe all owre goodnes to be in him / we truly to be nothynge but in him / and for certente we muſt aſucre / & promyſſe to owre ſelues / in him to be made the chyldren of God / and partakers of the kyngdam of God. Ro. 3. &. 5. Ioan. 1. Roma. 8. Agen they which haue not the fa •••• e in Chriſte / of what degre ſo euer they be / what ſo meuer they do or go a bought / is to theyre perdicion and confuſion / and iougment of eternall deth abiecte from God / & excludyd from the acceptacion of all helth. Ioan. 3. 1. Ioū. 5.

And whā this cognyſchiō of owre ſelues (by which we er tought to humbyll & caſte downde owre ſelues before God āde to ſeke his marcy / alſo this ſayth which geue vs the taſte of the godli goodnes / & mercy / bi which he worket wyth vs in his Chryſt) is not of vs / or put in owre faculte / god is to be prayd that he do bringe vs by a trwe repentaunce / in theſame knowlege of owre ſelues / & with a feruēte fayth in this knowlege of his mercyfulneſſe / and ſwettnes / which he ſhowe in his Chriſte / that he beynge gyde / we may be l •• e vnto the eternall beatitude / which chriſt i • the vnical way / wherby we cum to the fathere. Iere. 3 • . And that men which ere ſymple may the better knowe the cūmyunge in to this way of truth / we ſhall declare the cōmaundmētis of the lawe / which (as I ſhowde before) do dreue vs to Chryſt / in knowlegynge the goodnes of God and owre one naughttynes / and hewe all grace / marcy / & remiſſiō of ſynne is only optaynyd by a ſuerfayth in Chriſtis blude.

¶ Here begynnyth the tenne commaundmentis.

THere aer ten preceptis of the lawe / fowre partayn to Godis honore / &. vi. to the loue of owre nayghbore / Wherfore the Lorde (as the Euāgelyſt teſtifyth) dyd cōclude brefly the laue in two preceptis / That we ſhuld loue God with all owr hertis / all owre mendes / and all owre ſtrenkyth / owre nayghbore as owre ſelues / But althowgh the vnyuerſall lawe is concludyd in thos too chappiters / neuer the leſſe owre Lorde wherby he myght take a way the pretence of excuſacion / it pleſyd him to ſhowe more largly & playnly by ten preceptis both thos thyngis which partayne to his honore fare / and loue / as thoſe whych he cōmand vs for his ſake to bere to owre nayghbores. Exo. 32. & 34. Deut. 10. The fyrſt is this. Leuit. 10

¶ The fyrſt cōmaundment. Thow ſhalt not haue ſtraunge Godis before me.

BY which we ere cōmaundyde to haue a ſtedfaſte fayth / and tho ſeke all ways remydy of him that we do not geue the laude of ony goodnes and vertw / to a nothere Ieſa. 30. &. 31. 1. Tim. 1. Deute. 6. &. 10. • reature / which belongyth only to hym / It be houe vs alſo to loue and fere him a boue all thyng / that we knowledge hym only for owre God / fyxynge all owre hope and truſt in hym / thynkynge what ſo euer goodnes chaūſe to vs to be of him / admittynge at notime ony thinge but that in which he is worſhyppyd / & honoryde.1. Cor. 10 Nor we owt not to declare him thus by tonge / geſture of body & • y euery owtworde ſingnyficacion / that is • o be owre God / but alſo we muſt geue owr ſelffe lyke by mende / herte & all owre ſtody.1. Pat • . 28 For not only owr wordis & externall dedes aer before him / but alſo the workis of the depe herte & cogitaciōs of the inwerde mende / er mor better & clerely opinyde to him thene owre ſelues. And ye ſhall not that ther was • euer / is / or ſhalbe ony man (Chriſte ony •• cepte which is bothe God and man) that •• er fulfillyd this cōmaundimēte / which lowe God with all his mynd / herte and ſowle. Nottywtſtandynge he do geue vs this commaundment vnpoſſibyl for vs to fulfyll in this mortall body / by cauſe he wold dreue vs to Chriſte / that is (as I tolde you before) to confeſſe owre one infirmyte / and remiſſion of ſynne to be had only by his marcy & grate. This cōmaundment teche vs whylis we walke in this corrupte fleſſe that we er not ꝑfeyt / & willyth that we ſtreche owre ſelues forwerdis to the marke and gole by a true fayth / where we ſhall reſayue all parfectues / and ſe God face to face / owre ſauyore Chriſt Ieſu beynge owre mene and gyde. This cō maundmēt ſtope the mowghte of boſters & crakers reioyſyng in workis / and dreue all men to ſeke owre ſauyre Chriſt Ieſu.

❧ By this cōmaundmēte we er forbydyne to prefere ony worldly goodis or promocions / as rycheſe / honor / dingnyte & ſych othere aboue God / we may not ſett owre mend ſo on them that we ſhal forgytte God. But froz tyme to tyme we muſt euer knowlege him / as is ſayd before.

¶ The ſecund cōmaundment. Thow ſhall make no grauene ymage / or ſimilytude of thos thyngis whych aer aboue in heuyne or in erthe benethe / or in waters which ere vnder the erthe / thow ſhalte not honore ne worſhope them.

BY which is ſyngnifyde all honore and worſhope to be lōge to on God / which whan he can not be cōprehēdyd by nomens of mans capacyte or wytt / in as mych he is incorporall inuyſyble / ſo ſpirytall that he cane be excludyde from no place / lett not vs flowmbere that we can comprehēde him by owre one wyttis and ymaginaciōs. Deut. 6.10. 3. Reg. 8. Ioan. 1. 1. Timo. 1. Ioan. 4. Nor lett not vs worſhope an ydol▪ as it were the ſimilytude of God which is a ſpryte / and wylbe worſhippyd in ſpryte and truth. Therfor the •• rſt cōmaundement do ſhowe one Gode to be / be ſyde whom ther is non othere God to be thougt or hade. This cōmaundmente do teche what maner a God he is / and by what kynde or māner of worſhype he wylbe honoryde / leſt we ſhuldebe bolde to fayne ony carnall thynge lyke to hym / or to caſte hym vnder owre wyttis & braynes / or to be reprehendyde by ony forme / or ſymilytude.

A gēſt ydolis of the trinyte & ſayntes.

