in heauen All these are the wordes of Christ. And yf perchaunce we haue donne any manne wronge or prouoked oure neyghboure to angre then with great diligence we ought to laboure that in al hast and spede we maye be reconciled For Christ saieth Yf thou offrest thy gyft at the aulter there remembrest that thy brother hath any thīg against the leaue there thyne offering before the aulter go thy waye first be reconciled to thy brother then come offre thy gyft Oblations and sacrifices wer in tholde testament a very commendable and an highe kynde of worshipping god For asmuche as he hymselfe dyd appointe and commaunde them And yet Christ here teacheth that God is better honoured with kepyng his commaūdementes than with our offeringes And to be reconsiled to our neighbour is a sacrifice more acceptable vnto him then to offer oblacions Furthermore the keping of these commaūdementes helpeth muche to mayntayne the tranquillite peace and quietnes of the commē wealth For Christe sayeth Agree wyth thyne aduersarie quickely whiles thou arte in the waye with him y t is to saye we must refrayne our selfe from discorde variance hatred contencion and asmuche as lyeth in vs seke peace concord and quietnes ▪ lest we be caste into prisō from whence we shall not be deliuered except we pay y e vtmost farthynge And in these ciuile and worldlye courtes althoughe oure cause be good and rightfull yet is it possible that iudgemente be gyuē against vs. And in case that at the length we haue sentence on our side yet the sute therof shal be so chargeable vnto vs y t we shal for the moste parte spende more mony in waginge of the law than we shall gayne by the sentence Wherfore ther is nothyng better or more profitable then to seke for concorde and peace as muche as is possible And as it is our parte to lyue in peace with all men so it is our dutie also to make them at one which be at variaunce For Christ saieth Blessed be the peace makers for they shal be called the children of God Wherfore good children printe wel in your remēbraunce that God hath commaūded Thou shalt not kyll and that we can not offer a more acceptable sacrifice to God then to kepe his cōmaundemētes Make your selfes strong therfore patiently to suffre all thynges reuenge not your selues but leaue al punyshement to God and he wyll reuenge your quarrelles Be not inflamed wyth angre hatred or enuye against your neighbor do no wrōg to hym beare with his weakenesse and forbeare hym hurte hym not but rather defēde him from hurt sow and norishe vnitie peace and frendshyp betwene all men make agrementes loue daies betwene them that be fallen at discorde auoyde all occasyons of angre or displeasure as braggynge boastyng reuilynge tawntynge scornynge dicynge bankettyng riote and suche lyke offences And contrariwise loue your neighbour do good to all men as farre as youre abilitie wil serue you speake well of euery bodye and laboure with all youre power to saue the lyfe of youre neyghbour For this is the dutie of all godlye menne to preserue and defende their neyghbour frendely to admonyshe him of his faultes to instruct him and to comforte him For we be bound to healpe oure neyghboure in hys necessitie to lende hym money to gyue to him when he asketh to refreshe his hunger with meate and drynke to clothe his nakednes to receaue into oure house the harbourles to comforte hym when he is sicke For all these offices and effectes of trew humanitie loue and charitie God commaunded when he said Thou shalt not kil And this is the trew meanyng of the fifth precepte Wherfore good children marke it well and when you be asked howe vnderstande you the fifthe commaundemente you shall aunswere we oughte to loue and dreade oure Lorde God aboue all thinges so that for hys sake we hurt not our neighboure nether in his name goodes cattel life or body but that we aide comforte and succoure hym in all hys necessities troubles and afflyctions ¶ The syxte sermon ¶ An exposition of the syxte commaundement ¶ Thou shalte not committe adultery IN y e last sermon ye were taught how we should behaue ourselfes towarde oure neyghboure that we kyll hym not neyther in wil word nor dede neyther hurte hym in hys goodes or bodye Now a man yf he be a man in dede and no monster next after his owne bodye doeth moost dearely loue hys wyfe wherefore nexte foloweth the syxte commaūdement Thou shalt not committe adulterye the whiche teacheth vs howe we shoulde order our selues towardes oure wyfes that we shoulde loue theym not forsake theym or breake the promyse of wedlocke with theim but louingly kepe theym companye Also that we should not luste after an other mans wyfe neyther wyth faire wordes or gyftes intyse her away from her husbande but laboure with all diligence that wemen both maried and vnmaryed maye kepe their chastitie vndefyled For God himself did institute and ordeine mariage did halow it with his awne blessyng Wherfore we maye be sure that this state of lyfe pleaseth god and that it is his wyll to haue it kept with out pollucion or dishonestie For god after that he had made Adā he sayde thus It is not good that Adam shoulde be alone lette vs make for him an helpe And when Adam was a sleape y e lorde toke one of his ribbes and made a woman of the Rybbe whiche he had taken from Adam And he brought her to Adam and Adam sayd This is now bone of my bones fleshe of my fleshe For thys cause a mā shall leaue hys father and mother shall be ioyned with his wife they shall be twayne in one fleshe And the Lorde God blessed theym sayeng Growe and increace and replenishe the earth tyll it By this you maye learne good children that God hymselfe dyd institute mariage wyth hys owne worde Wherefore there is no doubte but that thys kinde of lyfe is holy and doeth hyghlye please God As thapostell Paule writeth to y e Hebrues Wedlocke is honourable the bed therin is vnspotted but adulterers and fornicatours god doth cōdemne Furthermore god saith Grow increase Here he declareth y t the fruyt of wedlocke that is to say children are y e gifte of God For yf he had not commaunded thys thing by his worde then maried folkes could haue had no childrē Wherefore ye shall by these wordes chefely learne that there is a great difference betwene wedlocke and the vnlawfull cōpanye betwixt man and woman For in mariage the acte of generatyon betwene the husbande and y e wife is no synne for God hath ordayned it it pleaseth him but fornication adulterye be sin which God hath forbid and thei highly displease him To maried folkes he hathe sayed Growe increase and fill the earth but to horemōgers harlots he hath not sayed so but hath cōdēned thē Childrē begotten in
howe ye maye contynually abyde and growe in Christ the whiche thing is taught you in the vse of the Lordes supper Ye shall therefore dilygentlye learne the wordes by the whiche oure Lorde Iesus Christ did institute and ordeyne his supper that ye maye repet them word for worde and so prynt thē in your memoryes that you may beare them away with you home to youre fathers houses and there oftentymes reherse them And these be the wordes of oure sauioure Christe Our Lorde Iesus Christ the same nyghte that he was betrayed toke bread gyuyng thākes brake it gaue it to hys disciples saide Take eate this is my bodye whiche is gyuen for you Do this in remembraunce of me Lykewyse he toke the cuppe also after he had supped giuyng thankes gaue it to them and sayd Drynke of this al ye This is my bloude of the new testamente whiche is shed for you for many for the forgyuenes of synnes Do this as often as ye drynke in remembraunce of me Nowe ye shall dilygentlye laboure not onely to say without boke these wordes of our sauiour Christe but also to vnderstande what oure Lorde Iesus Christe mente by the same that ye maye make answer when ye be asked any question herein and that also in tyme to come ye may be able to teache your children as ye youre selfes are now instructed For what greater dishonestye can ther be eyther in the sighte of God or man then to professe youre selues to be Christian people and to receaue the sacramētes yet not to know what Christes sacramētes be wherfore they wer ordeyned For saint Paul sayth y t he whiche eateth and drynketh the