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
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
then we shall trewlye kepe the Sabboth daye and therein laude and praise our Lorde God For this is no true kepyng of y e Sabboth daye when y e bodye cesseth from labors and in the meane season a mans mynde is holly occupyed howe he maye deceaue his neighboure how he maye obtayne hys pleasures howe he maye reuenge him self on his enemyes Or els when a mans herte boyleth with murmurynge grudgynge and impatiencie and doth not obediently bende himselfe to the wyll of God nor pacientlye suffereth his workes but tosseth and turmoyleth himselfe with hys awne cares thoughtes and compassynges For when shall suche an herte kepe a Sabboth or resting day or earnestly prayse God wherfore let vs learne to kepe holy day not onely from bodily labors but also from all euell thoughtes and carnall desiers But these maters good chyldren paraduenture doth passe your capacities For men haue busynes ynough all their lyfe tyme perfytely to learne and practyse this lesson wherefore at this time I wil require no more of you good children but onely to beare away this plaine and shorte instruction that the cheuest worshippyng of God standeth not in outwarde workes but when we keape the Sabbothe daye aswell with mynde as with bodye when we heare the worde of God when by praier we call vpon his name and be partakers of his sacramētes By whiche thinges we be monished instructed strēgthened and defended to be the more constante in our faith And this is the trewe sense meanyng of this precepte Wherfore good children marke it wel I praye you and when it shall chaunce you to be demaūded how vnderstande you the thirde commaundemente Ye shal answer we ought to feare and loue our Lord God aboue al thinges to heare diligently and reuerentlye his holye worde with al diligence to folow the same The fourth sermon ¶ A declaration of the fourth cōmaundement YOu haue hearde the thyrde commaundemente whereby we learne howe to vse our selues towardes God in oure deedes and woorkes nowe foloweth the fourth commaundement which is this ¶ Honour thy father and thy mother that thou maist leade a longe lyfe in the land whiche the lorde God shall giue vnto the. THis good children is y e first and chief commaundemente of the seconde table whiche doethe teache vs how we oughte to behaue oure selfes towarde our neyghboure And thys commaundemente speaketh of the most excellent and most deare personages vnto vs that lyue vpon the yearth as of our parentes and rulers of the commen wealth and it teacheth howe we shoulde order our selues towardes theim that is to saye to honoure and dreade them It entreateth of no small or trifelyng thinges but contayneth matiers of verye greate importaunce and it gyueth greate wysedome to all them that do rightlye vnderstande it Wherefore good children lysten to it dylygentlye that you maye knowe the trewe meanyng therof And firste of all ye shall vnderstande that God dyd gyue vs these ten commaundementes for this cause that by them we might learne what dothe please him For this is a doctryne most certayne that we vpon earth can interpryse or worke nothynge that maye better please him than to kepe his commaundementes And they be most foles of all that go about to serue God and winne his fauour with suche workes as he himself hath not commaunded For of suche Christe sayeth in the xv chapter of Mathewe They wourshippe me in vayne with the commaundementes of men But thys we maye be sure of that it pleaseth God that we shoulde honour our father and mother and obey them And for this cause all the workes also whiche they commaunde vs to do do please God yea the moste vyle workes y t they appoynt vs vnto as to swepe the house to poure water into the lauer and such like Now this is a very great cōforte for vs to know for a suertie y t these small druggynge workes do highlye please god bicause in doyng thē we obey our parentes Contrarywise those kyndes of wourshyppynge God those ceremonyes and wourkes which be donne to please God w tout his commaundement and besides his wourde do nothynge at al please him although the world do neuer so highly esteme praise theim For it is the commaundement of God onely and nothynge elles y e maketh our workes holy and precious in his sight Nowe here god cōmaūdeth vs to honor our father and mother that is to saye to stande in awe of them wyllyngly to obey them to loue them and haue them in reuerence and to helpe them with all the meanes we can For these wourdes honor thy father and mother do cōteine al these thinges And we be boūde to yelde vnto thē this honor forasmuche as God hath gyuē them vnto vs as maisters tutors gouernors and rulers in his stede and by thē hath powred vpon vs many hygh and great benefites wherby we be most streyghtly bound to honor them not to dyspise them But when we do not feare them whē we lightly regard them when they be angrye