CATHECHISMUS, That is to say a short Instruction into Christian Religion for the singular commodity and profit of children and young people. Set forth by the most reverend father in God Thomas Archbishop of Canterbury, Primate of all England and Metropolitan.  
Gualterus Lynne excudebat.  
1548.   

¶ The King ought to be feared as the roaring of a Lion, who provoketh him unto anger, offendeth against his own soul▪ pro. xx  
¶ Let not the book of this law departed out of your mouths. B●… record therein day and night, that you may do according▪ all that is written therein. josua▪ i, x. Deut. xvii. d.   

To the most excellent prince Edward the. VI by the grace of God king of England, France and Ireland, defender of the Faith, & in earth of the church of England and Ireland immediately under God supreme heed, your graces humble subject & chaplain Thomas archbishop of Canterbury, wisheth abundance of all grace & godliness with a long & prosperous reign.  
IT is not unknown unto the hole world (most excellent Prince) that your grace's father a King of most famous memory of a fervent and earnest godly disposition and tender zeal towards the setting forth of god's glory, most diligently travailed for a true & a right reformation and a quiet concord in Christ's religion throughout all his dominions, wherein undoubtedly he brought many things to a godly purpose and effect, & did abolish & take away much blindness and ignorance of God, many great errors, fond and pernicious superstitions and abuses, that had crept into this church of England, & Ireland a long time. And I perceiving that your majesty by th'advise of your most dear uncle my lord Protector, and the rest of your graces most honourable counsel, is most desirous perfitly to finish and bring to pass, that your father did most Godly begin, do think that there is nothing more necessary, for the furtherance hereof, then that it might be foreseen, how the youth & tender age of your loving subjects, may be brought up and traded in the truth of God's holy word. For it is thought not to me only, but to many others, that neither your graces father should have been enforced in his time, to have taken so great pains for the reformation of Christ's religion, neither yet your highness in this your time should need with such great difficulty go about to further god's cause and his true service, with so many laws, injunctions and proclamations if so great negligence of theducation of the youth had not been so much suffered, and the necessary points and articles of our religion & profession omitted of those whose office and bounden duty was to have most diligently instructed the youth in the same. Or if the ancient and laudable ceremony of Confirmation had continued in the old state, and been duly used of the ministers in time convenient, where an exact and straight examination was had of all such as were of full age, both of their profession that they made in baptism touching their belief and keeping of god's commandments, with a general solemn rehearsal of the said commandments and of all th'articles of their faith. Surely there can be no greater hope of any kind of persons, other to be brought to all honest conversation of living, or to be more apt to set forth and maintain all Godliness and true religion, then of such as have been from childhood nourished and fed with the sweet milk, and as it were the pap of gods holy word, and bridled and kept in awe with his holy commandments. For commonly as we are in youth brought up, so we continued in age, and saver longest of that thing that we first receive and taste of. And as a fair table finely pulyshed, though it de never so apt to receive either pictures or writings, yet it doth neither delight any men's eyes, neither yet profit any thing, except the painter take his pencil, set to his hand, and with labour and cunning replenyshe it with scriptures or figures as apertaineth to his science, even so the tender wits of young children, being yet naked and bare of all knowledge thorough the grace of God be apt to receive gods gifts, if they be applied and instructed by such school masters, as have knowledge to bring them up & lead them forwards therein. And what can be more apt to be graven or painted in the tender hearts of youth, than God's holy word? what can lead them a righter way to god, to th'obedience of their Prince and to all virtue and honesty of life, than the sincere understanding of God's word? which alone showeth the way how to know him, to love him and to serve him. What can better keep and stay them, that they do not suddenly and lightly fall again from their faith? What can cause them more constantly to withstand th'assaults of the devil the world and the flesh, and manfully to bear the cross of Christ, them to learn in their youth to practise the same? And verily it seemeth no new thing that the children of them that be godly, should be thus instructed in the faith and commandments of God, even from their infancy. For doth not God command his people to teach his law, 
Deut. xi.  unto their children and childers children? Hath not this knowledge continued from time to time, amongst them to whom God promised to be their God, and they his people? Doth it not appear by plain expressed words of Paul, that Timothe was brought up even from a child in holy scriptures? 
two. Tim. iii.  Hath not the commandments of almighty God, th'articles of the Christian faith, and the lords prayer, been ever necessarily (sense Christ's time) required of all, both young and old, that professed Christ's name, yea though they were not learned to read? For doubtless in these three points is shortly and plainly included the necessary knowledge, of the whole sum of Christ's religion, and of all things appertaining unto everlasting life. In consideration whereof in this time of your gracious reformation of all ungodliness, and the setting forth of God's true glory. I knowing myself as a subject greatly bounden, (and much the more by reason of my vocation) to set forward the same, am persuaded that this my small travail in this behalf taken, shall not a little help the sooner to bring to pass your godly purpose. For by this little treatise, not only the youth of your grace's realm, may learn to know God, and how they may most purely and sincerely honour glorify and serve him, and may also learn their office and duty, how they ought to behave themselves, first toward God, secondly towards your majesty, and so towards all ministers under the same, towards their fathers and mothers, and all other persons of what sort or degree soever they be: but also many of the older sort, (such as love God, and have a zeal to his honour and glory, and yet in their youth through negligence were brought up in ignorance) may by hearing of their children, learn in their age, that which passed them in their youth.  
And as mine intent and endeavour is to profit both, and according to mine office, to bring both to the right knowledge of God, so my most earnest and humble prayer unto God continually, shallbe that my good mind and desire may have good success, and take effect according to mine expectation. Which thing I assuredly hope shall come to pass, if it would please your highness, to suffer this little book by me offered unto your majesty to be red, taught and learned of the children of your most loving subjects, in whom is great hope of all grace godliness & virtue.  
Your Grace's humble subject and chaplain Thomas Archbishop of Canterbury.   

¶ A short Instruction into Christian religion for the singular commodity and profit of children and young people. overseen and corrected by the most reverend father in God the archbishop of Canterbury. The preface.  
THis treatise gentile reader, is not written for the curates & preachers, for many of them have so much knowledge in holy scripture (thanks be to God) that they be already sufficiently instructed in these matters: But it is written for the behove of the young children, which must be brought up with plain and short lessons. For we see daily by experience, that who so ever will teach children, must use much discretion & wisdom, not to give them to much at one time, (lest he dull and oppress their wits) and yet that which he giveth them, he must often and many times rehearse and repeat unto them again, as near as he can after one manner of wise, and with the same words. For if they teach them now this, now that, now with these words, now with other, than the children learn little or nothing, they keep almost nothing in memory, & beside that, they wax weary of learning, & conceive a loathsomeness thereto, and be more slothful and unapt to learn. Forasmuch therefore as it was to be feared, that every pastor would not take the pains to draw out such a short form of teaching to the children, nor we thought good to burden every one with so great labours, and also if every pastor severally should devise a form for his parish, it might chance that there should be as many sundry forms, as there be pastors, which diversity might engender much division and controvercie, and be also much hindrance to the children, if in one place they learn one form, and in an other place an other form. For to eschew the said inconveniences, we have thought good to devise this short manner and form tynstructe children and young men, whereby they may both shortly and easily learn the chief pryncipilles and beginning of Christian religion and doctrine, and learn aswell how they ought to live, as also what they should believe. And when they have learned this in their tender age, they shall not only understand godly sermons and all other godly doctrine and books the better, but also they shall become godly men, and wise, lovers of true religion and godliness, and to all states and orders of life, aswell ecclesiastical as civil be more apt and toward, unto which godly purpose, all fathers and mothers, curates and preachers and all christian Magistrates and officers, should with all their mind and endeavour give their aid and help. Whereunto God of his grace grant his favour and assistance. Amen.   

¶ A short Instruction concerning the ten commandments.  

¶ A general beginning for all sermons.  
GRace peace and mercy be with you all/ from God the father and from his only begotten son jesus Christ our Lord. Amen. That we may profectablie and with fruit teach & learn the word of God/ let us call for grace and pray the lords prayer.  
Pater noster.  
A general preface to be rehearsed after the prayer, in the beginning of each sermon made upon the ten commandments.  
THe Prophet David good Children like a comen schoolmaster in the school of God doth preach on this faschyon in the xxxiiii. psalm, 
Psa. xxxiiii.  come hither he saith my sons, 
1. Pet. iii.  hearken unto me, I will teach you the fear of the Lord who so ever desireth to live, and would fain see good days, let him refeaine his tongue from evil. & his lips that they speak no deceit, let him eschew evil, & do good. 
Proverb. xii. xiii, xxi  Let him seek peace and pursue it. 
jac. i. iii.   
Now my dearly beloved children I know surely that there is none among you, but that he would wish to see good days, and lead a Godly and quiet life. Then must you follow the counsel of the prophet David, with all diligence to learn the fear of the Lord whilst ye are yet young & tender of age. For that which men learn not in their youth the same do they learn in their age with more difficulty. Therefore learn now with all diligence the fear of the Lord dear children, then shall you aware men of excellent virtue, and lead a godly life, and shall see good days. For a blessed and quiet life is not bought with riches nor gotten by ●●●oure, but by learning the fear of God. And he that feareth his maker, as an almighty God and Lord, which doth mercifully help them that be good, and grievously punisheth the wicked, he will diligently take heed, that he doth nothing contrary to god's pleasure, but will keep his commandments so much as is in his power. And such godly children prove learned and wise men, which may be able to profit other and the comen wealth also, as David saith in an other place. The fear of the Lord is the beginning of wisdom. 
Psal. cxi.   
Wherefore if you fear God and have a desire to be occupied in godliness, then learn the ten commandments, whereby God hath taught us, what pleaseth & what displeaseth him, what thing is good and what is evil. And if you learn these lessons perfectly, then thereby you shall purchase unto you the beginning of true and godly wisdom, which is such wisdom, that many men well stricken in years, do not attain to it. And yet this wisdom and knowledge of the ten commandments, is but only the beginning of sapience, for it is the teaching of the law. But when the doctrine of faith in Christ is taught unto you, than you learn a greater and higher wisdom, the which the ungodly or unfaithful do not understand nor perceive, but god only doth give it down from heaven, to make us fear him and believe his holy word. Wherefore good children, learn now diligently the beginning of wisdom, that is to say, t'holy ten commandments, and give so good ear unto them, that you may learn them without book, and rehearse them when you come home.  
¶ Here follow the ten commandments, which must be recited so treatably and distinctly, that children by often hearing of them, may print them in their memories and say them by rote.  

These are the holy ten commandments of the Lord our God.  The first. 
I Am the Lord thy God/ thou shalt have none other Gods but me▪  The second. 
Thou shalt not take the name of the Lord thy God in vain/ for he shall not be guiltless before the Lord/ that taketh his name in vain.  The third. 
Remember that thou sanctify the Sabbath day.  The fourth. 
Honour thy father and thy mother/ that thou mayst live a long life in the land which the lord thy God shall give unto thee.  The fifth. 
Thou shalt not kill.  The sixth. 
Thou shalt commit no adultery:  The seventh. 
Thou shalt not steal  The eight. 
Thou shalt not bear false witness against thy neighbour.  The ninth. 
Thou shalt not covet thy neighbours house.  The tenth. 
Thou shalt not covet thy neighbours wife/ nor his man servant/ nor his maid servant/ nor his ox/ nor his ass/ nor any thing that is thy neighbours.   
Now good children these are the ten holy commandments of the lord God, in the which he hath opened his will unto us, and hath declared what is godly and what is ungodly, what we should do, and what we should not do. These ye shall learn with great diligence, not only to rehearse them but also to understand what is meant by them, and what the lord God doth require of us in these his commandments: to th'intent that when you be asked any question of them, you may answer to the purpose, and that also in time to come you may teach your children to fear God after such sort and manner as you yourselves be now instructed. For it is a great shame, both before God and the world, for a Christian man to be ignorant in the commandments of God, and not to know that doctrine that pertaineth to every Christian man, saying that every Christian man is bound, openly to declare his doctrine, & to give a reckoning of his faith, when need shall so require, and to bring up his children in the same.   

The first sermon.  Thou shalt have none other Gods but me. 
Exo. xxxii A declaration of the first commandment.  
TO th'intent good children that you may the better understand the law of the ten commandments, you must first of all know, that God gave to Moses the ten commandments, written in two tables of stone, wherefore they be divided in two parts. In the first table were written the three first commandments, pertaining to God, which teach us how we should behave ourselves toward God, as well inwardly in heart and mind, as outwardly in words and deeds. In tother table were graven seven precepts, pertaining to our neighbours, which teach us how we ought to order ourselves towards our Princes, magistrates and rulers, towards our wives children & servants and towards all states of men, teaching us that we should not be disobedient, that we do wrong to no man, that we hurt no man, that we ley not in wait to kill any man, that we deflower not other men's wives, and to be short, that we hurt not our neighbours, neither in body, goods nor good name.  
But now let us consider the first commandment, and the declaration of the same. I am the Lord thy God, thou shalt have none other gods but me. This commandment good children, teacheth us how we ought to use our hearts toward God. first that we ought to acknoulege with all our heart, that God made heaven and earth and all things contained therein, and to take him only to be the true God and to be our God. secondarily this commandment teacheth us to fear him, as a living God, because he doth punish the ungodly, and to cleave unto him with a sure faith, because he is true and faithful and doth not deceive us in any thing, which he hath spoken or promised. Thirdly this commandment teacheth us to love him with all our heart, for of him we receive our life, our breath, our health, and all other gifts both bodily and ghostly. And we have not the least of his gifts by our deserts, but he poureth them all upon us freely, through his infinite goodness and endless mercy. Contrariwise we ought not to receive into our hearts as God any creature either in heaven or in earth, that is to say, we ought to fear no creature neither in heaven nor in earth so much as God, neither ought we to put such confidence & trust in any thing, neither should we so heartily love any creature as our Lord God omnipotent. For if we attribute to any creature so much fear, trust, love as appertaineth only to him that made all creatures, by and by we make that creature our God▪ and of it we frame to ourselves an Idol. The which is a very heinous, an abominable & horrible sin, directly against the first table and the first and chiefest commandment of God. Therefore such great offences the true and living Lord God will not leave unpunished, for he himself sayeth: I am the Lord, my title & my name is the Lord, I will not give my glory to another: meaning thereby that he will not suffer that any other thing should be esteemed as God besides himself, or that we should give godly honour in heart, affection word or deed to any creature, but only to him that was never created, and yet did create all things.  
But here peradventure you will muse good children, asking this question: How can we have other gods before the Lord, seeing there is but one God, one Lord, which hath made heaven and earth. To this I answer that in deed there is none other God but that most excellent and omnipotent Lord. Ley sure hold on this article with a steadfast faith good children▪ believe this, dowbting nothing therein, cleave surely to this rock. But yet this not withstanding, fools, infidels, & ungodly men, take some other thing for their God, the which in deed is not god, nor can be by any means. For like as many times we take some men for honest, rich or noble, which be not so in deed: so oftentimes we fear something asmuch as we do God, which is not God in deed. And of creatures we make gods three manner of ways,  
The first is, when a man feareth any creature, and thinketh thus with himself, if such a thing be taken away from me, if such a great man be angry with me, if I escape not such a danger: then I am utterly undone, than I know not whether to run for aid and succour, whether then shall I go? who shall save or help me? if thou have any such thought of any creature, truly in thine heart thou makest it a God, although with thy mouth thou dost not call it God. And this affection lieth lurking so deeply hid within many men's hearts, that they themselves scaselye feal or perceive it. But this fear ought to be removed far from us. For we must cleave steadfastly by faith to the true and living God, and in all kind of adversity reason on this fashion. Although men of great power be mine enemies, although this or that peril doth press me very sore, although I see nothing before mine eyes but present death or danger, yet will I not despair, yet will I not mistrust God, yet will I not hurt my soul with sin. For I am sure that this creature which so sore persecuteth, vexeth or troubleth me, is no God, but is under the hand & power of the true living God: I know that one here of my head can not be taken away from me, without the will of him, that is only and alone the true living god. He is my maker my lord & my god, him will I fear more than the mighty power of any man, more than the crafty imaginations of mine enemies; yea more than any creature in heaven or in earth. If I be wrongfully entreated, and do suffer iniustli, he can easily deliver me▪ and so preserve me, that no apparel shall touch me.  
The second way is when men put their hole confidence in other things than in God, and have these or such like thoughts within themselves. I would I had such riches or lands, I would such a man were my friend, then should I be rich, happy and blessed, than should I be sufficiently defended and armed against all chances that may happen unto me in this world. They that think thus, have such riches lands and creatures for a God▪ although with their tongue they say not so, yea although this affection lie hid in our heart so secretly, that we ourselves should scantly know of it. But the godly may not suffer any such thoughts to enter in to their hearts, but aught thus to reason with themselves. Although I have very great abundance of friends and riches, although I flow in pleasure's honour and glory, and in all worldly things which a man can desire, yet by these things I have not true salvation. For these creatures are not God, wherefore they can not save me, neither deliver me from the tyranny of the devil or the wrath of God. But the lord is God alone. If I shall displease him, he is able to take all my friends and riches away from me, or else otherways to bring to pass that all these things shall work my destruction. Wherefore he alone is to be feared, and in him alone we must fasten the anchor of our trust and confidence.  
The third way is when a man so heartily loveth and delighteth in any thing besides God, that for it he doth and suffereth willingly all things that are to be done or suffered, not greatly regarding whether it pleaseth or displeaseth God, than this man maketh this creature (which he so fervently loveth) his god, although in words he doth not utter it.  
But let Christian people weed out from the bottom of their hearts the roots of such inordinate love of any creature. And let them think after this sort, wherefore should I offend God for this or that thing, I know that this lucre or this honour upon the which I am tempted and do somuch set my heart, is not God, it is but a creature, which can not save me, neither deliver me from death, or any other adversity. Wherefore I will love only my God with all mine heart, I will do all things for his sake chief, and I will only above all things obey him.  
Hitherto you have herd how by these three ways, by fearing, by trusting, and by loving, we may easily make a God of a creature, which in deed is no God but rather an idol, set up by our own fantasy. But this is an horrible sin against the first commandment of God, and so much the more parrellous, because it lurketh in the corners of man's heart most secretly. The world is full of this sin, and specially they that have hypocrite hearts, for all their painted holiness, are infected with the rustenes of these vices. And to th'intent that you may the better know these heinous offences against the first commandment and the sooner eschew them, I will declare them unto you, by a few and short examples. Some there be that do so greatly fear the conjunctions and influencis of the heavenly planets and bodies above, that when they judge by their learning in astronomy, or hear say of other men, that the signs in heaven do threaten comen plagues or calamities, by and by they tremble for fear, and not casting their hope and trust in God, they be so amazed that they can not tell whether to run to avoid the danger. Other there be that think, that when the Son, Moon, or any other planets is in this or that sign, it is an unlucky thing to enterprise this or that, and upon such dismolde days (as they call them) they will begin no new enterprise, because they think that it should not have good success or prosperous end. And many like kinds of idolatry is used even among christian people. But the prophet Hieremie doth expressly forbid this in the ten chapter, saying. Fear not the signs of the sky, as the heathen do. Furthermore many there be that stand in such awe to tyrants that for fear of them they deny the true word of God. These men take tyrants, and rulers of this world for gods. For they imagine, that if such men favour them, then they shallbe safe for ever. But the prophet David in the cxlvi psalm doth give contrary counsel saying thus. Put not your confidence in princes, in the sons of men, in the which is no salvation.  
Some men also put their hole affiance in money, and fantasy that they which have plenty of money can lack nothing. Therefore they give themselves holy to covetousness & to the desire to hurd up riches, they set their mind upon filthy lucre, they scratch what they can, not regarding whether they get by right or by wrong. Such men worship their riches for their God. But saint Paul in the iii chapter to the Colossians saith. Forsake covetousness which is a service to idols.  
Some set their trust in their own work, thinking that by them they may be delivered from sin, reconciled to the favour of God, justified before him, and by them also to attain eternal salvation. These have their merits & work in the stead of God. This is the greatest idolatry that can be under the sun, and a plain denial of the faith in christ, as here after it shall be declared unto you at large in the treatise of faith. Other there be that be servants to their own belies giving themselves wholly to eating and drinking, & bodily pleasures, somuch that in comparison of bodily pleasures they either despise or else forget God. Such men make their bely their God, as saint Paul writeth of them saying. Some therebe which selling the word of God do teach perversely whose God is their belie. But that thing where in they do now glory, shallbe their confusion. By these examples you may easily perceive, how by to much fearing, trusting and loving, we make a God of a creature, which in deed is not God. And besides these abuses, there is an other that maketh an idol of that true and living God. And that is when we imagine by our own heads an other form or shape of god & his will, than is true in deed, and otherwise than he himself hath declared to us in his word. As for an example, when we believe that God is a bodily thing having hands, feet & other members like a man, or that he is more pleased with wearing of a grey friars cowl or hallowed garments, than with any other seemly apparel, or that he delight with our wilworkes and worshippings, which he never commanded, but we of our brains have devised them. Such fantasy and false opinion, I say, maketh an idol of the true God, & it is a great offence against the first & chief commandment. But of this you shall hear more in other sermons.  
Wherefore good children take heed of such imaginations that you frame not to yourselves with in the temple of your hearts any strange god or idol. But suffer the lord to be your God, for he doth offer himself very lovingly and with a fatherly affection, to be your God. Therefore he sayeth to each of you, I am the Lord thy God, that is to say, I am your lord and your father, & I would fain that you should take me for your very God only. If I am your Lord, where is the fear dew unto me? Only fear me as your Lord, obey me with all your heart, trust in me, pray to me, call upon me, and love me good children as your father.  
It were our bounden duty, to pray unto him with most fervent desire, that he would vouchsafe to be our God. But his goodness is somuch inclined toward us, that he preventethe us, and before we desiere him, he offereth himself to us, saying. I am the Lord thy God, only acknowledge me for God. When he saith I am thy God, it is asmuch as if he should say, I will power all kinds of benefits upon thee, what soever kind of adversity troubleth thee, make the moon to me, when soever thou lackest any thing, ask it of me. I am not far from thee, I am thy God. At all times I will be present with thee, and I will help the in all things.  
Now good children, diligently learn ye this lesson, and grave it into your memories: So you shall love God, and put your trust in him. For this is the meaning of this first commandment that we ought to fear & love the Lord God, above all thing, & fasten our hope in him. Wherefore good children with all diligence learn you this rule. And when this question shallbe demanded of you, how do you understand the first commandment? then shall ye answer thus. In this precept we be commanded to fear and love God with all our heart, and to put our whole trust and confidence in him.  