supper of the Lorde vnworthely doth eate and drynke his awne damnation Nowe therfore good children that ye may truely vnderstāde the wordes of the lordes holy supper and that ye receyue not this sacramente to youre owne damnation learne here dylygentlye that the true vnderstandyng and vse of y e Lordes supper standeth in two thynges The fyrste is to do that whiche our lord himself hath commaunded The seconde is to beleue y t which he hath promysed Of these two I wil speake in order wherto I pray you gyue good eare First our sauiour Christ taketh breade in his hand he giueth thākes he breaketh it and gyueth it to his dysciples and sayeth Take eate Lykewyse he taketh the cup and sayeth Take drynke Wherfore we ought to obey those wordes to do that which our Lord commaundeth vs. For although Christ prescribeth no certen tyme when we ought to come together to his supper althoughe also he appoynte no certen noumber of dayes howe often in the yeare we ought to receaue this supper yet this is his holy godly wyl that at some tyme we shoulde receaue this sacrament And this to do is for oure great commoditie profite for elles our Lorde wolde not haue commaunded vs so to do who knoweth better thē we what helpe and comforte we haue nede of Wherfore if we wil be christes trew disciples then we must do as he himselfe commaundeth his discyples to do Let vs therefore go to this godly supper let vs eate drinke therof let vs not absteine frō the same w tout a great cause Secondarily Christ saieth of the breade this is my bodye and of y e cuppe he sayeth this is my bloud Wherefore we ought to beleue y t in the sacrament we receyue trewly the bodye and bloud of Christ. For God is almyghtye as ye hearde in the Crede He is able therefore to do all thynges what he wil. And as saint Paul writeth he calleth those thinges whiche be not as yf they were Wherefore when Christe taketh breade and saieth Take eate this is my body we ought not to doute but we eat his veray bodye And when he taketh the cuppe and sayeth Take drynke this is my blod we ought to thynke assuredly y t we drynke his veray blode And this we must beleue yf we wil be counted Christē mē And wher as in this perellous tyme certayne deceitful persons be founde in manye places who of very frowardnes wil not graunt that there is the body and bloude of Christe but denye the same for none other cause but that they cannot cōpasse by mans blynde reason howe this thinge shoulde be broughte to passe ye good children shall with all dilygence beware of suche persons that ye suffer not your selues to be deceaued by them For suche men surely are not trew Christyans nether as yet haue thei lerned the first article of y e Crede whych teacheth that God is almightye whiche ye good children haue alredy perfectely lerned Wherfore eschewe such erroneous opinions and beleue the wordes of our lord Iesus that you eate and drynke his veray body blode although mans reason can not comprehend how and after what maner y e same is ther present For the wysedome of reason must be subdued to the obedience of Christ as the apostle Paule teacheth Thirdly he sayeth that his body was gyuē to death for vs that his blod was shed for vs. Wherfore we muste beleue and confesse this thing that all we are conceaued and borne in syn as we haue learned in the ten commaundemētes and chiefely in the two last We are therefore by nature the childrē of gods wrath shoulde be damned for euer yf Christ had not redemed vs by his holy passiō For he was made mā for vs and dyd all thinges for vs whiche we were bound to do and coulde not do that is to saye he fulfylled the lawe for vs and toke vpon hym all that crosse whiche we moste rightuously had deserued for our iniquities and offenses and he shed his bloude for vs that oure synnes might be forgyuen vs. All these thinges we oughte stedfastly to beleue Wherfore they be in a great errore whiche wyll make satisfaction for their synnes with fastyng prayer almes dedes and suche lyke good workes For althoughe we are boūde to do these good workes yet they be not a sufficient price raunsome or satisfaction for oure synnes but onely the death and bloude of our sauyoure Christ was a sufficient and worthy sacrifice to take away our synnes and to obteyne for vs forgyuenes of oure offenses as it is written in the seconde chapter of saincte Iohn his firste epystle Christ is that sacryfice that pacyfyeth Gods dyspleasure obteyneth pardon for oure synnes and not for our synnes onely but also for the synnes of all the worlde Fourthly Christ sayeth do this in the remembraunce of me Here also it is oure dutye to obey the worde of Christ and to do y t thing which he hath cōmaūded vs to do Wherefore good children doubt not but ther is the bodye bloud of our Lorde which we receaue in the lordes supper For he hath sayed so and by the power of his worde hath caused it so to be Wherefore seyng Christ saieth do this as
this fashion we ought to behaue our selues towardes our fathers and mothers and when so euer we be able to do them any pleasure we must honour them after the sayde maner and reuerently beseche thē that they wyll take well in worth suche small tokens of our deutye and loue towardes them For we can not rendre vnto oure fathers mothers any gyft or presente so weyghty y t shal be able to coūterpoyse the kyndnes which they haue deserued at our handes or can in any part recumpense the great goodnes benefites which thei haue heaped vpō vs without nūbre So good children note well I pray you what is ment by this worde honor whiche in this place comprehēdeth feare dreade reuerence obedience loue towardes our parentes and that it is oure dewtie to lade theim with all kindes of gentlenes and lyberalitie And when we haue donne all that we can do yet not to loke for thankes againe at their handes but rather to thanke them that they wolde vouchesafe so gently to accept our small benefytes For god hath appointed thē to be our maisters tutors and gouernors ouer vs wherefore of dewtye we owe vnto them this seruice and obedience And onlesse we ordre our selues to oure parentes after suche maner as is before rehersed God wil be greuously offēded with vs sore punishe vs. As it is plainly declared in Moses law in the .xxi. chapter of Deuteronomie where these wordes are writtē If a man haue a frowarde and stubburne childe whiche wil not heare his fathers mothers cōmaundemēt beyng corrected disdaines to obey them they shall take him bryng him before the iudges of the cytie and shall saye thus Thys oure sonne is stubburne disobedyent he wil not heare vs nor be ruled by vs he is a ryoter lyueth vngodly Then all the people shall stone him to death that this myscheuous wede may be weded out of y e congregation and al the people maye heare of his punishmēt and feare to committe lyke offēce Hereby you may learne good children how greatly thys synne dyspleaseth God seyng that in hys lawe he hath appoynted so payneful a punishement for dysobedient children Hitherto you haue herde what it is to honor your parētes now heare also the cause why God hathe so diligētly cōmaunded this thinge Our lorde God hath gyuen vs so many benefites by our fathers and mothers y t no tongue can worthely expresse theim For God vseth our parentes as his meanes by whome he gyueth vs lyfe breth fode and al thinges necessarie to the maintenaūce of this lyfe Therfore we oughte to wourshyp theym as the chosen instrumentes of God And forasmuche as God hymselfe is inuisible to vs here in earth whome we neyther se bodily nor heare hys voyce therfore he hathe appoynted oure fathers and mothers in hys stede to talke wyth vs and to teache vs what we ought to do and what to eschewe Euen as the scholemaster doth oftentymes commyt hys scholers to hys vscher that he in the scholemasters absence maye teache and gouerne them and hym they ought to reuerence and obey And as the scholemaster doth sharpely correcte chastiseth those schollers y t wyl not be ruled by his vscher so God wil greuously punyshe those children y t doeth not obey their fathers mothers For he hath appoynted them to be his deputies vschers in y e educatiō gouernāce of vs his children For God is the chefeste worker and maker of all thynges