LLett them reſpecte hethere which intende to defende by a miſerabyll pretēce execrabyll ydolitre / by which meny yers be for this tyme / true relygion haue bynue ouerthrowne / and ſubmerſyde. They ſay ymagis aer not reputyd as Godis. Nor the Iuys were not ſo obliuyus but that they remembryd God to be / by woſe hand they were lede owt of Egypte / befor they made the claffe. Nor Turkis er not to be though ſo dulwyttyd / but that they do beleue God to be a nothere thynge then ſtone & wodde. They do chonge allways ymagys after theyre on fancy / but they hold all ways in mend theyre God / and dedycatt meny ydolis in the name of on falſe God / but do not beleue to haue ſo meny Godis / as they haue ydolis / Alſo they do make uwe euery day / but they do not thynke to make nwe Godis. What nowe? All ydolyters of Iuys or gentelis / had a beleue God to be ſuch a wone as the vanyte of theyre brayn dyd cōſayue. Therfor the mende dyd generate an ydolle / & a hand brought it forthe / neuertheleſſe the Iuys dyd thynke them ſelues to worſhope vnder ſuch ymagys God eternall / on and very Lorde in heuen and erthe / Alſo gentyls dyd ſo repute theyre godis (altough fallis) which alſo they fayned to be in heuene. To this they dyd not beleue God to be preſente to them / excepte they dyd ſhowe hym by a carnall preſence / And that they myght obay this blind deſeyre / they dyd erecte ſignys / & ydolis / by which they dyd beleue to haue God preſente befor theyr corporall eyes / Whan truly they though them ſelues to be hold God in them / then they worſhoppyd him in them. And ſo beholdyng ydolis wyth mende and eyes as meny chriſtyans do noweadays / they begene to be more beſtly then holy / inthinkynge holy that which is a ydoll. He that wyl deny this to be done before owre days and alſo nowe he denyth the truth onſhamfaſtly. Why do they ly proſtrate before them: Why do they turne themſelues to them intendynge to pray as to the aerys of God: Why aer they redy for ſuch popyttis and ydollis to ſtryues / debatis / brawlyngis and chyding is as gentels be for theyr māmyttis? Meny nowe a days wylſoffere more wyllynge on God to be takyne a way then theyr ydolis & poppetis hauynge beſydis thys meny othere groſſe accors wyth owt nūbere / by which God grettly is dyſpleſyd / but ſhulbe grettly pleſyde if they purifyde themſelues / from ydolytre and ſuch yllis. They ſay we do not call them Godis / no more dyd the Iuys or gentyls call them but only ſingnys and ymagis of Godis. Ieſa. 40. Iere. 2. Ezech. 6. And truly all prophetis and holy ſcripture do not ſelfe to forbyd fornications wyth wode and ſton / where all Chriſtyans (which er the true Iuys) er in excuſabyll as cōcernynge the carnall worſhyppynge of God in wode and ſtone / or ony othere erthely thynge.Haba. 2. Deut. 32. And ye ſhall not that the vttermoſte effuge & ſcape that all papiſtis haue to vpholde theyre ydolis / is to affirme them the bokis of ydiotis and lay man. And that we grante this (although it be a thinge moſt folyſh and vayn whan they er ſett vpe wyth owt dowte for non othere cauſe then to be worſhypyde) hyt neuer the leſſe I can not ſe what fcuttis they brynge to ydiotis and onlernyd perſons / chefly when God is caruyd to them / but to make them heritykes in beleuynge to haue God preſent all hole by menbers / as they carue & paynte him.The carnynge of God make herety kis. The carnynge of fayntis make bawdis. And ſuch ymagis as preſente fayntis / what er they but examples of grett ſuperfluyte / coſtloſte and a tityll of an yll name: Fore harlottis do ſhowe more ſhamfaſtly & moderattly / theyr horly a ray and owtwerd oſtencions / then tempils do theyr picturs which they wyll to repreſente the ymagis of virgyns. Therfore lett them decke theyre ymagis att the leſt ways / with ſū ſhamfaſtnes / that they might repreſente ſum what mor ſhamfaſtly to be bokis of ſum holynes. As they be mad nowe a days / they ſhal prouoke a man mor to ſyne them vertwe. But as towchynge they re opynion ymagis to be bokis of ydiotis is not the way and reſon to teche the pepell of God / whom God wyll to be inſtructe by a nothere techynge & by a nothere boke / then by the bockis of blockis and ſtokis and folyſh lyes / and fabyllis.To make ymagis bokis is nott the true way teche ydiottis. He hath ſhowde the prechynge of hys worde to be a cōmyn docteyn to all men / to be a bocke whych ſhall teche vs only the way of truthe. Therfor to what ende do it perteyn to ſett vp ſo meny croſſis of wode / ſton / if that thynge be oft tymes betynne in owre aeris / Chriſt to be betrayd for owre ſyn̄s / & that he ſofferyd owre malediction a pon the cros / and dyd waſh a way owre ſyns / of which on worde they may lerne more then of a thowſante croſſis of wode or ſtonne / much leſſe then nede croſſis of gold and ſyluer / which ſhall make a couyttus mend more to remenber Mammon then Chriſte.Not the gret ydolie of the worlde. Othere Idolis there be in the worlde which er mor grette mor abomynabyll then thes forſayd / which aſcende into the trone of God / and boſte themſelues to be lyke the all mighty. Agenſt which who ſo ſpecke the ypocritys and popyſche ſorte ſe them condempnyd to deth / which euer haue byne a geuſte Gode / both in old and nowe Teſtament in ſleynge profyttis & true diſcipyls which ſpake the true worde of God / intendyng to plucke downe them wyth theyr ydolis reſtynge in godis place / as men vtterly intendyng to expulſſe God / ye and theyre maleſſe was ſo grett that they dyd not ſpare the ſonne of God / whom the tēporall yugis wold haue deliueryd.Truth deſeruith euere hath. Wherfore though in ſpekinge the trothe deth muſt nedis folowe by the hādis of thes blowde ſuckers / hyt the truth muſt be prechede yet Chriſt muſt be extollyd of them that knowythe the truthe / For he that deny him (as he wyttnes him ſelffe) before men / he wyll deny him before his heuenly fathere / Wherfore cheryte compellyth ☞ me to tell truthe as conſernynge ydolis contrary to this cōmaundment. And ye ſhall not that a monge all ydollis whiche er in this worlde wyth tryumphe in the ſette & trōue of God allmighty. that is / which reſte by a falſſe fayth in the herte of man which herte is the ſett of God / is popyſche preſtode / and his grett Gode / For popyſche preſtode what by hypocriſy / and by the falſſe preſenceThe ydoll of preſtode popyſch. of maſterſhyue which he holde vnder theyre venōmus Gode / hath ſo infecte by theyr deſaytfull promyſſis / the hertis of pepyll / that whare Chriſt was wonte to rayne with his ſwett promyſſis / by theyre poppytres they haue clerely erpulſyd him / and extollyde Antychriſte with his marchantis babylonicalle / And whan preſtode popyſche with his falſſe god thus ſupplyth the place of God / what er they but ydollis: ye and ſo meny as beleue to be ydolaters: Lett vs ſherch what an ydolle is and we ſhall fynde the thinge clerly verifyde of them.The defyniſchion of an ydole. An ydoll truly is nothyng in the thingis of nature / that is / altowgh it expreſſe ony thinge as all ydollis do. othere God / angell / ſaynth / deuel / ſonne / mon / beſte or ſuch / lyke / it ere they but ydollis. And why: by cauſe they haue noparte of the ſubſtaunce and properte. Not with ſtanding hyt an ydolle is ſo playnly expreſte by colore & byce / that a folle ſhall reſpecte it as the thynge / and hyt it haue no properte of the naturall thynge. This conſyderinge what ydolle ſhall you fynde mor leſſe repreſentynge the ſubſtaunce / more myſuſynge the properte of nature then popyſche preſtode? They clayme the ſubſtaūce of God that is to make Chriſte / and to remytt ſynne / and it in all properies they er lyke the deuell. And this falſe ſubſtaūce / this theyre deteſtabyll ydoll of popyſche preſtoude / is ſo craftyly payntyd / and ſett owt by blaſynge colors / that excepte a man haue lyght of the ſonne of rightwyſnes / he ſhall neuer diſterne theverite from falſhed / the ſubſtaūce from the ydoll / Ther is no payntere ſo coūnynge in laynge his colers a pone an ydoll / as Antychriſt is inſettinge owt of his this ydoll of popyſche preſtode / The growne colers that he vſe be thes / oyſter gatherers / I wold ſay Oſtiares / whos offyce is to pute the kay in the dors. and dreue doggis owt of the cherche / lectores / that is reders of leſons / Exorciſte / cūgerers of watter ſallte / Acoluti / apykker of ſalettis / Subdiaconus / a pyſtell in arrere / Diaconꝰ / a goſpell gloſere. • . boke of ſē en. diſt. 24. 〈◊〉 . 9. And then the cheffyſt colore of all / Sacerdos / a makere & geuere of Godis fleſſe and bonys / ſeuene colers he vſe fore the .vii. geſtis of the holy goſte. Not withſtandynge ſum be not contente with thes colers / but they adde to more on be fore and a nothere be hynde / that is / Tonſurati. he that is clypte or ſhorne in the crowne / and Epiſcopi / he that ſlepe ouer his floke / with meny othere debattis which paynters of this ydoll haue as I ſhall ſhowe here after in his proper place if God grant melyfe. Meny othere colers they haue wherby they ſett forte this theyr preſtod / as amyſſis albys / fanellis / ſtollis / & the veſtimēt which couere the multitude of ſynne / & ſuche othere / wherby they tranſmutte themſelues in to an angell of lighte and wyl aſcende in to the hy trone and be lyke to the allmighty. But although theyre nawghtty and rottyne ſubſtaunce be thuſe ſett owt by colers / and be made as a God / hyt is it but an ydoll / lakinge the thinge and the propertys of the thinge / not hauynge the vertwe of God in remit tynge ſynne / and in geuynge lyffe. For we haue but on God whom we owt to fere and honore with all owre hert / mend and ſowle as was ſayd before. And a gēne by cauſe all men do declyne from righwyſues / and there is non that do good but only owre Lorde Ieſu Chriſte. Agen by cauſe all men a • re lyers euery man is a curſt which truſte in men. Nowe in aſmiche popiſchyreſtode do cōfeſſe themſelues ſpiritall and all goſtly / ſauyers and makkers of Godis / ye and very vicarys of Gode / therfor we muſt nedis conclude / that they er but ydollis payntyd of Antichriſt / by cauſe they lake the ſubſtaunce of all godly vertws / whos perſon they clayme by thayre payntyd ydoll of popyſch preſtode. This thinge herde perchance ſum man wyll ſay / I maruyll then that owre buſhops wold ſo playnly and purly wright of this ordere of preſtode / ſettynge forte ſo euery order with a ſage grauyte / in as mych owre ſuppreme hede dyd commaunde them to ſhowe that thynge which myght be to the moſt honore of God & profyth of his cōmuns. Lett no mane meruyll thowgh they haue a ſnake of theyr onwyll / that is thowgh they reſpecte theyre one profyte and glory and mayntyne ſum what popyſchues / which thowgh it be nothynge fore profyte it is it good fore paſtyme. • . Reg. 10 In as mych it is all cungerynge & lurgeredemayne / Which thinge is prefiguryd I thynke verily in the olde teſtamente / where mencion is made that Salomone dyd ſend his ſhyps one in thre yers / in to terſys / which brought gold and ſyluer / and eleuantis tethe / and apes / & pecokis / So owre kynge Henry the .viij. whos byfe I pray god to kepe / which is a very Salomon / what is / which is paciente & quiette in conſchens / rectifyenge hyme ſelfe and his accordynge to Godis worde / which is the lyf of the fowlle / he by his nobyll cōſell / hath cōmaundyde his buſhops and docters / to lede his ſhyps in to Tharſys and to brynge of the beſte / fruttis & treſurs / that is to lede his cherche of which he is ſuppreme hede imediattly after Chriſt / into the contemplacion of Godis promyſſis in the ſherchynge of owr ſtony hertis / which is ſignifyd by Tharſis / Tharſis whas ſuch a pleſaunte cōtre and ſo ryche / that is was callyd the contemplacion of yoy / And what is mor yoy ful to behold / then the ſwette promiſſys of Chriſtis blude?Tharſy▪ In to this laude owre buſhops and prechers were ſente to veche of the beſte treſure and ryches / And they haue browte parte after his cōmaundment / parte after theyr on fancy and brayns. After his cōmaundement they haue brought gold and ſyluer / that is / in ſum thynge they haue inſtructe theyre cherches wyth the true workis of faythe / with the pure worde of god which as the profyt ſayth is a chaſte and an vndefylyd ſpeche / gold and ſyluer prouyd by fyre. And after theyre mendis they haue brought elephantis tethe / to make trones & reſting placis / that is / they vpholde theyr on glory and dignyte ād maintyne falſſe ſectis of antichriſtis angellis / the pwyſone ordere of popyſche preſtode / which dewouere the goodis of fatherleſſe & motherleſſe chyldren / Which ſectis alſo is ſignifyde by the apes / which er beſtis of mockege / and lawghynge more then for profyt or helpe / which ſhalbe garniſchyd with a cott and bere the ſimilitud of men and yt er but ydolis and apys as towchych the propertis of man / which cane not ſpecke but moke and mowe / as owre popyſche ſorte do in all theyre actis and dydis / clayminge the ſimilitude and ſubſtaunce of Gode / and in dedis er but apes / that is a lawinge ſtoke to owre Salomon and his true ſubiectis.Antichriſte a his flocke er dewouerera. Popyſhnes is but apyſhnes. Popyſhers • eyoys in theyre tayll as the pecoke. Which ſectis alſo is ſignifid by the pecokes / whos pride is in theyre tayll / that is in the blynde ſorte of onlernyd pepyll / which hange to theme and truſt to theyre popyſch ſeremonys / which reyoyce in theyre workis and operaciōs and extoll themſelues as the ſpectacle or onperleſſe flowere of this worlde / which pekokis more reyoyce in theyre taylle / that is / in theyr workis & blinde folowers / thēne in theyr hede / & ſauyure Chriſt Ieſwe. Therfor I pray God for the merytis of Chriſtis blude brynge this grett ydoll downe wytt al his gynnes and propertes / and ſend him a ſcorynge of his colers / that his ſubſtaūce may a pere as it is in ded / which in ded is but fylthy / ſynfull & of no valure. ¶ Such thinges as Chriſt dyd vſe ande inſtitute to his grett glory / and owr profyth goſtly. thos haue the Pope and his menbres chongyd to his grett dyſhonore / and owre damnaciō / for he ſent them as miniſters / but they make them ſelues ſauyers / gloryfinge themſelues to make the ſecunde perſon in trinyte / whom the fathere of heuene culd neuer make but of him ſelf generat by whom he is with owt beginnyng or endynge.Of theyre maſſe God. By the reſon of the which grett ydolytre ye the moſt gretyſt that can be is don ygnorauntly & for lake of knowlege of meny. In as mych the pepyll ſett theyre holle affiaunce & truſte in that God / hauynge nothynge ſo much in theyre herte / as that God / liuynge or lyenge a departynge by dethe / they chefly call for ſere Ihon & his God / thinkynge as they er towght that wyth owt them God haue no powre to ſaue them / excepte as they ſay it be in neceſſyte / then they ſay and grante God may worke with owt them / but then you muſt take hyd / for ſo God can not do neythere excepte you haue a wyll to haue S. Ihon and his God / if it wore poſſyble / Ho ſhame / Thus by thys mens they rauyſche the hertes of all men and plucke them clene from God eternall and fyxe them in theyre workis and falſſe God / affirmyng that thinge which Chriſt dyd inſtitute in remēbraunce to be a thinge in ded of the ſame fleſſe and blude borne of the virgyne Mary / and that to be done in ſaynge thos wordes. This truly is / my body / Agen.Mat. 27. The wordie makynge. This is my blude of the nwe teſtament / which ſhalbe ſhede for meny in remiſſion of ſynne / which wordis ſpokynne with on wynne ouer the bred and wynne / with a ſtynkinge brethe at the laſt ende they affirme to be and wyll make vs be leue the bred and wynne to be chongyd into the very fleſſe and blud of Chriſt. They beleue to blowe owt the holy goſte owt of the fathers boſome / and to brynge with him the holl body of Chriſt borne of the virgyn and to conſayue it a genne in the cake and wyneas he dyd in the virgyns womme. This is theyr fayth if thes wordis be ſpokyn chefly with on brethe / but if they take two brethes then they er in dowte. And this they worſhope as God and wyll vs alſo ſo to do / Hade Chriſt ſuch a beleu whan he ſpake thes wordis? Dyd he cōmaunde his diſcipyls to worſhope it? Do not they teche alſo the contrary?Chriſt dyd not ſo beleue nor teche And they ſynge the cōtrary dayly in thy meſſe crede / ād prime. We rede in theyr maſſe crede / I beleue in on Lorde Ieſu Chriſt the ſone of God / only begottyn and borne of the fathere before all workis / God of God / lyght of lyght / very God of very God be gottyn and not made / of ſubſtaunce euen lyke to the fathere / by whom all thyngis be made.Chriſt is vndemade. We rede alſo in the Pſalme of Nuicun que vult / The fathere God / the ſon God / the holy goſt is God / Vnmad is the fathere / vnmade is the ſone / vnmad is the holy goſte / Ar not thes wordis theyre on ſonge / O wylfull blyndnes / In as myth thes wordis betrue why duſte thow boſte and affirme to make God and Chriſt in fleſh and blude / with owt whom thow caūſte not lyue / moue / or be. Nowe ſum wyl ſay / we make not Chriſte / it is the vertwe of his worde. We anſwere / If an infydell ſhuld ſpeke and blowe the wordis ouer the cake & wynne / ſhuld the wordis chonge them into the very body and blud of Chriſte? I thynke they wold ſay nay / by cauſe they lake faythe. And who is faythfull / Non truly but he which truſt faythfully in the meritis of Chriſtis blude / to inherytte heuēly blyſſingis for Chriſtis ſake only / whos wyll is fyxid both day and nyght in the laue of owre lorde to fulfyll it ſpiritally in Chriſt. Them if he be faythfull which do beleue thus / It muſt nedys folowe that they er infydeles whiche do the cōtrary. And ſo they which haue not this beleue in Chriſt / but vpholde Antychriſt & popyſchnes / truly they muſt nedys be infydels / and ſo nethere to make Chriſtis body in ſpekinge his wordis / or to ette him. And if this wyll not helpe / by cauſe they wyl haue a nothere cautell ſayng / as I haue herde f • yere preche bothe in Antuarpe and & • ouen / that it is not the worde of Gode that make the body of Chriſtis fleſſe and blude / but the offiſe of Popyſch preſtod. The inſtytucion of Chriſt. The we anſwere / that they cāue do more then Chriſt wolde do / Chriſt dyd inſtitute his ſupper. in remembraunce of his dethe / to be a ſygne and myſtery of his ſwett promiſſis / ſtabliſſhyd and fulfyllyd in his blude / whos ſygne / remembraunce / and ſacramēt / is the brekynge of brede and ſhedynge of wynne annexyde to his wyl & teſtimony of the ſame Chriſtis body & blude onſe ſhede for owre redempciō on his proper autere / and now to be vſyd ofThe brekige of bred / & ſhedynge of wyne is a ſell annexyde to the lordis teſtamente. them that be faythfull (Chriſt cōmaūndynge (for remembraunce of this his deth paſte / wherby owre weke cōſchience may be ſtrenghtyd & ſtabliſſhyd in this fayth and promiſſis forſayd.The vſe of the popiſch ſorte. Popyſche preſtode do not vſe this ſacrament as a remembraunce but as a thynge renwede / and made a genne by theyre wordis and bliſſyngis / and ſo whare the Iuys dyd crucify him ons / they lyke cruell tyrantis do crucify him dayly / and whare Iudas (confeſſinge his faute) for a lytyll lukere dyd be tray his blude / they vnrepentaūte by cauſe they haue grett vantege wyll euer be ſellers / and trayters to Chriſtis blude. They ſay after the blowynge of theyre mouthe (as I ſayd before) the brede beynge brede is then chongyd and made the very body of Chriſte / really and ſubſtauncially. And then if he be there really (as they ſay) it is no thinge of remembraunce no ſigne or ſacrament / but the ſelf ſubſtaunce / the ſelfe thyng.The popiſch Chriſte is Antichriſte. But not well and with good cheryte / If they can make that thynge which is brede ād wynne / and ſhall peryſch and haue an ende / to be that thynge which is Chriſte & euer ſhalbe with owt corrupcion / it muſt nedis folowe / this Chriſte mad of them in ſayng the forſayd wordis / to be Antichriſt and not the ſon̄e of God / by cauſe he is dayly mad and dayly peryſch as we may ſe be expedience. For lett them kepe theyre Chriſt longe informe of bred or wynne / & theyre God theyre Chriſt ſhal ſtater full of wormes and ſtynke / nor cā not helpe him ſelffe / are / or haue helpe of his makers and cungerers / but by the dayly dewouerynge of teth & bely.Owre Chriſt is the ſone of Gode. But owre chriſte in whos remembraunce we breke the brede and dryncke the wynne / dede neuer ſee corrupcion by the conſeruacion of his cōſayuer the holy goſte / the pſalmiſte ſaynge / He was not lefte in hell / that is / he was not lefte ded in erthe whiche is the vttermoſt malediccion for ſyn. nor his fleſſhe dyd not ſe corrupcion.Pſal. 13. Act. 2. O iniquite moſt ſynfull / that they ſhuld thus prefere that falſſe god and in haūſyt abowe al that is ſayd god / or that is worſhypyd / ſo that he ſyttyt in the temple of God and ſhowyth him felffe as if he were god. Nowe whothere owre clargy be gylty in this thinge / youge you that be lernyd. For they ſay whā they haue ſayd / This is mi body / which ☞ they call wordis of cōſecracion / or elſe of makynge / which ſayd they ſay ther is no brede lefte / but it is the body of owre lorde / and ther is nothynge lefte but a hepe of accidentall thyngis / as whyghtnes / rowndnes / ſauer / touchyng & ſychotere / which if it be ſo / then that thynge which to day is not ſhalbe God to morowgh / & that thynge whych is with owte ſpryte or lyffe / groynge in the fylde by kinde ſhalbe God anothere yere / which God we confeſſe to be with owt beginnyng or endynge / and in his manhede begottyn / and not made / as ſcriptur teſtifyth.Math. 1. Luc. 1. Ebre. 1. Pſal. 19. For if his manhede were mad and increſyd dayly to the quantyte of theyre brede and wynne which they ſpend dayly in that vſe / he ſhulde ☜ were in on day be cart lodis more then he dyde in .xxxiij. yers whan he was here in erthe.