The conclusion.  
Now ye have heard good children in a brief sum, the true sincere and plain exposition of the first commandment, bear away I pray you this doctrine, and diligently record it, walk in the fear of the Lord, that you transgress not these commandments. For what soever God biddeth, that is right, just, good and holy, what soever he forbiddeth, that is wrong, unjust, evil and sin. He himself requireth of us, to keep his commandments, and not despise them. For he saith. I am the Lord thy God, 
Exo. xx.  a strong and a jealous God, which do punish the children that do hate me, even to the third & fourth generation, for the iniquity of their parents. And contrariwise, I do show mercy to a thousand generations of them that love me & keep my commandments. In these words God doth threaten grievous punishments to all them that break these commandments, wherefore it is our duty, to fear his indignation & punishment & not to provoke his wrath upon us by our disobedience. And contrary he doth promise his favour and goodness to all them that keep these his commandments. Therefore we ought to love him, cast our affiance in him, and obey his commandments. And specially ye good children ought to fear God, keep his precepts, and to desire grace and help of him, that you may perform and fulfil them. For the fear of God is the beginning of all wisdom, and it maketh men godly & disposeth them to all good works. And such having the favour of God, may profit many, both in comen and private affairs. Out of this fear of God, springeth also a good conscience, peace and quietness of the same, as you have herd out of the spalme which was rehearsed in the beginning of the preface, and if we continue to th'end of our lives in this true knowledge and faith of God, than he over and beside the foresaid benefits, will give unto us life everlasting that which he grant to you that is blessed for ever Amen. ¶ Note that both the preface, and the conclusion also, of this first sermon shallbe repeated, (th'one in the beginning and tother in the later end) in every sermon made for the residue of the commandments.  
YE have herd good children in the former sermon, that all manner of Idolatry is forbid by this commandment. Thou shalt have none other Gods but me. Where also it was declared unto you, how you may commit spiritual idolatry, by over much fearing, trusting and loving of creatures. But now I will speak of the most gross idolatry, which standeth in wourshypping of images, either of creatures or of God himself. And this idolatry is forbid by express words in this commandment, where God sayeth thus.  ¶ Thou shalt make the no graven image/ nor any likeness of any thing which is in heaven above/ or in earth beneath/ or in the water under the earth. Thou shalt not bow down unto it/ nor worship it. 
These words (by most interpreters of late time belong to the first commandment, although after the interpretation of many ancient authors they be the second commandment) in which words it is to be noted, that it is not without great cause, that God with so plain and express words doth forbid wourshypping of images. For he saw that man's corrupt nature from the first time that he fell from God, hath ever been inclined and ready to idolatry, and to bow down to creatures, rather than to look up to God that made him. Wherefore he inhibiteth all occasions of the same. God did also foresee, that in the latter days men should come which would maintain worshipping of images. Not only with painted colours, but also with painted words, saying. We kneel not to the image, but before the image, we worship not the image, but the thing which is represented by the image, we worship not the creatures, but the creatore in the creatures. And such like excuses the greatest idolaters did always pretend. But to th'intent they should not so deceive you, God doth oftentimes in holy scripture call upon you saying. Thou shalt not make to the any graven image or likeness of any creature, thou shalt not kneel, nor bow thyself down to it.  
For what can be more contrary to the dignity of man, than he, whom God hath made Lord over all creatures to kneel or to do reverence to the image of a creature. God hath so fashioned man, that he hath given him a body standing straight up, and a countenance to look upward into heaven. And why then should he bow himself downward to the earth, or to creatures made of earth, which be rather to be trodden under his feet, then to be worshipped of him. There is nothing more against reason, then that he which hath life, sense, and reason, should worship that thing, which can neither see, feel, move, hear nor understand. Wherefore God saith plainly, thou shalt not worship images, that is to say, thou shalt not guilt them, and set them in costly tabernacles, and deck them with coats or shirts, thou shalt not sense them, make vows or pilgrimages to them, set candles before them, and offer unto them, thou shalt not kiss their feet, and bow down unto them.  
For God sayeth I am a jealous God, and will not give my honour to any creature, but will grievously punish them that break this my commandment. Yea I will punish their children and posterity unto the third and fourth generation.  
And this indignation of god against idolaters, hath at sundry times be showed by grievous punishments for our examples. For salomon's idolatry, the kingdoms of Israel and juda were divided, and thereof did ensue a continual discord between these two kingdoms. And for idolatry God commanded Moses to hang the captains of the people, and of the people were slain xxiiii. thousand. And the books of the judges, Kings, and the Prophets be full of like histories, how almighty God for idolatry was offended with the Israelites, and gave them into the hands of their enemies, and into the subjection and bondage of all nations about them, which did persecute & kill them. And when they in their afflictions cried unto the lord, he refused them saying. Go and cry to the gods which you have chosen, they will save you in the time of your necessity.  
What greater punishment can there be then this? to be cast away from God, when we have most need of his help and comfort? And in Deuteronomie almighty God commanded by his prophet Moses, saying. Cursed be he, that shall make a graven or molten image, abominable before the Lord, the work of an artificers hand, and shall set it in a secret place. And all the people shall answer and say. Amen.  
Here you see how he is accursed of god, that setteth but one image in a secret corner of his own house to wourshippe it. But much more danger it is, to set up images in the temple of God which is the open & comen place to honore the only living god. But peradventure some will say, that we are forbidden to worship images, but not to have images. To this I answer. First as touching the image of God, that when God spoke unto the children of Israel in the mount of Oreb they heard a voice, but they saw no manner of image or likeness of any creature. And the cause was this. Lest if he had appeared in the similitude of a man or woman or of any beast upon earth, or of any bird in the air, or fish in the water, or of any other creature, the ignorant people would peradventure have made an image like thereto, and have worshipped it. Therefore they did see no manner of image, because they should make no image of God. Lest that if they had made any image of god, they would also have worshipped it. And forasmuch as God is a ghost not only invisible but also incomprehensible, therefore he can neither be made with hands, nor compassed by wit, neither is it possible, that any thing made by man's hand should represent God unto us, as his image, so far those two be unlike, God, and an image made by man. For God is a ghost, without end, without measure, without mixture, without corruption and most perfect. But an image is a body, hath an end, may be compassed and measured, it is mixed, corruptible and unparfit. God is life in himself, of whom all things have life, but images can neither hear, see, nor move, nor have neither reason, understanding nor life. Therefore sayeth God himself by his prophet isaiah, that no similitude nor image, can be made of him. God showed himself unto the people in the mount of Oreb, but in a cloud, smoke and fire, declaring thereby that no man can come to the perfect knowledge of God, as he is in himself. The Propitiatory also, whereby God was signified, was hid and not seen, aswell for that it stood in sancta sanctorum where the people never came, as also for because the Cherubynes covered it with their wings. But in case any painter or carver were so cunning, that he could make an image, which should perfitly represent unto us God, (which is impossible) yet he ought to make no such image. And if it were made, it ought to be destroyed, because god hath forbid any image to be made of him.  
For as it is forbid to have any strange gods, so it is also forbid to have any image of the true living God. And if any will say, that it is forbid to make an image of God, to th'intent to wourshippe it, but I do not worship it, nor have it for that intent, but only that it may steer me to the remembrance & knowledge of God. To this I answer, that God did forbid the making of his image. lest this apparel should follow, that thou shouldest worship it. Therefore thou dost offend, although thou dost not worship it, and that not only, because thou dost against god's word and commandment, but also because thou puttest thyself wilfully in very great peril and danger, specially seeing that of our corrupt nature we be most highly inclined to Idolatry & superstition, as experience from time to time hath taught us, even from the beginning of the world. And here appeareth the abuse of our time, which following rather the fantasy of carvers or painters, than the word of God have set up in churches the image (as they call it) of the Trinity, where they portured God the father like an old man with a long hoar beard. And what can simple people learn hereby, but errore, and ignorance? Have not many thought that God the father is a bodily substance, & that he hath a face, and beard, hands, and feet, because they see him so painted? And for this consideration saith saint Austen, it is a detestable thing for Christian men to have any such image of God in the church, whereby it appeareth that in saint Austin's times, there were no such images in christian churches, but that it is an invention of the papists brought in of later years, which bringeth us not unto the true knowledge of god, but leadeth us into errors and ignorance of God.  
But if you will lift up your minds to god good children, to know his divine majesty, his infinite power, wisdom, goodness, and other his godly perfections, look not upon a deaf, dumb, blind, lame, and dead image, made by a painter or carvers hands, but look upon heaven and other creatures, made by gods own handy work, look upon man who can speak, see, smell, hear, feal, and go and hath life, will, and reason, and whom no man but God himself made to be his lively image and similitude.  
We have also the holy scriptures which declare unto us the wonderful works of God, by which things we may be led to the knowledge of God without painted or carved images. Now peradventure some will say that Christ hath a body, and likewise have saints, & therefore of them we may have images although of God there can be made no image. And further they will say, that the cause why images were forbid, was perryl of idolatry, and worshipping of them. So that where there is no such peril, we may have images.  
Yet as I will not utterly deny but they may be had, so I think it more convenient for christian religion that they should be taken out of Christian men's churches, then that they should be placed in the temple of God. And of this my opinion I will show you certain good grounds, to th'intent that when you be demanded, why we english men have no images in our churches, you may be able to make thereunto a reasonable answer, and that also in time to come you may declare to your children what abuses have crept into the church by the occasion of images. That if any man shall hereafter god about craftily to bring in images again for his own lucre sake, they may the sooner perceive his juggling, and so the better avoid the peril and danger. first it is certain, that we neither have commandment, counsel nor example of the scripture, nor of the primative church in thapostles time, nor many years after to set up images in our churches. As it may appear by the holy man Epiphanius Bishop of Cypress, a man of great estimation an xi hundredth years passed, for his great learning and virtue, and by whom not only in his life time, but also after his death, god wrought many miracles. He in an epistle which he wrote to the bishop of Jerusalem (which epistle saint Hierome did translate out of Greek into Latin) writeth, that as he passed the country about Jerusalem, he found in a church a cloth painted, having the image of Christ, or of a saint. And when I saw (said he) an image of a man hang in the church of Christ, contrary to the authority of the scripture, I cut it in pieces, & counseled them to buri some poor dead man therein. And after he wrote to the bishop of Jerusalem, that he should command all the priests, not to suffer such images, being contrary to our religion, to hang in the church of christ. Whereby it appeareth that in those days images were not allowed to be set up in churches among christian men (yea all though it were the image of Christ or any saint) but that the usage of images began after that time.  
And if we will believe ancient Histories, images were brought into churches, by the policy and force of the bishops of Rome, many good christian Emperors, withstanding the same to their power. But Idolatry by the bishops of Rome prevailed, and seduced many Christian Realms.  
Moreover many images teach nothing else but erroneous and superstitious doctrine. For what reacheth the picture of saint Mychael weighing souls, and our lady putting her beads in the balance. Forsooth nothing else, but superstitiousness of beads, and confidence in our own merits, and the merits of saints, & nothing in the merits of Christ.  
For whereas our good works be not able to way against the devil, our lady must lay her beads in balance, that is to say, will works devised of our own brains not commanded of God, and by them to save us. Which doctrine is very false and injurious to Christ. What did the image of saint sunday teach? But that sunday was an holy man, according to the which teaching, beggars asked their alms for saint Sundays sake. But I will leave to speak of the evil doctrine which was taught by Images, and I will declare unto you the images have been so abused, that all the goodness which might come by them, was never comparable to the great ignorance and blindness, the superstition and idolatry, which have been brought in and committed by means of them. The which abuses good children, your own fathers, if you ask them, can well declare unto you. For they themselves were greatly seduced by certain famous and notorious images, as by our lady of walsingham, our lady of Ippeswiche, Saint Thomas of Canterbury, Saint Anne of Buckestone, the rood of Grace, and such like, whom many of your parents vilitide yearly, leaving their own houses and families. To them they made vows & pilgrimages, thinking that God would hear their prayers in that place rather than in another place. They kissed their feet devoutrly, and to them they offered candles and images of wax, rings, beads, gold, and silver, abundantly. And because they that so taught them had there by great commodity, they maintained the same with feigned miracles, and erroneous doctrine, teaching the people that God would hear their prayers made before this image, rather than before another image, or in another place, whereas the Prophet Esay saith, that God doth hear those that be truly penitent in every place a like. But peradventure some will say, they did never teach us to kneel to the image, but before the image. But who I pray you gave them commission to teach you to kneel before the image, if you make your prayers to God, why lift you not both your eyes and hands to heaven where God is, why look you rather upon the walls, upon stocks and stones, than thitherward where you know he is, to whom you make your prayers. What needest thou which art the image of God, to kneel before the image of man.  
Again they that be grieved with taking down of images out of the churches, will perchance say. We worshipped not the image but the saint, whom the image did signify. And who I pray you commandeth you after this fashion to worship any saint, why should we give that honour to saints now after their death, which they themselves, when they were on live did utterly refuse? If a Christian man although in deed he were a very holy man, and a living saint, should set himself upon an altar in the church, you would say to him come down sir, that is no place for you to stand in. And why should then dumb images stand there, when they be dead, where thou canst not suffer the true images & membres of Christ & lively saints to be placed? Peter refused to be wourshipped of Cornelius, & likewise did Paul and Barnabas to be honoured of men, and the angel also refused to be honoured of a man forasmuch as special honour and service, appertaineth only to god. Nevertheless in civil honour and service, we be subject to kings, princes, parents, masters, and all superiors, to honour and serve them of duty as God of us requireth. But all these things cease after their death, & they that will say, that they neither worship images, nor the saints in images, but God only in the saints and images, they pretend the same excuse that the heathen Idolaters did. For they said likewise, that they worshipped not blocks nor stones, but God in them, and yet they were great idolaters. But these men that pretend so many excuses for their idolatry (as all idolaters ever have done) yet in very deed they worship not only creatures but also the images of creatures. When they kneel, kiss, & sense them. For when they see an image of the crucifix, or of a saint by the way, do they not bow down, and put of their caps unto it. But they do that (say they) not to the image but to Christ But why than do they it, when they see the image, and not before? Marry (say they) for the image putteth us in remembrance of christ But let them truly answer this, as they think in their hearts. As often times as they remember Christ before they see the image, do they bow down and put of their caps or no? Certain it is that they do not, but assoon as they come to the image they do. And therefore in very deed, they do that honour to the image, and not to Christ, nor to the saint, whatsoever they pretend. But they fantasy some holiness or virtue to be in the images, specially when they be set upon high in the church, the comen place to honour god alone, and therefore they run rather to one church than to another, and honour one Image rather than another for else why are not the images in the carvers and painters shop as well kneeled unto & worshipped as they that be set in the church And if they did their reverence to christ & not to the image, seeing that Christ is in heaven, to heaven they should look up, where christ him self is, and not gaze upon an image. Seeing therefore that it is an horrible idolatry, to worship the Sun, which is a most goodly creature of God, and representeth unto us the wonderful work of God. Let every man consider how devilish idolatry it is, to worship our own images made by our awn hands.  
It is not also taught you in all the scripture that you should desire saint Rock to preserve you from the pestilence, to pray to saint Barbara to defend you from thondre or gunshot, to offer to saint Loy an horse of wax, a pig to saint Anthonye, a candle to saint Scythe. But I should be to long if I should rehearse unto you all the superstitions that have grow out of the invocation and praying to saints departed, wherewith men have been seduced, and god's honour given to creatures.  
This was also no small abuse, that we called the images by the names of the things, whom they did represent. For we were wont to say. This is saint Anne's altar, my father is gone a pilgrimage to our lady of walsyngame, in our church saint james standeth on the right hand of the high altar. These speeches, we were wont to use, although they be not to be commended. For saint Austen in th'exposition of the cxiii psalm affirmeth, that they, who do call such images as the carpenter hath made, by the names of those things which God hath made, do change the truth of god into a lie. It is not also taught you in all scripture. Thus good children I have declared how we were wont to abuse images, not that hereby I condemn your fathers, who were men of great devotion, and had an earnest love toward God, altoughe their zeal in all points was not ruled and governed by true knowledge, but they were seduced and blinded, partly by the comen ignorance that rained in their time partly by the covetousness of their teachers, who abused the simplicity of the unlearned people to the maintenance of their own lucre and glory. But this have I spoken to show you how crafty the devil and his ministers have been even of late time to allure Christian men to Idolatry under the pretence and title of devotion, holiness, and religion, that you being warned of such abuses may the better know and avoid them in case at any time Satan or his messengers would entice you unto such superstition again. For if mariners that have passed the dangers of the seas, and are safely entered into the haven, be naturally moved to show to such as sail to those places, from whence they came, what parrelles they shall pass by, and how also they may avoid the same. How much more ought we that have already passed the deep seas and dangers of superstition, to warn you good children, of these perrelles, and to teach you which are now (as it were) entering into the troublesome seas of this world how you may avoid these so great daungyers. And it is very necessary for preachers at all times to admonish, exhort, and call upon you to avoid this most heinous and detestable sin of idolatry. For not only the prophets in th'old testament were very earnest to call upon the jews to eschew this sin of idolatry, but thapostles also be very diligent to dissuade Christian men from the same. And we have to much experience in the world that of images cometh, worshipping of them and idolatry. For saint Austen upon the cxiii psalm affirmeth that simple men be more moved and stirred to bow down to images and worship them, because they have mouths, eyes, ears, noses, hands and feet than they be moved to contemn them, although they perceive they can neither speak, see, smell, feal, nor go.  
It cannot be said that images be necessary, for than we condemn the appostilles, and all the holy men in the primative church, yea and Christ himself also because they used no such thing, nor yet that they be profitable, for if they had, either Christ would have taught it or the holy ghost would have revealed it, unto the apostles which they did not. And if they did, the appostilles, were very neelygente that would not make some mention of it, and speak some good word for images, seeing that they speak so many against them. And by this means Antichrist and his holy papists, had more knowledge or fervent zeal to give us godly things, and profitable for us, than had the very holy saints of Christ, yea more than Christ himself, and the holy ghost. Now forasmuch good children, as images be neither necessary nor profitable in our churches and temples, nor were not used at the beginning in Christ nor thapostles time, nor many years after, and that at length they were brought in by bishops of Rome maugre Themperors teeth, & seeing also that they be veri slanderous to Christ's religion, for by them the name of God is blasphemed among the infideles, Turks, and jews, which because of our images do call christian religion Idolatry and wourshipping of images. And for asmuch also as they have been so wonderfully abused within this Ralme, to the high contumely and dyshonor of God, and have been great cause of blindness, and of much contention among the kings majesties loving subjects, and were like so to be still if they should remain, and chief seeing gods word speaketh somuch against them. You may hereby right well consider, what great causes and grounds the kings majesty had, to take them away within his Realm, following herein the example of the godly king Ezechias, who broke down the brazen serpent, when he saw it worshipped and was therefore greatly praised of God, not withstanding at the first, the same was made and set up by god's commandment, and was not only a remembrance of god's benefits, before received, but also a figure of Christ to come. And not only Ezechias, but also Manasses, and josophat and josias the best kings that were of the jews, did pull down images in the time of their Reign. Consider than how Godly anacte is this to take away so many images, not made by god's commandments, whereunto contrary to god's commandments and his honour were so many Idolatries committed. For unto Christian Princes office, and cure appertaineth the defence of gods true word & Christian religion, & to take away all those things, which hinder or let true godliness and religion, or make trouble & contention, within their realms. So good children you have heard the true meaning of these words. Thou shalt make to the no graven image, thou shalt not bow down & worship the same, the which I pray you grave deeply in your memories, that when you be demanded, what is meant by the words heretofore rehearsed, you may answer. This commandment forbiddeth us all kind of idolatry aswell bodily as ghostly, & inhibiteth us to give the honour which is due unto god to any creature or image of creature, but to worship God alone. And now note further good children, that to th'intent we should honore only God, & obey him. He saith that he is the Lord our God, in whom be all good things, & of whom we have all. He saith also that he is strong & of such force, that he can punish us at his pleasure if we disobey him. Moreover he calleth himself jalose because he can abide no companion, but as a man, the more pure & chaste he is, the more he is grieved if he perceive his wife to set her love upon any other, even so is god, who hath taken us to his spouse, if he see us defiled with filthy idolatry. Furthermore he saith that he will revenge his majesty & glori, if any man will translate that unto any creature picture or image, & that with such vengeance, that it shall extend unto their children, nephews & nephews children. Like as on the other side he promiseth his mercy and goodness to their posterity, that keep his law & commandments. Employ therefore your hole hearts & minds to his precepts good children, & exchewing all idolatry or honouring of caruinges or paintings give to god only his due honour and glory now & from henceforth world without end. Amen.    