he is the hyghest scholemaker and our fathers mothers are the instrumentes and toyles wherby God doth worke vs make vs and fashyoneth vs. For God is the eternall and mooste maruelous creator and he daylye doeth create But when he entendeth to make mā he maketh him not now of a glod of earth as he did whē he first made Adam but he vseth our parētes to this straunge wondrefull worke maketh vs by theym And this is the firste and greatest benefite that God by oure parentes doth gyue vs bothe bodye and sowle And after that yonge chylderne be borne into this world we se how they lye certen yeres crying in their cradels not able to helpe themselues At what tyme excepte God did nouryshe vs by oure fathers and mothers ther wer no remedie but y t we muste neades peryshe And when god doth entend to feade vs in our cradels he doth not sende downe breade from heauen as he did Māna but he wonderfully fylleth our mothers dugges full of mylke wherwyth she may gyue sucke to vs and also he sendeth to oure fathers sufficiente riches wherby they maye brynge vp their children And this is the seconde benefite that God by our parentes doth nurse vs feade vs and bryng vs vp more tendrely then the henne doth her yong chekyns Furthermore God sendeth vs Christian parētes which cause vs to be baptised and grafted into Christ and to be made the children of God For yf our parentes were not christened we were lyke to be wrapped in cōtinuall blindnes and errours For you see no Iewes children come to be baptised and if we should haue heathen parentes dye without baptisme we should be dāned euerlastingly And in case we died not in our infancie yet we shoulde be vngodly brought vp in thouses of Heathē and vnchristened parentes and should be taughte euen from oure tendre age to hate and dispise the trew faith of Christ as we may see an example by Turkes Iewes children whiche vehemently hate the fayth of Christ among tenne thousād of them scase one desireth to be baptised And this is y e third great benefit y e God by our parētes doth brīg vs to baptisme to Christ his church doth plant in our hertes an ernest loue towards Christes religion that wyllynglye and gladly we become Christians Besides this when we be growē to suche age y t it is tyme for vs to go to schole then god teacheth vs by our parentes his most excellent doctrine that is to saye tharticles of our faythe the ten commaundementes the Lordes prayer Furthermore oure parentes do teache vs the nourture and ciuilitie of good maners that we maye proue gentle quiet and faire cōditioned and suche with whom honest men wyll be gladde to kepe companye From our parentes we haue oure countrey then whyche nothynge is more pleasant vnto vs and the fredome fraunchesies and lyberties of y e citie in the whiche we wer borne Our parentes also leaue vnto vs oftētimes great plentie of riches and landes for oure inherytāce They also teache vs dyuerse wayes of marchaundise mani handycraftes and all kyndes of sciences by the which we may honestly and in the waye of treuth get oure lyuyng here in this world And although they be compelled of necessitie oftentymes to vse the ayde and helpe of scholemasters and other connyng men in dyuerse kyndes of faculties yet because all these thinges be done at the commaundemente costes and charges
of our parētes therfore we ought chiefely to thanke theym for all these benefites And this is the fourth benefite that God by oure parentes doth teache vs the trewe knowledge of him and his worde Now these be the chiefest causes good children why God hath commaunded vs to honoure oure parentes And suerly they be cruell children y t do not this seynge that they haue receyued of their parētes so great an heape of benefites And trewly they wer wourthye to be stoned to deathe as stubburne childrē wer wont to be in the olde testamente Wherfore good childrē obserue diligently this cōmaūdement that you be not disobedyent nor vnkynde but honor your fathers and mothers And here you muste not thynke that you owe this subiection onely to your fathers and mothers but the same obedience and honor is dewe also to all thē whose helpe and labour your parentes doeth oftentymes vse in gouernyng and teachynge you Of the whiche sorte be youre tutors scholemasters preachers pastors curates youre masters that teache you your craftes and also the magestrates and commō officers For y e holy scripture doth call all these fathers And therefore when God sayth honour thy father and mother he comprehendeth within the boundes of thys commaundemente all those parsons before rehersed And this is done for these consideracions For when the parentes do ley on theyr death bed then in theyr laste wil or testament they assigne and appoynt to theyr chyldren y t be of nonage tutors gardians or gouernours to whō they resigne all theyr iurisdiction which they had of God gyuen vnto theym ouer theyr children To suche tutors or gouernours children ought to be obedient and honor them For suche be lefte vnto theym in the steade of theyr parentes and they nouryshed theyr pupylles or wardes and make much of them se that they be honestly brought vp in vertue and lernynge and shall make a rekenyng for y e same both before God and the worlde Furthermore when that oure parentes eyther be not able sufficientlye to teache vs in their owne parsons or haue not conuenient leysure to do the same then they committe vs to scholemaisters preachers pastors and curates and make theym theyr deputies Therfore it is the deutie of children reuerently to obey theyr teachers and curates For saynt Paule sayeth The elders that rule well are worthye of double honour specialli they that labour in the worde and teaching And saynt Peter sayeth Obey them that are appoynted to gouerne you for they do wake and watche for your soules as men that shall make an accompt for the same Also it happeneth oftentymes that parētes do put theyr children to other either because they themselues are not able to fynde them or teache theym handye craftes or the arte of marchaūdyse and when this chaunseth then it is the offyce of chyldren to obey in all thynges and to honour euen as theyr parentes those to whō they be thus cōmitted with whō they dwel For vnto such theyr fathers and mothers haue geuen theyr power and autoritie Therfore saynte Paule sayeth Seruauntes be obedient vnto youre maysters as vnto God and so forth But when children grow to mannes age and then refuse to be ruled by their parētes masters teachers and curates and begynne to waxe wyld and wanton to hurte other thē the cōmē officers ought to chastise them And the Magistrates superiour powers ought to be honored and feared euen as our fathers and mothers For by theim we be defēded from our enemies of theim we receaue lawes and statutes wherby we may liue in peace and quietnes wherefore we ought to be glad and willynge to paye to thē tribute taxes tollages subsidies whereby they may be the better able to maintaine the tranquillitye of y e commen welth Learne therfore good childerne that they be not onely called oure parentes of whō we are begotten and borne but they also be called to the honor tytle of this name whiche helpe them to bryng vs vp in vertue and learning Suche be they whom we cal our tutors or gardians teachers masters curates and officers Also this worde honor doth not onely containe the outwarde gesture of making cursey and puttyng of y e cap but they do trewly honour their parentes whiche do feare and loue them highly esteme them gyue place to them and rendre vnto theim all kynde of gentilnes liberalitie yet do not obbrayd them or cast their gyftes in their teath but do cōfesse y e stil thei be in their parentes dette and as yet do owe them greater thinges And this is a great poynt of wisedome yea in worldly pollicie to acknowlege y t of bounden deutie we owe to these persons aboue rehersed honor and reuerence and that God is highly pleased with this kynde of sacryfice And that he doth sende vnto vs by these mē innumerable benefites wherefore yf you wil be coūted good and godly childerne and please God then kepe this commaundement obey your parentes and euery commen officer feare them be obedient to their lawes and statutes be subiecte