But to be ſhorte if ony makyt in thes wordis / This is mi body / he muſte be perſon of Chriſt or elſe theyr is a falſe God / if it be the pryſtis body it is the body of a falſſe loſtell / a dronkē man / a theffe / a lecherere or of ſom othere ſynnere / and then there is vnclen body / for any man to worſhope for God. If it be ony fleſh and blude it muſt nedis be the pryſtis body / fore in all holy ſcripture from the beginnyng of Geneſis to the ende of the Apocalypſe / there be no wordis writtyne of the makynge of Chriſtis body / but there be writtyne that Chriſt was the ſonne of the fathere / conſayuyd of the holy goſte / toke fleſh and blude of the virgin Mary & that he dyde & a roſe agen from deth the therde day with owt corrupciō / & that he aſcēdyd in to heuēs very God and man / and that we ſhulde beleue in all ſcripture that is wryttyn of him / & that he is to cum to Iuge bothe quyke & ded and that the ſame Ieſus Chriſtis kynge and ſauyure / lord and makere of all thingis as is ſhowde in Geneſis.Gene. 1. and if popyſch preſtod can not make that he made viſibill and inuiſibyl / with all othere thinge wordly hauinge the wordis that he made thē with / how ſhuld he make then Chriſt Ieſus of a pece of brede or of a drawght of wynne / of whome they er made / & with owte whom they cane not lyue / moue / or be / Mor ouer you haue no worde of actorite thys to do but as you haue fur gyde of your on hedis as you haue don all othere thyngis cōtrary to Godis lawe. Then ſum mane wolde ſay it a pere you do ſpecke a genſte the Sacramente / which owre forne fathers wyſe and well lernyd / and moſt excellēt kyngis / emperurs / & rulers with al other degres hath beleuyd and worſhipyd as god. I anſwere / I hold with the ryght honore of God / which is in veryte and truth / and with the lordis ſupper as ye ſhal knowe here after in his proper place / but I ſpecke only a genſt the myſuſe there of / which is to the grett diſhonor of God.Not well myn intēte. in as mych / they make an ydoll ſuply Godis preſence which he dyd inſtitute in remembraunce / by cauſe they wold haue vs worſhope a creature in ſted of the makere. Thē ſum wyl ſay / it is meruyll they dyd not ſpy this thynge / this falſnes / if it be true. Danie. 9 We anſwere that it is no meruyll / that God wyl haue / and ſuffere to his grett honore. For we rede in the old teſtamēt howe ther was an ydoll a monge the Babylony this whos name was Bell / this ydoll dyd the kynge worſhope dayly / in offeryng much flowere / wynne and ſhepe / ſuppoſyng that ydoll to ett all that dayly for the loue of hys worſhyppers / ontyl Danyel dyd ſhoue hym it was an ydolle and no lyuyng god / & then whan the kynge had prouyd the truth by Danyels couſell / and fownd his wordis true & the pryſtis worke and wordis falſſe / then he dyd put the ydoll to Danyelis iugmēte / and dyd ſle the pryſtis which in numbere were lx. & .x. beſyde wyues & chyldren. Therfor no meruel thowgh owr forne fathers be deſayuyd / for why they had not Danyell wyth them / that is / they had not the iugment of God printyd in theyre hertis / they had not the knowlege of his verite by which they ſhuld leren to humbyll them ſelues to his ryghtwyſnes and iugment and lerne to are his mercy / they dyd worſhope Bell / that is / dyd beleue olde tradicions / popyſtical laws and ſectis / they beleuyd in ydolis / whiche as I ſayd be for ar nothyng in the thingis of nature / but workyng clene a genſt all natural thynge / euer folowynge theyre one fancy / which flowth & ebbeth after theyre on wyll / makynge a thynge good whan they wyll / But nowe that owre kynge Henry the .viij. whos lyffe I pray Gode longe to contynue / haue Danyell wyth him ye and printyd in his herte lett not vs dowt / but that his grace ſhal put this forſayd Bell to the iugemēt of Danyell that is godis worde which ſhal dyſtry him by the ſpryte of his mowght / And as for Belis pryſtis his grace ſhal ſle / which do deuowere dayly innumerabyl / mell / and wyne / and ſhepe / that is vnder the falſſe pretence of this falſſe ydole forſayd / do deuowere meny ſimpyll ſowlis ſpiritally / and cauſe meny to fare herdly corporally / by theyr ſumDaniel ſignyfyth the iugment of god / or knowlege of his verite. Bell ſignifyt olde tradicide and ceremonye. Owr prince haue Daniell wyth him and he ſhall dyſtry falſe Antychriſtes do Daniel the grettydolis tuus / and ydyl profeſchion that they thowe owtwerdly. Wherfor as towchyng the deſtruction of thes to ydolis / lett vs al dayly pray the wyl of owre lord to be fulfyllyd / & to ſaue his tru minyſter owre ſuppreme hed ymmediatly vnder Chriſt kyng Henry the viii. & owre nobyle prince Edwerd his ſon / with all his nobyl counſell. But ye ſhall not that the lorde wherby he might declare more plainly how grettly he abhoryt al infidelyte and ydolitre / dyd ade to thes two cōmaunde mētis / him ſelf to be owre lorde God / ſtronge and louynge / which viſyth the iniquite of fathers a ponne the ſonnes in the thyrd and fowrthe generacion / in thos which hate his name / neuertheleſſe / he do marcy in thowſantis / to them which loue him & kepe his preceptis / As who ſay / I am your God me you ſhal fare and loue / to me only you ſhall eleue / if ye beleue and worſhope ony othere God beſyde me / I ſhall reuenge that ſynne from tyme to tyme / but ſhall ſhow marcy & benyngnite perpetually to them which loue me / and kepe my cōmaundementis / that is in knowlingynge owre on infirmite and inclenynge only to his mercy.