wyth vs then we dispise them And this is a verye haynous synne before God For in no wyse we shoulde contemne them but ought to take very great heede that we displease them not no not in trifelyng thinges Also when we do not obey thē wyllynglye then also we dyspyse them for he that doth not obei his father mother he is a presumptuous person and thinketh hymselfe wiser or better then they and this is a greate contempt and an heynous synne before god Wherfore good childrē do not so dispise your fathers and mothers but obey them with all your harte and be subiect vnto thē Furthermore when we do not loue oure fathers and mothers then it is not possible that we should hartely honor them wherfore we must beare an heartie and feruents loue towardes theym speciallye seynge that God hath thorough them powred so manye benefites vpon vs as we shal declare more at large herafter Besides this it is our bownden dewtie to vse all kynd of gentlenes and lyberalytie towardes our fathers and mothers and in all thinges to shewe kindnes vnto them before all other parsons For when we do any pleasure to other men we loke y t they shoulde thanke vs for y e same But of our fathers mothers we oughte to loke for no thākes but w t our benefites we must honor thē y t is to say we must ordre ourselues towardes thē no otherwise then we woulde do towarde kinges princes and lordes to whom when we offer any presente we thynke not that they be bound to render vnto vs any great thankes for the same but we humblye fall on our knees before them instantly desyryng them that they wyl vouchesafe to take in good parte so smal a gyfte wherein we declare oure good wyll farre to passe oure habilitie and wyth all reuerence we sue vnto theym that of theyr clemency they wyl accepte our good hartes and myndes On
as ymages be neither necessary nor profitable in our churches and tēples nor were not vsed at the begynnynge in Christe nor thapostilles tyme nor many yeres after and that at length they were brought in by Byshoppes of Rome maugre Thēperours tethe seing also that they be veri slaunderous to Christes relygion for by them the name of God is blasphemed among the infideles Turkes and Iewes whiche because of oure ymages do call christen religion Idolatry and wourshipping of ymages And for asmuche also as they haue bene so wonderfully abused within this Ralme to the highe contumelye and dyshonor of God and haue been great cause of blyndnes and of muche contention amonge the kinges maiesties louing subiectes and were lyke so to be still yf they shoulde remayne and chiefly seyng goddes worde speaketh somuche against thē You may herby right well consydre what greate causes and groundes the kinges maiestie had to take them away within his Realme folowing herin the example of the godly kinge Ezechias who brake downe the brasen serpent whan he sawe it worshypped and was therefore greatly praysed of God not withstandynge at the firste the same was made and set vp by goddes commaundemente and was not only a remembraūce of goddes benefites before receaued but also a figure of Christ to come And not onely Ezechias but also Manasses and Iosophat and Iosias the best kynges that were of the Iewes did pull doune ymages in the tyme of their Reygne Consider than howe Godlye anacte is this to take away so manye ymages not made by goddes cōmaundementes wherunto contrary to goddes commaundementes and his honor wer so manye Idolatries cōmitted For vnto Christē Princes office and cure appertayneth y e defēce of goddes true word Christē relygion to take away all those thinges which hynder or let true godlynes and relygion or make trouble contention within their realmes So good children you haue herde the true meanyng of these wordes Thou shalt make to the no grauē ymage thou shalt not bowe downe worship y e same the which I pray you graue depely in your memories y t whē you be demaunded what is ment by the wordes heretofore rehersed you may answer This cōmaundemēt forbiddeth vs al kind of ydolatry aswel bodely as goostly inhibiteth vs to geue y e honor whiche is due vnto god to any creature or ymage of creature but to worshyp God alone And now note further good childrē y t to thintēt we shuld honore only God obey him He saieth y t he is y e Lorde our God in whom be al good thīges of whō wee haue all He saith also y t he is strong of such force y t he can ponishe vs at his pleasure if we dysobey him Moreouer he calleth him selfe Ialose because he can abyde no cōpaniō but as a man y e more pure chast he is y e more he is greued if he perceue his wife to set her loue vpō any other euen so is god who hath takē vs to his spouse if he se vs defiled w t filthy ydolatry Furthermore he saith y t he wyl reuēge his maiesty glori if any mā wil translate y t vnto any creature picture or ymage y t w t such vengeance y t it shal extēde vnto theyr childrē nephewes nephewes childrē Like as on y e other side he promiseth his mercye and goodnes