vnto thē in all thinges Notwithstandyng yf the commen officer do byd you do any thinge expressely agaynst god thē you may not obey hī but say with y e Apostle Peter we must obey god rather then men And beware good children y t you dispise not your parentes or vncurtesely entreat thē because perchaūce thei be simple men rude vnlerned poore weake feable and impotēt by y e reason of their olde age For of what soeuer state condition or qualitie they be yet by them God hath gyuē vs our lyfe he hath ordained them to be our gouernors as I haue declared heretofore by theym he hath sent vs infinite benefites wherfore we ought to honor them obey them to be willyng and redy both to learne and do that whiche they commaunde vs to eschew those thīges which they forbid vs. For this obedience pleaseth God and is a most acceptable honoring of him Take hede also y t you refuse not nor grudge to do such thinges as thei shal cōmaunde you nether that you play the truantes or runne away from your teachers maysters or other artificers into whose house tuition and custodie your fathers and mothers shall committe you For this is a great synne before God the which shal not escape vnpunished But specially you must eschew this most detestable kynde of disobediēce which now a daies is very cōmen that you intangle not your selues w t mariage without the knowlege and consente of your parētes For this is a pointe not only of notable dysobedience but also of great folyshenes For what is more myserable or can trouble a mā more in this world then a mariage euel matched and vnmetly coupled This is that grefe and punishement that dayly troubleth scourgeth vs all oure lyfe tyme from the whiche there is no meanes to escape but by death onely And it is to be feared
fauoure loue in to gods curse angre dyspleasure that fel from original iustyce into original syn by the which fal al the strēgth and powers both of their bodyes and soules were sore decaied corrupted And as oure firste parentes Adam Eue were infected and corrupted euen so be we that be their children For as we see by dayly experience y t commenly gowtie parentes begetteth gowtie children And yf the father and the mother be infected with the leprie we se commenly that the childrē borne betwene them haue the same dysease So lykewyse as our first parētes Adam and Eue dyd not put their trust in God no more do they y t be carnally borne of theim And as they loued not God so their childrē loue him not And as they folowed their owne concupiscence lustes and appetytes and not the wil of God euen so do all their yssue So that all their posteritie vpon earth be sinners euen in their mothers wombes For thei haue not their truste in God they loue not God they haue not a fatherly feare vnto hym they be ful of yl lustes appetites desiers as you haue herde good children in the .ix. and tenth commaundementes And for this cause the scripture dothe say that all we are conceyued and borne in synne And sainct Paule sayeth that by nature we be the children of Gods wrathe So that we all shuld euerlastingly be damned yf Christ by his death had not redemed vs. Wherfore good children marke well this parte of youre Crede that teacheth you bothe to knowe Christe and by what meanes he dyd redeme you For firste in the Crede he is called the only sonne or onely begotten sonne of God Whereof it muste nedes folowe y t he is very God by nature borne of God the father before the foūdacion of the worlde was layde He is the euerlastyng wisedome and worde of God by the whiche God the father made all thinges That he is also verye man it is euidently expressed in these wordes I beleue in Iesus Christe whiche was conceyued by the holy gooste borne of the virgyne Marye suffered vnder Ponce Pilate was crucified deade and buried And these .ii. forsaide thinges I can not comprehende more shortely nor aptely than by these wordes Christ our Lorde is verye God and very man Secondly learne this also by what meanes Christ dyd redeme vs. For what soeuer God hath commaunded in the ten commaundementes whiche we haue not fulfylled because we be all synners y t Christe himselfe hathe fulfylled for vs. And what soeuer punishment we haue deserued to suffre of God for oure synnes and offences that Christe hath taken vpō himself suffered for vs. By this you may perceyue howe requisite it was that Christ God and man should be conceyued by the holy gooste and borne of a pure virgyn For if Christ shoulde redeme vs and satisfye for our synnes than must he nedes be holy without synne For yf he had bene gyltye and a synner then coulde not he haue holpen his owne selfe but he must nedes haue had an other Sauyor and Redemer for him aswel as we haue for vs. For what soeuer he had done or suffred shuld haue bene worthely for hys owne offences yet could he not haue satisfied for hym selfe muche lesse then he coulde haue satysfyed for other Wherfore it was necessary yf he should satisfye for vs that he should be conceyued of the holy gooste and borne of a virgyn that his natyuitie myght be pure wythout synne and not corrupte as ours is That oure corrupte and damnable natiuitie myghte be purified and made holy by the holy and pure natiuitie of Christ. Therfore we say in the Crede He was conceyued of the holy goost borne of the virgyn Marye that Christe beynge pure and cleane frome all synne mighte redeme synners and satisfye for theim Now for asmuch as the iustice of God dydde require that Christe should suffer and make satisfaction for vs and do all thynges that we were bound to do it was necessarie that he should be made man For if he had not bene a veray naturall man he coulde not haue done for vs all those thynges which we were bound to do And agayne yf he had not bene veraye God he coulde not haue bene pure and cleane from al syn and so haue made a true and perfect satisfaction for oure synnes For no man can perfectly fulfyll the wyl of God but God himself alone Wherfore in that he suffered for our synnes therby he declared that he was a verye pure and natural manne Agayne he gaue moost certayne and euydente tokens of hys Godhed in that he ouercomed and vanquyshed the deuell synne and deathe For yf he hadde not bene veraye God he coulde not haue losed the bandes of death nether haue raysed himselfe frō death to lyfe So you hear good childrē y t our lorde Iesus Christ was very God and very man not cōceyued in syn as we be but conceyued by the holye goost and borne of the moste pure virgyn Marie And as man he suffred deathe for vs and descended into hell But as naturally God he losed the bandes and paynes of hell he destroyed the kyngdome of death he rose from deathe to lyfe and so payed the raūsome for our synnes and toke away all the gylthynes of the same Therfore when we beleue in Christ and stedfastly cleuyng to the worde of God suerly perswade oure selues in oure hartes that we be thus redemed by Christe then God is no more angry or displeased with vs for our synnes but freely and mercyfullye he forgyueth vs all our offences for the deathe and passiō of his sonne Iesus Christ and he gyueth vs also the holye gooste by whose healpe we maye wythstande synne and be delyuered from the same The whiche matiers sayncte Paule doth knyt vp in one bryef sentence not so shorte as notable and weyghtye sayinge Christe was delyuered to deathe for oure synnes and dyd ryse agayne for oure iustification In the whiche sentence saynct Paule doeth not onely declare what Christe dyd but also for what ende and for whome he suffered death and rose agayne For seynge that Christe was that moost innocent lambe that neuer was blotted with any spot of syn and yet he suffered for vs as a synner it is euident hereby that he dyed not for himselfe but toke vpon him oure synnes and bore for vs the burden which we shuld haue borne Moreouer seing that Christ was not ouercome by deth but by his myghty power he dyd vanquyshe death and rose frome deathe to lyfe and sytteth at the ryght hande of the father hereby we maye euidently perceyue that the great wrath and indignation of God to vs hathe an ende and that by our liuely faith in hī our synnes be forgyuen vs and that we be reconsiled into the fauoure of God made holy and ryghtuous For than God doth no more impute vnto vs our former synnes but he doth impute