¶ The thyrde cōmaundment. Thow ſhall not take the name of the lord God in vayne.

WHos ſence is this. In as mych God owt to be faryd & louyd of vs (as we heue ſhowde before) therfor we may not abuſe his holyname / but muſt magnifyit a bowe al thingis / and alſo glorify it / in all thingis / as well in welght as wo / & ſo only ſeke him with al owr mende / geuyng thankis to him for all thingis which chaunce from his hand. Fordermore we muſt kepe owre ſelues beſyly from all his cōtumely and blaſſemy / we may not name or ſpeke otherwich of him then becumyth his hy mayeſte. Alſo we may not vſe his holy name / in other vſes / then in thos which he wyll to be borne / for that is to his grett diſhonore and polutyng of his name. Wherfor (as meny clarkes ſay) by this cōmaundemēt is forbydyne / necromancy / cō geringe of deuellis / with othere ſych which God for byd to be vſyd / by cauſe they diſhonore his blyſſayd nam. But why wyll not they nūbere with the forſayd thingis / theyre ſayntifyd marchauntis and congeracions / as off myghtters / ryngis / croſyerſiaues / and with al othere robys / with owt which they thinge them ſelues no buſhops / alſo the congeracions which they vſe in makinge of popyſch pryſtis in ſharyng / puttynge on of veſtmētis / and in theyre uwyntingis in haloynge of bellis / cherchys of ſtone / chapels / auters / ſuperaltarys / with meny othere thinges wherby the honore of Godis name is more diſhonoryd / then by the forſayd congerers / for they vſe theyre arte preuily with fare leſt they ſhuldbe courrecte gettynge theyre lyuinge contrary to Godis cōmaundemente but popyſſche preſtod with the holl ſorte of Antichriſte do not gett theyre lyuinge only falſly by theyr congeracions gretly diſhonerynge Godis name / but alſo they ſubdwe by theyre craffe the holy name of God and lyue by opyne robry / yn ſhedinge off innocentes blude / ye as I ſayd before boſte them ſelues as God.Popyſch blyſſynges is cūgery • ge. Popiſche • er worſſe then cungerere. But ye ſhall not & welmarke that ☜ the eternalle veryte can not be diſhonoryd more greuuſly than whane a wyttnes of falſhede is callyde to teſtify of his glory and name. As conſernyng iuramentis / othes / and wous / howe greuuſlly is the name of God diſhonoryd of the ſelfſame linege / which promeſſe meny hy thingis as mene grettly regardynge Godis honore and hytt dyde the Iuys neuer more diſhonore to his name / then they do. The Iuys were blynd / but they ſe & wyll not ſe. Fyrſt lett vs begynne with owre horly fathere Pope / and ſo deſcende to ſere Ihon ſingyl ſowll / or ſere Antony laklatyn / and take of euery on a ſnache for I can not towche ther as they be worthy thowgh / I had Eraſmuſe cloques / and Swinglius ſprytt godly / I fere nothinge / but that I ſhal not tel the troth they ere ſo nawghtty and ſuperſticyuus.Pope. Owr horly father Pope howe dewoutly do he ſware and bynde him ſelffe by his office / to be true in confeſſinge the name of the trinyte / beyng crownyd with .iij. crowns which he take in tokyne of theſame othe / but how iuſtly do he kepe this iuramēt whan in all his actis he clayme the offyce of owre ſauyure / and vſe him ſelffe as no confeſſer / but as a ſauyure to the gret diſhonore of the trinyte in aſmych he diſtry the merytis of Chriſtis blude which is owre only ſaluacion / and helthe.

Legattis alſo de latronibus I wold ſay de latere / they cleue ſo faſt to his ſyd (men as the ſay for the Popys noſe / opholders of his greciuꝰ mayeſte) loke in what iugmēt he do fall they muſt nedys aſſociat him in the ſame

Legattis.

Cardinalis alſo on whos neckis & ſhowlders hang the gattis of ſente Peters heuen / with a ſolome iurament clothyd with a rede garment promiſſe to be redy always to ſhed theyr blud for Chriſtis veryte / but they fulfyllyt in ſhedyng other mens blud telling the trothe.Cardinale

Archebuſhops alſo with theyre heuy croſſis / do lykewyce ſware to bere the croſſe of chriſt in takinge payns to go & prech the goſpel of Chriſt / & always to be redy to ſoffere for theſame / do wel performyt in layng the • on othere mens bakis and neckis / and in crucifynge them that precke the trute / of Chriſtis merytis.Archebuſſhope.

Othere playn Buſhops alſo with theyr forkyd caps / promiſſe ſolemly to vphold & ſtandby the olde teſtament and the nwe / ye and with them a genſt al herify to fyghte & in tokyn of theſame toke that cape / and by cauſe the old teſtament and nwe / wore hornys of humilyte / which wyll more ſoffere then do ingery / therfor forgyttinge theyr othe & iurament to wyne a ſynnere with me kenes / they haue abiecte the hornes of God / and only fyght with the hornys of the Roman bull and cruelly with them nowe theyBuſhope. fyght. But thākis be to the lorde / they haue ſo lōge goryd men thorowgh the rybis that a man can ſcaſe knowe the Roman bull froz Arons calfe / his hornys be ſo ſhorte and truly they lake but a lytyll ſtobblynge.

☞ Suffryd cranys / abbottis / with othere old fornicators fathers of dennes which make a grett woue with and othe to geue inſpectiō to theyre flocke / & in tokyn therof take theyr croſſyer ſtaffe in ſtede of a ſhepperdis croke / but the ſyluer way ſo heuy at the fyrſt reſayuynge / that theyre hand is euer lame after wordis to do ony good worke accordyng to ☞ theyr promiſſe.Croſſyere ſtafe. What ſhal we ſay to the miſſe nons / which er maryd / ye for ſothe ſere Ihon ſay / to ſente Rateren / or ſanete all a hory / and in tokyng they ſhalbe good to theyr ſere Ihon / the ware a rynge ſignifynge theyr ☞ peruers lyuinge.Rynges. What ſhal we ſay to all othere orders in generall / which promiſſe to lefte vp theyre hertis and mendis euer to he uene and to diſpyſſe al worldly dignytis / in tokyne therof they ſhaue theyre crowne all bere / but they take ſuch a cold at the fyrſte ſhauinge that they can neuer lefte theyr hert and mend from the erth and erthly thyngis after werdis.Shauene crownes.