to their posterite that kepe his law cōmaūdementes Employ therfore youre hole hartes myndes to his preceptes good childrē exchewīg al ydolatry or honoring of caruinges or paintīges geue to god only his due honor and glory now frō hensforth world w tout ende Amē The seconde sermon YE haue herd the declaraciō of y e first cōmaundemēt in y e whiche we be taught howe we oughte to behaue oure selues towardes god in our hertes now foloweth y e secōde cōmaūdemēt which is this ¶ Thou shalte not take the name of the Lord thy God in vaine for he shal not be gyltles in the sight of the Lorde that taketh his name in vayne THis cōmaūdemēt good childrē teacheth vs how we oughte to behaue our selfes toward God in wourdes biddynge vs not to speake of the name of God in vaine or without great cause but to vse it only whē it tendeth to y e praise and glory of God to the profit of our neighboure that euerye man maye perceaue by oure wourdes and communication that we in our hartes do reuerentlye and humbly feare magnifie and worship God his holy name For by this oure good example other men are prouoked and encoraged to glorifye y e name of God And contrariwyse when in scoffynge iestyng we be lighte to abuse the name of God then other mē are offended therby also are made more vnreuerent toward God and lesse passe of god godly thinges and so by this meanes we burden oure selues with an other mans synne For Christe sayeth in the ghospel of Mathew the .xviii. chapter He that gyueth cause of offence to anye of the weake bretherne it were better for him that a mil stone wer hanged aboute his necke so drowned in the botome of the sea Wherefore I pray you diligently beware that you gyue no such kinde of offēce to your brethrē Wherfore you shal now lerne how the name of God is taken in vaine to thentēt you maye y e soner eschew this syn For y e name of god is takē in vaine diuerse wayes The first is when men gyue the title name of God to those thinges whiche are not God in dede As the heathen did call the Sonne the Moone and the starres goddes also they called certen men as kinges tyrannes goddes as y e Iewes did whiche made a calfe of gold and sayed This is the God whiche brought vs out of Egipt And this good children is so heinous a faulte that God in the olde testamente commaunded him to suffre death that shoulde committe this synne and yf anye citie had so offended he willed y e same cytie to be burned and vtterly destroyed and all that were founde therin to be kylled Therefore let vs dilygently eschew this offence or elles God wyll horriblye punyshe vs. The seconde waye of takynge the name of God in vayne is whē we forswere oure selues or sweare deceiptfully other in commen iudgement or in oure dayly affaires and communicacion entendynge thereby to deceiue our neighbour Wherefore you muste diligentlye take hede that you vse not to swer lyghtly thorough an euell custome but do as Christ teacheth vs. Let your communicacion be yea yea and nay nay But when necessite dryueth you to an othe or y e publyke officer commaundeth you to sweare then be not forsworne but speake the trueth and faithfullye perfourme and obserue that thing that you haue sworne And yf it shall chaunche any of you in tyme to come when you shall come to mans state to be called to
call vpon the name of God to flye to hym for succoure with all our hope and confidence and not to runne to witchecraftes charmes sorceries and suche lyke vanities for God himselfe saieth cal vpoÌ„ me in y e day of thy tribulation I wil deliuer the and thou shalt glorifye me Here ye heare good children that God doth commaunde vs to call vpon him and not vpon any other creatures besides him and he saieth in expresse wordes call vpon me in the tyme of thy tribulation in aduersytye wheÌ„ thou art in nede and dauÌ„ger Wherfore no maÌ„ should dyspaire what soeuer kynde of afflyctions doth chaunce vnto him but praye for helpe from heauen and cal vpon the name of the Lorde who by his mighty strong hand is able and by his fatherly affeccioÌ„ wil deliuer and helpe vs what soeuer how great soeuer affliction and teÌ„tatioÌ„ ouerwhelmeth vs therfore he saieth I wil heare thy praier Here marke good childerne that it is your bounden dewtie to praye to God that they do synne heynouslye whiche do not praye wherfore ye shal learne the Lordes prayer whiche Christe hym selfe hath taught and appoynted and ye shal saye it dayly For this commaundemente dothe bynde vs to praye forasmuche as it forbiddeth thabuse of gods name commaundeth his name to be handled reuerently and religiously But we delyuer the and thou shalt honour and glorify me Here you perceiue good children that God oure heaueÌ„ly father doth hear our prayers and heapeth vpon vs infinite benefites for this cause purpose and intent y t we shoulde be glad ioyful to praise him with all our hart reÌ„dre thaÌ„kes vnto him Wherfore wheÌ„ soeuer we praie before we aske any new benefite we ought to thaÌ„ke