lyfe we must be borne agayne sanctified or made holy as apperteyneth to y e childrē of y e most holy God Nowe this newe birthe and sanctification the holy gost worketh in vs. And therfore he is called the holy gost because al thing that is sanctified or hallowed is sanctified or made holy by hym Wherfore when the holy goost is not in man then it is not possible that he should be holy althoughe he dyd all the good workes vnder y e sunne And for this cause saincte Paule writing to the Romaines doth cal the holy gost the spirite of sanctification that is to say the spirit that maketh holynes Lerne therefore good children that al we must be made holy and newe men by the vertue of the holy gost and that we can not atteyne this holines by our awn strength or workes and therfore we must beleue in the holy gost that he wil sanctyfye vs at such tyme and place and after that sorte maner as it shall please him And it is our part to gyue place to his workynge not to w tstande thesame And therfore we saye in this Crede I beleue in the holy gost But it is necessarye some thynges here to speake of the maner of sanctification how and after what maner y e holy gost doth hallowe vs y t we maye so prepare our selfes or rather gyue place to the holy goost whiche preuenteth vs that he with his lyght and almighty strenght and power maye worke hys wyll in vs. Now I desier you to marke dyligently by what meanes fashion the holy gost dothe worke thys sanctification or halowyng in vs. After y t our Lorde Iesus Christ by his death passion and resurrection had redemed vs and obteyned for vs that our synnes should be forgyuen and we be made the childrē of God shortly after in the feest of Pētecoste he sent down vp on his Apostles the holy goost in the lykenes of fyery tongues The whiche holy goost gaue them wysdome connynge audacitie and constācie to teach boldly this holy gospell of Christe that is to saye this christen faith whereof we do speake And where they could not be presēt thēselfe or long abide continew in their awne persons thither they sent their disciples other godly learned mē to thē they gaue the holy gost by layng their hādes vpō their heades And this rite or ceremonie to ordē preachers mynisters of gods worde hath cōtinued in the churche euen from the Apostles tyme vnto this day and shall endure vnto the worldes ende For saincte Paule saieth How shal men beleue without a preacher And how shal men preache excepte they be sente And here you may learne that this holy gospel whiche we preache and the doctrine of y e grace of Christe taught in the hole churche cōmeth not of the wil of mā but by the cōmaūdemēt of God by y e motion of the holy gost which doth sturre vp mēs myndes to publishe gods most holy worde and doth worke by his secret inspiration in the prechers and ministers of the same For they wer not able so muche as to open their moughtes to teache so highe mysteries and heauenlye wysedome yf the holy gost did not moue theim therto and worke in theim Neyther wolde the hearers so greatlye esteme the preachers worde and giue so good eare vnto it excepte the holy goost dyd parsuade theym that y e doctrine of the gospell wer of God and cam from heauen Now the holy goost worketh by this worde on this fashiō First he that beleueth y e gospel and receaueth the doctrine of Christ is made the sonne of God as sayncte Iohn witnesseth in his gospel saiyng As manye as receiue him he hath gyuē them power to be made the children of God For when we beleue in Christ and are baptised then we be borne agayne and are made the children of God And when we be his children then he gyueth the holy gost into our hartes as sainct Paule testifieth writyng thus Forasmuche as you be now the children of God therfore God hath sent the spirite of hys sonne into your hartes which cryeth Abba father And when we haue receaued y e holy gost he doth kyndle in our hartes true loue towarde God as saincte Paull writeth in the pistle to the Romaynes in the fifthe chapter The loue of God saith he is poured abrode in our hartes by the holy gost which is gyuen to vs. And where as the true loue of God raygneth there are gods commaundements kept and there begynneth a certen obedience to his wil and pleasure Forthermore the holy goost dothe staye the fleshe and y e lustes of thesame and helpeth vs to ouercome theim that we be not caried away by them but may continew in clennes and holynes of lyfe These be the benefites and workes of y e holy gost in vs. And to thentent you maye the more easely beare them awaye I wil as briefly as I can repete theym agayne vnto you First of all y e holy gost prouoketh stirreth vp men to preache gods worde Than he moueth mēs hartes to faith calleth them to baptisme and than by faith and baptisme he worketh so y t he maketh vs newe men agayne And whē we be thus newely borne and made again and be bicome the children of God then the holy gost doth dwel in vs and make vs holy godly that we may be y e temples of God in whome God maye dwell and inhabite Also thys holy ghoste doeth daylye more and more encrease and establyshe our faythe that we lyke moste louing childrē maie colle and embrace our heuēly father and hang fast about his necke The same holy goost doeth also assure and warrant vs that our synnes be forgyuen and that our pardon is signed with Gods seal He doeth also kyndle in vs a feruent loue towardes God and maketh vs wylling to kepe gods law and commaundementes and helpeth vs also to fyght agaynste synne and to wythstande oure yll appetites and desyers Furthermore with the crosse of syckenes diuerse other kindes of afflictions and aduersities the holy gooste doth as it were crucifie and mortifie vs to the world that we may lyue to Christ. And this worke he woorketh continually in vs and cesseth not vntil he hath wrought in oure hartes a perfecte faythe a perfect charitie and vntyl synne and all euell desyres be cleane at lengthe purged oute of vs by the death of our bodies And then we shalbe perfecte in all holines and cleane delyuered from all synne aduersitie and be heires of oure fathers kyngdome and hys true and most derely beloued children Wherefore good chyldren as heretofore you haue bene taught that we oughte to beleue in God the father that made vs and in God the sonne that redemed or boughte vs so you muste nowe learne to beleue in the holy goste that hathe hallowed vs and doth cōtinually more and more renew
oure neyghbour for Goddes sake But when we wyll serue God onely with suche a kynde of worke that perteyneth not to our neyghbour but is propre and seuerall to God alone than God commaūdeth you not to set before your eyes any outwarde worke but to rest from such workes For this God requireth of vs in thys commaundement And now good children listen vnto me and you shall know the cause why god doth thus He is so riche a God and his maiestie is so mighty y t he hath no nede of our outwarde workes nor wourshyppinges Againe he is so gentle lyberal and mercyfull that of his awne accorde he desireth to do good to all men wherby his name is praysed and honored Therfore he y t wil do pure seruice honor to God let hym gyue himselfe to rest and quietnes not workyng to be made holy by his owne outwarde workes but let hym kepe holy day let him suffer the benefites of God to be powred lyberally and frely vpō hym For to beleue that we receaue all good thinges frely from God to acknowlege them with a trew fayth and gladly to prayse thanke God for thesame is the most excellente and highest honor that can be yelded to him in this life But it is not sufficiēt for vs to kepe y e Sabboth day But the Lorde saith Thou shalte sanctifie the Sabboth day that is to saye we shall bestowe that day about holy heuenly godly thynges Now yf ye desier to knowe with what holye workes you shoulde passe away this day you shal vnderstāde that we can do no geater holy workes thā to heare y e worde of god and to learne y e trew feare of God the right faith in him to prepare our selfes that we may worthely be partakers of the Lordes table therby to receyue great comfort to the quiet of our consciences confirmatiō of oure fayth