What thinke you by ſere Antony laklatene / which take a pone him to prech & teche the goſpell of Chriſt and always to attend to the ſtody of Godes worde / how ſubſtaun cially do he diſcharge his office trwe ye in haukinge and huntinge ſhotinge and bowlinge and ſuch othere good hyſtoris and lecturs / which cownte ſcripture hereſy / and popre holines.S. Antony Ye but what ſay ye to ſere Ihon ſingyl ſowle / which wyll ſocke Chriſt owt of his fingers endis / ye for a peny plucke a ſowle owt of purgatory if he were herd ther to / which whan he is att his maſſe can not rede the goſpel if the candell be owt / by the Popis lawe / nor tellyt in englyſh whan it is lyght / Which if he lake his fanell in holding vp his handis at the Pater noſter or in ony othere lyke thinge / he is in dowght whothere he hath mad his Godis body or no / by cauſe he lakyd the vertue of his fanell / or ſtole / but to deſyre his nayghbors wyffe or mayd in ſaynge Dominus vobiſcū / or Preceptis ſalutaribus moniti / that is no faute / for euery man cane do ſo as wel as he / with meny othere qualites innumerabyll / which er not good but deteſtabyll.S. Ione. Nowe all thes thingis conſyderinge / we may ſe howe grennſly the name of God is blaſphemyd by theyre yuramentis & falſe othes / vnder the pretēce of Godis glory / whan theyre ynſpeccyon is only yn thyre bely and nothynge in the glory of godis name / as theyr dedis ſhowe yn all thyngis. There is noman truly ☞ which owt to vſurpe ony trwe othe or yurament / but that the glory of God & neceſſyte of owre nayghbure ſhal require.The cauſe of ſwaring They popiſchers do not only blaffeme the name of god by theyre othes & iuramentis / but alſo yn al actis & dedis they er a genſt the profyth and welthe of thē that be in gret neceſſite / And thes forſayd cauſis ercepte / al kynd of othes ere forbidiue / as the wordis of Chriſte do teſtyfy & teche vs / whych whyll that all owre ſermone be / is is. no no. and that which is more he teſtifyth to be of yll.Math▪ 5 By this commaundment we may not vſurpe ony othe by owre proper and priuate temeryte. And ye ſhall not / that the turament and othe which we geue the mayeſte cōmaundinge and ſendinge / is by no mens agenſt this cōmaunde mēt / by caus in a nother place of ſcripture he geuyt them powre ſo to do and cōmaunde.Owre kyn ge co naundingewe er bownde to ſware. 1 Reg. 7 Wherfor he that diſpyſe his prince / he that wyll not knowlege him his hede (as all papyſtis wyll not) they breke this cōmaunbemēte / & gretly diſhonore the glorius name of Gode / for kyngs truly er his true myniſters yn this cherch mylitante / and ther is nō that ſupplith nerte to Chriſte but ōly thei / al othe re powrs that be yn erth / be of them / as dukis / bernes / lordis / knyghtis / apoſtels / Iugges / & ſuche lyke / where fore they that reſiſte there kynge / & them of hym ſente / reſyſt the ordinance of God.Rome. •• . Euery man is fubdude to thes hyer powrs as Peter teſtifyt ſaynge / be ye ſubyecte to euery humā creature for God other to the kynge as moſt ercellent / or to the dukis as of hym ſente / to the vengaunce of ill doers / to the laude truly of God doers / A ducke properly is callyd a leder / gyde / or dyrecter. And ye ſhall nott that a Chryſtyn kynge / may not only prouyd gydis for a polytyke order / but alſo for a ſpyrytall order / wherfor he hathe powre to ynſtytute gydis of diuers vocaciōs / whych gydis then er bownd to vſe them ſelues accordynge to theyr vocaciō. The polytical rulers to vſe theyr officis with mercy and iuſtis / that is in maytenyng the good / & correctynge the yll. The apoſtolicall minyſters / and dyaconicall ſente of them to vſe theyre office with all truth and humylyte / ſo ſhynyng with worde and dede that all men myght glorify the heuenly fathere in heuen in folowyng theyr doctrine & good liuinge.The Pope hath byne euere agēſt the Chriſte of Gode. And ye ſhal not that by thes forſayde wordis / ye may perſayue the Pope and his ſecte hath longe diſhoneryd his name / in kepinge true hedis vnder his fytte. If ſente Peter (of whom he claym his primacy) dyd obay kyngis and rulers (as owre ſauyure Chriſt do cōmaūd and dyde beynge a chylde and a man as it is playn in ſcripture) wher lerne he thys pryd & whare hath he his auctorite to clayme & hold his primacy ouer al the worlde?Luc. 2. Math. 9. Truly he hathe it of the world and deuell / This herde perchance ſum papiſt wyll ſay / that I ſpeke agenſte cherite / by cauſe he toke his auctorite by counſente of the cherche / grett Conſtantyne beynge Emporore of Rome / as the ſcripture of the cherche do teſtify. Two ſcripturs. To this I anſwere / that there is two ſcripturs / that is / the ſcripture of God and ſcripture of man / the Lordis is immutabyl / and dampnabyl to the brekers / mans is mutabyl and not dampnabyl to the brekers / the on that is Godis muſt nedis be. the othere if it wornet it wore the better. The ſcripture of God is ſo neceſſary that it can not be augmentyd ne myniſchede (as ſcripture teſtify) with owt dampnaciō of body and ſowle / The ſcripture of mane is myniſchyd & augmentyd euery day after the ymaginacion of mās brayne / whych nott kepte puryfyth the ſowle / bet ofte tymes bryngeth dethe to the body / of whych ſcrypture Polle byd vs take hyd / callynge it the doctrine of deuels & falfs antichriſtis / wherfore to this falſe ſcripture chriſten men ere nott bownde / but to the ſcripture of God ye & we muſt kepe al thyngis that er wryttne ther in with al the poſſibilite that we can / for in it is wrytting and ſhowde althyngis neceſſary for owre redempciō / accordinge to the prophicy of the holy goſte ſpekinge by the pſalmiſte of the ſpiritual Syon / that is of the true ſpeculacion of God and his Chriſt / ſaynge. The Lord ſhall ſhowe / vnderſtande all thyngis pertayninge to his true honor of his Chriſte / in ſcripturs of pepyll and princes whiche haue byne in it in the true contemplacion of Godis worde / and that is the olde Teſtament and nwe / he ſay not / The Lorde ſhall ſhowe in the ſcripturs of pepyll and princis that nowe be in Syon / but in the ſcripturs of them that hate byne / in it. Therfor by chauſe we er cōmaundyd in meny placis of ſcripture to obay owr princis / and can fynde in no place the Pope / therfor we may affirme al kyngis with theyre miniſters to be the true electe hedis vnder God / the Pope and his ſecte to be very ennymes of the croſe of Chriſt very Antichriſtis agenſt God and name.Scripture comman̄de vs to obay owrekynge but not the Pope. Therfore lett all men be obedient to theyre princis / and we in ſpeciall to owre kynge Henry the .viij. moſt excelente and faythfull myke paciente and mercy full / beynge a moge vs (as the Lorde commaunde) as on of vs / always wyllynge and cōmaundinge that thynge in his cherche and ſubiectis / which is to the glory of God and Ieſu Chriſte / always cōmaūding that which is to the commoune and not to his proper welthe / but god knoweth he hath meny a ſlowe workere in fulfylling this his wyll. Agene howe marcyful he is agenſt his rebellers. What ſtody what payne do his grace take dayly to ſett forte God glory? In what ieberdy & hate is he of the worlde for the loue of Godis worde? Othere kyngis take ſtody to increſſe theyr ſubiectis with ryches worldly. ☞ Our kynge do not increſſe his cōmoūs with worldly ryches only / but alſo & chefely with the worde of God which is better then gold and precyuus ſtons. What infideles wold rebel and be falſe agenſt ſuch a prince hauynge the qualitys and vertws that he hath? we owt therfore to be true and louynge to him and his / by nature and kynde / ye and much more by the laue of God / by the which lawe alſo he hath bowde vs / ye & we haue all ſworne in the holy name of owre lorde God to be true to him & his laufull hayers / to the grett glory of Godis name & tranquilite of hys reme. Therfor to cōclud lett all men take hede ☜ vnto theyre othe / which euery man may laufully vſe (as Paul dyd) in affirmyng the dignite of the goſpelle and glory of Godis name / and lett them inſtructe theyr chyldren in tyme of youte / that they may laerne to know God and theyre Prince / and no more to be blyndly lede as they haue byne a fore this tyme / in rebelling agenſt theyre Prince. Roma. 1. By this cōmaundement alſo we er bownde to cal a pone non othere name whan neceſſite ſhal compell / but a pon the name of Gode / for it pertayn only to his glorye / that he be had an vnicall wyttnes and record of verite / which is the vnical and eternall helthe & verite.we er bownde to ſware only by God for the trwth. Therfor a way with owre ladyſe bedyſmen / Auguſtinis / Dominickis / Benedictis Frāciſcans / Baſylighttis / the .v. diſcordis of the cherch as Tomyſtis do ſay / a way with thes and all other ſectis the dropingis of the deuylis tayll / the vpholſters of Antichriſt the ſon of perdicion / And that he myght the better inculke to vs this cōmaundement dyd adde thes wordis / that he wold reuenge him ſelffe agenſt all them which dyd take his holy name in vayne.

¶ The fowrth cōmaundment.

Remember the Sabott day / that thou ſanctify theſam / ſex days thoue ſhalte worke / and ſhal do all thy beſynes / the .vij. day is the Sabott day of the lorde God / Thow ſhalt do non of they workes / thow and thy ſonne / and dowghter / thy ſeruant and handmayd / thy beſt and pylgram whych is in thy portis / For in .vj. days thy Lord dyd make heuen and erth / the ſee and al thyngis gis which er in them / and the .vij. day he dyd reſt / therfor he dyd blyſſyt and ſanctify the ſame.