him for tholde to glorifye his name for y e great treasures of giftes heretofore geuen vnto vs. And by this meanes both he wyll be the more willyng to heare oure prayers and also oure faithe shalbe the more strengthened and confirmed For when we call to oure remembraunce how God oftentymes heretofore hath herd our supplications and delyuered vs out of manye perrellous daungiers we be therby moued lesse to doubt of his goodnes and stedfastlye to hope that he nowe also wyll be as merciful vnto vs as he was wont to be in tymes passed Therfore sayeth the prophete Dauid I wyl call vpon the Lord praysyng him and he wyll saue me from myne enemyes Now therefore good children ye shall learne this lesson and practise it dilygently firste of al to prayse and thanke God for al hys benefites and afterwarde to call vpon him in all youre necessities So God wyll be the more redye to heare youre peticions and youre faith also thereby shall be the more nourished and increased For he that wyll trewely and effectuallye praye before al other thinges must beleue and perswade himselfe for a suertie y t God wil heare his praier Wherfore good children nowe I praye you learne so to vnderstande this seconde commaundement that ye take not the name of God in vayne that ye gyue not your selfes to Idolatrye that ye sweare not customablye nor without a necessarie cause that ye neuer commit periurie y t you curse no bodye y t ye abuse not the name and worde of God to vntruth vncleane and vnhonest coÌ„municatioÌ„ that ye applye not your mindes to witchcraftes sorceries For these faultes as yet neuer escaped vnpunyshed before God Contrarywyse you shall reuerentlye vse the name of God to his glorye and to the profit of youre neyghbour by callyng vpon him by praying and giuyng thaÌ„kes vnto him by opeÌ„ professioÌ„ of his doctrine religioÌ„ And when ye shal be demaunded howe vndrestande ye the seconde commaundemente ye shall aunswere We oughte to loue and feare God aboue all thynge not to abuse his name to ydolatrye charmes periurie othes curses ribaldrye and scoffes that vndre the pretence and coloure of his name we begyle no man by swearynge forswearynge and lyinge but in all our nedes we should cal vpon him magnifye and prayse him and with oure tongues confesse vtter and declare oure faythe in him and his doctrine The thirde sermon YE haue herde how the second commaundemeÌ„te is to be vnderstanded in the which we learne howe we ought to ordre our selfes towarde God both in herte and in wordes Nowe foloweth the thirde precepte whiche is this ¶ RemeÌ„bre that thou saÌ„ctifye the Sabboth daye THis commaundemente good children teacheth how we should behaue our selfes toward God in workes For wheÌ„ we haue a mynde to serue God and to shew to him as to our Lord and maker the greatest pleasure that we can then we muste not chose by thaduyse of oure owne imagination nether this nor that worke but we must saÌ„ctifie the sabboth day y t is to say employe bestow it vpoÌ„ godly holy workes busines And here note good chyldreÌ„ that y e Iewes in the olde testameÌ„t were commaunded to kepe the Sabboth daye and they obserued it euery seuenth day called the sabbot or satterday But we Christen men in the newe testament are not bound to such coÌ„maundemeÌ„tes of Moses law concernyng dyfferences of tymes dayes and meates but haue libertie fredoÌ„ to vse other daies for our sabboth dayes therein to heare y e worde God and to kepe an holy rest And therefore that this Christian lybertye maye be kepte and mainteyned we nowe kepe no more the sabboth or saturday as y e Iewes do but we obserue the Sondaye certayne other daies as y e magestrates do iudge it coÌ„uenieÌ„t whom in this thinge we ought to obey And to theÌ„tent you maye the better perceyue such thinges as shall be spoken herin considre I pray you howe wonderfull a commaundemente this is When worldly lordes masters receyue men into their seruyce they byd theim not kepe holy daye but they set theÌ„ on worke appoynte theim diuerse labors to be done for their seruice and behofe But our Lorde God doeth not so with vs in this commaundement He biddeth not vs to doo neyther this nor that woorke he commaundeth vs not to gadde hether and thither on pilgrimage to paynt gylâ—e or clothe sayntes ymages to set vp candels before theim nor to exercise anye suche fayned mannes workes and false honorynge of God as the deceiptefull Monkes and Friars wer wont to teche vs but he biddeth vs to rest from labours and commauÌ„deth vs to kepe holy day But yet note good children that wheÌ„ you heare say that God hath commaunded to reste from workes you must not gather herof that you shoulde cesse from suche good workes by the whiche your neyghbour is releued as to gyue almes to the poore to preache the worde of God to instruct y e ignoraunt and suche like for god hath commaunded suche workes to be donne he doth ernestly require them of vs but although we do these workes neuer so dilygently yet by theym we onlye serue and healpe