The second sermon.  
YE have herd the declaration of the first commandment, in the which we be taught how we ought to behave ourselves towards god in our hearts, now followeth the second commandment which is this.  ¶ Thou shalt not take the name of the Lord thy God in vain/ for he shall not be guiltless in the sight of the Lord/ that taketh his name in vain. 
levi. xxiiii. THis commandment good children teacheth us how we ought to behave ourselves toward God in words, bidding us not to speak of the name of God in vain or without great cause, but to use it only when it tendeth to the praise and glory of God, & to the profit of our neighbour, that every man may perceive by our words and communication, that we in our hearts do reverently and humbly fear, magnify and worship God & his holy name. For by this our good example other men are provoked and encouraged to glorify the name of God. And contrariwise when in scoffing & jesting we be light to abuse the name of God, than other men are offended, & thereby also are made more unreverent toward God and less pass of god & godly things, and so by this means we burden ourselves with an other man's sin. For Christ sayeth in the gospel of Matthew the xviii chapter. 
Mat. xviii  He that giveth cause of offence to any of the weak brethren, it were better for him that a mil stone were hanged about his neck, & so drowned in the bottom of the sea. Wherefore I pray you, diligently beware, that you give no such kind of offence to your brethren. Wherefore you shall now learn how the name of God is taken in vain, to th'intent you may the sooner eschew this sin. For the name of god is taken in vain diverse ways.  
The first is when men give the title & name of God, to those things which are not God in deed. As the heathen did call the Son the Moon, and the stars, gods, also they called certain men as kings & tyrants gods, & as the jews did, which made a calf of gold and said: This is the God which brought us out of Egypt. 
〈…〉  And this (good children) is so heinous a fault, that God in the old testament commanded him to suffer death that should commit this sin, and if any city had so offended, he willed the same city to be burned and utterly destroyed, and all that were found therein to be killed. Therefore let us diligently eschew this offence, or else God will horribly punish us.  
The second way of taking the name of God in vain, is when we forswear ourselves, or swear deceitfully, other in comen judgement, or in our daily affairs and communication, intending thereby to deceive our neighbour. Wherefore you must diligently take heed that you use not to swear lightly through an evil custom but do as Christ teacheth us. Let your communication be yea, 
Math. vi.  yea, and nay, nay. But when necessity driveth you to an oath, or the public officer commandeth you to swear, then be not forsworn, but speak the truth and faithfully perform and observe that thing that you have sworn. And if it shall chance any of you in time to come, when you shall come to man's state, to be called to any office in the comen wealth, beware that you give no cause nor occasion to oaths not necessary. For whatsoever sin is committed by such oaths, that God doth impute to thofficer which exacteth the same, and not to the subjects which are bound to obey, not only for fear of punishment, but also for conscience sake.  
thirdly we abuse the name of God not only in vain but also very ungodly, when with horrible cursing & baning by the name of God we wish to other the vengeance of God. The which sin now in our time is moche used. insomuch that now a days you shall hear not only men, but also women and children outrageously curse and ban both themselves and other, saying after this wise. By god's soul I would I had never been borne, or I would the ground should open and swallow me up. By God's body I would thou wert hanged, by god's passion I would the devil had thee, by god's wounds I would it were on a wild fire, or such other like devilish cursiges, & wishings which offence is not only abominable before god, but also so shameful before the world that it abhorreth good christian ears to hear such heinous blasphemy. For saint Paul in the second chapter of th'epistle to the Philippians writeth thus. In the name of God all knees do bow down, both in heaven in earth and under the earth, that is to say. Not only Angels and men do worship our Lord and God jesus, Christ, but also the damned spirits and devils in hell, do quake at his name, and by their trembling do declare that they most reverently acknowledge the name of his majesty.. But these more than devilish swearers banners and cursers, without reverence to the most honourable name of God, without courtesy or bowing to him, who with a beck maketh all the world to shake, do blow & bluster out of their ungodly mouths such blasphemies as by the same they do not only highly dishonour God, but also do wish to their neighbours, all kind of miseries, plagues and adversities that can be imagined, whereas our duty is to love our neighbour & wish well to him, as to ourselves. Now consider what a great wickedness it is, to wish evil things to men by the name of God, seeing that by this name we ought to desire and pray for all good things, both to our selves and to our neighbours. Wherefore when ye hear any man using such spiteful curses and blasphemies of gods name, doubt not but that he in that deed is worse than the devil himself. For the devil when he heareth god named trembleth thereat, and dateth not so unreverently behave himself to that most holy mane where as these wretched and most ungodly persons, do show no fear nor reverence thereto at all. But ye good children take heed for gods sake, that you accustom not yourselves to such kind of blasphemies. And when you shall hear other outraging with such horrible curses, fly from them as from pestilence, and think this with yourself. I will convey me out of this naughty company, lest peradventure I also may be infected with this contagious custom of swearing and cursing, and so may be made at the length more abominable in this point, than is the devil himself.  
Fourthly the name of God is taken in vain, when men do abuse the word of God purposely making false expositions upon holy scripture, and wresting the same from the true sense to their evil purpose, or when men make a trifle or a laughing sport of the words of holy scripture as these papists do which say that this verse of the Psalm. He shall drink of the broke by the way, and therefore he shall life up his head, is verified of the goose and the gaundre. This abuse doth breed a contempt of the word of God, and it doth corrupt or minish the authority of God's doctrine.  
fifthly they do misuse the name of God, which do abuse it to charms, witchcraft, sorceries, nicromancies, enchantments, & conjurings. And this is not only a great sin, but a thing of his own nature most vain and foolish. For persuade yourselves this thing for a surety, good children, that all kind of witchcraft is of his own nature nothing else but lies, guiles and subtleness, to deceive ignorant and simple men, as many have proved by experience to their great loss and utter undowing. Wherefore beware of them, believe them not, do not learn them, neither fear that another man's enchantments are able to hurt you. For they be nothing else but the devils instruments, by the which he doth provoke men to horrible sins, that the name of God may be blasphemed diverse ways, that we may defile our souls with detestable idolatry, that one man may suspect an other, that anger, envy and hatred might be sown among men, and that out of this root might spring up backbiting slandering & all mischief. This vice pleaseth well the devil, but God hath forbid it, and commanded in the old law that whitches, sorcerers and conjurers should suffer punishment of death.  
Wherefore good children, fear the Lord, and take not his holy name in vain, beware of idolatry forswore not, abstain from oaths and curses, refrain your tongues, from all untruths, railings, scoffs and jests when you talk of holy scripture or matters concerning religion, fly from all kind of witchcraft and enchantments. For to this commandment god hath added a special threatening, saynige thus. He shall not be guiltless before the lord that taketh his name in vain. Believe surely good children, that these be very weighty words and of great importance, and think not thus with yourselves, what? is this so great a matter? I spoke not these words in earnest, but in board. I pray you for Christ's sake do not defend your fault with such excuses, but beware that you take not in vain the name of God▪ neither in earnest nor in sport. For the holy name of God is to be wourshipped with all honour and religion and he that doth not obey this commandment, him the lord shall not count guiltless but shall punish him grievously. And when God punisheth, he sendeth among us sicknesses, pestilence, hunger, dearth, battle, robberies, sedition, manslaughter, & such like, with these plagues he taketh vengeance on our sins. Therefore we ought to fear his wrath, and not to take his name in vain. Hither to you have heard five ways whereby we may take the name of God in vain, now it shall be declared unto you how you should rightly and duly use the name of God. Considre that we be professed in to our religion, and baptized by the name of God, wherefore good children listen diligently to this lesson, and learn that we ought to use the name of God three ways, by invocation and calling upon him, by confession of his name and his wourd, & by thanks giving.  
As touching the first, we be bound in all our necessities and barrels to call upon the name of God, to fly to him for succour, with all our hope and confidence, and not to run to witchcrafts, charms, sorceries, and such like vanities, for God himself saith, call upon me in the day of thy tribulation, I will deliver thee, and thou shalt glorify me. Here ye hear good children, that God doth command us to call upon him, and not upon any other creatures besides him, and he saith in express words, call upon me in the time of thy tribulation in adversity, when thou art in need and danger. Wherefore no man should despair what soever kind of afflictions doth chance unto him, but pray for help from heaven and call upon the name of the Lord who by his mighty & strong hand is able, and by his fatherly affection will deliver and help us, what soever & how great soever affliction and tentation overwhelmeth us, & therefore he saith, I will hear thy prayer.  
Here mark good children, that it is your bounden duty to pray to God, & that they do sin heynouslye which do not pray, wherefore ye shall learn the lords prayer which Christ himself hath taught and appointed, and ye shall say it daily. For this commandment doth bind us to pray, forasmuch as it forbiddeth th'abuse of god's name & commandeth his name to be handled reverently and religiously. But we deliver thee, and thou shalt honour and glorify me. Here you perceive good children, that God our heavenvly father doth hear our prayers. and heapeth upon us infinite benefits, for this cause, purpose and intent, that we should be glad & joyful to praise him, & with all our heart rendre thanks unto him. Wherefore when soever we pray, before we ask any new benefit, we ought to thank him for th'old, & to glorify his name for the great treasures of gifts heretofore given unto us.  
And by this means both he will be the more willing to hear our prayers and also our faith shallbe the more strengthened and confirmed. For when we call to our remembrance, how God oftentimes heretofore hath herd our supplications, and delivered us out of many & perilous dangers, we be thereby moved less to doubt of his goodness, and steadfastly to hope, that he now also, will be as merciful unto us, as he was wont to be in times passed. Therefore sayeth the prophet David, I will call upon the Lord praising him, and he will save me from mine enemies. Now therefore good children, ye shall learn this lesson and practise it diligently, first of all to praise and thank God for all his benefits, and afterward to call upon him in all your necessities: So God will be the more ready to hear your petitions, and your faith also thereby shall be the more nourished and increased. For he that will truly and effectually pray, before all other things must believe and persuade himself for a surety, that God will hear his prayer.  
Wherefore good children, now I pray you learn so to understand this second commandment, that ye take not the name of God in vain, that ye give not yourselves to idolatry, that ye swear not customably nor without a necessary cause, that ye never commit perjury, that you curse no body, that ye abuse not the name and word of God to untruth, unclean and unhonest communication, that ye apply not your minds to witchcrafts & sorceries. 
Luke, xxi,  For these faults as yet never escaped unpunished before God. contrariwise you shall reverently use the name of God to his glory and to the profit of your neighbour, by calling upon him, by praying and giving thanks unto him, & by open profession of his doctrine & religion.  
And when ye shall be demanded, how understand ye the second commandment, ye shall answer. We ought to love and fear God above all thing, & not to abuse his name to idolatry, charms, perjury, oaths, curses, ribaldry and scoffs, that under the pretence and colour of his name we beguile no man by swearing, forswearing and lying, but in all our needs we should call upon him, magnify and praise him, and with our tongues confess, utter and declare our faith in him and his doctrine.   

The third sermon.  
YE have herd, how the second commandment is to be understanded, in the which we learn how we ought to order ourselves toward God, both in heart and in words. Now followeth the third precept, which is this.  ¶ Remember that thou sanctify the Sabbath day. 
Nume. xv THis commandment good children teacheth how we should behave ourselves toward God in works. For when we have a mind to serve God and to show to him as to our Lord and maker the greatest pleasure that we can; then we must not choose by th'advise of our own imagination, neither this nor that work, but we must sanctify the sabbath day, that is to say employ & bestow it upon godly & holy works & business. And here note good children, that the jews in the old testament were commanded to keep the Sabbath day, and they observed it every seventh day called the sabbath or saturday. But we Christian men in the new testament are not bound to such commandments of Moses law concerning differences of times, days and meats, but have liberty & freedom to use other days for our sabbath days, therein to hear the word God and to keep an holy rest. And therefore that this Christian liberty may be kept and maintained, we now keep no more the sabbath or saturday as the jews do, but we observe the sunday & certain other days, as the magistrates do judge it convenient, whom in this thing we ought to obey. And to th'intent you may the better perceive such things as shall be spoken herein, considre I pray you how wonderful a commandment this is. When worldly lords & masters receive men into their service, they bid them not keep holy day, but they set them on work & appoint them diverse labours to be done for their service and behoof. But our Lord God doth not so with us in this commandment. He biddeth not us to do neither this nor that work, he commandeth us not, to gad hither and thither on pilgrimage, to paint, guilt, or cloth saints images, to set up candles before them, nor to exercise any such feigned man's works and false honouring of God, (as the deceiptefull Monks and Friars were wont to teach us) but he biddeth us to rest from labours, and commandeth us to keep holy day. But yet note good children, that when you hear say that God hath commanded to rest from works, you must not gather hereof, that you should cease from such good works by the which your neighbour is relieved, as to give alms to the poor, to preach the word of God, to instruct the ignorant and such like (for god hath commanded such works to be done, & he doth earnestly require them of us) but although we do these works never so diligently, yet by them we only serve and help our neighbour for God's sake. But when we will serve God only with such a kind of work that pertaineth not to our neighbour but is proper and several to God alone, than God commandeth you not to set before your eyes any outward work, but to rest from such works. For this God requireth of us in this commandment.  
And now good children listen unto me and you shall know the cause why god doth thus. He is so rich a God and his majesty is so mighty, that he hath no need of our outward works nor wourshyppinges. Again he is so gentle, liberal and merciful, that of his own accord he desireth to do good to all men, whereby his name is praised and honoured. Therefore he that will do pure service & honour to God, let him give himself to rest and quietness, not working to be made holy by his own outward works, but let him keep holy day, let him suffer the benefits of God to be powered liberally and freely upon him. For to believe that we receive all good things freely from God, & to acknowledge them with a true faith, and gladly to praise & thank God for the same, is the most excellent and highest honour, that can be yielded to him in this life. But it is not sufficient for us to keep the Sabbath day. But the Lord saith, Thou shalt sanctify the Sabbath day, that is to say, we shall bestow that day about holy heavenly & godly things.  
Now if ye desire to know with what holy works you should pass away this day, you shall understand that we can do no geater holy works than to hear the word of god and to learn the true fear of God, & the right faith in him, & to prepare ourselves that we may worthily be partakers of the lords table, thereby to receive great comfort to the quiet of our consciences & confirmation of our faith. And moreover on such days chiefly we ought in faith and spirit fervently to pray to God, to give us all good things that we lack and have need of, and to defend and deliver us from all ill things. And thus praying we shall not fail to be heard.  
These be the chief holy day works, by the which God rather serveth and worketh for us than we for him. For when he by his ministers causeth his word to be preached unto us, when he distributeth to us ineffable gifts of his sacraments, when he heareth our prayers, he is rather beneficial unto us than we be to him. Therefore theffect & sum of this commandment is as God should say thus. Good children, will you serve me, & do that thing that may please me, then trust not in your own works, nor put your confidence in them. For I have no need of your labour and works. Come hither I will teach you what ye ought to believe and to do, I will comfort you with the marvelous gifts of my sacraments, I will hear your prayers, you can not give to me greater honour, than to repair to me, and to suffer me that I may power my benefits upon you, that you may acknowledge me to be your father, that you may cast your hole affiance in me, and that you may love me as children loveth their fathers and mothers. But of this matter you shall hear more in the Crede or articles of the faith.  
In the mean time you shall specially mark, that although every man hath need to labour daily for his daily food, yet God hath given us Sabbath days or resting times, in the which he hath commanded not only the masters themselves but also their servants and cattle to cease from bodily labores. And yet on those days he feedeth us aswell as on the working days. By the which, he signifieth unto us, that although we toil not continually until we be weary, yet he will give us abundantly all things necessary, when we obey his will, & first of all, seek the kingdom of God, that all other things may be given us.  
Hitherto good children you have been taught in what holy works you ought to spend the Sabbath day, now it shall be declared unto you, how great a sin it is, not to sanctify the same. The which sin is then committed when we upon the holy days do not hear with great diligence and reverence, sermons & the most fruitful word of God, when we do not give our minds to prayer, and other Godly works, but to idleness, eating, drinking, banqueting, dancing, lechery, dicing, carding, backbiting, slandering and other ungodly works. For the which abuse of holy days God is grievously provoked and punisheth us grievously with diverse kinds of plagues, but specially with need and poverty. For so God threateneth in the xxviii chapter of Deuteronomie, 
deu. xxvi●…  that men shall labour and toil both day and night, and yet shall not be able to work themselves out of poverty. And it is no marvel. For when God giveth them resting days, they do not sanctify the same, they do not hear the word of God, nor pray to him, but wickedly despise God and his honour, spending the sabbath day in the above named sinful and ungodly life. wherefore God justly punisheth them with poverty. But peradventure you will say God doth not punish all the breakers of this commandment with need and poverty. Truth it is in deed, some there be which God doth not punish in this life, but defferreth their punishment until the hour of death, when they be utterly forsaken of him, (which is a pain most horrible) and everlastingly condemned if they amend not in due time. Therefore good children eschew these sins, that be so heinous in the sight of god, sanctify your Sabbath day, be desirous to hear the word of God, pray continually, and give thanks to God for all his benefits. In so doing you shall surely please him, and he shall send you his grace, favour & blessing that all thing may prosper with you, that you may with joy and gladness serve your Lord God, and enjoy many sabbaths or resting days. For God is well content that we have many resting days, so that we spend them well in holy and godly exercises, and cause not only our bodies to rest from labours, but also our minds from sin. For we must keep the Sabbothe day not only with our body but also with our hearts and minds, which we do, when we bridle our own will and fleshly lusts, and with all reverence humble ourselves to God's will, so that when we rehearse the lords prayer, we may say truly and heartily: Thy will be done in earth as it is in heaven. For so God testifieth by the prophet isaiah in the lviii chapter saying, 
Esa. lviii.  if thou wilt abstain from doing thy will on my holy day, than thou shalt be called a pleasant Sabbath day, that is to say, when we submit our will to the holy will of God, and patiently suffer those things which he worketh in us and willeth us to suffer, than we shall truly keep the Sabbath day and therein laud and praise our Lord God. For this is no true keeping of the Sabbath day, when the body ceaseth from labours, and in the mean season a man's mind is wholly occupied how he may deceive his neighbour, how he may obtain his pleasures, how he may revenge himself on his enemies. Or else when a man's heart boileth with murmuring, grudging and impatiency, and doth not obediently bend himself to the will of God, nor patiently suffereth his works, but tosseth and turmoileth himself with his own cares, thoughts and compassings. For when shall such an heart keep a Sabbath or resting day, or earnestly praise God? wherefore let us learn to keep holy day not only from bodily labours, but also from all evil thoughts and carnal desires. But these matters (good children) peradventure doth pass your capacities. For men have business enough all their life time, perfitly to learn and practise this lesson, wherefore at this time I will require no more of you good children, but only to bear away this plain and short instruction, that the chevest worshipping of God standeth not in outward works, but when we keep the Sabbothe day aswell with mind as with body, when we hear the word of God, when by prayer we call upon his name, and be partakers of his sacraments. By which things we be monished, instructed, strengthened and defended to be the more constant in our faith. And this is the true sense & meaning of this precept. Wherefore good children mark it well I pray you, and when it shall chance you to be demanded, how understand you the third commandment? Ye shall answer, we ought to fear and love our Lord God above all things to hear diligently and reverently his holy word & with all diligence to follow the same.   