THe obſeruacion of the Sabott day do pertayn alſo to the honore and worſhope of God / in as much it is contaynid vnder the fyrſte tabyl and is nominate the ſanctificacion of the day / Wherfor God dyd require neuer nothynge more ſtrayghtlye to be kepte / And whan he wold ſignify by Prophettis al religiō ſubuerſt / and good lyuinge ſett parte / he dyd euer ſay his holydays to be polutyd / on halowyd / vyolatyd / not kepte / not ſanctifyd / as thowght this obedience omittyd and lefte / nothynge remaynyd be ſyde / in which he myght be honoryd. Exod. 31. Nume. 15. Iere. 17. Truly ther is no dowght but that this precepte was a ſhadowe / and cōmaundyd to the Iuys for the tyme of ceremonys / that it myght repreſente the ſpiritall worſhype of God / vnder the externall obſeruacion to them / Wherfor in the commynge of Chriſt / which is the ende and the lyght of ſhadowes / & the truth of figurs this cōmaundement was diſtryde / as other ſhadows of Moyſis lawe / lyke as Paull do teſtify euidētly. Gala. 4. Coloſ. 3. But neuertheleſſe we (the ceremonys diſtryde / & the externall couſtome / by which in the berke of the lawe / that is / in the letter the Iuys fayth was excerſiſyd) do hold the truthe of this precepte / which te lorde wyl to be perpetuall / and cōmune to the Iuys and vs / which truthe is this. to f • re & loue God a boue all thynge / & to pute owre confidence and quiettnes only in him / which then ſhalbe doune whā we ſhal refrayn with owt colore from owre concupiſcencys & yll deſeyris / which do nothynge els / but breke the mende from God / ver and turmoyll owr ſpryth.The kepinge of the holy day. Alſo whan we ſelfe from the vnprofitabyll workis of owre fleſhe / that is whicher ſpronge of owre concupiſcence and wrechydnes of nature / ye to be ſhorte whan we refrayn from all workiscōtrary to the ſpryte of Gode / althowgh they bere be fore them ſū ſimilitude of mans prouidens / and wytte / For thes manner of workis be all ſeruiall / from which the lawe byd vs to ſeſſe in the ſabotday / that God myght dwell in vs / worke that good is and gouerne vs by the mens of his holy ſpryt by whos mens he geuyth the rem / pece / & tranquilyte of conſchiens. Ieſa. 35.58. Heb. 3. q. 4. Mans inuencions is bondage. Ihon. 14. Ephe 3. 1. Corin. 3. Roma. 1. This truly is the true Sabott day / whos forme & ſhadowe was theſame iudaycall.The Sabott day is to haue the ſpryt of god in owre hertes. Therfor it was aſſinyd to the .vij. day which numbere hath ſignificacion of perfection in ſcripture / wherby we ere towght God to cōmende and geue a pertuell Sabat day to vs / which ſhal ende by no terme or tyme / alſo that lyuinge we ſhall not ſanctifyth plentuuſly and after a iuſte māner / on tyll the ſeuenth day / which is the laſt and eternall day / for althowgh we haue begone to enter in to his ſabott day by fayth / hyt we ſhall not cū to the plentuuſnes ther of / tyl the reſurrection of owre mortall bodys / and whan we ſhall ſe God face to face as he is.The trwe Sabot day is not yn this lyffe. Hebreo. 4. Roma. 8. 1. Ihon. 4. Nowe therfor by fayth we haue begone owre quiettnes in God / in which alſo we do dayly make progreſſe / that then at the laſte we may profytte whan theſame of Iſay is fulfyllid in which a day of reſte from a day of reſte is promiſſyde to the cherch of God / that is / wher now they ſe him by ſpeculacion of fayth / thē they ſhal ſe him in ded / wher nowe we hold his ſhadowe thē we ſhal poſſeſſe his ſubſtaunce. Iſa. 66. 1. Corin 15. Gene. 2. The ſōday is not made to be halowid wither clamacion • but wyth the Lordi • worde. Gala. 4. Coloſ. 3. That which partayn to the ſonday / which we do obſerue nowe is not inſtytute therfor that we ſhuld ſanctify the ſame a boue other days / and thynkyt more holy / for all holynes is the ſingulere prerogatyue of God only / which dyd honor all days a lyke. But that the cherche myght cō togethere in that day to prayers and lawdis of God / to here the worde of God / & to vſe the Sacramentis in rygijt order (which as it er owt of order) in which thyngis that we myght the beter apply al owre ſtody / we ſhuld ſeſſe from manual workis / and from al impedimēttis / which pertayn to the reſon of his lyffe / that whā the worde of God is prechyd purly and ſyncerly (as it is but of fewe) then we myght reſayue the ſame with a quiete mend and a faythfull hert / w erby we myght mortify / the workis of the olde Adā / ſanctifynge not only that day / but alſo euery day in the wek e / And ye ſhall not that we whiche ere faythfull owt not to diſcerne by twyne day and day / but for the cauſe of commune polyſy as is ſhowde before.Diſcerninge of days is forbyddynge Therfor holy days er not aſcribyd and ordainyd / that we ſhuld honore God by ſeſynge of workis whereby men gett theyre bodyly ſuſtinans / iuſtly and after Godis cōmaundement / but by cauſe the cherich ſhulde cōtogether in ſum day to lerne in herynge Godis worde howe to fede the ſowle / Which thynge not towght men were better to kepe theyre byſynes at home accordinge to theyre vocacions / that is rulers to ſtody for the commune profytte poore men to labore for theyr lyuinge / then for to cum to the perſons barne / and there cō myt ydolitre in mayntenynge his ambiſion / If Godes worde be not towght mēwere better to worke thē to cū to cherch. pride / and beſtly lyuinge. Nobyl ſtatis were better to hunte the bull here / hert or ony othere thynge lyke intendinge to ſuckure the powre with the mette / thē to here ſere Ihon ſingyl ſowle ſtombel a payer of mattēs in latē / ſlynge holy water / curſe holy brede / and to play a caſte kyke yack an napes in a foles cotte. But I wold God all men were as redy to do / to folowe and here the worde of God / which is very Chriſt Ieſue / accordynge to Godis cōmaundement and owre Princes / as they er to do / folowe and here the word of Antichriſt which is the deuyll himſelffe / cō maundyd by the Lord of the worde and ſone of perdicion. And ye ſhal knowe this day ordinyd for a godly polyſy / is nowe vſyd to the grett diſhonore of God / ſo that it were better to be vſyd neuer a dell / ye not to be had in remembraunce / wherby men myght worke / then to vſe it as they do for the moſt parte.The body of Chriſt is mad the body of an hee lott for lake of true techynge. Nowe the worde of God is not purly & ſyncerly towght / but in fewe placis / nor can not be truly towght it is ſo ſnarlyd by popyſche loſels / and with theyre popyſche ceremonys / Nowe meny men and women for lake of good techynge do prepare the; ſelues mor for to be ſene then to lerne / ſhoynge themſelues in the holy cōgregacion more lykere veneriall perſons thene true mēbers of Chriſt / and makytt more lykere a fayer and pray fore the deuell then a body ſekynge the glory of theyre hede Chriſt Ieſue / & ſuppoſe that ſo diſgyſſyd to halowe the ſabot day / folowinge popyſch preſtod / & Iſydis pryſtis which inwerdly deturpede / ſanctify that day more by owtwerd garmentis folis cottis and cokis comes / then by true doctryn.2. Cor. 11. And thus ☞ if men wold well marke the effecte of owre ſabot day and the myſuſes ther of I truſt the mokis of ſophyſtryans ſhuld vaniſch cleue a vay which hath ſcateryd the worlde full of iudaycall opinions / which ſay that the ceremony of this cōmaundement muſt be abrogate which ceremony they call in theyre tonge the taracion of the .vij. day / but that thynge which is morall / that is that thyng which pertaynd to theyre maners do remayn ſtyll to vs / and that is the obſeruacion of on day / which day they only chonge in the contumely of Iuys.Markethe godly ſprite of owre ſtolle mene. But you haue herd what profyt cum by ſuch a doctryne. For they cleuynge only to theyre conſtitucion and decreſſe / as the Iuys to the barke of the lawe / that is the letter hath & do diſhonore God more a .M. tymes thene the Iuys dyd / in brekynge the ſabot day / that is in cauſynge meny to er frō the true fayth of owre ſauyur Chriſt Ieſue / nethere reſpectynge the fruifulnes & profyte of the ſame towerdis owre naybours and othere creaturs laboryng for vs / nor it the effecte there of as I ſhowd before / in reſayuynge the true worde of God.

❧ Here ende the .iiij. commaundementis contaynyd in the fyrſt tabyll / & they preſcrybe after what māner we ought to be haue owr ſelues towers God / which well merkyd do vtterly condempne vs and dreue vs to ſelfe helpe of Chriſt only which is the ende of the lawe / that is of owre iuſtificacion / ryghtwyſnes and ſaluaciō / to whom be all honore and glory as it haue byne is / and ſhalbe nowe and euer. AMEN.
The fyfthe ¶ The fyfthe cōmaundement. Honor thy fathere and mothere.