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
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
from euyll reportes but we must also take heede that we gyue no occasion to other so to do that is to say we must nether mainteyne reioyce nor comforte theim that speake euyl of their neyghbours but bothe with oure countenance wordes and dedes we must shew vnto theym that we do not lyke suche communicacion and so to stoppe the mouthes of suche bacbyâ—ers Now to make a briefe rehersal of suche thinges as haue ben spoken heretofore you shall vnderstande good chyldren that by this eyght commaundemente are forbyd all lyes fraudes and all coÌ„munication wherby our neyghbours name maye be hurted or by the whiche strife and contention may be prouoked or continued whether it be in courtes of law or out of courtes Hereby also we be commaunded not to be suspicious nor to expound our neyghbours woordes or deedes to the wourst nor maliciousely to blow abrode theyr fautes or in tellyng of them to make them wourse theÌ„ they be in dede but we oughte alwayes to set our myndes of suche thinges as pertayne to the glorye of God and profit of our neyghboure and in all places to speake well and charitably of euery maÌ„ We must also maynteyne vnitie peace and concorde take all thing to the best beare with oure neyghbours frailtie and hyde hys fautes when we can not amende theÌ„ This is the true meanyng of this precept Wherefore good children wheÌ„ you shalbe demaunded howe vnderstande you the eyghte commaundement you shall aunswer We ought to feare and loue oure Lorde God aboue all thynge and for his sake to absteyne from all liynge backebytyng slaunderyng and yll reportynge by the whiche oure neyghbours good name fame and credit may be impeched or decayed and rather to excuse hydde or gentely to enterprete another mannes faute then malycyously to make the wourste of the same and wyth the loude trumpe of our tongue to blast it abrode to the knowlege of all the towne or place wherein we dwel The nynth sermon ¶ And exposition of the nynthe and tenth commaundement Thou shalte not desire thy neyghbours house wyfe man seruauÌ„t woman seruaunte oxe asse nor anye thynge that is his THe nynthe and tenth commaundementes good children be as it were briefe commentaries and expositions of the other commaundementes that were spoken of before For they declare vnto vs that it is not ynoughe to kepe the former commauÌ„dementes in outwarde woorkes and not to hurte our neighbour neyther in his bodye wyfe goodes fame name or estimation but they declare also that we ought not to couet or desier any thinge that is our neyghbours And they teache vs also y e euell lustes carnal desiers whiche lurke in the secret corners of our hertes are sinnes for y e which we shoulde be for euer damned yf God should rendre vnto vs after iustice and not after his mercye Wherfore good childreÌ„ you shal here learne that euyll lustes and appetites whiche come vnto vs euen frome oure fyrste father Adam be synnes and that no man or woman no not infauntes in theyr mothers wombe do lyue withoute suche lustes and appetites For the whiche cause all men are synners and there is not one man innocent before God according to y e saying of S. Paul All men haue synned haue nede of the glory of god To the which agreeth the Prophet Dauid saying Al men and women haue erred out of the right waye there is none that dothe good no not one For this we feale in oure selues and proue by experience that naturally we be full of yll desiers and lustes For we delyte in thinges that be pleasant to the fleshe and abhorre all thinges that be displeasant to y e same And these appetites desires we maye perceaue to be euen in infantes which lye in their cradel For wheÌ„ suche yong babes do not lye softly or be greued with thirst huÌ„ger or colde they crie vnpatientlye Lykewise when we shewe theÌ„ any pleasant thing to their eyes and sodenly againe take it from them we see them wepe And these be playne and euident tokens that infantes newly borne be giuen to their owne willes and appetites and are synners for asmuche as thei transgresse this commaundement Thou shalt not desire And it is much necessary for you good children to marke dilygently and to beare away this lesson to thentent you maye therby acknowlege your awne synne And let not the sayinges of certen vnlerned persons moue you whiche affirme that infantes and suche as be vndre y e yeres of discretion are pure innoceÌ„t and cleane without sinne For this opinion is not true nor agreable to holye scripture And they that say so deceaue both theÌ„selues and other For infantes are baptised for this purpose y t they by the same maye enioy remission of their synnes And in case they neded not forgyuenes of their offences theÌ„ they had no nede to be Christened But ther be fewe that vnderstandeth this doctrine For mans reason can not attayne to it