The fourth sermon.  
¶ A declaration of the fourth commandment.  
YOu have heard the third commandment whereby we learn how to use our selves towards God in our deeds and works, now followeth the fourth commandment which is this.  ¶ Honour thy father and thy mother that thou mayst lead a long life in the land which the lord God shall give unto thee. 
Gene. lx.  
THis good children is the first and chief commandment of the second table, which doth teach us, how we ought to behave ourselves toward our neighbour. And this commandment speaketh of the most excellent and most dear personages unto us that live upon the earth, as of our parents and rulers of the comen wealth, and it teacheth how we should order ourselves towards them, that is to say, to honour and dread them. It entreateth of no small or trifling things, but containeth matters of very great importance, and it giveth great wisdom to all them that do rightly understand it. Wherefore good children listen to it diligently, that you may know the true meaning thereof. And first of all ye shall understand, that God did give us these ten commandments for this cause that by them we might learn what doth please him. For this is a doctrine most certain, that we upon earth can interpryse or work nothing that may better please him, than to keep his commandments. And they be most fools of all, that go about to serve God and win his favour with such works as he himself hath not commanded. For of such Christ sayeth in the xv. chapter of Mathewe. They wourshippe me in vain with the commandments of men. 
Mat. xv.  But this we may be sure of, that it pleaseth God that we should honour our father and mother and obey them. And for this cause, all the works also which they command us to do, do please God, yea the most vile works that they appoint us unto, as to sweep the house, to pour water into the laver and such like. Now this is a very great comfort for us to know for a surety that these small & drugging works do highly please god, because in doing them we obey our parents. Contrariwise those kinds of wourshypping God, those ceremonies and work which be done to please God without his commandment and besides his word, do nothing at all please him, although the world do never so highly esteem & praise them. For it is the commandment of God, only and nothing else the maketh our works holy and precious in his sight. Now here god commandeth us to honour our father and mother, that is to say, to stand in awe of them, willingly to obey them, to love them and have them in reverence, and to help them with all the means we can. For these words, honour thy father, and mother, do contain all these things. And we be bound to yield unto them this honour, forasmuch as God hath given them unto us as masters, tutors, governors, and rulers, in his stead, and by them hath powered upon us many high and great benefits, whereby we be most straightly bound to honour them & not to despise them. But when we do not fear them, when we lightly regard them, when they be angry with us, than we despise them. And this is a very heinous sin before God. For in no wise we should contemn them, but aught to take very great heed that we displease them not, no not in trifling things. Also when we do not obey them willingly, then also we despise them, for he that doth not obei his father & mother, he is a presumptuous person, and thinketh himself wiser or better than they, and this is a great contempt and an heinous sin before god. Wherefore good children do not so despise your fathers and mothers, but obey them with all your heart, and be subject unto them. Furthermore when we do not love our fathers and mothers, than it is not possible that we should heartily honour them, wherefore we must bear an hearty and feruents love towards them, specially, saying that God hath through them powered so many benefits upon us, as we shall declare more at large hereafter. Besides this it is our bownden duty to use all kind of gentleness and liberality towards our fathers and mothers and in all things to show kindness unto them before all other parsons. For when we do any pleasure to other men, we look that they should thank us for the same. But of our fathers & mothers, we ought to look for no thanks but with our benefits we must honour them that is to say, we must order ourselves towards them, no otherwise then we would do toward kings, princes, and lords, to whom when we offer any present, we think not that they be bound to render unto us any great thanks for the same, but we humbly fall on our knees before them, instantly desiring them, that they will vouchsafe to take in good part so small a gift, wherein we declare our good will far to pass our ability and with all reverence we sue unto them, that of their clemency they will accept our good hearts and minds. On this fashion we ought to behave ourselves towards our fathers and mothers, and when so ever we be able to do them any pleasure, we must honour them after the said manner, and reverently beseech them, that they will take well in worth such small tokens of our duty and love towards them. For we can not render unto our fathers & mothers, any gift or present so weighty, that shall be able to counterpoise the kindness which they have deserved at our hands, or can in any part recumpense the great goodness & benefits which they have heaped upon us without numbered.  
So good children note well I pray you what is meant by this word, honour, which in this place comprehendeth fear, dread, reverence, obedience, & love towards our parents, and that it is our duty to lad them with all kinds of gentleness and liberality. And when we have done all that we can do, yet not to look for thanks again at their hands, but rather to thank them, that they would vouchsafe so gently to accept our small benefits. For god hath appointed them to be our masters, tutors, and governors, over us, wherefore of duty we own unto them this service and obedience. And unless we order our selves to our parents after such manner as is before rehearsed, God will be grievously offended with us, & sore punish us. As it is plainly declared in Moses law in the xxi chapter of Deuteronomie where these words are written. 
Deut. xxi.  If a man have a froward and stubborn child, which will not hear his fathers & mother's commandment & being corrected disdains to obey them, they shall take him & bring him before the judges of the city, and shall say thus. This our son is stubborn & disobedient, he will not hear us, nor be ruled by us, he is a rioter & liveth ungodly. Then all the people shall stone him to death, that this mischievous weed may be wedded out of the congregation, and all the people may hear of his punishment, and fear to commit like offence Hereby you may learn good children, how greatly this sin displeaseth God, seeing that in his law he hath appointed so painful a punishment for disobedient children. Hitherto you have herd what it is to honour your parents, now hear also the cause why God hath so diligently commanded this thing. Our lord God hath given us so many benefits by our fathers and mothers that no tongue can worthily express them. For God useth our parents as his means by whom he giveth us life, breath, food and all things necessary to the maintenance of this life. Therefore we ought to worship them, as the chosen instruments of God. And forasmuch as God himself is invisible to us here in earth, whom we neither see bodily nor hear his voice, therefore he hath appointed our fathers and mothers in his stead to talk with us, and to teach us what we ought to do, and what to eschew. Even as the schoolmaster doth oftentimes commit his scholars to his vscher, that he in the schoolmasters absence may teach and govern them, and him they ought to reverence and obey. And as the schoolmaster doth sharply correct & chastiseth those scholars that will not be ruled by his vscher, so God will grievously punish those children, that doth not obey their fathers & mothers. For he hath appointed them to be his deputies & uschers in the education & governance of us his children. For God is the chief worker and maker of all things, he is the highest scholemaker, and our fathers & mothers are the instruments and toils, whereby God doth work us, make us and fashioneth us. For God is the eternal and most marvelous creator, and he daily doth create. But when he intendeth to make man, he maketh him not now of a glod of earth (as he did when he first made Adam) but he useth our parents to this strange & wonderful work & maketh us by them. And this is the first and greatest benefit, that God by our parents, doth give us both body and soul. And after that young children be borne into this world, we see how they lie certain years crying in their cradles, not able to help themselves. At what time except God did nourish us by our fathers and mothers, there were no remedy but that we must needs perish. And when god doth intend to feed us in our cradles he doth not send down bread from heaven (as he did Mamna) but he wonderfully filleth our mother's dugs full of milk, wherewith she may give suck to us, and also he sendeth to our father's sufficient riches whereby they may bring up their children. And this is the second benefit, that God, by our parents doth nurse us, feed us, and bring us up, more tenderly than the hen doth her young chickens. Furthermore God sendeth us Christian parents, which cause us to be baptized and grafted into Christ, and to be made the children of God. For if our parents were not christened we were like to be wrapped in continual blindness and errors. (For you see no jews children come to be baptized) and if we should have heathen parents & die without baptism, we should be damned everlastingly And in case we died not in our infancy, yet we should be ungodly brought up in thouses of Heathen and unchristened parents, and should be taught even from our tender age, to hate and despise the true faith of Christ as we may see an example by Turks & jews children, which vehemently hate the faith of Christ, & among ten thousand of them, scase one desireth to be baptized. And this is the third great benefit, the God by our parents doth bring us to baptism, & to Christ his church, & doth plant in our hearts an earnest love towards Christ's religion, that willingly and gladly we become Christians.  
Besides this when we be grown to such age, that it is time for us to go to school, than god teacheth us by our parents his most excellent doctrine that is to say, th'articles of our faith, the ten commandments, & the lords prayer. Furthermore our parents do teach us the nurture and civility of good manners, that we may prove gentle, quiet and fair conditioned, and such with whom, honest men will be glad to keep company. From our parents we have our country, (than which nothing is more pleasant unto us) and the freedom fraunchesies and liberties of the city in the which we were borne. Our parents also leave unto us oftentimes great plenty of riches and lands for our inheritance. They also teach us diverse ways of merchandise, many handicrafts and all kinds of sciences, by the which we may honestly and in the way of truth get our living here in this world. And although they be compelled of necessity, oftentimes to use the aid and help of schoolmasters, and other cunning men in diverse kinds of faculties, yet because all these things be done at the commandment, costs and charges of our parents, therefore we ought chiefly to thank them for all these benefits. And this is the fourth benefit, that God by our parents doth teach us the true knowledge of him and his word.  
Now these be the chiefest causes good children, why God hath commanded us to honour our parents. And surely they be cruel children, that do not this, saying that they have received of their parents so great an heap of benefits. And truly they were wourthye to be stoned to death as stubborn children were wont to be in the old testament. Wherefore good children, observe diligently this commandment that you be not disobedient nor unkind, but honour your fathers and mothers. And here you must not think that you own this subjection only to your fathers and mothers, but the same obedience and honour is dew also to all them whose help and labour your parents doth oftentimes use in governing and teaching you. Of the which sort be your tutors, schoolmasters, preachers, pastors, & curates, your masters that teach you your crafts, and also the magistrates, and common officers. For the holy scripture doth call all these fathers. And therefore when God saith: honour thy father and mother, he comprehendeth within the bounds of this commandment, all those parsons before rehearsed. And this is done for these considerations, For when the parents do lay on their death bed then in their last will or testament they assign and appoint to their children that be of nonage tutors, guardians, or governors to whom they resign all their jurisdiction, which they had of God given unto them over their children. To such tutors or governors children ought to be obedient and honour them. For such be left unto them in the stead of their parents and they nourished their pupylles or wards and make much of them, & see that they be honestly brought up in virtue and learning, and shall make a reckoning for the same both before God and the world. Furthermore when that our parents either be not able sufficiently to teach us in their own parsons, or have not convenient leisure to do the same, than they commit us to schoolmasters, preachers, pastors and curates, and make them their deputies. Therefore it is the duty of children, reverently to obey their teachers and curates. For saint Paul sayeth. The elders that rule well, are worthy of double honour, specially they that labour in the word and teaching. 
i Tim. v.  And saint Peter sayeth. Obey them that are appointed to govern you, for they do wake and watch for your souls as men that shall make an account for the same.  
Also it happeneth oftentimes, that parents do put their children to other, either because they themselves are not able to find them, or teach them handy crafts, or the art of merchandise, and when this chanceth, than it is the office of children to obey in all things and to honour even as their parents, those to whom they be thus committed & with whom they dwell. For unto such their fathers and mothers have given their power and authority. Therefore saint Paul sayeth. Servants be obedient unto your masters as unto God, and so forth. But when children grow to man's age, 
Ephe. vi.  and then refuse to be ruled by their parents, masters, teachers and curates, and begin to wax wild and wanton & to hurt, other, than the comen officers ought to chastise them. And the Magistrates & superior powers ought to be honoured and feared, even as our fathers and mothers. For by them we be defended from our enemies, of them we receive laws and statutes whereby we may live in peace and quietness, wherefore we ought to be glad and willing to pay to them tribute, taxes, tollages & subsidies, whereby they may be the better able to maintain the tranquillity of the comen wealth. Learn therefore good children. that they be not only called our parents, of whom we are begotten and borne, but they also be called to the honour & title of this name, which help them to bring us up in virtue and learning. Such be they whom we call our tutors or guardians, teachers, masters, curates, and officers. Also this word, honour, doth not only contain the outward gesture of making curtsy and putting of the cap, but they do truly honour their parents, which do fear and love them, highly esteem them, give place to them, and render unto them all kind of gentleness & liberality, & yet do not upbraid them, or cast their gifts in their teeth, but do confess the still they be in their parent's debt, and as yet do own them greater things. And this is a great point of wisdom, yea in worldly policy, to acknowledge that of bounden duty we own to these persons above rehearsed honour and reverence, and that God is highly pleased with this kind of sacrifice. And that he doth send unto us by these men innumerable benefits, wherefore if you will be counted good and godly children, and please God, then keep this commandment, obey your parents and every comen officer, fear them, be obedient to their laws and statutes, be subject unto them in all things. notwithstanding if the comen officer do bid you do any thing expressly against god, them you may not obey him, but say with the Apostle Peter, we must obey god rather than men. 
Acts. v.  And beware good children that you despise not your parents, or uncurtesely entreat them, because perchance they be simple men, rude, unlearned, poor, weak, feeble and impotent by the reason of their old age. For of what soever state condition or quality they be, yet by them God hath given us our life, he hath ordained them to be our governors, & (as I have declared heretofore) by them he hath sent us infinite benefits, wherefore we ought to honour them, obey them, to be willing and ready both to learn and do that which they command us, & to eschew those things which they forbidden us. For this obedience pleaseth God and is a most acceptable honouring of him. Take heed also that you refuse not nor grudge to do such things as they shall command you, neither that you play the truants or run away from your teachers, masters or other artificers into whose house tuition and custody your fathers and mothers shall commit you. For this is a great sin before God, the which shall not escape unpunished. But specially you must eschew this most detestable kind of disobedience (which now a days is very comen) that you entangle not yourselves with marriage without the knowledge and consent of your parents. For this is a point not only of notable disobedience, but also of great foolishness. For what is more miserable or can trouble a man more in this world, than a marriage evil matched and unmetly coupled. This is that grief and punishment that daily troubleth & scourgeth us all our life time, from the which there is no means to escape but by death only. And it is to be feared, when we go about to marry ourselves, not making our parents privy to such contracts or bargains but contemning their authority, that God will not prosper such marriages, nor give thereto his favour and blessing. But if you will keep gods commandments, & honour your parents, than God will love you, and power his gifts upon you most abundantly. Now good children you have herd what you ought to do, I pray you be willing to perform that thing, which your bounden duty requireth of you. For saint Paul saith, that this is the first or chief commandment having a promise annexed unto it. 
Ephes. v.  For herein god doth promise, that he which doth honour his father and mother, shall live a long life, and shall abide in his native country. And he that doth not honour them, shallbe driven out of his country, & shall shortly die. And surely this we prove to be true by daily experience. For when children be wanton, wild stiff-necked, stubborn, and refuse to be ruled by their parents and schoolmasters, or do not serve their masters truly, when they will not have in reverence their preachers and curates, or do not obey the common rulers, than God scourgeth them, some with one punishment, some with an other. Some is maimed, some leaseth an eye, one hath such a fall from an horse that he lieth for stark dead, an other is drowned. And here I will not speak of those unthrifty young men which be pickers of quarrels and in their wilfulness th'one slayeth tother. But if perchance these dysobedyente children escape punishment in their youth, yet when they come to man's state, and keep houses of their own, then commonly such children do not avoid this threat and indignation of God. For then many times they run into such debt, that they be compelled to forsake their native country, and to fly into sanctuary, or else to wander in strange regions like banished men, far from their kinsfolks acquaintance & friends, where no man doth help them, trust them, or hath pity of them.  
And many of them, whilst they go about to avoid extreme poverty by lying, stealing, robbing, & other ill means are cast in prison and afterward hanged. These and such like pains men do worthily suffer in their age, which in their youth disdained to follow the counsel of their parents.  
Wherefore good children, obey your parents and magistrates, than you shall prove wise men, able to help both yourselves and other. Then God shall bless you, that you may long continue in the country wherein you were borne and bred, and dwell among your parents, brethren & sisters, friends and acquaintance many years. Then extreme poverty shall not oppress you, whereby you should be compelled to leave your country, neither the rages or partels of war shall drive you out from thence. So many and so great benefits hath God promised to obedient children. And there is no doubt, but that he will perform that thing which he hath promised. As we feal by experience, that as long as we obey our parents, and suffer ourselves to be governed according to Gods will, so long we be brought up in the fear of God, to our great commodity and profit. And this is the true meaning of the fourth precept, which I pray you deeply to print into your memories, that when you shall be asked how you understand the fourth commandment, you may answer, we ought to love & dread our Lord God, & for his sake to honour our parents, teachers masters & governors to obey them & in no wise to despise them   

The fift sermon.  ¶ Thou shalt not kill. 
Gene. iiii. IN the former sermon it hath been declared unto you, how you should understand the fourth precept, in the which you have learned, how you must behave yourselves towards your fathers & mothers & all comen ministers in the public weal. Now followeth the fift commandment. Thou shalt not kill. Which teacheth us how we ought to order ourselves towards each of our neighbours, that we hurt them not, neither in their goods, nor in their life. For among all worldly goods, and bodily gifts, there is none more precious than health and life. Therefore God before all other damages and hurts doth chiefly forbid this, that we kill not our neighbour. And this commandment doth not only restrain our hands from killing with violence and force, but it for biddeth also all anger, envy, wrath, hatred and malice, that we be not manquellers neither in heart, word nor dead. 
Roma, seven.  For the law is spiritual (as saint Paul sayeth) and requireth of us obedience, not only in outward work but also in th'affection of heart and inward motions and most secret senses of the same. And it is an high wisdom, to look in the bottom of this commandment, & rightly to understand the same. Therefore our lord jesus Christ did expound this commandment, his own self, lest we should err and falsely understand it, as the jews did. For the jews thought, that as long as they had refrained their hands from killing and slaying, so long they had kept this commandment. And although their heart had been full of hatred, envy, & malice towards their neighbour, & with contumelious words or deeds had given occasion of manslaughter, yet this they counted for no sin, and their scribes & Pharisees did so teach them. 
Math. v.  Therefore Christ in the fift of Matthew saith. verily I say unto you, except your righteousness exceed the righteousness of the scribes and Pharisees, ye can not enter into the kingdom of heaven. Ye have heard that it was said unto them of the old time, Thou shalt not kill. Whosoever killeth shallbe worthy to be judged. But I say unto you, that who soever is angry with his brother, shallbe worthy to be judged. Here you see good children, that Christ doth as earnestly forbid hathered, anger and envy, as he doth bloody manslaughter. For he that is angry with his neighbour, killeth his neighbour in heart and will and breaketh this commandment of God, thou shalt not kill. And mark well good children, that he sayeth not, thy hand shall not kill, or thy sword, spear, or gun shall not slay. But he sayeth, thou shalt not kill, that is to say, thou which art made of body and soul, shalt neither kill with any of thy bodily members, neither yet with thy inward mind or will, neither with word nor deed. But here peradventure some will say. What think you sir of traitors, comen thieves, robbers and murderers ought not such to be killed? I answer that they ought to be killed, but yet God saith, thou shalt not kill, thou shalt keep peace with all men. Who then shall kill such malefactors? Leave punishment to me (sayeth God) and I will revenge. God himself will do execution upon such open transgressors of his laws. And therefore here in this world, God hath ordained under him kings, princes and other magistrates, and hath given them their sword to this use, that they should be his deputies in killing such offenders. And when such comen governors do their office in punishing open malefactors, them they do a true honour and service to god, & are his ministers, as saint Paul saith to the Romans. 
Rom. xiii.  The magistrate is God's officer. And when the public minister doth kill an open transgressor, we ought to think that God killeth him, for asmuch as the officer doth the same by the commandment and ordinance of God. Wherefore good children, although men do never so great wrong unto you, and hurt you either in your bodies or goods, yet take it patiently, refrain your hands from bloodshedding, strike no man violently, but commit the matter to God. For he hath said, leave vengeance to me and I will revenge. But ye in no wise shall kill, neither in will, word, nor deed. For there be diverse ways to commit murder. The first is when with any kind of weapon, or violence we slay our neighbour, as thieves do be the high ways. Also if we give any commandment or counsel, that our neighbour should be slain by other, or if we spread abroad any evil brute or slander of any man, by occasion of the which he is put to death. Furthermore we kill, when either with word or deed, we may, and do not, deliver him whom other men intend to kill. And when we see our neighbour in peril of life, and do not help him, but suffer him to die for hunger, to be drowned, or burned. Besides this we be manquellers when we bear anger, hatred and malice, against our neighbours, and when with great anger and fury we do rail on him, curse him, and wish vengeance to light upon him. For wheresoever anger, hatred, envy, and maliciousness reigneth, there is manslaughter, which although it be not performed in deed with the hand & sword, yet it is done in heart, mind and will. For as fire kindled with a little spark, doth oftentimes great hurt and damage, & can not easily be quenched, so when the sparks of anger, hatred and envy do set on fire man's heart they do oftentimes provoke more hurt than ever a man thought, and some time they stir to commit such offences, as in all his life he never thought upon, and for the which afterward he sorroweth all the days of his life. So that the well & spring of manslaughter, is malice and envy. And therefore saint john in his Epistle sayeth. He that hateth his brother is a manqueller. And Christ saith. He that is angry with his brother is worthy to be judged. For to be angry is with the heart to kill. Wherefore that commandment that sayeth, thou shalt not kill, doth also forbid to be angry. Furthermore Christ sayeth, he that sayeth to his brother Racha, that is to say, he that with voice or gesture showeth any token of an angry heart, is worthy the sessions, but he that sayeth, thou fool is worthy the fire of hell. In these sentences our master Christ teacheth us, that in words is manslaughter committed, when we utter the poison of our heart with any such words whereby the venom of our heart is perceived. But when we burst out into such railing, slanderous and contumelious words against any man, that he may lose thereby his estimation or good name, than we be more heinous murderers. And here also Christ teacheth us, how grievously we shall be punished both in this life and in the life to come, if we despise this commandment of god. For he doth not only say, he that killeth, but he also that is angry with his brother, is worthy judgement, that is to say, is guilty before God of so great a crime, that he hath deserved to be arrested, violently to be drawn in to the place of judgement, and there openly to be accused and arraigned of the same. But he that with voice or gesture doth utter the malice of his heart, is worthy the sessions, that is to say, he hath committed so grievous an offence in the sight of God, that it is not now necessary to empanel a quest to inquire whether he hath deserved punishment or no, forasmuch as his offence is manifest, but the greatness of the sin hath only need of a session or a numbered of judges, to determine how grievously such an offender ought to be punished. But he which inflamed with anger calleth his neighbour by such approbrius words, that his estimation and good nameis' hurt and decayed, he is worthy hell fire, that is to say, he hath sinned so heinously, that he hath deserved torments both in this world and in an other world, except he repent in time, and obtain him pardon by the passion of christ. But most of all, killing with the hand and effusion of blood shall be punished with most grievous pains, both in this life and in the life to come. As our Lord God declared to No saying. 
Genes. ix  I will require your blood of the hands of all beasts, and of the hands of man. For who so ever sheddeth man's blood, his blood shall be shed again. And in case the manqueller escape man's hands, and punishment of the comen office, or if they that have God's sword in their hands, be negligent in doing their office, or will be blinded with affections and corrupted with money, yet God will not let manslaughter to escape unpunished. For he hath said, that he himself will inquire of bloodsheding and sit in judgement upon manquellers. As it is plainly declared unto us by the horrible example of Cain, who killed his brother Abel.  
For not only in this life God did so sore punish him, that his conscience was vexed with such unquietness and horrible fear, that all his body shook and trembled most pitifully, and he could abide or rest in no place but like a banished man or run agate wandered everne where, but also now after this life he is cursed of God, and damned for ever. This fearful pain (good children) ought to warn us to be diligent in keeping this commandment, that we kill not, neither in will, word nor deed, but contrariwise to endeavour ourselves to practise Christ's lessons, who hath taught us gentleness, mildness, long sufferance and patience. For he saith. Blessed are they, that suffer persecution for righteousness, for theirs is the kingdom of heaven. Wherefore good children, mark earnestly what God here commandeth. Ye shall not (saith he) be angry, but love your enemies, ye shall not slander or backbite other, but speak well even of those that hate you, according to the commandment of Christ. If a man strike that on the cheek, resist not, but whosoever shall give the a blow on the right cheek, turn to him the other also. And if any man will sue that at the law, & take away thy coat, let him have thy clock also. And whosoever will compel the to go one mile, go with him twain. Do good to them that hate you, pray for them that hurt and persecute you, that ye may be the children of your father which is in heaven. All these are the words of Christ. And if perchance we have done any man wrong, or provoked our neighbour to anger, then with great diligence we ought to labour, that in all haste and speed we may be reconciled. For Christ saith. If thou offerest thy gift at the altar, & there remember'st that thy brother hath any thing against thee, leave there thine offering before the altar, go thy way, & first be reconciled to thy brother, & then come & offer thy gift. Oblations and sacrifices were in th'old testament a very commendable and an high kind of worshipping god. (For asmuch as he himself did appoint and command them). And yet Christ here teacheth, that God is better honoured with keeping his commandments, than with our offerings. And to be reconciled to our neighbour is a sacrifice more acceptable unto him, then to offer oblations.  
Furthermore the keeping of these commandments, helpeth much to maintain the tranquillity, peace and quietness of the comen wealth. For Christ sayeth. Agree with thine adversary quickly, whiles thou art in the way with him, that is to say, we must refrain ourself from discord, variance, hatred & contention and asmuch as lieth in us, seek peace, concord and quietness▪ lest we be cast into prison, from whence we shall not be delivered except we pay the utmost farthing. And in these civil and worldly courts, although our cause be good and rightful, yet is it possible that judgement be given against us. And in case that at the length we have sentence on our side, yet the suit thereof shall be so chargeable unto us, that we shall, for the most part, spend more money in waging of the law, than we shall gain by the sentence. Wherefore there is nothing better or more profitable, then to seek for concord and peace, as much as is possible. And as it is our part to live in peace with all men, so it is our duty also, to make them at one which be at variance. For Christ saith. Blessed be the peace makers, for they shall be called the children of God. Wherefore good children, print well in your remembrance, that God hath commanded, Thou shalt not kill, and that we can not offer a more acceptable sacrifice to God, then to keep his commandments. Make yourselves strong therefore patiently to suffer all things, revenge not yourselves but leave all punishment to God, and he will revenge your quarrels. Be not inflamed with anger, hatred or envy against your neighbour, do no wrong to him, bear with his weakness and forbear him, hurt him not, but rather defend him from hurt, sow, and nourish unity, peace and friendship between all men, make agreements & love days between them that be fallen at discord, avoid all occasions of anger or displeasure, as bragging, boasting, reviling, tawnting, scorning, dicing, banqueting, riot and such like offences. And contrariwise love your neighbour, do good to all men as far as your ability will serve you, speak well of every body, and labour with all your power to save the life of your neighbour. For this is the duty of all godly men, to preserve and defend their neighbour, friendly to admonish him of his faults, to instruct him and to comfort him. For we be bound to help our neighbour in his necessity, to lend him money, to give to him when he asketh, to refresh his hunger with meat and drink, to cloth his nakedness, to receive into our house the harbourless, to comfort him when he is sick. For all these offices and effects of true humanity, love and charity God commanded, when he said, Thou shalt not kill. And this is the true meaning of the fifth precept. Wherefore good children mark it well, and when you be asked, how understand you the fifth commandment? you shall answer, we ought to love and dread our Lord God above all things, so that for his sake we hurt not our neighbour, neither in his name, goods, cattle, life or body, but that we aid comfort and succour him in all his necessities troubles and afflictions.   