IN thes cōmaundementis precedynge is declaryd the obedience and honore / the fare and loue that we muſt bere towerdis God and his gloryus name / and to his minyſters which er ordinyd of him (as I ſhowede you before in the .iij. cō maundement) to the coſeruacion of theſame. which er not ordinyd to reſpecte & rule theyr proper howſolde only / and to ſe it inſtrute and towght accordynge to Godes lawe / but chefly they muſt inſpecte the vniuerſall cherche of God ouere which they be inſtitute / hedis / duckis and buſhops / euer aduertyſtynge that thynge to bedone which is to the glory of his name. This don he adde particulere cōmaundementis which alſo we er bownde to kepe.Prouer. 1. Leui. 19. Therfor in as mych we er bownde to ſere and loue God we may not neglecie owre parentis / or offende them in ony thynge / but we muſt fare and worſhope them / we muſt obay them vnder the wyll of owre Lorde / we muſt ſtody to pacyfy & cūtente them / in all māner of thyngis that owre workis may do them good / and to thez that do thus 〈◊〉 benediction is addyd / that is / to leue longe a pon thys erthe / to haue the benediction of worldly thynges a pone erthe. The which promyſſe declare howe acceptabyll the obedience of owre parentis is to God / alſo that it myght moue and ſtere owre ſlugyſnes to be redy to this obedience / ye and to loke for malediccion if we do the contrary. And ye •• al not this cōmaundement is a particulere •• maundement for the carnall father & ſone / and by nomens can ſuffere an allegory or popyſche morall. Not withſtandinge meny (accordyng to theyr qualytes) do rowle in theyr allegorys / but to ſay the trothe / in allegaciōs popiſticall / vpholdynge by theyr ſophyſtical ſciencis by falſe colers of hypocriſy the hore of Gabylon the venemyſſe dragone / a genſt whom they haue ſworne the contrary owre • oſt nobyll Prince commaundinge. Whan t • ey haue declaryd the duty of the fathere & carnall ſon and ſhowe howe euery father is not only bownd to brynge vpe his ſoone after an honeſte carnal māner / but alſo after a goodly māner / then they adde lyke true colerers of antichriſt / howe all men owt to obay alſo by this cōmaundementis theyr ſpiritall fathers / conwtynge themſelues as hedis & no minyſters as geuers of grace and not as reſayuers / the popys angelis / and not apoſtels ſente by theyre hedde Godis tru minyſter / as theyr one wordis do teſtify / They ſay all mene generally be bownde to obay them &c̄. as the carnall ſone is his father / there is no mane cane deny but that owre Prince is a mortall man / therfore as it a pere by theyre wordis he is bowde to obay buſhops / and ſere Ihon ſingyll ſowle / by cauſe they be ſpiritall fathers / you that haue fayth iuge thes wordis well / I confeſſe all chriſtenne men to be ſpirituall / and chefly owre Prince in his vocaciō.Svicitalfa there er of the Dope / true minyſters er of owre kynge. For all perſons electe er moſt ſpiritall in vocaciō / owre prince truly is one electe / therfor he is moſte ſpiritall in vocaciō.By vocociō we be al ſpiritall membere / but not fathers Ihon. 10. This is prouyd by the wordes of Chriſt ſaynge. The ſhepe which the fathere haue goue me in my handes no man can take them a way from me / that is / the electe perſons no deuell or worldly thynge cane lett them from the true reſayuynge of my worde / by whych they ſhalbe made the chyldrene of Gode / in teſtimony of his name and vertwe / And owre Prince (as it a pere by his frutis) is not only knowe electe by thys mauner of callynge but alſo by his minyſtracionIhon. 1. No mane is a • oue owr Prince by • o • acion • . and dignyte / as it a pere by thes wordis wryttyn in the boke of wyſdam / whare is ſayd / Myſdam is better then ſtrenketh corporall / and a prouydent man is better then a ſtronge mane. Therfor Oye kyngis here and vnderſtande / lerne o ye Iugis of the herth / geue are you that rule multitudis / and ere ſuſtaynyd by the pepyll of nations / for powre is geuen to you of Gode goodnes & vertwe of the all myghty / which ſhal proue your actis and iuge your thowgh tis &c̄. Owre Prince therfor electe we may well affirme him to be moſt ſpiritall in vocacion / Then why do they exclude him / wyth othere of his electe perſons & ſubiectis from theyre ſpiritall nominacion.Why do mē bers extolle them ſelues a bone theyr hede. If there be no buſhope or ſhulble but ſuch as owre Prince do admytt why do they members clayme ſyngularite a boue theyre Kyng which is theyr hed vnder Chriſte / which in all thyngis cane ſoffere no ſingularite but al that he do / thynke or ſpeke is for the welth of the hole body / that is the holle cōmunallte / whos office is includyd in the thyrde cōmaundmēt as I ſhowe before. And ye ſhal not that theyer not only howlde to name themſelues ſpiritall but alſo they augmente this theyr ſpirituallte with a fatherhede / whan Thriſt wyl that we ſhuld knowelege non but only the ſpirituall fathere in heuen / which can ſaue & dampene vs / & whan Chriſte do call al thos which do fulfyll this heuenly fathers wyll / his mothere / ſone & brothere. Therefor theyr nominacion be no mens can betrwe / excepte it be for peruers doctrine / or by theyr on chyldrē which ſytt by othere mens feyrs / wherfor lett it be wypyd owt of the Lordis ſede / for the Lorde can ſoffere no ſych ſede in his berne.They be no fathers • ut of othere 〈◊〉 chyldrene. Therefor theyr nominacion be no mens can betrwe / excepte it be for peruers doctrine / or by theyr on chyldrē which ſytt by othere mens feyrs / wherfor lett it be wypyd owt of the Lordis ſede / for the Lorde can ſoffere no ſych ſede in his berne.

Alſo ye ſhalle nott that euery Man is bownd to brynge vp his chyldrene in lernyn of ſum good doctryne wherby they may knowe God / & with ſum manuall worke or occupacion / wherby they may gett theyre lyuynge with the ſwett of theyre face. And by cauſe euery maſter owt to bringe vp theyre chyldren accordynge to the fathers wyll / therfor in this cōmaundement is the maſter bownd to inſtrute his diſcipyl or ſeruante well / and accordynge to Godis cōmaundemēte / whos duty is ſhowd in meny placis of ſcripture. Timo. 2. Colo. 4.1. Petri. 2.

¶ The .vi. cōmaundment. Thow ſhal not ſlee.

THat is / in as mych God owthe to be louyd and faryd of vs / lett vs horte no man by ony manere of mens / nor it oppreſſe ony mane by violence / lett vs do noman yngery or wronge / but let vs be always / redy te ſhowe benyuolence to all men / bothe feyndis and ennymes / lett vs ſtody to pleſſe bothe / iff they be yn ony neceſſyte.

Thys cōmandiment wyl alſo that mynyſters of the worde / muſt not folowe falſe doctrine in kyllinge meny a ſowle / by theyre he riſy / and in ſleynge the body for tellynge truthe.

¶ The .vij. cōmaundemente. Thow ſhall do no fornicacion.

THis commaundemente wyll that they which wyl fere and loue God / muſt ſo order themſelues / that they lyue chaſte and continent all the days of theyre lyffe. Alſo by cauſe vyrginyte is a ſingulere gyfte of God / lett euery man marke what is geuen to him. Iaco. 1. For they which take not this worde / that is / haue not the gefte of chaſtyte / they haue a remidy offeride of God for the impurite of theyre fleſhe / and they that do not vſe that remidy reſyſte Gode and reſyſte his ordināce. Nor lett no man ſay (as meny do nowe a days) to haue powre to do all thyngis helpyd by the hāde of God / For the helpe of God is not preſent but only to them which walke in his ways / that is / in his vocacion / from which thes hypocritis do indeuer to drawe themſelues / agenſt the wyll of God / In this peuyſnes and preſumpcion lett not them loke for God to be a helper / but lett them rethere remembere / his ſaynge / thow ſhalte not tempte they lorde God. This truly is to tempte God / to indeuer and ercerſys agenſt nature / which is geuen to vs of him / ye & ſo to diſpyſſe his preſente geftes.Math. 3. Nott what it is to tempte Gode. Thys godly gefte of nature the popyſche ſorte do not only diſpyſe / in miſuſynge themſelues agaynſte all nature abominabyll to ſpecke / but alſo the loſels er bowlde to call matrimony a polucion which God whas worthy to inſtitute / which he dyd pronownſe honorabyll to all men / which owr ſauyure Chriſt dyd ſanctify by his preſence / garniſſyng the ſame with his fyrſte miracle / but with moſt ſotell ſtatutis / rulis / and decreſe / they do extoll euery, zelycall vowe / and progreſſion / I ſhuld ſay euery celycall vowe & profeſchion. As thowgh theyr ſcalde vowe wor not one / and virginyte a nothere / They call theyre ſtald vows / agelicall vertws / doynge great ingery to the angellis of God / to the which they compare laſſiuyous parſons / adulteres and ſum thynge moreworſſe and ſtinkynge.Men 〈◊〉 more the pes ordi •… cis then ••• des. And truly we nede not to reherſſe more tokyns / where the thynge ſelffe is manifeſte / we ſhall ſe truly by what grett and horribyll payns the lord ſhall reuenge thys arrogans and contempte of his gyftis. By this commaundemēt alſo euery man is bownd to haue and vſe his wyffe ſoberly / and gentilly / & the wyffe lykewyce the man / further mor to that they ſhall admytt nothyng contrary to the honeſte and temperance of matrimony / & ſo doyng / they ſhall knowe at the laſte to mary in the Lorde.

¶ The .viij. cōmaundement. Thow ſhalt do no thefte.

Whych muſt thus be vnderſtāde / whan truly we owte to fare and loue Gode / lett vs deſayue no man othere be crafte or fraude / nor lett vs not take a way by handē and vyolence that which pertayne to hym / nor we may not cōpaſſe ony man in bergōs & cūnauntis / ſellynge a more hyere pryce or in baynge a more vylde pryce of thos which knoweth not the valure of thīgis / or by ony othere acte & crafte by which we do lay owr hadis in other mens goodis. But if the fare and loue of God be in vs / we wyll indeuer more with all owr powre to helpe both owr fryndis and foes / as much as ly in vs bothe by counſell and helpe in vpholdynge & maytynnynge theyre bodys and goodis / ye and rethere to minyſch owr on goodis then to take a way a nothere mans / not only that / but if they were oppreſt by the miſfortune of thyngis / we were bownd to cōmunicat & imparte owre goodis to the ſuſtentaciō of theyr neceſſytes / and to the alleuyacion of theyre nede by owre plentuuſnes. Lett all chriſtene men reſpecte to this cōmaundement in helpynge the powre membris of Chriſtis body to the powre threſhers of the Lordis corne / to the powre creaturs which lake theyr naturall lymbys / and no more to vphold by oblacions the grett ydolis of this worlde / that is Antichriſt with his preſtode / and all theyr Math. 10. Ieſa. 58. grett godis / lett them no more hepe Antychriſtis boxe / nor hyt is ſecte for all theyre gay mockis / but miniſter to Chriſt and his true floke as Chriſt do cōmaund promiſynge a rewarde to al thos that grue a cope of water to the lefte of his miniſters / and diſci pilis for his names ſake. Roma. 1. 2. Cor. 8. Ephe. 4.