neither can it compreheÌ„de how infantes should be synners by the reason of lustes desiers called concupiscence in the whiche they be conceiued and borne but they that leane to their naturall witte iudgeth yong babes to be innoceÌ„t and voyde of synne because they committe no outwarde offence or actual synne But we in this case must not iudge after our reason but according to y e worde of God whiche euidently declareth vnto vs that concupiscence is synne For yf we were in dede cleane fawtles and innocente then oure nature woulde not so vehemently seke for those thinges whiche are pleasaunt to oure appetites but woulde be contente with y t which God shoulde sende vnto vs and whatsoeuer thing did please God that also should please vs. Moreouer we shulde not so much desire to auoide suche thinges as be displeasant to the flesh as we should desire to auoyde those thiÌ„ges that be forbydde by gods law Also we shoulde be more willyng to suffre all kynde of afflyctions paynes and miseries yf it were gods will that we should so do then contrary to his wil to hauke and hunte for pleasures to seke to liue idely to hurde vp riches purchase landes or other commodities But now we feale in oure selues that euen from our tendre age and in our cradels also we be cleane coÌ„trary mynded For we begynne to couet and lust for pleasant thynges loÌ„g before we know whether God wyll gyue them vnto vs or no. Also we abhorre and be werye of displeasant thinges longe before we know whether it be gods will that we shoulde be relyued of the same or no. Yea although we knowe gods wil neuer so wel yet we longe and lust for the contrarie And this is surely a great offence For gods will ought to be fulfylled and not ours as we desier in the Lordes prayer And to knowe this thing good chyldren is a point of high wisedom to the which euery man doth not attain For thapostle Paule doeth confesse that he
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
moueth you eyther by force or by stelthe or els by some craftie meanes to picke it from them and so to deceyue your neyghbour But it is your parte to withstand this temptation and to kepe Gods commaundement whiche sayeth Thou shalte not steale And after this sorte we be tempted in the other coÌ„mauÌ„demeÌ„tes of God also and tried whether we wyll be obedyent vnto them or no. But we muste striue agaynste teÌ„ptation manfully withstande the same y t we do nothing against gods coÌ„maundement Now when we wyll resyst temptation and not obey the same but kepe the commaundementes of God then we must haue the help and assistance of the holy Ghost For without the holy Ghost no man can be rightuouse and good And for this cause also he is called the holy ghost because he maketh men rightuous pure and holy And god doth giue the holy ghoste to al them whiche do beleue with all their hearte in Iesus Christ our Lorde For by this tokeÌ„ sainct Paul teacheth vs to knowe that we haue the holye ghost No man saith sainct Paul can call Iesus Lorde but by the holy gost And saynt Iohn in his epistel canonicall wryteth thus WheÌ„ we do truely confesse Iesus Christ to be our Lorde than we be borne of God and haue his holye spirite Wherefore good children beleue with all your hartes that Iesus Christe the true sonne of God dyed and rose againe for you that he hath purchased forgyuenes of synnes and euerlastynge lyfe for you and that he is so your Lorde that you shalbe sure to dwel with hym in euerlastyng lyfe Forthermore ye shall beleue that Christ doth gyue you the holy gost who doth sanctifye you helpe assiste you that ye be not led into temptation but that ye may obey God as you haue heard in the ten commaundementes And as longe as we lyue here vpon earthe we must not loke to be voide of temptations For all our lyfe in this worlde is subiecte to dyuerse temptations Some tyme the fleshe tempteth vs some tyme the false deceiptful worlde some tyme the deuel tempteth vs who hath euer had a most feruent desire to do vs hurt And all the temptations of these oure enemyes do leuell at this prycke to bryng vs to do against gods cammaundementes But it is oure partes manfully to withstande suche temptations that we assent not to any euel And yet we are not able to withstande these our enemyes onles God helpe vs by the holy gost Wherfore when soeuer we be tempted to do anye thing againste gods commaundementes there is no better remedy then to cal for gods helpe and to say as Christ taught vs. Good Lorde suffer vs not to be leade into temptation For when we do so God heareth our prayers he sendeth the holy gost and helpeth vs that we be not led into temptacion And now good children y t you maye the better withstande suche temptations you shal here learne that there be thre kyndes of temptacioÌ„s The first is the temptation of y e fleshe as wheÌ„ we are tempted to do any thing whiche is pleaâ—aÌ„t to the fleshe and yet it is synfull As when the fleshe dothe prouoke vs to lecherye