And moreouer on such dayes cheflye we ought in faythe and spirite feruently to praye to God to gyue vs all good thinges that we lacke and haue nede of and to defende and deliuer vs frō all yl thynges And thus praing we shal not faile to be hearde These be y e chiefe holy daye workes by the whiche God rather serueth and worketh for vs then we for him For when he by hys mynisters causeth his wourde to be preached vnto vs when he distributeth to vs ineffable gyftes of hys sacramentes when he heareth our prayers he is rather beneficial vnto vs thē we be to him Therfore theffecte sūme of this commaundement is as God shoulde say thus Good childerne wil you serue me do that thing that may please me then truste not in your awne workes nor put your confidence in theim For I haue no nede of your labour and workes Come hyther I wyll teache you what ye ought to beleue and to do I wil comforte you wyth the meruelous giftes of my sacramētes I wil heare your praiers you can not giue to me greater honor thē to repayre to me and to suffer me y t I maye powre my benefites vpon you that you may acknowlege me to be your father that you may cast your hole affiance in me and y t you maye loue me as chyldren loueth their fathers and mothers But of this matter you shal heare more in the Crede or articles of the faith In the meane tyme you shall specially marke that althoughe euery man hath nede to labour daily for his dayly fode yet God hath gyuen vs Sabboth dayes or resting tymes in the whiche he hath commaunded not onelye the maisters themselues but also their seruantes and cattel to cesse from bodily labores And yet on those dayes he fedeth vs aswel as on the workynge dayes By the whiche he signifieth vnto vs that althoughe we toyle not continually vntil we be wery yet he wil gyue vs aboūdantly all thinges necessarie when we obey his will first of all seke the kyngdome of God that all other thinges maye be gyuen vs. Hytherto good children you haue bene taughte in what holy workes you ought to spende the Sabboth day now it shall be declared vnto you how great a sinne it is not to sanctifye the same The whiche synne is then committed when we vpon the holye dayes do not heare with greate dilygence and reuerence sermons the most frutefull woorde of God when we do not gyue our myndes to prayer and other Godly workes but to idlenes eatinge drynkynge bankettynge dauncynge lechery dicing cardynge backebytynge slaunderyng and other vngodly workes For the which abuse of holy daies God is grieuously prouoked and punisheth vs greuouslye with dyuerse kyndes of plages but specially with nede and pouertie For so God threateneth in the .xxviii. chapter of Deuteronomie that mē shall labour and toyle bothe daye and nyght and yet shall not be able to worke themselues out of pouertie And it is no meruell For when God gyueth them restynge dayes they doo not sanctifie the same they do not heare the worde of God nor pray to him but wickedly dispise God and his honor spendyng the sabboth daye in the aboue named synfull and vngodly lyfe wherfore God iustly punisheth them with pouertie But peraduenture you wyl say God doth not punishe all y e breakers of this commaundemente with nede and pouertie Trueth it is in deede some there be whiche God doeth not punishe in this lyfe but defferreth theyr punishement vntill the houre of death whē they be vtterlye forsaken of hym whiche is a payne most horrible and euerlastyngly condemned if they amend not in due tyme. Therfore good children eschewe these synnes that be so heynous in the sight of god sanctifie youre Sabboth daye be desirouse to heare the woorde of God praye continually and gyue thankes to God for all his benefites In so doyng you shall surelye please hym and he shall sende you his grace fauour blessynge that all thing maye prosper wyth you that you maye with ioye and gladnes serue youre Lorde God and enioy manye sabbothes or restyng dayes For God is wel content that we haue many restynge dayes so that we spende them wel in holy and godlye exercises and cause not only oure bodyes to rest from labours but also oure myndes from synne For we must kepe the Sabbothe daye not onelye with our bodye but also with oure hartes and myndes which we do when we bridle our owne wil and fleshely lustes and with all reuerence humble our selues to Goddes wyll so that when we reherse the Lordes prayer we maye saye trewly and hertely Thy wyll be donne in earth as it is in heauen For so God testifieth by the prophet Esaie in the .lviii. chapiter saying yf thou wilt absteyne from doyng thy wyll on my holy daye then thou shalt be called a pleasāt Sabboth day that is to saie whē we submit our wyl to the holy wil of God and patiently suffre those thinges whiche he worketh in vs and willeth vs to suffre
they for their owne gaynes do counsell a man to wage the lawe makynge hym to beleue that hys mater is good when in dede they thinke it naught Or when for monye they wil so craftely handle or plead a matter that thei with their shiftes and colors will purposely hyde the trueth and make a good cause to seme bad and a bad cause to appeare good wherwyth they shal so deceyue the iudge that they wyll cause hym vniustely to gyue sentence on theyr syde And the iudge himselfe is a thefe before God when he for brybes or anye corrupcion doth wittingly wyllingly gyue wronge iudgemente For he taketh from the partie that hath the good cause hys iust title and interest and gyueth it to the other partie that hath no right to it at all And thys is also no small theft when men craftely defraud the trew heyres of their inheritance or forge false testamentes and wyll not brynge to lyghte the trewe wyll but hyd and suppresse it Furthermore marchaunt men brokers chapmen marchauntes factors are theues when they require vnreasonable gaynes in sellyng of their marchaundyse or when they vtter corrupte and naughty ware for good when thei deceiue their neyghboure w t false weyght and measure when with forged letters and fayned newes they perswade other to be hasty to sell that kynde of ware good chepe whiche they knowe wyll be dere shortely after or elles by suche lyke crafte entice men to bye of them great plentye of that kynde of marchaundyse of the whiche they knowe that the pryce wil shortely after decay Or when wyth their lyes and periuries they cause a man to gyue more monye for any stuffe then he wold haue donne yf that he had knowen that they had lyed Also when the riche marchaunte men and vserers haue the heads of the poore handy craftes men so bounde vnder their girddels that the poore men of necessitie are compelled to brynge their ware to theim and when y e handy craftes mē do come to them and offer their stuffe than they fayne that they haue no nede of suche wares at that tyme and by suche meanes compell theym to sell their wares better chepe thē they be able to aforde theim not regardyng what greate losse theyr poore neyghbore doth suffer therby Also when by forstallynge regratyng agrementes in haules to rayse the price of thinges ingrossynge of marchaundise when one man or one companye getteth all in their awne hādes that no man maye haue gayne but they onely when by these or suche lyke deceites they compell the poore to bye at their own price suche wares as they must nedes occupie thē they be arrant theues before God For by suche fraude they begyle theyr poore neyghbors poolle theym of their monie agaynst theyr wylles The handycraftes men and daylye laborers also are theues when they do not applye theyr wourke diligently and faythfully but sell counterfeyted slyghtly wrought wares for substantial stuffe or require more for their labor and paynes then they haue deserued Lyke wyse it is of husbande men in the countrey to whome Lordes and gentle men let theyr lande to ferme to thentente y t they should plowe and tyl it that therby the commen welthe maye haue plentye of corne and dearth maye be auoided than if they be negligent or slouthful in plowyng the grounde or sel their corne cattal or other vitayle at vnreasonable prices to enriche themselues therby they be veraye theues before the face of God For Kynges lordes and gentle mē do not giue to their fermors the proprietie or inheritaunce of