¶ The .ix. cōmaundement. Thou ſhall beare no falſe witneſſe.

THat is / whan thow owtis to fare and loue God ſe that thou duſt oppreſſe no man by falſe accuſation / nor thow ſhall not minyſſe no mans fame / by yll wordis / and raylynges / nor thou ſhall not geue thy aers to ſuch brawlers / nor thou ſhalte not ſuſpecte or iouge ony man to the worſte parte / or in the worſte ſence / but if there be ony fare & loue in vs we owte allways to thynke the beſte / and to ſpeke honorably of euery man / & to bere the weknes of euery man / as egall as is poſſibyl to the honor of gode and fraternall cherite in concernynge thynges particulere which partayne to human affectiōs and workis.

And ye ſhall notte that all thos which vpin. hold antichriſte and his ſectes whicher parti culere and belymaſters / geue falſe wytneſſe agaynſte the true body of Chriſt / in maintinynge the body of an harlotte / that is / the ſecte of the hore of Babylone.

¶ The .x. cōmaundement. Thou ſhalte not couyt they neyghbours houſe / thou ſhalt not deſeyre his wyfe / nor ſeruaunt / nor handmayd / nor oxe / nor aſſe nor nothynge that is his.

WHerby owr Lord do teche vs which owt to loue and fere / that we may not couyt a mans wyfe / famele / poſſeſſiōs or ony thynge els. By the which reſoue he do much more forbyd that we do not intēde / by ony fraud ſotylte or crafte / ye all thowgh it be vnder the pretence of houeſte / by the which we ſhall cauſe the wyfe to forſake here huſbane / or take the ſeruaunte from the handis of the maſter / or take by vyolēce ony perte of his goodis. But if ther be ony loue and fare of God in vs we owt more to noriſch the loue of the man and wyfe / cōſellinge euery man to kepe his one wyfe and the wyfe here man / and to exhorte ſeruauntis to do theyr duty to theyre maſters / with reuerē ce / & to defend euery mans ryghte as much as lyth in vs.

That truly we er for bydyne to couyt a no there mās goodis thuſe may be takyne / that euery man owt to vſe him ſelfe to his neyghboure accordyne to the vocaciō of his-office and ſtate / He truly couyt a nother mans good which wyll not execute & do thos thyn gis which he is bownd to do accordynge to the gefte of his callynge.Not who is couyttus.

By this reaſon alſo the pepyll owt to haue in mende theyre kyngis & princis / mayeſtis & othere rulers / and to ſuffere theyre do minacion by a quiette mend / to obay theyre laws and cōmaundementis and to ſlake in nothynge which is not contrary to God is cō maundement.The office of duckis & lord is. Agen they muſt ſuſtayn the cure and charge of theyre pepyll / reſtore the ryght / conſerue publyke pece and tranquilyte / they muſt be in helpe to good / refrayners to the yll doers and ſo miniſter all thynge / as men beynge all ways redy to geue fore theyr office an anſwere to God the hy kynge and iuge.

Byſhops and miniſters of cherches lyuely lett them labore and ply faythfully in thē miniſtracion of the worde / nor lett them not defyle the doctryne of helthe / but lett them geue the pure and ſyncere doctryn of God / and inſtructe men not only by doctryne but alſo by exampel of lyfe / & ſo to geue inſpectiō to theyer ſhype / as good ſhypers to theyre ſhype / Agene the pepyll muſt knowe them for maſſengers and apoſtels of God / and to geue them that honore that the lord wyl thez to haue / and geue them thos thyngis which er neceſſary to the ſuſtentacion of theyr lyfe.The office of byſhops. A byſhope owt to haue no more but met drike & clothe. 1. Timo. 4. The office of parētes.

Lett parentis take theyre chyldren as cō mittyd to thez of the Lorde / to be noryſſhyd / tought & rulyde / nor lett not them vexe they re mendis by onkenùnes and ſtrayt gouernaūce and turne themſelues from them / but with lenyte ād gentylnes / and as it pertayn to theyr perſons / lett them amplecte and con forte them.Iouth age. Iunyers ſhall reuerently accepte old age / as God wyll it to be honoryd. Olde men alſo ſhall moderate by theyr wyll & prouidēce the imbeſilyte of youth / & in that chefly / wher in they ſhyne & haue knowlege by vſe of thyngis / not troblynge them by herd and clameurs reproues / but tēporynge theyr ſeueryte with all gentylnes / and fauere. Seruauntes ſhall geue them ſelues as cōcernylige theyr office beſy and obaynge theyr maſters / not ſeruynge to the eye / but with the herte / as geuynge theyre ſeruys to Gode.Seruaūtes

Maſters. Maſters alſo may not be curious and intractabyl agaynſt theyre ſeruaūtis / they ſhal not vexe them with much aſperyte / ne take thē cōtumelyuſly / but rethere knowledge thez to be theyre brotheren / and ſeruauntis vnder the ſame Lorde which is in heuē / whom they owte to loue and ſoffere in al manſwetneſſe. To this maner lett euery mane repute what he owthe to his neyboure in his order and place / and that he owe lett hym geue.

We haue the holle lawe explicatt in .x. cō maundementes / by the whych we er ſufficiently inſtructe of all thos thyngis / which the lorde do othere require of vs / or forbyde to be done / as well towerdis him ſelfe / as owre nayghbours. Truly it is eſy to perſayue to what ende all thyngis do intende / truly to teche cherite.

But fyrſte we er inſtrute that we ſhulde fare / loue & worſhope God / and haue confidence only in him / that we ſhuld call and ſeke him / and ſhold expecte and loke for all thinges of him and ſhuld put owr hope only in him / ſhuld reſte in him / which is the ſum of the fyrſte tabyll / by which we er inſtrute only to goodlynes and pyete.

Fordere more we haue cheryte with owr neyghbours for godis ſake / ſo doynge with all men as we woldbe doune to / which is the hede of the .ij. tabyll. And thuſe it apere that the obſeruacion of the cōmaundementis is / to loue only God and owr neyghboure / and he lyuyth moſt beſt & holyeſt which as mych as is poſſibyll do not lyue and ſtody to him ſelfe / to his proper lukere and profyth / and a gene there is non that lyuyth more worſe & wrethede thē he which ſtody only to his proper luckere / ſeke and thynke only is one profyth.

ANd ye ſhall nott that the lawe do not forbyd only owtwerd werkis but alſo the in werde affectiōs & thowgh of the herte. Ther be meny which do ordere theyr eyes / fytt / hādis and all partis of the body / in ſum obſeruacion of the lawe / but in the menſeſon they holde theyr hertis fare from all obedience / they thynke themſelues goodworkers / if they haue diſſimulyde craftyly before men which befor God they bore in theyr hertis / They here / thou ſhalt not ſlee / do fornicaciō / or ſtell / they do not drawe theyre ſword / •• ey do not myxe themſelues with harlottis they do not lay theyr handis an other mens godis. Al this is wel / but they brethe ſtriues with all theyr hertis / they burne in veneriall deſyrs / they ſpy the goodis of allmene with ſchoymiſche eyes / and dewouere all by couyt tuouſnes. Nowe they lackyd the chefyſte pownte of the lawe / Agaynſt thes PaulleRoma. 8. d • ſtrongely try / affirmynge the lawe to be ſpirituall / that is / which requiryth the hole mynde / the hole ſowle / and hollwyll obediente / and whan we ſay this to be the ſum of the lawe we brynge no • we interpretacion / but folowe Chriſte the beſt interpreter of the lawe / which dyd adde nothynge to the lawe but only cleryt obſcuryd by the lys of phariſ • ys / and corrupte by theyr ſower dow.Mat. 5. Lyke •• yce as the vertue of his worde / the ſpryte of his mowthe doth nowe alſo reproue Antichriſt and his ſecte which reyoyſſe onely in theyre workis / thynkynge themſelues more holy thē othere by caus they haue ſuch harde rules & orders / ceremonys wous that no chriſten man can ber or ſoffere. To whom was thes wordis ſpokyn̄e loue youre ennymys / do wel to them which hate you / pray for thez which perſecute you / that ye may be the chydren of the heuenly fathere / Who ſhalbe nowe the chyldren of the heuenly fathere? The Pope and hys angels / Monkis & Chanons / freyrs and herityke &c. Then er we well at aes if the powle ſhorne marchantis ſhuld be only the ſons of God / if they ſhuld call God only theyr fathers? Therfor the word of God do proue them onely the ſons of the deuell / which do caſte a way ſo lightly the cōmoune youke of the chyldrē of Gode. But here theyre drowſy dreme / Owre lyfe were to herd for Chriſten men / As thowgh they culd make a thynge more herder then to loue God with all the hert / mend & ſtrenght / And aboue thys there is nothynge / that can be thowght ſpoke or done / which no man can performe & fulfyll (as I ſayd before) in thys lyfe / Owre ymbecilite is nott abyll to performe the leſt yotte of the lawe / It is the Lord in whom we do vertue / He geuet that he cōmanunde / and cōmaund that he wyllyth / Chriſtians to be vnder the lawe of grace / is not of preſumpſion to walke with owt alawe / but to be ingryffyd in Chriſte by whos grace we be deliueryd from the malediction of the lawe / and by whos ſpyghtThe fyrſte cōmaundemēte is her dere thē all religiōs papiſticall. Roma. 9. Exod. 33. we fulfyll the lawe only by Chriſte. • e haue the lawe wryttyn in owr hertis. • herfor in all thyngis / lett vs reſpecte the ende of the lawe that is Ieſu Chriſt, which made vs of nawght / and loſte / reſtoryd vs agene to the heuenly fathere by pryſe of his precious blude / to the whych fathere / ſone / & holy cōfortere be prayce honor & glory / as it hath byn is & ſhalbe for euer and euer.

AMEN.

❧ Euery planttacion which my heuenly fathere hath not planttyd / ſhalbe plucte vp by the rotte.

Ihon. 15.

¶ Printyde at Baſyl by me Theophyll Emlos / vndere the ſygne of ſente Peters kay.