adulterye dronkenes and suche like Or when we be tempted to leaue any thinge vndone which is painful greuous to the fleshe and yet of it selfe it is holy and rightuous as when we suffer afflictions against our wyl when we do not gladly fast when we do not gladly gyue almes fraryng lest we shall lacke our awne selues and not haue ynoughe to maintayne our pryde and pleasures The seconde temptation is of the worlde as when thorowe euel companye we be corrupted in our awne lyuynge and prouoked to folow noughty examples Also when we swarue from that which is right honest for feare of persecution dyspleasure indignation or threatnynge of men Or when men thorowe their falsehede malice or craft do moue vs to anger enuy or hatred The thirde temptation is of the deuel as when we feale in our hartes sodein and vehement motions to do euel yet neyther the fleshe nor the worlde doth prouoke vs to the same But euel thoughtes do so sodenly come into our myndes that we our selues do not wel knowe from wheÌ„ce they came Such euyl thoughtes no doute of it come from the deuel For the deuel is a spirit whom we can neither feal nor see Wherfore he can set our hartes afyer so sodenly that we shall not knowe from whence suche soden fire and sparkes do come Also when the fleshe and the world do tempte vs then Satan also taketh occasion thereby to enter in at y e gate which they haue set open for hym and maketh their temptation so stroÌ„g that it is harde for vs to withstaÌ„d and ouercome the same And all these temptations good children be against gods commundementes Wherefore hereby you shall learne to knowe what is temptation For whan any thing coÌ„meth in to youre mynde by the whithe you are prouoked to do against gods commaundemeÌ„t y t is temptation Wherefore beware you do not thesame but desyer of God helpe and assistence against temptation For in this staÌ„deth a Christian and holy lyfe that as oure synnes be forgyuen vs by Christ so we ought euer to withstande synne that we suffer it not to enter in to vs or to raigne ouer vs. For what a monstrous thynge should Christen relygion be yf we that be Christen menne whiche confesse synne to be nought against God and desier God to forgyue vs our synne shoulde contynewe still and walke in synne after that God most mercyefully hath forgyuen vs the same Also we maye easely withstande temptation and sinne if we beleue truly and praye ernestly For we haue lerned in y e doctrine of faith that we caÌ„ not be rightuous pure and holy of our selues but y e holy gost doth purify clense and halow vs. And yf we beleaue this stedfastly then we ought to pray with a feruent spirite and saye thus Lorde our heuenly father we be seche the suffer vs not to be led into temptation And yf we thus praye then God wil heare vs and wil gyue vs strength against him that tempteth vs and against his temptacion For a Christen mans life is a coÌ„tinual warre vpoÌ„ earth so long as we liue in this world we maye not loke to haue peace or quietnes but as in y e sea one wawe commeth after an other so in this worlde one temptation foloweth an other So that when we haue ouercome one temptation by and by an other is at hande paradueÌ„ture greater then the first Wherfore in this sixt petition we do not praye thus O heauenly father graunt that we may haue no teÌ„ptations but we say thus O heueÌ„ly father suffer vs not to be led into teÌ„ptation To be led into temptation is when God suffereth the greatnes of temptatioÌ„ so to grow that we be not able to ouercome y e same
these sacramentes is baptisme by the whiche we be borne again to a new and heauenly lyfe and be receaued into gods churche and congregation whiche is the foundation and pyller of the trueth The seconde is absolution or the authoritie of y e keyes wherby we be absolued from suche synnes as we be fallen into after oure baptisme The thirde sacrament is the communion or y e Lordes supper by the whiche we be fedde and nourished and fortified in y e faith of the ghospell and knowlege of Christ that by this fode we maye growe more and more in newnes of lyfe so that we maye be no longer children but maye waxe perfecte men and ful growē in Christ. For I wolde you should wel know this good children that a Christen mās knowlege and lyfe is a more excellēt thing than vnlerned people can iudge For a christen man hathe the certen worde of God where vpon he maye grounde hys conscience that he is made a christen man and is one of Christes mēbers which he is assured of by baptisme For he that is baptysed maye assuredlye saye thus I am not now in this wauering opiniō that I only suppose my selfe to be a christiā man but I am in a sure belefe that I am made a Christen mā For I know for a suerty that I am baptised I am sure also that baptysme was ordeyned of God and that he whiche baptysed me did it by gods commission and commaundemente And the holy goste doth witnes that he whiche is baptysed hathe put vpon hym Christ. Wherfore