¶ The sixth sermon.  
¶ An exposition of the sixth commandment  ¶ Thou shalt not commit adultery. 
ii. Reg. xl. IN the last sermon ye were taught, how we should behave ourselves toward our neighbour that we kill him not, neither in will, word nor deed, neither hurt him in his goods or body. Now a man (if he be a man in deed and no monster) next after his own body doth most dearly love his wife, wherefore next followeth the sixth commandment. Thou shalt not commit adultery, the which teacheth us, how we should order ourselves towards our wife's, that we should love them, not forsake them or break the promise of wedlock with them, but lovingly keep them company. Also that we should not lust after an other man's wife, neither with fair words or gifts intyse her away from her husband, but labour with all diligence that women both married and unmarried may keep their chastity undefiled. For God himself did institute and ordain marriage, & did hallow it with his own blessing. Wherefore we may be sure, that this state of life pleaseth god, and that it is his will, to have it kept with out pollution or dishonesty. For god after that he had made Adam, he said thus. It is not good, that Adam should be alone, let us make for him an help. And when Adam was a sleep, the lord took one of his ribs, and made a woman of the rib, which he had taken from Adam. And he brought her to Adam, and Adam said. This is now bone of my bones & flesh of my flesh. For this cause a man shall leave his father and mother & shall be joined with his wife, & they shall be twain in one flesh. And the Lord God blessed them saying. Grow and increase, and replenish the earth, & till it. By this you may learn good children, that God himself did institute marriage with his own word. Wherefore there is no doubt, but that this kind of life is holy, and doth highly please God. As th'apostle Paul writeth to the Hebrues. Wedlock is honourable & the bed therein is unspotted, but adulterers, and fornicators god doth condemn. Furthermore god saith. Grow & increase. Here he declareth, that the fruit of wedlock, that is to say, children, be the gift of God. For if he had not commanded this thing by his word, then married folks could have had no children Wherefore ye shall by these words chiefly learn, that there is a great difference between wedlock and the unlawful company betwixt man and woman. For in marriage the act of generation between the husband and the wife is no sin (for God hath ordained it, & it pleaseth him) but fornication & adultery be sin which God hath forbid, and they highly displease him. To married folks he hath said: Grow, increase and fill the earth, but to horemongers & harlots he hath not said so, but hath condemned them. Children begotten in marriage please God, but the generation of bastards displeaseth him, & lacketh his blessing, wherefore it is much for the profit of the comen wealth, that wedlock should be kept purely and chastely, out of the which springeth the fruit of virtuous and honest children, which may prove honest men, and be meet to bear office in their cities and countries. But where adultery reigneth, where youth doth both hear and see unchasteness, there the infection of uncleanness spreadeth abroad, and doth poison the multitude, and God at the length doth punish such sins with hunger, famine, battle, pestilence, & such like, until he hath utterly destroyed the whole realm or city. Furthermore mark this also diligently, that the Lord saith. Grow, increase, replenyshe the earth & dig it. Many abstain from marriage, because they be to careful how they shall live, if they were married. Therefore our Lord God doth here plainly show, that he will minister plentifully to married folks, all things necessary to the maintenance of their life, if they put their trust in him, and apply their labours diligently. For he saith, dig, plough or till the earth, as who should say, I have made for your sake all things that grow upon the earth, I have given to you all kinds of hests, fishes, fowls, that liveth in the world, only labour you that you may purchase and possess those my riches truly and honestly. Now good children consider this, that it is not in your own liberty, whether you will be married or not. And thus I speak for this purpose, that you should be the more diligent to learn in time, some craft, way, or science, whereby you might keep your house and get your living honestlis, both for yourselfes, your wife & your children, for god willeth all those to use marriage, that can not live continently. And Christ speaketh in the gospel of saint Mathewe of iii sorts of people that live without marriage. 
Math. nineteen.  There are some chaste, which are so borne even from their mother's womb. Some there be which are made chaste by men. Other there be to whom God by a singular gift hath given the gift of chastity, which live unmarried for this purpose and intent, that they might the better know and set forth the kingdom of God. And they that have this excellent gift, let them thank God for it, for they may live unmarried. And Christ also doth praise this kind of chastity, saying. All men can not take this, he that can, let him take it. 
Gene. i.  To all other God hath commanded to use the help of marriage, saying. Grow and multiply. 
i Cor. seven.  And saint Paul saith. He that can not live continently, let him marry, for it is better to marry then to burn. Now forasmuch as marriage is a kind of life so holy godly and honest, and that also it pertaineth so much to the profit of the comen wealth, that the promise therein made should be faithfully observed, for the causes above rehearsed, therefore God with this commandment, as with a strong bulwark or fortress hath defended wedlock, saying. Thou shalt be no wedlock breaker. And to th'intent we might the better understand, what our Lord God meant by this commandment, Christ himself did expound it, saying. Ye have heard how it was said to them of th'old law. Thou shalt commit no adultery. But I say unto you. He that looketh upon a woman to lust after her, hath already committed adultery in his heart. For it is not enough to abstain from carnal copulation with an other man's wife, but we must abstain also from all wanton communication, all unclean affections and thoughts. Wherefore this commandment. Thou shalt commit none adultery, is asmuch to say, as thou shalt not offend with thy neighbours wife, neither in act, nor unclean words, nor in looks, wynkes, becks, or other unhonest gestures and signs, neither in affection & privy motion of thy heart. But I commmaund thee (saith God) that thou be shamefast, chaste, pure & undefiled, whether thou be a virgin, widow or married. For these three states of life be holy & pure. Herein also we be commanded, that we give none aid nor counsel, cause or occasion to other to commit adultery, nor give houserome harbour or lodging to such offenders, but as we ought to keep our own souls clean from all such vices, so it is our duty also to monish and dissuad all other from such shameful enterprises, both with threats, punishments and all means possible to stop and let them from so great abomination.  
And think not good children, that in this commandment, only wedlock breaking is forbid, & that other whoredom or lechery is not forbid, as some frantic men do think, that single fornication between unmarried parsons is not forbid, because God in this commandment speaketh in express words only of adulterers or wedlock breakers, But take heed good children, that ye err not with these ungodly wicked parsons, but know ye for a surety, that fornication, whoredom, lechery and all kind of uncleanness, by what so ever name or title it be called, is sin, and highly displeaseth god. For Moses sayeth. There shallbe no whore among the daughters of Israel. 
Deut. xxiii  Also he sayeth. There shall be no whoremonger among the children of Israel. And saint Paul saith in express words. 
Ephes. v.  Fornication and all uncleanness let it not be once named among you, as it becometh saints. For this know for a surety, that no whoremonger either unclean person hath any inheritance in the kingdom of Christ and God. Let no man deceive you with vain words, for such things cometh the wrath of God upon disobedient children.  
By these words you may easily perceive good children, how grievously God doth punish whores and whormongers. Wherefore fly whoredom as the pestilence and the devils poison. For God did forbid whoredom and all kind of uncleanness, when he said. Thou shalt not commit adultery. And he that is a whore haunter he shall hardly escape wedlock breaking. For he that in his heart excheweth adultery, shall also eschew fornication. Wherefore if you will keep this commandment truly, you must order yourselves after this manner. first of all and chiefly you must beware, that you commit not lecheris in act and deed, but you must live chastely and continently, until such time as by the help of God, consent of your parents, and counsel of your friends, you may be married lawfully. And then see that you observe truly the faith and promise made in matrimony. Woo not other men's wives, but keep company with your own with all dew love and favour. For saint Paul sayeth. The woman hath not power or liberty of her own body, but her husband, likewise the husband hath not power or liberty of his own body, but the wife. And let not one married person be absent from the other, without an urgent and weighty cause, neither let the husband suffer his wife in peril and danger to sit alone without his company or comfort, nor the wife her husband likewise. For this withdrawing of the one from the other, although it be but for a time, yet if it be done against the will of either party, it is sin, although both of them keep their bodies undefiled. secondarily if you will keep this commandment, you must abstain from all filthy words & unclean communication, you must not craftily go about with flattery and loving words to deceive the simplicity of young women, you must not with fair promises or gifts entice them to folly, neither with wanton songs or unhonest dalliance kindle the fire of lechery, but asmuch as is possible, you shall avoid all wanton looks and unchaste gestures, to much nysenes in trimming and decking your bodies, and apparelling them to gorgeously, and all kinds of crafty enticements, which lovers do use to please the eyes and minds of their peramoures, whereby they may allure them to love and lechery. Thirdly you must eschew all unclean minds and thoughts. For although the world doth neither see nor punish the sins of our thoughts, yet God which searcheth men's hearts and reins, doth both see, and punish them. Therefore Christ saith. He that seeth a woman to lust after her, hath already committed adultery in his heart. You must also diligently avoid all occasions, by the which such unlawful lusts are provoked as surfeiting, drunkenness, idleness, wanton dancing & such like.  
For Christ in this sermon of adultery sayeth. If thy right eye give the an occasion to sin, pull it out and cast it from the. For it is better, that one of thy members perish, then that thy whole body should be cast into hell. Much more then, if surfeiting, banqueting or such other like, do give you occasion of sin, you ought diligently to eschew them, lest you fall into so perilous a danger. Fourthly you ought not only to keep your own bodies and souls chaste and pure from all uncleanness, but also you must take heed, that you give no occasion, aid or counsel to any other, to commit adultery, but asmuch as lieth in you, you shall study that honest and chaste living may be observed of all men. For these things both please God and be much profitable to every commenwelthe. You shall therefore underhand this commandment after this sort, that you abstain from all adultery and whoredom, both in heart word, and deed, that you avoid all evil occasion, both by yourselves and by other, that we all may lead a godly chaste and pure life, that the bond or knot of wedlock may not be broken or loosed. Whereby the comen wealth may have plenty of good and virtuous children, which may be able in time to come, either to be preachers and ministers of Gods most holy word, or to bear comen office in th'administration of the comen wealth, to the glory of God and profit of their neighbour. Wherefore good children, when ye shallbe demanded, how understand you the sixth commandment, ye shall answer. We ought above all things to love and dread our Lord God, and for his sake to live chastened in will, word and deed, and every man is bound to love and cherish his wife.   

The seventh sermon  
¶ An exposition of the seventh commandment.  Thou shalt not steal. 
Iosua. vii. YE have heard in the exposition of the sixth commandment how we should behave ourselves toward our own wives and our neighbours wives also, by the which commandment, as God hath fortified wedlock that no man shall besyge or assault it, so by the virtue and strength of this seventh commandment. Thou shalt not steal, he defendeth our neighbours goods and riches, whereby he liveth himself, his wife, children and family. For this precept teacheth us, how we should order our selves towards our neighbours goods, and cattle, that by fraud or stealth we convey nothing from him, that by violence or extortion we take nothing from him, but study to defend and increase his riches, with as good a will, as we would do our own.  
And here note good children, that this word, theft, doth not only signify open robberies, extortions and manifest poolling but also all manner of crafts, and subtle ways by the which we convey our neighbours goods from him, contrary to his knowledge or will although the guile have never so fair a colour of virtue and honesty. And to th'intent you may the better understand this thing, I shall declare it unto you by certain examples. And first I will begin with Magistrates or comen officers. God hath commanded us to pay to princes and governors of the comen wealth, rents, services, tributes, customs, toll, subsidies, pensions and other yearly revenues, whereby they may be the more able to sustain and bear the charges of the comen administration, and also to punish them that be ill, and to defend those that be good. But when the magistrates do overcharge their subjects, and exact more of them then is needful to the maintenance of the comen charges, and so impoverish and oppress them, whom they ought from all injury and wrong to save and defend, than this sore exaction is a notable and heinous kind of theft, in the sight of God. Likewise it is when they do wring money out of their subjects hands unjustly and against their wills. And tributes or subsidies if they take none but such only as of right are due unto them, yet if they bestow not the same as they ought to do, but wastfullye spend that money which was gathered for the maintenance of the comen charges, and consume it in riot and unlawful pleasures than they commit theft before God. Also God shall judge them thieves, when for covetousness they leave such things undone, which be necessary to be done for the comen profit. As when they appoint not good and meet men to be rulers under them, bishops, persons, curates, and schoolmasters, because they grudge to give them an honest and sufficient living, but will take out of the comen sort to minister such high offices, those that will serve for lest money. And rulers of cities be thieves when they suffer the necessary buildings of the city, as churches, yield halls, the town walls, comen bridges, comductes or such like to decay or fall to ruin. For so thorough their negligence or covetousness the comen money is not employed to such uses, for the which it was gathered.  
Also bishops, pastors, preachers and curates be thieves, when for men's favour and their own lucre they hid the truth of God's word, and teach lies and their own dreams, and sell all things for money. As of late time here in England, many of them had great gains by diriges, services to sing for souls, trentals, pilgrimages, pardons and such like deceits. This kind of deceit, in uttering false ware for good, is theft before God. For men thereby be deceived, which would give no money at all for such merchandise, if they were taught and warned of their abuses.  
Likewise layers, advocates, sergeants, attorneys and proctors are thieves before God, when they for their own gains do counsel a man to wage the law, making him to believe that his matter is good, when in deed they think it nought. Or when for money they will so craftily handle or plead a matter, that they with their shifts and colours will purposely hide the truth, and make a good cause to seem bad, and a bad cause to appear good: wherewith they shall so deceive the judge that they will cause him unjustly to give sentence on their side. And the judge himself is a thief before God, when he for bribes or any corruption doth wittingly & willingly give wrong judgement.  
For he taketh from the party that hath the good cause, his just title and interest, and giveth it to the other party that hath no right to it at all. And this is also no small theft, when men craftily defraud the true heirs of their inheritance, or forge false testaments, and will not bring to light the true will, but hid and suppress it.  
Furthermore merchant men, brokers, chapmen, merchants factors, are thieves, when they require unreasonable gains, in selling of their merchandise, or when they utter corrupt and naughty ware for good, when they deceive their neighbour with false weight and measure, when with forged letters and feigned news they persuade other to be hasty to sell that kind of ware good cheap, which they know will be dear shortly after, or else by such like craft, entice men to buy of them great plenty of that kind of merchandise, of the which they know that the price will shortly after decay. Or when with their lies and perjuries they cause a man to give more money for any stuff, than he would have done if that he had known that they had lied. Also when the rich merchant men and usurers, have the heads of the poor handy crafts men so bound under their girddels, that the poor men of necessity are compelled to bring their ware to them, and when the handy crafts men do come to them and offer their stuff than they feign that they have no need of such wares at that time, and by such means compel them to sell their wares better cheap than they be able to afford them, not regarding what great loss their poor neighbour doth suffer thereby. Also when by fishing, regrating, agreements in hauls to raise the price of things, engrossing of merchandise, when one man or one company getteth all in their own hands, that no man may have gain but they only, when by these or such like deceits they compel the poor to buy at their own price, such wares as they must needs occupy, them they be arrant thieves before God. For by such fraud they beguile their poor neighbours, & poolle them of their money against their wills. The handicrafts men and daily labourers also are thieves, when they do not apply their wourke diligently and faithfully, but sell counterfeited & slightly wrought wares for substantial stuff, or require more for their labour and pains than they have deserved.  
Like wise it is of husband men in the country, to whom Lords and gentle men let their land to farm to th'intent that they should plough and till it, that thereby the comen wealth may have plenty of corn, and dearth may be avoided: than if they be negligent or slothful in ploughing the ground, or sell their corn, cattal or other victual, at unreasonable prices, to enrich themselves thereby, they be very thieves before the face of God. For Kings lords and gentle men do not give to their farmers the propriety or inheritance of their lands, but only for certain rents and services do let their ground out by lease, for this intent and purpose, that the farmers should till the same. And the farmer or husband man, to whom such lease is made, is nothing else but a servant appointed by the lord so to occupy his ground, that there by the comen people may be fed & nourished. Now therefore if he do not diligently plough and sow the ground as he is appointed, or else if he set so excessive a price upon his corn that the multitude (whom his duty is to feed) is not able to buy it, than he his guilty of theft before God. For if farmers and husband men were so owners of their fermes and lands, that they might choose whether they would plough them or no, than they should neither be able to pay their rent due unto their landlords, & the comen people should perchance die for hunger.  
Likewise this commandment is to be understand of household servants, whether they be men or women prentices, journey men, or hired labourers. For all these receive wages for this intent, that they should labour and work for their masters profit, and help their masters in true getting, and faithful keeping of their goods, to the maintenance of their household. But when such servants be untrusty, negligent or slothful in doing their duty, when they wastfullye spend or consume their master's goods, when they require greater wages than they be worthy to have, when they start or run from their masters, or tarry not so long as they were bound by their covenant, than they break this commandment. Thou shalt not steal, for asmuch as they withdraw from their masters that profit, which of duty they own unto them, and do asmuch as lieth in them to empoveryshe and undo their masters. And to be short, they that pay not to their servants or wourkemen their wages in due time, according to their covenant. They which will not at the day appointed restore that money which they have borrowed. They which can, and will not pay their debts, for their own lucre. They that do not render things which they have found, as far as they can come to knowledge of the true owners. They that do not give again such things as be committed to their custody for a time. And generally all they that do hawk and honte for other men's goods against the will of the owners, or do hurt them in any part of the same, or else if they seek not their neighbour's profit, as they ought to do. All these (I say) are thieves before God, although the world doth not so judge them, nor punish them for the same. Hereby you may perceive good children, how great misery reigneth in this wretched world, and that men swim (as it were) in a flood of sin. For the world is full of privy thieves, and there is almost no state or kind of life, from the highest to the lowest, of the which there be not many that have broken this commandment. And yet we count it a villainy, to be called a thief, and not with out good cause. For thieves be punished with most shameful death, hanging on the gallows or gybbyt. And although they escape hanging in this world, yet many times God punisheth them, so that they live wretchedly all their life time. For commonly evil gotten goods is ill spent, and the third heir doth scarcely enjoy them.  
And when it chanceth that such untrusty and slothful servants, as I have heretofore spoken of, shall keep house of their own, than God scourgeth them with the same rod, with the which they whipped other. For he sendeth them unfaithful and negligent servants, which runneth away from them, and serveth them as they were wont to serve other. Wherefore good children, keep well this commandment. Abstain from all kinds of theft, steal no thing from no man, hurt no body, give and render to every man that which is due unto him, according to his degree, state and calling. And when you be put in trust with other men's goods, handle them faithfully. You ought to be much better now than when we were under the bishop of Rome, for asmuch as we have now received the gospel and have newly professed the pure truth of God's word. Therefore if we be now not better than we were before, surely God will more grievously punish us than he did before when we were in ignorance. For the Lord sayeth in the gospel. The servant that knoweth his masters will, and doth it not, shallbe beaten with many stripes.  
Now good children ye have heard how this seventh commandment forbiddeth you to hurt your neighbour, either in act, word or thought, it commandeth you neither privily nor openly, to steal or take away an other man's goods against his will, it willeth you to commit no theft in words, that is to say, to beware that neither with lies, swearing, forswearing neither with flattery, fair words, crafty communication we defraud cirumvent or beguile our neighbour, neither by threatening we cause him to departed from any portion of his goods, or other ways to noy him. Also it prohibiteth us to commit theft in heart or thought, which we do, when thorough the counsel of covetousness, we study, compass, and in agine how we may deceive our neighbour, and by hook or by croak to get that thing which we covet to have. But contrariwise this commandment chargeth us to give and render to every man that which is due unto him, willingly to serve and profit all men, to defend our neighbour from all manner of hurt loss, and damage, (asmuch as it shall lie in us,) so to order our words and communication that thereby (asmuch as shallbe possible) we may help and comfort our neighbour, heartily to love and favour all men, and to envy no man. Also this precept willeth us to be so far absent from taking away an other man's good, that it biddeth us to give part of our own riches to them that lack and desire it, according to the commandment of Christ, which sayeth. 
Luce. xi.  Give to every man that doth ask the. And again he sayeth. give alms and all thing shallbe clean unto you.  
And in an other place, That which you do to one of the lest of mine (saith Christ) that you do to me. 
Mat xxv●   
Wherefore good children, when you shall be demanded, how understand you the seventh commandment? you shall answer. We ought to fear and love our Lord God above all things, and for his sake willingly to abstain from our neighbours goods and cattle, to take nothing from him, but to help him in his need, and to defend and augment his riches and commodities.   