their landes but onely for certein rentes and seruices do let their grounde out by lease for this entent and purpose that the fermors should tyl the same And the fermour or husbande man to whome suche lease is made is nothynge elles but a seruaunt appointed by the lorde so to occupie his grounde y t ther by the commen people may be fedde nourished Now therfore yf he do not diligently plowe and sow the ground as he is appoynted or elles yf he set so excessiue a price vpon hys corne that the multitude whome his deutye is to feade is not able to bye it then he his gyltie of thefte before God For yf fermers and husband men were so owners of their fermes and landes y t they might chose whether they woulde plowe them or no then they shoulde nether be able to pay theyr rent due vnto their landlordes the commen people shoulde perchaunce dye for hunger Lykewyse this commaundemēt is to be vnderstand of householde seruaūtes whether they be men or women prentises iourney men or hyred labourers For all these receaue wages for this intente that they shoulde laboure and wourke for their maysters profyte and helpe their maysters in true gettyng and faithfull kepyng of their goodes to y e mayntenance of their householde But when suche seruātes be vntrusty negligent or slouthful in doynge their dutie when they wastfullye spende or consume their masters goodes when they require greater wages then they be worthye to haue when they start or runne from their maisters or tarye not so longe as they were bounde by their couenant then they breake this commaundemente Thou shalte not steale for asmuche as thei withdrawe frō their maisters that profyt whiche of dewtie they owe vnto them and do asmuche as lyeth in them to empoueryshe and vndo their maisters And to be shorte they that paye not to their seruauntes or wourkemen their wages in dew tyme accordyng to their couenante They which wil not at the day appointed restore that monye which thei haue borowed They which can and wil not pay their dettes for their awne lucre They y t do not render thinges whiche they haue found as farre as they can come to knowlege of the trew owners They that do not gyue agayne suche thinges as be committed to their custodie for a tyme. And generally all they that do hawke and hōte for other mens goodes against the wil of the owners or do hurte them in any parte of the same or elles yf they seke not their neighbours profyte as thei ought to do Al these I saye are theues before God although the worlde dothe not so iudge them nor punyshe them for the same Hereby you maye perceaue good children howe great misery reigneth in this wretched worlde and that men swimme as it wer in a floode of synne For the worlde is full of priuie theues and there is almoste no state or kynde of lyfe from the highest to the lowest of the whiche there be not manye that haue broken this commaundemente And yet we counte it a villanie to be called a thefe and not w t out good cause For thefes be punyshed with most shamefull death hangynge on the galowes or gybbyt And althoughe they escape hangynge in this worlde yet many tymes God punysheth them so that they lyue wretchedly all their lyfe tyme. For commenly euell gotten goodes is yll spent
the euerlastynge glorye and kyngdome of God shalbe reueled whan at the laste daye we shalbe raysed from death to lyfe and be receyued into the kyngdome of heauen where we shalbe made perfytely iuste holy and safe for euer whiche thynge so long as we be here in this worlde is hyde from vs and appereth not clerlye vnto vs but at that last daye shal appere to all men that excedynge ioye which no tonge is able to expresse As saith saint Iohn in hys Canonical epistle Yet it appereth not what we shalbe but we know that whan it shall appere we shalbe lyke vnto hym and we shall see hym euen as he is All these thynges oure Lorde God causeth to be preached in the hole worlde of his mere goodnes and most abundāt mercie not for our workes or merites but before we desiered him But although it be preached through y e world yet it should not auayle vs if we beleued not that is to say if he came not into oure hartes yf the kyngdome of God wer not within vs. Therefore must we with all dilygence praye that God not onely may make this to be preched but also y t he wil gyue faith not onely to other but also to our selfes And shortly this is the summe of this petition that God by his syncere preachers wil sende his worde and gospel of Christ and by his holy spirite brynge vs to the faith and obedience to God and daily to encreace the same And than vtterly to abolyshe and take awaye from vs the rest of the worlde whiche is wicked and disobediēt withal their sinne and wickednes and to receiue vs in to his eternall kyngdome and glorye This is the meanyng plaine vnderstanding of this secōde petition The kyngdome of god cōmeth of it selfe w tout our prayer but here we pray that it may com to vs. Whiche commeth to passe whan the heauenly father gyueth vs his spirite to beleue his holy word to lyue wel and godly here in his churche for a tyme and after in heauen for euer The thirde petition Thy wil be done in earth as it is in heauen YE haue herde how in the former petycions we require of our Lord God to gyue vs al thinges that perteyne to his glorye and to the kyngdom of heauen whereof he hath gyuen vs commaundemente in the three preceptes written in the first table Nowe foloweth the thirde peticyon wherin we praye God to graūt vs that we maye fulfyll the other seuen commaūdementes also the whiche intreat of matiers concernyng this worldly kingdome and transitorye lyfe that is to saye to honoure our parentes and gouernours to kyl no man to committe none adulterye to absteyne from thefte and lyinge and to behaue our selfes in all thinges obedyentlye honestlye peaceably and godly And these be the wordes of this petitiō Thy wil be don in erth as it is in heauen And to the intent that you maye the better vnderstande this petition you shall knowe that there be two maner of kingdomes The first is the kingdome of God or of heauen wherof we spake in the second petition The other is an earthly or worldly kyngdome of the whiche you shall nowe heare Nowe our Lord God is the chiefe ruler and gouernoure in bothe these kyngdomes In the kyngdome of heauen he doth so raygne that he begynneth in vs here in this world the kingdome of euerlastyng lyfe and saluation And the worldlye kingedomes he doeth so gouerne that here he gyueth vs peace and quietnes that we may heare and learne the kyngdome of God and so atteyne the kyngdom of heuen And God hath ordeined in this erthlye kyngdome commen officers and rulers vnder him whiche he hath appoynted for thys purpose that they shoulde in his name gouerne the commen people and laboure with all dyligence that peace and quietnes maye be maynteyned in the same And he hath gyuen them the authoritie of the sworde that they shoulde not onely therewyth defende the godlye but also punishe malefactours and breakers of the commen peace and quietnes as traytours rebellions māquellers adulterers theues and false wytnesse bearers and all wronge doers to other men accordynge to the sayinge of sayncte Paule in the .xiii. chapiter to the Romayns Let euery soule saieth he submit himself vnto the higher powers For there is no power but that commeth of God And the powers that be are ordeyned of God Whosoeuer therfore resisteth the superiour powers resisteth the ordinaunce of God And they that resist do purchase to thēselues damnation For the rulers are not fearefull to theym that do good but to theym that do euell wylte thou be withoute feare of the powers do well then and so shalte thou be praised of the same For he is the minister of God for thy wealth But yf thou do euell then feare for he beareth not the sworde in vayne For he is y e mynister of God to punishe him that doeth euell Wherefore you muste nedes obey not onely for feare of punyshement but also for veraye conscience By these wordes you may well perceyue good children that it is Gods will and pleasure that we shoulde leade here in this worlde an honest and quyet lyfe and that they whiche be sedytyous and full of trouble and vnquietnes in the commen wealthe