the holy gost in my baptisme assureth me that I am a Christen man And this is a true and syncere fayth whiche is able to stande agaynste the gates of hell for asmuche as it hath for it the euydence of gods worde and leaneth not to any mans saying or opinion Furthermore good chyldren you shall dylygentlye learne the cause wherefore we are baptysed You haue alredy herde y t by baptisme we be borne agayne The cause of this our secōd birth is the synfulnes and filthynes of our first birth For by our first natiuitie whan we were borne of our fathers and mothers all we were borne in synne and whē we yssued out of oure mothers wombe we were laden with synne and Gods angre as it was at large declared vnto you in the exposition of y e ten cōmaundements and speciallye in the last cōmaundement For as Adam did synne and by sinne was so corrupted both in his body and soule that by his awne power or strēgth he was not able to do any good thinge euen so all the children ofspring of Adam be borne synners so that they can not be iustified by themselues or by their awn strength but are inclined and bent to synne at all tymes And as saynt Paul saieth by nature they be the children of Gods wrath That is to saye God is angrye w t vs for those synnes whiche by nature be as it wer a kynne to vs and we be borne with theim into this world But when we be borne againe by baptisme thē our sinnes he forgyuen vs and the holy goste is giuē vs which doth make vs al so holy doth moue vs to al goodnes Wherefore good children whē a man is baptysed it is as muche to saye as he dothe there confesse that he is a synner and that he is vnder the rule and gouernaūce of sinne so that of himselfe he can not be good or ryghtuous And therefore he commeth to baptisme and there seketh for helpe and remedy and desyreth God first to forgyue him his synnes at length to deliuer him clerely from all synne and perfectely to heale his soule from the sykenes of synne as the physitian doth perfectely heale his patient from bodely diseases And for his parte he promyseth to God againe and solemply voweth that he wyl fyght againste synne with all his strength and power that he wyll gladly beare the crosse and al suche afflictiōs as it shal please God to lay vpon him and that also he wil be contēt to dye y t he may be perfectly healed and delyuered from synne For God doth forgiue vs our synnes by faith but by afflyctions and death he dothe take theim cleane away as saint Peter witnesseth sainge He y t suffereth or is afflycted in y e fleshe doth cesse from synne And sainct Paule sayeth he that is deade is iustified or delyuered from synne These be the promyses which we make whē we are baptised And of this mind must all they be whiche shall haue any fruite by baptisme Wherfore seyng all you that be here are alredy baptysed continewe I praye you in this good mynde and purpose knowlege in your hartes before God that you be synners be sory for y e same and praye to God to heale and delyuer you frō youre sinne Beware you fal not to sinne againe haue no delite in sinne nor synne not wyllyngly But be godly and holy and suffer gladly suche afflictions as God shall lay vpon your backes And yf you do thus then your baptisme shal be auaile able vnto you God shall worke in you by his holy spirit and shall fynyshe in you all those thinges which by baptisme he hath begon Hitherto you haue herde what we promyse to God when we are baptised now learne also I pray you what God worketh in vs by baptisme what benefites he gyueth vs in the same For baptysme is not water alone and nothinge els besides but it is the water of god and hath his strength by y e worde of God and is a seale of gods promyse Wherefore it doth worke in vs all those thinges where vnto God hath ordeyned it For oure Lord Iesus Christ saieth Go and teache all nations and baptyse them in the name of y e father and the sonne and the holy gost This god commaunded his disciples to do Wherfore by the vertue of this commaūdement which came from heuen euen from the bosome of god baptisme doeth wourke in vs as the wourke of God For when we be baptised in the name of God that is as muche to saye as God him selfe shoulde baptise vs. Wherfore we oughte not to haue an eye only to the water but to God rather whiche did ordeine the baptisme of water and commaūded it to be done in his name For he is almyghtye and able to worke in vs by baptisme forgiuenes of our synnes al those wonderful effectes and operatiōs for the whiche he hathe ordeyned the same althoughe mannes reason is not able to conceyue the same Therfore consider good chyldren the greate treasures and benefytes whereof God maketh vs partakers when we are baptised whiche be these The firste is that in baptisme our synnes be forgyuen vs as sainct Peter witnesseth saiynge Let euerye one of you be baptised for the forgiuenes of his synnes The seconde is that the holy gost is gyuen vs the whiche doth sprede abrod the loue of