The eight sermon.  
¶ An exposition of the eight commandment.  Thou shalt bear no false witness against thy neighbour. 
Daniel. iii YE have heard how ye ought to understand the seventh precept, by the which ye have learned, that by no means we should take away our neighbours goods against his will. And when he committeth any thing to our custody, (either willingly or constrained by necessity), than it is our duty to keep, and save the same, as we would do in case it were our own. And forasmuch as our riches standeth not only in possession of lands, tenements, cattle or money, but also in our good name, fame and estimation, (which far passeth all gold silver and precious stones,) therefore followeth this commandment. Thou shalt bear no false witness against thy neighbour. For this commandment teacheth us, how we should behave ourselves, in defending our neighbours good name, that we dishonest him not with lies, false accusations, or witness bearing, that we slander him not, but study to defend, increase and maintain his good name and fame, even so as we would wish other men to do toward us. And here you shall diligently mark and bear away, how excellent a treasure it is to have a good name. 
Pro. xxvi.  For Solomon sayeth. A good name is better than much riches, and more precious than balm or other strange ointments. And forasmuch as God so earnestly forbiddeth other men, to hurt our good report and estimation, which men have conceived of us, it must needs follow, that much more he forbiddeth ourselves, to do that hurt to our selves, which he chargeth other not once to offer unto us, but he requireth of us, that we with all diligence should study to get us a good name, and to keep the same unspotted and undefiled. This we shall do, if we apply our minds to true virtue and unfeigned religion, that our life may be found fawteles, and men may have no matter against us, wherewith they may wourthely charge us. For it is not sufficient, only to abstain from sin, but we must also avoid all occasion of the same, and as saint Paul counseleth us, we must refrain from all outward appearance of evil. 
Thes. v.  Wherefore good children live virtuously, keep God's commandments, obey your parents & elders, that you may be well spoken of, and be taken for honest persons: For this doth not only please God, but also is very profitable for you. For this is the high wai that shall bring you to riches, honour and promotion, to have a good report and credit among your neighbours, and in no wise follow you not the example of some light and shameless unthrifts which care not what men say of them, and pass not if all men speak evil by them. For they be ashamed of no kind of mischief. But such God will punish and commonly they shall have an evil end. But ye good children, shall endeavour yourselves, to preserve both your own good name & your neighbours also, & to beware that ye bear no false witness against other men, that is to say, that ye diffame not then or impair their good name by your lies & slanders.  
For this word, witness, in this place betokeneth all that thing which is spoken of our neighbours, when they go to law, or contend about any matter. As when one doth arrest an other, and sayeth. I lent this fellow so much money, & now he denieth the same. Then if any third parson come in, and say I was present, and did see when this man lent him this sum of money, (whereas he saw no such thing in dead) than this false witness doth to his neighbour double injury. For first he causeth that his neighbour is compelled to pay that money, which he never borrowed. Secondarily he causeth him to lose his good name and credit, and to be called a shameless liar, insomuch that every man will point at him when he goeth in the streets, and say. Lo yonder goeth that unfaithful person, which borroweth money of his neighbour, and denied the same. The which thing when it chanceth, the party of whom this evil brute is spread, is undone in this world, and suffereth greater damage by the loss of his name, then if he should lose all his riches. Wherefore it is not without a cause, that God so earnestly forbiddeth us to bear false witness. For as by true witness bearing, discord, strife and contention is ended, both in the law and out of the law, so by false testimonies, strife, discord and variance is sown and scattered, and wrong thereby greatly maintained. Wherefore God in this commandment forbiddeth us, that with lies we slander not our neighbour, that we give no occasion to hatred, discord or debate, but that we study to speak the truth, and (asmuch as it shall lie in us) to reconcile men together. For this is an excellent virtue, which highly pleaseth God. For Christ saith in the gospel. Blessed are they that make peace, for they shall be called the children of God. Wherefore good children, beware chief, that you be no liars, nor false witness bearers, but for any occasion you spare not to speak the truth at all times and places, and specially when you be brought for witnesses into comen courts or open judgements. For God himself hath ordained laws, courts and officers, to defend the good, and to punish the evil, without the which, there can be no peace or quietness in this world. They be the succour and sanctuary of fatherless and motherless children, of widows and of all oppressed persons. And he that should go about to overturn this comen refuge of all persons that suffer wrong, it can not otherways be, but he must needs sin against the ordinance of God, and grievously hurt his neighbour. But no man doth pervert and overturn justice, courts, and judgements, more, than a false witness, wherefore this is a very heinous sin before God. For a false witness doth forswear himself against the second commandment, he doth as much as lieth in him to overturn and destroy courts and judgements, founded and established by God, he despiseth and deceiveth the judge, he hurteth his neighbour both in his name and goods, he stoppeth the peace, friendship and agreement, the which should have been made between the parties by the judges true judgement, he maintaineth wrong, and continueth hathred, debate and contention, of the which followeth brawling, fighting and oftentimes manslaughter. The which heinous sins God will not suffer to escape unscourged, but horribly will punish them. Wherefore let every man avoid false witness bearing, as they would fly the plague or poison. By this commandment also God withdraweth us, from all evil suspicions, that we think not evil of our neighbour, neither expound his words or deeds to the wourst, that we suspect him not without a cause nor utter to other our suspicions conceived against any man, as long as we know not certainly the truth. For they which grounding themselves upon suspicions, do raise evil tales or untrue brutes against their neighbour, they do bear false witness against him, and do more hurt then open liars. For they that lie openly, or that in the face of the court bear false witness against a man, may be accused & punished for their offence. But men can not so easily avoid the venomie of such persons, which secretly by poisoned words, or other means, causeth his neighbour to be suspected.  
For they so secretly handle the matter, that they bring their neighbour in slander, and yet they will not be known that it cometh by them. And this is no small offence, contrary to this eight commandment. Wherefore utterly eschew this vice, & be not suspicious of your neighbours, taking all things that you hear or see in them to the worst, but rather to the best. For this is the nature and property of Christian charity as saint Paul saith. Charity thinketh none evil. 
1. Cor xiii,  And for the better understanding of this commandment good children, mark well this, that by this commandment are forbidden all speakings and communication, which be against charity to the hindrance of our neighbour. For what so ever we talk against charity, is sin, although we speak nothing but the truth. Therefore our lord jesus Christ saith, men shall make an account of every idle word. Now if we must make a reckoning of idle words, much more than we shall reckon for our slanderous words against our neighours. Which sin although it reign in the world to commonly, yet it is an horrible and heinous offence. Whereof many evils & harms, but no good thing doth arise. For when men's sins be published and spread abroad, many thereby take occasion of sin, and think on this fashion. If this and that man have done this thing, why may not I do it also, seeing it is a fault commonly practised in the world. Therefore saint Paul saith. Whoredom & covetousness let it be not once named among you. 
Ephes. v.  And Christ saith of him that giveth occasion of sin. It were better for him, that a millstone were hanged about his neck and he to be cast into the bottom of the sea. Moreover, when we use thus rashly to slander men, it chanceth oftentimes, that the parties which be slandered, be made thereby passed shame, unrepentaunte and more obstinate to continue in their wicked life. For by malicious slander many offenders be provoked to rage, and often times burst out into these words. I will do it again, because men talk of it. What have they to do with my deeds? and such like words. And some of them be the worse in deed, continuing in their sins all the days of their life. Where as if they were gently, secretly and friendly admonished, they might be won & brought to the right way again. Wherefore make not the wourste of men's faults, neither be desirous to tell them abroad, although you know the things to be true. 
Mat. xviii  But keep the rule of Christ which saith. If thy brother trespass against thee, go, & tell him his fault between him and the alone, if he hear that, thou haste won thy brother. But if he hear the not, then take with the one or two, that in the mouth of two or three witnesses every matter may stand, if he hear not them, tell it unto the congregation. If he hear not the congregation, let him be unto the as an heathen, & a publican. This is the best and most honest way to entreat sinners, and to handle other men's faults. And he that will not use this way, let him hold his tongue. For backbiting and ill reporting doth more hurt than good. And it is not enough for us to refrain our own tongue from evil reports, but we must also take heed, that we give no occasion to other so to do, that is to say, we must neither maintain, rejoice nor comfort them, that speak evil of their neighbours, but both with our countenance words and deeds, we must show unto them, that we do not like such communication, and so to stop the mouths of such bacby●ers.  
Now to make a brief rehearsal of such things as have been spoken heretofore, you shall understand (good children,) that by this eight commandment are forbid all lies, frauds, and all communication, whereby our neighbours name may be hurted, or by the which strife and contention may be provoked or continued, whether it be in courts of law or out of courts. Hereby also we be commanded not to be suspicious nor to expound our neighbours words or deeds to the wourst, nor maliciously to blow abroad their faults, or in telling of them to make them worse them they be in deed, but we ought always to set our minds of such things as pertain to the glory of God and profit of our neighbour, and in all places to speak well and charitably of every man. We must also maintain unity, peace and concord, take all thing to the best, bear with our neighbours frailty, and hide his faults, when we can not amend them. This is the true meaning of this precept. Wherefore good children when you shallbe demanded, how understand you the eight commandment, you shall answer. We ought to fear and love our Lord God above all thing, and for his sake to abstain from all lying, backbiting, slandering and ill reporting, by the which our neighbours good name fame and credit may be impeached or decayed, and rather to excuse hid or gently to interpret another man's fault, then maliciously to make the wourste of the same, and with the loud trump of our tongue to blast it abroad, to the knowledge of all the town or place wherein we dwell.   

The ninth sermon.  
¶ And exposition of the ninth and tenth commandment.  Thou shalt not desire thy neighbours house/ wife/ man servant/ woman servant/ ox/ ass/ nor any thing that is his. 
 
THe ninth and tenth commandments good children, be as it were brief commentaries and expositions of the other commandments, that were spoken of before. For they declare unto us, that it is not enough to keep the former commandments in outward works, and not to hurt our neighbour neither in his body, wife, goods, fame, name or estimation, but they declare also that we ought not to covet or desire any thing that is our neighbours. And they teach us also the evil lusts & carnal desires (which lurk in the secret corners of our hearts) are sins, for the which we should be for ever damned, if God should render unto us after justice, and not after his mercy. Wherefore good children, you shall here learn that evil lusts and appetites, which come unto us even from our first father Adam be sins, and that no man or woman, no not infants in their mother's womb, do live without such lusts and appetites. For the which cause all men are sinners, and there is not one man innocent before God, according to the saying of S. Paul. All men have sinned, & have need of the glory of god. 
Roma. ●  To the which agreeth the Prophet David, saying. All men and women have erred out of the right way, 
Psal. xiii.  there is none that doth good no not one. For this we feal in ourselves and prove by experience, that naturally we be full of ill desires and lusts. For we delight in things that be pleasant to the flesh, and abhor all things that be displeasant to the same. And these appetites & desires we may perceive to be even in infants which lie in their cradle. For when such young babes do not lie softly or be grieved with thirst, hunger or cold, they cry unpatientlye. Likewise when we show them any pleasant thing to their eyes, and suddenly again take it from them we see them weep. And these be plain and evident tokens, that infants newly borne, be given to their own wills and appetites, and are sinners, for asmuch as they transgress this commandment. Thou shalt not desire. And it is much necessary for you good children, to mark diligently and to bear away this lesson, to th'intent you may thereby acknowledge your own sin. And let not the sayings of certain unlearned persons move you, which affirm that infants and such as be under the years of discretion, are pure, innocent and clean without sin. For this opinion is not true, nor agreeable to holy scripture. And they that say so, deceive both themselves and other. For infants are baptized for this purpose, that they by the same may enjoy remission of their sins. And in case they needed not forgiveness of their offences, them they had no need to be Christened. But there be few that understandeth this doctrine. For man's reason can not attain to it, neither can it comprehend, how infants should be sinners by the reason of lusts & desires, called concupiscence in the which they be conceived and borne, but they that lean to their natural wit judgeth young babes to be innocent and void of sin, because they commit no outward offence or actual sin. But we in this case must not judge after our reason, but according to the word of God, which evidently declareth unto us, that concupiscence is sin. For if we were in deed clean, fawtles and innocent, than our nature would not so vehemently seek for those things which are pleasant to our appetites, but would be content with that which God should send unto us, and whatsoever thing did please God, that also should please us. Moreover we should not so much desire to avoid such things as be displeasant to the flesh, as we should desire to avoid those things that be forbid by god's law. Also we should be more willing to suffer all kind of afflictions, pains and miseries (if it were gods will that we should so do) then contrary to his will, to hawk and hunt for pleasures, to seek to live idly, to hurde up riches, purchase lands or other commodities. But now we feal in ourselves, that even from our tender age and in our cradles also, we be clean contrary minded. For we begin to covet and lust for pleasant things, long before we know whether God will give them unto us, or no. Also we abhor and be weary of displeasant things, long before we know whether it be gods will that we should be relieved of the same or no. Yea although we know gods will never so well, yet we long and lust for the contrary. And this is surely a great offence. For gods will ought to be fulfilled and not ours, as we desire in the lords prayer. And to know this thing, good children, is a point of high wisdom, to the which every man doth not attain For th'apostle Paul doth confess, that he had not known this sin, if the law had not given him warning of it. For he sayeth, I had not known concupiscence, if the law had not said: Thou shalt not desire or lust. Wherefore good children, lock up this lesson in the coffer of your memories, by the which you shall learn truly to fear God. For we ought not then only to dread God, when by outward act or work we break his laws, but also as often as we feal in us these ill lusts & carnal desires. And although these lusts do for a time, as it were sleep in us, and do not stir or move us, yet not withstanding their quiet rest, we ought to know that they lie hide in the privy corners of our hearts, and that for all their slombering they be sins before God. For if God had not taken them for sins, than he would not have forbid them by this commandment. Thou shalt not long or lust. For as saint Paul saith. The law was not given to the just man, 
i Timo. i.  nor doth forbid any thing but sin only. Wherefore (good children) forasmuch as we know, that concupiscence lust or longing is sin, we ought to eschew and bridle it (asmuch as we may) by god's grace. And it is our part chief to take heed, that we consent not to the request of our ill lusts, nor fulfil in outward act the desires of the flesh. And that you may the better attain to the understanding of this commandment, I will declare unto you the other words of this commandment, thou shalt not desire thy neighbours house. Where you shall note, that this word, house, doth not only signify the house wherein men do dwell, but it betokeneth all the hole household, and the whole state of the householder, and all things that belong unto him. Some time it is taken for a stock or kindred. As when we say, he & I come out of one house, meaning thereby that we be both of one stock or kyndrede. Wherefore this is the perfect sense of this commandment. When thy neighbour is a noble man borne, and hath goodly manors, great cupboards of plate, costly hangings of cloth of arris, great plenty of riches and abundance of all things as appertain to such a household, than thou shalt not desire his house, that is to say, thou shalt in no wise wish that he might lose any of these things, to th'intent that thou mights have them. Nor covetousness or worldly desire ought not so to ravish thy mind, that thou wouldest be in the state of life that he is in, but let that kind of living please thee, whereunto it hath pleased God to call the. Wherefore good children learn without book (I pray you) this short lesson, and put it daily in execution. Covet not, nor long not for a more noble or wealthy state, than God hath already given unto you. But let every man be content with his proginie, office, calling, state and degree, for so ye shall please God, and obey his will.  
Furthermore they break this commandment, that be desirous to put their neighbour out of his house or land, to th'intent that they may have the same. Also thou offendest herein, when thou art glad to see thy neighbour fall in decay, & in his need dost offer to lend him money, to the intent he may run so far in thy dealt, that at length he shall be compelled to offer to that his inheritance to be sold, now in this case if thou buy the same, thou dost sin, yea although thou pay as much money as the land is worth. For thou oughtest to love thy neighbour as thine own self, and to wish unto him as good chance and great prosperity, as thou wouldst to thyself. Now thou wouldst not gladly be put from thine own patrimony, thou wouldst not be oppressed with debt or poverty. Therefore thou mayest not wish or do to thy neighbour, that thou wouldst not other men should do to the. Therefore thou mayst not hawk or hunt for his patrimony, thou mayst make no trains to bring him in to thy snare, and to cause him to sell the same, but thou oughtest rather to help thy neighbour both with thy counsel and with thy money, to keep still his inheritance and not to defraud his heirs or posterity of those lands, which his ancestors by long succession have left to him and his heirs. Now good children you have heard the true meaning of the ninth precept, and because it teacheth you, how to order your heart, I pray you learn it by heart, that when you be demanded, how understand you the ninth commandment, you may answer we ought to fear and love our Lord God above all things, and for his sake so to chastise our eyes and lusts, that we desire not our neighbours house, nor other thing belonging unto him, that we put him not from his possessions or goods but help him (asmuch as shall lie in us) to retain▪ and keep his lands, goods and all that is his.   

The tenth sermon.  
¶ An exposition of the tenth commandment.  Thou shalt not desire thy neighbours wife/ nor his man servant/ nor woman servant/ nor his Ox/ nor his Ass/ nor any thing that is his. 
Gen. xxxix I Will not be long good children in declaring unto you the tenth commandment, part lie because the words and sense of the same be so plain that they need no long declaration, partly because I have all ready expounded the same in the former sermon. For these two last commandments be so coupled together, that he which understandeth the one perfitly, shall easily perteyve the other, for they both have one purpose and intent, to cleanse the inward man, and to purge the heart from all ill affections and lusts. But whereas the former commandment did forbid us, that we or should not wish to succeed our neighbour in his lands, honours dignities, a carnal man would peradventure reason on this fashion. I grant in deed, that I am forbid, to covet all my neighbours lands or goods, but yet I may desire and entice from him one servant, I may convey from him an Ox, Ass or an Horse. For he hath great plenty of all these things, and may spare one or two of them without any hindrance or great loss. And that which doth him but small service, by reason of his great abundance, would do me much pleasure, and greatly relieve my necessity. To this objection God himself doth answer in this last commandment, saying. Thou shalt not desire thy neighbours wife, servant, maid, Ox or Ass, no thou shalt desire no thing that is thy neighbours. For god is the maker of all things, and Lord of all creatures and he giveth them to whom it pleaseth him. Wherefore if he have given any thing to thy neighbour, which he hath not sent to thee, envy not thy neighbour therefore, nor go about to convey it from him, but think this. If it were God's pleasure, that I should possess such a thing, or if he knew that it were for my wealth, to have it, he would have sent it to me, aswell as to my neighbour. For surely good children, these ravening wolves, that be ever thryfting after other men's goods, lack the benediction of God and therefore they can not long prosper, no not in this world For other they bring nothing to pass with all their gaping glening and carefulness, or if they obtain their purpose, yet verily (all things account) their loss is greater than their gains. For in this world they lose the favour both of God and man, they lose their good name & fame, & are called of every man extortioners, bribers pollers & piellers, devourers of widows houses, & oppressers of fatherless and motherless children. And what a gaining is it I pray you, by purchasing of a little land herein this life to purchase therewithal everlasting damnation in hell? What profiteth it a man (sayeth Christ) if he win all the world and lose his own soul? what did David win, when he lusted after the wife of Urie, & had his pleasure of her? did not God therefore so punish him, that he himself lost all his own wives? For his son Absalon in the sight of all the people entered unto his father's wife, and deflowered them all in his fathers own house, and after did purswe his father David even unto death. What did it profit Achab, that he slew Naboth & took possession of his vineyard? verily God did punish him therefore in such sort, that he caused him to be slain in the next battle that he went unto and took the kingdom from all his succession, & destroyed all his lineage, and left not one man alive, and beside all this, the dogs licked Achabes blood in the same place where he caused Naboth to be slain. What gained judas, when he sold our Lord jesus Christ for thirty pieces of silver? verily he was punished of God therefore, and was so tormented with the horrible fear of conscience, that he ran to the halter for succour, and hanged himself. Wherewith as he ended the miseries of this life, so he began, the pains of the other life. Likewise God, even now a days doth punish these glyering keytes, that seek their prey in every place, for commonly either they be deceived of their expectation for all their gaping and pryenge, or if they obtain their pray, they purchase to themselves therewith great misfortune and evil ends. Wherefore good children let this commandment deeply sink into your hearts, and considre well, that it is no man, nor creature, but God himself, that saith unto you, Thou shalt not desire thy neighbours wife, his man servant, woman servant, ox, ass, or any other thing that is his. For to desire these things, is a very heinous sin, & God will not suffer it to escape unpunished. And although men now a days take it but for a trifle when a man hath a true and diligent servant, to entice him away by all crafts and means, yet surely God will punish the same sharply. For as they entice their neighbours servants from them, so god suffereth other men to allure their servants away likewise. And moreover this inconvenience cometh hereby, that when servants perceive men to sue for them, they wax so haught and stubborn, that they will be content with no mean wages, and be so proud, that they regard not their masters, nor stand in awe of them, but when so ever their old masters, do displease them, by and by they will seek for a new. And when they be not content with their old wages, they desiermore. And this complaint of servants is now a days all most in every man's mouth, and yet it is not redressed, because it is the just punishment of God, wherewith he scourgeth them, that allure their neighbours servants from them. And God doth not punish only such as entice other men's servants from them but also all those that go about to get any other part of their neighbours goods or cattle. For if thou take thy neighbours house over his head, or put him out of his house by any crafty conveyance, than many times God taketh vengeance with sickness or loss of thy goods. If thou convey away his cattle, commonly they prosper not, but die of some kind of moirrein. And whatsoever thing we thus purchase and possess, contrary to gods commandment, it lacketh the blessing of God, wherefore it can not long endure or prosper. Therefore I pray you good childen, frame your affections and lives according to this rule. Be content that every man may enjoy and keep to himself, that thing which God hath given him. When gods pleasure shall so be, he will also send to you, that which you desire. And he is able so to give it you, that your neighbour thereby shall suffer no loss or damage. Covet not your neighbours wife, house, servant or any thing that is his, except it be by his will and consent. And if it shall chance any of you, to be covenant servants with any man, then let no crafty or malicious fellows persuade you, to forsake your masters, but do them faithful service (as your duty is.) And trust not such flattering or slanderous tongues, as go about to entice you from your masters. For such men are the devils messengers, which intend nothing else but to allure you to sin, and to bring you into misery. And believe this good children, as a most sure article of your faith, that our God is the true lord of all thing, he is the governor and master of all the world, and all is but his own household. He first made us, and from time to time doth daily nourish us. He doth set all things in order in his family, he it is, that doth call every man to that office, state, order, degree and kind of living, in the which it pleaseth him to set them. He will give to every man, the thing which he hath need of, so that we with all our hearts obey him. Wherefore there is no cause whythou shouldest covet thy neighbours goods, or by any subtle conveyance get them into thy hands. For this thing wanteth the blessing of God, yea it deserveth his curse & malediction. For scripture saith. Cursed is he, that doth not abide in all things, that be written in the law.  
And now ye have heard good children a plain brief and true exposition of the tenth commandment, the which although it be last in number, yet I pray you let it not have the last place in your memory, but one of the first and chiefest seats of the same. That as soon as you be demanded this question, how understand you the tenth commandment? you may be prompt and ready to answer, we ought to fear & love our Lord God above all things, and for his sake willingly to abstain from our neighbour's wife, family, goods & cattle, & to help him as much as lieth in us, that he may keep and possess the same.   
¶ The end of the ten commandments.   