shoulde be punyshed And vpon these considerations he hath gyuē vs these commaundementes Honour thy father and mother Thou shalt not kyll Thou shalt not commytte adulterye Thou shalte not steale Thou shalte beare no false witnesse against thy neyghboure Thou shalt not desier anye thynge that is thy neyghbours And God hath commaunded the gouerners of commen welthes to punyshe suche as do not obey these commaundementes and he himselfe wyll punyshe theym also wherefore lette suche as be disobedient loke for punyshment not onely of the gouerners here in the sight of the worlde but also of God hymselfe And the gouernours whiche accordyng to gods commaundement do correcte and punyshe offenders they do wourshyppe God highly and do to him a pleasaunt and acceptable sacryfice And God hathe ordeyned the higher powers and quietnes to be in commen welthes that thereby we might heare and learne the gospell more easely and quietly For where as warre and sedycion is there is not the place to preach the worde of god with fruyt profit For the whiche cause saynt Paul wrytynge to Tymothye sayeth on this wyse I charge you that prayers and supplications be made for all men for kinges and for al that are in authoritie that we may lyue a quiet and a peaseable lyfe with all godlynesse and honestye For this is good and accepted in the syght of God our sauiour whiche wylleth all men to be saued and to come to the knowlege of the truth Nowe therefore forasmuche as we know by Goddes holy commaundementes what his wyll is it is our part to confirme our willes to his wyll and to desier him to giue vs his grace and ayde to accomplyshe his most holy
is not vnknowen to God how harde a thynge it is for vs to beleue that God frelye and for his mere mercye wyll pardon vs whan we haue offended him Wherfore he hath added to his promyse this token whereby we might be assured that he hath forgyuen vs that is to saye when we forgyue our neighbors For although it be harde to forgyue our neyghbours their offēces against vs yet more harde it is to beleue that God hath forgyuen vs. Let vs therfore lay aside al anger and dyspleasure and accustome our selues gladly to forgyue our neyghboures that thereby we maye the soner beleue that our Lorde God hath forgyuen vs. For God is muche more inclyned and redye to mercye then we mortal menne be Moreouer the forgyuyng of oure neyghboure Christe here in dothe not only stablyshe our faith y t our synnes be forgiuē of God but also it doth nouryshe peace concorde brotherly charitie For if we shuld not muche forbeare and forgyue one another but euery man shuld studye howe he mighte be reuenged of his neighboure for euerye matter eyther by force or elles by subtiltie then we shoulde neuer haue measure nor ende of chiding scoldynge layinge in watche one of an other deceauynge lawyng fightyng and suche lyke Then fare wel all quietnes peace concorde and good ordre And this reuengynge of oure selfes should greatly hurt vs both in oure bodye soule good name honore and ryches as experience dayly teacheth vs. For oftentimes we see that whyle a man goeth to lawe for two or thre crownes he spendeth twentye or thirthye And manye men be kylled themselues whyle they go aboute to stryke or woūd other Wherefore it is much better one of vs to forgyue an other then to prouoke and increace the anger and malyce one of another And although we lose part of our goodes thereby yet we shall haue this great wynnynge therby that God wil forgyue vs euen as we forgyue them that trespasse agaīst vs. And note wel good children that Christ doth not teache vs to saye forgyue vs oure grosse synnes but forgyue vs our dettes or trespaces For it is a greater benefyte to haue oure dettes and all offences forgyuen then to haue oure grosse synnes forgyuen vs. For that we proprely cal synne which we do directly agaīst gods commaundement But that is called dette or offence whē we ought to do good do it not or do good vnperfitely although dyrectly we do no hurte to no man And we Christen men althoughe by baptisme we be made the chyldren of God receiue y e holy gost which doeth healpe vs to withstande all euil to do y t is good although we cōmit no grosse sin nor breake the law by any outwarde acte yet we do not perfectely fulfyll gods commaūdementes nor do al thinges whiche we ought to do And when we do not all thinges which we oughte to do then euer we be detters synners in some thyng But God forgyueth vs these dettes for Christes sake when we praye to him therfore and forgiue our neighbours for his sake And this is the cause why we can not be iustified or deliuered from syn death and hell by oure own workes For in asmuche as oure good workes be euer vnperfecte and haue nede of pardon therefore we must nedes be redemed by the passion death resurrectiō of Christ as it hath ben taught you in that part of y e Crede which intreateth of our redemption wherfore in as much as according to oure Crede we beleue that God for Christes sake hathe forgyuen vs all oure synnes and dettes we oughte also earnestly to praye y t he wil deale with vs accordynge to our faithe and forgyue vs our trespaces as we forgyue theim that trespace agaynst vs. And this is the playne vnderstāding of this fifth petitiō whiche we dayly hourely ought to make to God And now I pray you good children that you wyll dilygentlye recorde the true meanyng of this petition And when you be asked this question howe vnderstande you the fifthe petitiō Answere and saye Herein we desyere that our heuenly father will not loke vpon oure synnes and for theim cast vs awaye For we haue not deserued those greate gyftes and grace whiche we desier at gods hādes nor we be not worthye to haue the same but we desyer God that althoughe we dayly offende him deserue greuous punyshmentes for our synnes yet he of his mere grace mercye wyl heare our prayers and frely forgyue vs oure offences And we offer our selues for his sake frō the botome of our heartes to forgyue them that haue offended vs. ¶ The syxte petition And suffer vs not to be led into temptacion NOwe you haue hearde how in the fyfte petition we desire God to giue vs all those thynges whiche oure Lord Iesus Christ hath deserued for vs by his passion deathe and glorious resurrection that is to say forgiuenes of our synnes and all therto belongynge euen as we forgyue them that haue offended vs as you haue learned in the seconde part of the Crede which intreateth of our Redemption Now therfore foloweth the syxt petitiō in the whiche we praye that God wyll gyue vs all those thinges whiche we haue learned in the .iii. parte of the Crede whiche intreateth of our Sanctification that is to saye we desyre that God will vouchesafe to sende vs the holye ghost whiche may assist vs in our continuall batell agaynste synne the fleshe the world and the deuel that in all temptations and skyrmishes with the same we may māfully withstande theim and ouercome theim For this we desyre when we say And suffer vs not to be led into temptation And to the intent that ye maye the better vnderstande this petition ye shall first dilygentlye learne this lesson that althoughe synne is forgyuen vs by Christ yet it is not whollye purged or dryuen oute of vs but synne yet sticketh fast in our flesh which doeth tempte and prouoke vs to do against Gods commaundementes For ye haue all redye lerned by the tenne commaundementes what synne is and what is very vngodlynes to y e intent ye may eschew it Also you haue herd in your Crede that God doth forgyue vs our synnes and doeth no more condempne vs for the same when we beleue in the son of God our sauiour Iesus Christe But yet neuertheles we feale the temptations of synne which cleueth to vs lyke glewe And that this is true euery one of you doth feale in your selues by dayly experience For when you grudge to do that thing whiche your parentes commaundeth you to do then synne tempteth you and prouoketh you to stoubbernes and disobedience towarde your father and mother But yelde not you to this temptacion but obey your father and mother as God hathe commaunded you Lykewise when you see other children haue any gay thing whiche pleaseth you so well that you woulde fayne haue the same then synne tempteth and