¶ A general preface/ to be rehearsed in the beginning of every sermon made upon the articles of our Faith, commonly called the Crede.  
YHe holy apostle saint Paul (good children) writeth expressly, 
Hebr. xii.  that without faith it is unpossible to please God. Also Christ, himself saith. He that believeth and is baptized, shall be saved. 
Mat. xvi.  Now I trust there is none among you, but he is desirous to please God, and enjoy everlasting life. Then if you will attain thereto, you must chiefly and most diligently, apply your minds to learn the christian faith and the articles of the same. For you have heard that without it there is nothing able to reconcile us to God the father, to pacify his wrath and to bring us to the life everlasting. For although the ten commandments are an excellent godly and heavenly doctrine, yet we can not be saved or justified by them. For we be not able of our own strength and power to fulfil the law and gods holy commandments. But by them, we only do learn what God requireth of us, and so be brought to the knowledge of our sin. 
Roma. iii.  For this is the office of the law (as saint Paul sayeth) to teach us our offences and to set before our eyes the great fear of God and the indignation which we have deserved by breaking his commandments, to the intent, that we acknowledging our own weakness, should fly to God's grace and mercy.  
This fear of God is learned in the ten commandments, and it is the beginning of wisdom But the holy christian faith is a much more high and excellent knowledge and wisdom, as saint Paul witnesseth saying. 
i Cori. two  We speak wisdom among them that are perfect, such wisdom as is not of this world, nor of the rulers of this world, which be mortal, but we teach the wisdom of God, which is secret and hid, which God ordained before the world unto our glory, which wisdom none of the rulers of this world did know. These be the words of saint Paul, whereby he declareth that the science of faith passeth all other sciences, and teacheth heavenly and eternal wisdom that exceedeth all men's philosophy. For by faith we learn to know God, what he is, and what love he beareth toward us, and how great benefits he hath heaped upon us. For by faith we be made the children of God, and he giveth unto us the holy ghost, which doth lighten and kindle our hearts, that we may begin to keep his law, which else of our own strength we were not able to keep and fulfil. Wherefore good children it is necessary for you to learn the doctrine of faith, for without it we can not be justified, or brought again into god's favour. For no man is just or righteous before God, that hath not the holy ghost, and he that will receive the holy ghost, must believe in Christ (for by faith we receive the holy ghost) therefore by faith we be justified. Again if we will be saved, we must know God and our Lord jesus Christ, 
joh. xv  as it is written john the xvii But we can not know God and his son jesus Christ but by faith, therefore faith justifieth us and bringeth life everlasting. Wherefore good children apply yourselves diligently to learn▪ the Christian faith the which now I will shortly rehearse unto you.   

The Apostles Crede.  
I Believe in God the father almighty/ maker of heaven and earth. And in jesus christ his only son our Lord which was conceived by the holy ghost/ born of the virgin mary. Suffered under Ponce Pylat/ was crucified dead and buried/ he descended into hell. And the third day/ he rose again from death. He ascended into heaven. and sitteth on the right hand of God the father almighty. From thence he shall come to judge the quick and the dead.  
I Believe in the holy ghost. The holy catholic church/ The communion of saints the forgiveness of sins. The resurrection of the body. And life everlasting. Amen.  
This is the sum of our christian faith wherein God hath showed unto us what he is, & how great benefits he hath given and daily doth give unto us, to th'intent that we should cast the anchor of our faith upon him, & take sure hold of his mercy and goodness, and comfort ourselves with the same both in our life time and also at our death. Wherefore good children be diligent, not only to say by rote the words of your Crede, but also to understand what is meant by the same, so that when you be asked any question thereof, you may be able to make a direct answer, and also in time to come to teach the same to your children. For what thing can be more shame to a Christian man, then to profess the religion of Christ, and yet to be ignorant in the chief points of Christ's faith, and his doctrine? Considering that every Christian man is bound openly to declare his faith, when need shall so require and to instruct his children in the same, that they may come to the true knowledge of Christ.  
This general beginning must go before every sermon of the Crede.   

The first sermon of the Creation.  
TO th'intent good children that you may the better understand the true Christian faith and doctrine, you must first of all learn and know that God is a spiritual or ghostly substance, 
〈◊〉. iiii.  as Christ saith john the four God is not a bodily thing which may be seen and felt. He is present in every place, he seeth and beholdeth all things, which we do, speak, or think, and yet he is not measured with any end, time or place. And forasmuch as man's wit could not search or find out the knowledge of this high mystery of the substance of God, Christ himself the son of God did open to us that believe in him what God is. That is to say, that there is God the father, God the son, and God the holy ghost, three persons, and yet one true and everlasting God. And it is your bound duty (good children) diligently to learn this lesson. And although these things pass all men's capacities, and is a doctrine hard for you to learn, yet in time to come you shall hear more of this matter. In the mean season bear away (I pray you) this one lesson, that there is one true and everlasting God, and yet three persons, the father, the son and the holy ghost And this we call the Trinity, because these three, the father, the son and the holy ghost are one godly substance. And it is a great shame for you that be christian children, not to learn this lesson. For all you were baptized in the name of the father, and of the son and of the holy ghost, and thereby you were made christian and the children of God, and obtained remission of your sins. Wherefore it is your duty to learn & know, in whose name you are baptized, that so you may truly know God and your father which you have in heaven. And this doth plainly and shortly teach unto you the Crede. For in the Crede wherein we say thus: I believe in God the father almighty. And I believe in jesus Christ his only son, and last of all we say. I believe in the holy ghost, these three sentences be asmuch to say, as I believe in God, which is the father, the son, and the holy ghost. Infidels and ungodly people do not know this, nor can understand the same. But Christian men have this mystery so openly declared unto them, in the word of God, that babes and young children may hear and learn this lesson, almost as soon as they be able to creep out of their cradle. Wherefore we are bound heartily to thank God, which hath opened unto us so great wisdom and mysteries. Hereby you perceive (good children) that in this short treatise called the Crede (as I said before) we be taught what God is, that is to say, God the father, God the son and God the holy ghost. Also hereby we learn what great benefits God hath given unto us, and how tenderly he loveth and favoureth us like a most gentle and merciful father. In the which knowledge, consisteth our felicity, and blessedness. For if we did only know, what God were, & did know nothing of his will toward us, whether he were our friend or foo, favourable or angry, pleased or displeased with us, than our conscience being wavering and doubtful, should be destitute and void of comfort. Wherefore listen to me diligently good children, that you may know what benefits those be which god hath given among you, what love he beareth toward you, and what is the hope of everlasting life to the which we be called. The benefits of God toward us be infinite and innumerable, yet nevertheless as God himself is three persons, the father, the son and the holy ghost, so there be three special works whereby he hath declared his singular love toward us. The first is, that God the father hath create & made us of nothing, and given to us body and soul, and all things necessary to the maintenance of our lives, and hath made us lords over all earthly creatures. The second is, that when we were all borne in sin, God the son did redeem us from our sins and wicked life. The third is that the holy ghost doth renew our hearts, sanctify us, and make us the temples of God. And in these three benefits, given unto us by the three parsons of the most blessed Trinity, consisteth the matter and effect of the hole Crede. For this is the brief sum of the Crede, to say. I believe in God the father, which did create and make me. I believe in God the son, which did redeem me. And I believe in the holy ghost, which hath sanctified and hallowed me. For the which considerations we intend to divide this our exposition made upon the Crede, into three parts, of the which the first shallbe of the Creation, the second of the Redemption, and the third of Sanctification. And first we will entreat of the Creation, which is expressed in these words I believe in God the father almighty, maker of heaven & earth. Where note good children, that this word (I believe) signifieth asmuch in this place, as I trust. So that this sentence I believe in God the father, is asmuch to say, as I trust in God the father, and look assuredly to receive all good things at his hand. Wherefore this is the meaning of the foresaid article that we ought to put our trust in no creature, but in the true and living god only. For no creature can do us any good or harm without the will of him. We ourselves made not ourselves (as it is written in the psalm) nor we can neither save ourselves, neither deliver us from any peril. Therefore we ought to put our trust in God only, stick fast to him, hang upon him, and to look for all good things at his hand. They therefore that trust in men, in their favour or friendship, they that trust in their own learning, wisdom, riches, power, friends, or any such thing, they do not truly believe in God, truly & holy trust in him, nor look for all good things from him, but rather despise him, and worship for their God and make an idol of that thing, wherein they put their trust, and so grievously offend god. Wherefore it must needs be, that at the length they must be brought to confusion and ruin that they may learn by their own fall and decay, that those were but vain things, wherein they put their trust & confidence, and that only God is the sure rock and stay, upon whom who so ever leaneth, shall not be deceived nor confounded. For it is the Lord god, which daily poureth upon us infinite benefits which giveth us all things that we have need of, & defendeth us from all things that may hurt us either in body or in soul. And this is the fatherly love which he beareth toward us, to do all goodness toward us, without our merits or deservings. Wherefore we ought to trust in him, yield ourselves wholly into his protection to look for all good things at his hand, & with a merry heart and constant faith to cleave to his goodness in all things. And this is the highest and chiefest sacrifice where with God is pleased & worshipped. And whosoever believeth in him after this sort, those he taketh for his well-beloved children and in all things he declareth to them, that he is their loving father. Wherefore (good children) let us not put our trust in any creature, or in any worldly thing, but at all times let us fasten our sure trust in our Lord God. So we shallbe made his children, and enjoy life everlasting.  
Now considre good children what a God he is, in whom we believe, and in whom we put our trust. He is God the father, the almighty maker of heaven and earth. And these words good children ought not slightly to be passed over, for they be of great weight and importance. Wherefore I pray you as it were in balance to weigh them diligently and learn to understand them. For these words contain not in them worldly philosophy or man's sapience, but heavenly and Godly wisdom. Wherefore I pray you give good ear whiles I do declare them to you.  
First this article teacheth us that God is almighty, that is to say, that he hath power to work & do all things whatsoever pleaseth him, and no creature in heaven or earth is able to let or withstand him, and that no thing is unpossible unto him. And this is the foundation and beginning of christian knowledge and faith, to believe that God is almighty. The which many men do not believe, and yet nevertheless they will be counted christian men, or rather great clerks. In this number be they, that do not believe the body of Christ truly to be given in the lords supper, to them that receive the sacrament, although Christ himself sayeth plainly. Take eat this is my body. And why do they not believe this? verily because they did never truly believe this article, that God is almighty, but they think that God is not able to work or do that thing, which they can not compass with their own wit, and reason.  
But you good children follow not such, but believe you, with all your heart, that God is almighty, that he is able to work and do all thing that he willeth and perform all thing that he speaketh or promiseth. And in so doing you shall find great peace and quietness in your consciences. For this is an exceeding comfort for us, steadfastly to believe this article, that God is almighty. For hereby we be persuaded, in all perils and adversities to put our trust in him, forasmuch as he is able to deliver us out of all troubles and affections, although they seem to man's reason remediless. Hereby also we be taught, to humble ourselves before God, and not to be proud, neither to despise or forget him when all things goeth after our own will, but to consider that God is almighty, and able with a beck to overturn kingdoms, to cast down the rich, to exalt the poor, to punish the wicked, and to destroy us if we provoke him to anger. Wherefore good children mark well this word. Almighty, which is as much to say as this. No man is so sore sick, but God is able to heal him. No man is so poor but God can make him rich. No man is so simple or dull witted, whom he is not able to make wise. No man is so vile or little regarded, but he is able to promote him to high honours. No man is so great a sinner but he is able to justify him. Wherefore in all chances we must put our trust in God only. For he is able to do what soever he willeth, and all thing is subject under his dominion.  
Furthermore in this article God is called maker of heaven and earth, that is to say, God made heaven and earth and all thing contained therein of no thing. For God made not these things as a carpenter maketh an house, (which can not work if he lack his toils & stuff.) But he only said, let it be done, and by and by all things were done. And therefore he hath a new title which was never heard among all the Philosophers, being called the creator of the world, that is to say, that by his word he wonderfully made all things of nothing. And as soon as he did speak, by and by all the world stood up and was made.  
Thus he made man, and gave him body and soul, reason and wisdom, and did set under his governance the earth and all thing that groweth thereon, as all kind of trees with their fruits, all kinds of herbs and flowers, all fishes of the sea, fowls of the air and all manner of beasts tame or wild, and he made man Lord over all these creatures, that he might use them partly to his nourishment and food, and partly to his apparel and ornament of his body, in so much that he made the Sun Moon and all the stars for this end, that they should serve man. And (that is most comfort to us of all) he made all these creatures before he did create man, declaring thereby, that he is careful for us and provideth such things as we have need of, yea before we be borne.  
Wherefore good children let us be of good cheer, and putting our trust in God let us reason on this fashion. For asmuch as God made heaven and earth, it is evident thereby, that he is Lord and master of the same, and that all things aswell in heaven as in earth are done according to his wil And forasmuch as he made all thing for us, it is also manifest thereby, that he willeth all creatures to do us service, let us therefore follow the counsel of Christ who saith. 
Mat. vi.  Be not careful for your life what ye shall eat or drink, nor yet for your body what raiment ye shall put on. Is not the life more worth than meat? and the body, more of value then raiment? Behold the fowls of the air, the which do neither sow nor reap nor carry into the barns, and yet your heavenly father doth feed them. Are not you much better than they? Consider the lilies of the field, how they grow. They labour not, they spin not. And yet I say unto you, that Solomon himself (when he was in his most gorgeous royalty and glory) was not appareled like one of these. Now if God doth so apparel a flower (which although it flourisheth to day, yet to morrow it withereth away & is cast into a fournas) shall he not much more do the same for you, o ye men of little faith? These be the words of Christ good children by the which he exhorteth us to put our trust and confidence in God our father, and steadfastly to believe, that he which hath given to us our life, is both able & willing also to give us all things necessary to the maintenance of our life. For he is the maker of all things, & all creatures obey his will and commandment, and if there lacked any things that should help us, he is able every day to make all new again, as every year he maketh all things to renew and spring again. Thus by these words we learn that God hath made heaven and earth and all things contained therein for us, and for our commodity, and that he is, both can and will give us our daily food and living. Wherefore let no man trust to his own wit reason or compassing, thinking the he is able to get his living or riches by his own carefulness or to maintain his life, but let us put our trust in God our father almighty, he will feed nourish and maintain us, as long as it shall please him. Nevertheless it is our part to labour diligently, and every man is bound to do his duty in his vocation and calling. For God willeth not, that we should be idle, and lie all the day on the one side, looking that he should put meat in our moughtes, as the nurse doth feed young children, but he commandeth us to ply our labours and occupations and then to cast all carefulness, and put it unto him, Thus good children I have expounded unto you the first article of our belief, containing the doctrine of the creation and making of the world, the which heavenly philosophy (to the intent you may the more easily bear it in your memories) I will knit it up in few words, that when you be demanded, how understand you the first article of your belief? you may thus shortly answer. I believe that God the father hath made me, and all creatures in heaven and earth, that he hath given to me and conserveth my body and soul, reason, senses, eyes, ears, & all my other members. Also I believe that the same almighty Lord and God doth daily give to me and to us all, meat, drink, cloth, wife, children, house, land, riches, cattle, and all things necessary to the maintenance of our lives and that he doth daily defend keep and preserve us from all peril, and deliver us from all evil. And all this he doth of his own mere mercy and goodness, without our worthiness or deservings. For the which benefits it is our duty to render to him continualll and everlasting thanks to obey him in all things, & to take heed that we be not unkind to him, that hath showed so great kindness towards us.  

¶ A general conclusion to be rehearsed at the end of every sermon made upon the Crede.  
Thus you have heard good children, the true and plain meaning of this part of the Crede. Now it is your part deeply to print the same in your hearts, that you may put your hole trust and confidence in the true and living God our heavenly father.  
And forasmuch as faith is the work of god, and the light of our hearts, which God putteth in us by his word and holy spirit, (so that we can not attain faith and the knowledge of Christ without god's word and true preachers) therefore accustom yourselves even from your tender age to hear the word of God, that he by his holy spirit may move and stir up your hearts to true faith & knowledge of him. And beside that you shall desire God with most hearty prayers, that as he hath given you the gift of faith, so he will continue and increase the same in you, that as you grow in age, so also you may grow in the knowledge of Christ. For he that believeth in Christ, is made thereby the son of god, & heir of life everlasting. And then he giveth us his holy spirit to kindle charity in our hearts, whereby we love God and keep all his commandments. All these benefits we receive by faith in the which who so ever continueth unto the end of his life, shallbe saved, the which God grant to us all. Amen.    

The second sermon of our Redemption.  
 
I Declared unto you heretofore good children, that the Crede entreateth chief of three things, that is to say, of God the father that made the world, of God the son that redeemed the world, and of God the holy ghost that sanctifieth the world. And in the former sermon I taught you the high & heavenly philosophy, of the creation. Wherefore now I will utter unto you the great mystery of our redemption, which is contained in these words of the Crede. I believe in jesus Christ his only begotten son/ our Lord/ which was conceived by the holy ghost/ born of the virgin Marie/ suffered under Ponce Pilate/ was crucified/ dead and buried. He descended into hell. The third day he rose from death. He ascended to heaven. He sitteth on the right hand of God the father almighty. From thence he shall come to judge the quick and the dead. In this second part of the Crede we may learn to know the second person in trinity, the son of god, jesus christ our lord. And as in the first article ye have learned what benefits we receive of God the father to the sustentation & maintenance of this temporal & transitory life, so in this second part we shall learn to know, how great treasures and rich gifts we have received by the son of God jesus Christ, to the attaining of the perfect & everlasting life. And here you may consider good children how great was the misery, & how horrible was the indignation of God which we were brought unto by Adam. So great it was, that neither gold nor silver nor any other thing was able to buy us out of the same, but only jesus Christ the son of God & that by his death & effusion of his most precious blood. And of this great misery and indignation of God toward us this was the cause. At what time God had made Adam and Eve, and set them in paradise, he entreated them like a most loving and gentle father. For he made them lords over all lively creatures, both beasts fish and fowl, and did give unto them all trees that bare fruit, that they might feed thereon. Only he forbade them that they should not eat of the tree of knowledge of good & ill. And yet he gave them warning of the great loss & damage that they should suffer if they eat of that tree saying. When soever you shall taste of the fruit of that tree, you shallbe made mortal and shall die. Their duty had been unto so gentle a God and so merciful a father, in their hearts to have believed him, trusted him, & loved him, to have obeyed him, and to keep all his commandments gladly. But our most crafty enemy Satan, envying man's felicity, spoke to Eve by the serpent and said. No, you shall not die, but you shall be like Gods, knowing both good & evil. And with these most poisoned words persuaded Eve, to eat of the fruit which was forbid. And Eve gave of the same to Adam, who also did eat thereof and so did break gods commandment. Now I pray you mark good children, what they lost by this their disobedience. First when Adam and Eve were thus deceived by the serpent, and persuaded that God did not favour them but had envy at them, that they should have knowledge of good and ill, (and that for envy he forbade them to eat of that fruit, that should give to them so great knowledge) they did no more trust God, but began to trust themselves, and did study to care & provide for themselves. Secondarily when they no more trusted God they could no more find in their hearts to love him, but began to dote upon themselves, & to think that they had no better friend neither in heaven nor earth than their awn selves. And after that they had thus put their trust and confidence in themselves, and dotyngly loved all that was their own, by & by followed fear and concupiscence. For by an by they began to hate and eschew all things, that were painful or unpleasant to the flesh and dotynglye to lust & long for such things as were delectable and pleasant to the flesh. Hereby you perceive good children, how our first parents Adam and Eve, poisened with the venom of the serpent, were cast into four horrible vices or diseases. The first is, that they did not trust in God. The second, that they did not love God. The third that they did not fear him, but as a cruel tyrant. The fourth, that they were replenished with concupiscence and evil desires lusts and appetites. And these be the roots of original sin, out of the which all other sins do spring and grow. So Adam and Eve had a very great fall, that fell from god's benediction favour & love, in to gods curse anger & displeasure, that fell from original justice into original sin, by the which fall all the strength and powers both of their bodies and souls were sore decayed & corrupted. And as our first parents Adam & Eve were infected and corrupted even so be we that be their children. For as we see by daily experience, that commonly gouty parents begetteth gouty children. And if the father and the mother be infected with the lepry, we see commonly that the children borne between them have the same disease: So likewise as our first parents Adam and Eve, did not put their trust in God, no more do they that be carnally borne of them. And as they loved not God, so their children love him not. And as they followed their own concupiscence lusts and appetites and not the will of God, even so do all their issue. So that all their posterity upon earth be sinners even in their mother's wombs. For they have not their trust in God, they love not God, they have not a fatherly fear unto him, they be full of ill lusts appetites & desires as you have heard good children in the ix and tenth commandments. And for this cause the scripture doth say, 
Psal. li.  that all we are conceived and borne in sin. And saint Paul sayeth, that by nature we be the children of God's wrath. 
Ephes. two.  So that we all should everlastingly be damned, if Christ by his death had not redeemed us.  
Wherefore good children mark well this part of your Crede, that teacheth you both to know Christ, and by what means he did redeem you. For first in the Crede he is called, the only son, or only begotten son of God. Whereof it must needs follow, that he is very God by nature, borne of God the father, before the foundation of the world was laid. He is the everlasting wisdom, and word of God, by the which God the father made all things. That he is also very man, it is evidently expressed in these words. I believe in jesus Christ, which was conceived by the holy ghost, borne of the virgin mary, suffered under Ponce Pilate, was crucified dead and buried. And these ii foresaid things I can not comprehend more shortly nor aptly, than by these words. Christ our Lord is very God and very man. Secondly learn this also, by what means Christ did redeem us. For what soever God hath commanded in the ten commandments which we have not fulfilled because we be all sinners, that Christ himself hath fulfilled for us. And what soever punishment we have deserved to suffer of God for our sins and offences, that Christ hath taken upon himself & suffered for us. By this you may perceive how requisite it was, that Christ God and man, should be conceived by the holy ghost, and borne of a pure virgin. For if Christ should redeem us, and satisfy for our sins, than must he needs be holy & without sin. For if he had been guilty and a sinner, then could not he have helped his own self, but he must needs have had an other saviour and Redeemer for him, aswell as we have for us. For what soever he had done or suffered, should have been worthily for his own offences, & yet could he not have satisfied for himself, much less than he could have satisfied for other. Wherefore it was necessary (if he should satisfy for us) that he should be conceived of the holy ghost, and borne of a virgin, that his nativity might be pure without sin and not corrupt, as ours is. That our corrupt and damnable nativity, might be purified and made holy by the holy and pure nativity of Christ. Therefore we say in the Crede. He was conceived of the holy ghost, borne of the virgin mary, that Christ being pure and clean from all sin, might redeem sinners and satisfy for them. Now for asmuch as the justice of God did require that Christ should suffer and make satisfaction for us, and do all things that we were bound to do, it was necessary that he should be made man. For if he had not been a very natural man, he could not have done for us, all those things, which we were bound to do.  
And again, if he had not been very God, he could not have been pure and clean from all sin, and so have made a true and perfect satisfaction for our sins. For no man can perfectly fulfil the will of God, but God himself alone. Wherefore in that he suffered for our sins, thereby he declared, that he was a very pure and natural man. Again he gave most certain and evident tokens of his Godhead, in that he overcomed and vanquished the devil sin and death. For if he had not been very God, he could not have loosed the bands of death, neither have raised himself from death to life. So you hear good children, that our lord jesus Christ was very God and very man, not conceived in sin (as we be) but conceived by the holy ghost, and borne of the most pure virgin Marie. And as man he suffered death for us, and descended into hell. But as naturally God he loosed the bands and pains of hell, he destroyed the kingdom of death, he rose from death to life, and so paid the ransom for our sins, and took away all the gylthynes of the same. Therefore when we believe in Christ and steadfastly cleaving to the word of God, surely persuade ourselves in our hearts, that we be thus redeemed by Christ, than God is no more angry or displeased with us for our sins, but freely and mercifully he forgiveth us all our offences, for the death and passion of his son jesus Christ, and he giveth us also the holy ghost, by whose help we may withstand sin, and be delivered from the same. The which matters saint Paul doth knit up in one brief sentence, not so short as notable and weighty, saying. Christ was delivered to death for our sins, and did rise again for our justification. In the which sentence saint Paul doth not only declare what Christ did, but also for what end, and for whom he suffered death, and rose again. For saying that Christ was that most innocent lamb, that never was blotted with any spot of sin, and yet he suffered for us as a sinner, it is evident hereby, that he died not for himself, but took upon him our sins, and bore for us the burden which we should have borne. Moreover seeing that Christ was not overcome by death but by his mighty power he did vanquyshe death, and rose from death to life, and sitteth at the right hand of the father, hereby we may evidently perceive, that the great wrath and indignation of God to us, hath an end, and that by our lively faith in him our sins be forgiven us, and that we be reconciled into the favour of God, made holy and righteous. For than God doth no more impute unto us our former sins, but he doth impute and give unto us the justice and righteousness of his son jesus Christ which suffered for us. These are but few words, but surely they be of great importance. For in this sentence saint Paul includeth the sum and effect of the holy gospel, when he sayeth. Christ was delivered to death for our sins, and rose again for our righteousness. For likewise as when an other man doth pay my ransom and satisfy or suffer for me, I myself am judged to pay the same, and no man after can accuse me thereof. And when an other is bound for me, if he be by any lawful means discharged, I myself am counted to be discharged also, even so forasmuch as Christ himself, took upon him the band of death for us, and to satisfy for us, & so did in deed by his death, we our selves for whom he was thus bound justly be delivered and discharged from death and damnation. And so we be counted righteous for asmuch as no man dare accuse us for that sin, for the which satisfaction is made by our Saviour Christ. And when our saviour jesus Christ had thus satisfied for our sin, and so overcame death and hell, than like a most valiant conqueror he ascended into heaven, where God his father received him with a most glorious triumph, and placed, him on his right hand, and made him Lord over all creatures, and therefore he is called in the crede also our Lord. For if he had not ransomed and redeemed us, we had been cast down to hell for ever. But saying that he redeemed and bought us, therefore hew his & he is our Lord and master, & him we must love, obey and serve.  
And this is our most high and everlasting comfort, that jesus Christ is our Lord and we his servants. For because he is our Lord, therefore he will defend us, and deliver us from all dangers. And although we be sinners, yet he will forgive us our sins, because he hath paid the ransom and det due for the same. And although we die, yet he will raise us up again, because he hath overcome and conquered death. And although we be never so much afraid of the sorrows and pains of hell, yet they shall not be able to hold us, because that to them that be his servants, he hath broken hell, and set open the gates thereof. Wherefore saying that we have so mighty a Lord and master we be out of all peril and danger.  
But we again above all things, we must study to obey our lord & master, and do those things which he commandeth. For he hath redeemed and bought us for this intent and purpose, that we should be just and holy, as he himself is holy. And he that is not obedient unto Christ's commandments shall be sore punished, for our Lord jesus Christ shall come again to judge both the quick and the dead.  
Wherefore good children, labour with all diligence and study, that when Christ shall come again to judge the world, he may find you holy and obedient. For than he will reward you with everlasting life. After this manner Christ redeemed us from sin, and from the horrible offence of Adam, by whom we were all condemned. For by Christ's passion & death, & by his gospel we have obtained thus much, that we may believe and trust in god. And trusting in God, we have his holy spirit, whereby we may also love God. And this holy ghost reneweth us and clemeth us from all evil lusts and desires, that we being thus made holy and righteous, may keep God's commandments, and serve our Lord jesus Christ.  
Wherefore good children believe ye with all your heart in this jesus Christ the only son of God our Lord, and doubt not but that he hath suffered for our sins and contented the justice of his father for the same, and hath brought us again unto his favour, & made us his well beloved children and heirs of his kingdom. And when you be asked, how understand you the second part of the Crede, you shall answer. I believe that jesus Christ, very God, begotten of God the father, and very man, borne of the virgin Marie, is my Lord, which by his precious blood and holy passion, hath redeemed me, a miserable & damned wretch from all my sins, from death eternal, and from the tyranny of the Devil, that I should be his own true subject, and live within his kingdom, and serve him, in a new and everlasting life and justice, even as our Lord Christ, after he rose from death to life, liveth and reigneth everlastingly. Or else if you will answer more shortly, you may say, thus. I believe that Christ was delivered to death for our sins, and rose again for our justification.   

Actū. i.ii. The third sermon of our Sanctification.  
Now remaineth the third part of the Crede to be declared, which entreateth of our sanctification, how we be made holy. And it is spoken in these words.  ¶ I believe in the holy ghost/ the holy catholic church/ the communion of saints/ the forgiveness of sins/ the rising again of the body and life everlasting. Amen. 
IN the second part of the Crede (which treateth of our Redemption and price given for us) you have been taught (good children) to know the second person in Trinity, jesus Christ what he is, and what he hath done for us, that he was made man for our sakes, that he took upon him our sins, and suffered for us the fear and pangs of death & hell, and had victory over them by his passion and death. And after by his godly and victorious power he arose again from death to life. And after this most glorious conquest, he ascended into heaven, where he sitteth at the right hand of his father, & is our Lord, and we his servants dearly bought.  
All this you have learned in the last sermon, but now good children, in this third part of the Crede, you shall learn to know the third person in trinity, the holy ghost, and also his benefits and gifts that we may know, what we have received of God after our redemption, whereby we may be made meet to come to everlasting life through the merits of Christ. For although our Lord jesus Christ, hath redeemed us from the captivity of sin death and hell, and hath set us again in the favour of God, yet we should have no knowledge of these great benefits, we should feal in our consciences no comfort joy or peace, by the same, if they were not declared unto us by the preaching of gods most holy word.  
And our consciences should still remain troubled, and the fear of eternal death, and all naughty desires and concupiscences of the frail flesh, should ever remain in us (even as from Adam's time they be in us as soon as we be borne) and so we should be utterly unapt to the kingdom of God & life everlasting, if we should still remain, as we be borne. For if we will be the heirs of god & everlasting life, we must be borne again, & sanctified or made holy, as appertaineth to the children of the most holy God. Now this new birth and sanctification, the holy ghost worketh in us. And therefore he is called the holy ghost, because all thing that is sanctified or hallowed, is sanctified or made holy by him. Wherefore when the holy ghost is not in man, than it is not possible that he should be holy, although he did all the good works under the sun. And for this cause saint Paul, writing to the Romans, 
Roma. i.  doth call the holy ghost, the spirit of sanctification, that is to say, the spirit that maketh holiness. Learn therefore good children, that all we must be made holy and new men, by the virtue of the holy ghost, and that we can not attain this holiness by our awn strength or works, and therefore we must believe in the holy ghost that he will sanctify us at such time and place, and after that sort & manner, as it shall please him. And it is our part to give place to his working & not to withstand the same. And therefore we say in this Crede, I believe in the holy ghost. But it is necessary some things here to speak of the manner of sanctification, how and after what manner the holy ghost doth hallow us, that we may so prepare ourselves, or rather give place to the holy ghost which preventeth us, that he with his light and almighty strength and power may work his will in us.  
Now I desire you to mark diligently, by what means & fashion the holy ghost doth work this sanctification or hallowing in us. After that our Lord jesus Christ by his death passion and resurrection had redeemed us, and obtained for us, that our sins should be forgiven, and we be made the children of God, shortly after in the feast of Pentecoste, he sent down up on his Apostles the holy ghost in the likeness of fiery tongues. The which holy ghost gave them wisdom cunning audacity and constancy, to teach boldly this holy gospel of Christ, that is to say, this christian faith whereof we do speak. And where they could not be present themselves, or long abide & continue in their own persons, thither they sent their disciples & other godly & learned men, & to them they gave the holy ghost, by laying their hands upon their heads. And this rite or ceremony, to orden preachers & ministers of gods word, hath continued in the church even from the Apostles time unto this day, and shall endure unto the worlds end. For saint Paul saith. How shall men believe without a preacher? And how shall men preach, except they be sent? And here you may learn, that this holy gospel which we preach, and the doctrine of the grace of Christ, taught in the hole church, cometh not of the will of man, but by the commandment of God, & by the motion of the holy ghost which doth stir up men's minds, to publish gods most holy word, and doth work by his secret inspiration in the preachers and ministers of the same. For they were not able so much as to open their moughtes, to teach so high mysteries and heavenly wisdom, if the holy ghost did not move them thereto, and work in them. Neither would the hearers so greatly esteem the preachers word, and give so good ear unto it, except the holy ghost did parsuade them, that the doctrine of the gospel, were of God and came from heaven. Now the holy ghost worketh by this word on this fashion. First he that believeth the gospel, and receiveth the doctrine of Christ, is made the son of God, as saint john witnesseth in his gospel, 
john. two  saying. As many as receive him, he hath given them power to be made the children of God. For when we believe in Christ, and are baptized, than we be borne again, and are made the children of God. And when we be his children, than he giveth the holy ghost into our hearts, as saint Paul testifieth writing thus. 
Galat. iiii  Forasmuch as you be now the children of God, therefore God hath sent the spirit of his son into your hearts, which crieth, Abba, father. And when we have received the holy ghost, he doth kindle in our hearts true love toward God, as saint Paul writeth in the pistle to the Romans in the fifth chapter. The love of God (saith he) is poured abroad in our hearts, by the holy ghost which is given to us. And where as the true love of God reigneth, there are gods commandments kept, and there beginneth a certain obedience to his will and pleasure. furthermore the holy ghost doth stay the flesh and the lusts of the same, and helpeth us to overcome them, that we be not carried away by them, but may continue in cleanness and holiness of life. These be the benefits and works of the holy ghost in us. And to th'intent you may the more easily bear them away, I will (as briefly as I can) repeat them again unto you. First of all the holy ghost provoketh & stirreth up men, to preach gods word. Than he moveth men's hearts to faith, & calleth them to baptism, and than by faith and baptism he worketh so, that he maketh us new men again. And when we be thus newly borne and made again, and be become the children of God, than the holy ghost doth dwell in us and make us holy & godly, that we may be the temples of God, in whom God may dwell and inhabit. Also this holy ghost doth daily more and more increase and establish our faith, that we like most loving children may coll and embrace our heavenly father, and hang fast about his neck. The same holy ghost doth also assure and warrant us, that our sins be forgiven, and that our pardon is signed with God's seal. He doth also kindle in us a fervent love towards God, and maketh us willing to keep gods law and commandments, and helpeth us also to fight against sin, and to withstand our ill appetites and desires. Furthermore with the cross of sickness & diverse other kinds of afflictions and adversities, the holy ghost doth as it were, crucify and mortify us to the world, that we may live to Christ. And this work he worketh continually in us, and ceaseth not until he hath wrought in our hearts a perfect faith & a perfect charity, and until sin and all evil desires be clean at length purged out of us, by the death of our bodies. And then we shallbe perfect in all holiness, and clean delivered from all sin & adversity, and be heirs of our father's kingdom, and his true and most dearly beloved children,  
Wherefore good children, as heretofore you have been taught, that we ought to believe in God the father that made us, and in God the son that redeemed or bought us, so you must now learn to believe in the holy ghost that hath hallowed us, and doth continually more and more renew and make holy, all those that believe the gospel. For he that believeth in jesus Christ, that he is our Lord and our redeemer, to him God giveth the holy ghost, to make him holy and righteous. As sayncte Paul witnesseth, saying. No man can call jesus, lord, but by the holy ghost. And for asmuch, as now it hath been plainly declared unto you, after what sort and manner the holy ghost doth sanctify us, it is your part, not only to emprynt this lesson diligently in your minds, but also to desire God, with continual and earnest prayers, that he will vouchsafe more and more to sanctify you.  
And as much as lieth in you, apply yourselves to hear godly sermons and give your hearts to God like wax, apt and meet to receive what thing so ever it shall please him to print in you.  
For he that is willing and glad to listen to godly sermons, he that is studious to learn the word of god, wherein christ is preached, & with a steadfast faith cleaveth to the promise of the gospel▪ he is made partaker of this Sanctification and holiness, and of this so great comfort, and everlasting salvation. For God sayeth by his prophet Isaiah. My word shall not return to me in vain. And saint Paul sayeth, that the gospel is the power of God, where with he wourketh the salvation of all them that believe.  
Now the rest that followeth in the Crede, is a short declaration of these things before rehearsed. For it followeth in the Crede.  
I believe the holy catholic church, that is to say, all godly and Christian men must believe, that the gospel or doctrine of god's grace thorough the merits of our saviour jesus Christ, is never in vain published in the world, or sowed abroad without fruit, but ever there is found some company of men, or some congregation of good people which believe the gospel and be saved. And this company of men which believeth the gospel, although here upon earth they be severed in sundry places, yet are they called one holy catholic or universal church of Christ, that is to say, a multitude congregation or company of Christian people. For this word, church, doth not here betoken a temple or church builded of timber and stone, but it signifieth a company of men lightened with the spirit of Christ, which do receive the gospel, and come together to hear gods word, and to pray. And this Christian church is a communion of saints, that is to say, all that be of this communion or company, be holy, & be one holy body under Christ their heed, they be one holy congregation or assemble. And this congregation receiveth of their head and Lord jesus Christ, all spiritual riches and gifts that pertaineth to the sanctification and making holy of the same body. And these ghostly treasuers, be comen to the hole body, and to every member of the same. For he that is unfeignedly a faithful and Godly man, is made partaker of these benefits. And these are the said gifts, which be comen to the hole church of Christ and to every member of the same.  
The first is that God the father (that everlasting and endless majesty) is our most gentle & merciful father. That God the son, is our redeemer and mediator between the father and us. And that God the holy ghost, is the comen sanctifier or halower, of all them that have a true faith in God. The second, is the preaching of the gospel, th'administration of baptism, and the sacrament of the body and blood of our Lord jesus Christ, by the which we are made partakers of all the inheritance of heaven, & of all the benefits of Christ. The third, is prayer. The fourth, is the cross of affliction and adversity, which God sendeth to all godly men, to make them to know him, to prove thereby & try their faith, to mortify their flesh & to make clean the corruption of the same. And here I speak only of the cross, which good men suffer. For thafflictions of the unfaithful and ungodly, do rather hurt them, then make them holy. For inasmuch as their unpatientness, is increased by such adversity, they be brought to more disperation and damnation. Now it is very good for you to know these things, that you may also know, that there is nothing in heaven or earth better for us, than is the true knowledge of God, and that these excellent gifts and benefits, cannot be had, but only in the foresaid church or congregation, and no where else. But when the true church (which is ruled by the holy ghost, & the word of God) doth promise us these so great riches and benefits, we ought not to doubt, but that we have already received them. And when the church doth happoint and ordain us, to be preachers and ministers of these most precious treasures, we must steadfastly believe, that God effectuously worketh with us that he is present with us, and that he at all times doth strengthen us against the world and the devil, and that he doth help us to do all things according to our calling prosperously and with good success. Secondly we must believe the remission of sins. Therefore next unto this article, I believe the holy catholic church, the communion of saints is added, the forgiveness of sins. For where so ever the church of Christ is, there is freely offered that eternal comfort above all measure, that is to say, the favour of God, and remission of sins. And without that church is no remission of sin. Wherefore we must seek remission of sins in the church of Christ, and desire absolution. That when the true church, by their ministers doth promise us remission of our sins, and here in earth doth absolve us, we may surely trust, that in heaven also before God we be absolved & pardoned. Thirdly, We must believe the resurrection of the flesh, wherefore after th'article of the remission of sin, followeth next this article. I believe the rising again of the flesh, for among other punishments for original sin, laid upon Adam, & his posterity, we daily see this horrible pain, that the goodly beautiful body of man, created to immortality, must needs once be dissolved by death, and brought to a filthy and stinking corpse and grave, that the tyranny of sin (which so long as we live rageth in our flesh) by our death may cease, & have an end, as saint Paul saith unto the Romans. 
Rom. vi.  For by death of the body cease all the desires, concupiscences and rages of the mind which be against the will and commandments of God. There ceaseth also all sins against our neighbours, as Ire, envy, lechery, covetousness, pride and all ill affections, and at the last day god shall raise us again from death, so that such infirmities and sins, shall no more be found in us, but we shall be pure, spiritual, and immortal, and like to the bright & clear body of Christ. And that we may the more assuredly believe this, both Christ himself rose from death, and many saints also with him. fourthly we must believe everlasting life. Wherefore it followeth in the Crede, I believe everlasting life, that is to say. I believe, that when we shall rise from death, than we shall live ever with Christ in perfect holiness and justice, and in such a glorious joy as no tongue can tell, nor heart think. And this treatise of the Crede, we must end with this word. Amen. which is asmuch to say, as I believe that all the articles of our belief before rehearsed, be very true, and thereof I have a sure faith trust and confidence. Therefore good children, from the bottom of your hearts, you must believe in the holy ghost, which doth promise unto us remission of our sins, by all the true preachers & ministers of god's word. And he doth also give light to our hearts and minds, and moveth us to believe god's word, and to put our faith and trust in him. And the same holy ghost doth daily purify & sanctify us, purge and cleanse us from sin and after this bodily death, shall raise us again to everlasting life. And take this for a sure conclusion, and doubt nothing thereof, that the holy ghost, as he hath begun these things in us, so he will finish the same in us, if we obey him, and continue in faith, unto th'end of our lives. For he that continueth unto the end, shall be saved. And this is the sum, and also the most plain understanding of this third part of the Crede entreating of our sanctification or hallowing. Wherefore good children, mark well this lesson, that when ye be demanded how understand you the third part of the Crede, ye may answer thus I believe, that neither by man's strength power or wisdom, neither by mine own endeavour, nor compass of mine own reason, I am able to believe in jesus Christ, or to come unto him. But the holy ghost did call me by the word of the gospel, and with the gifts of his grace, he hath hitherto endowed me, & hallowed me, and in the true faith, he hath hitherto preserved and confirmed me, & this he hath not done only to me, but also he calleth and gathereth together in the unity of one faith and one baptism, all the universal church, that is here in earth, and he halloweth, keepeth and preserveth the same, in the true knowledge of Christ, and faith in his promises. And in this church he giveth free and general pardon, to me and to all that believe in him, of all our sins, offences, and trespasses, and at the last day he shall raise me, and all other that be dead, and all that died in the true faith of jesus Christ, he shall glorify, in the life everlasting. Therefore to the said holy ghost that sanctefyeth us, with the father that made and created us, and the son that redeemed us, be given all honour and glory world without end. Amen.    


¶ A general preface/ to be rehearsed in the beginning of every sermon, made upon the lords prayer.  
YE have learned heretofore good children in the Crede, what we ought to believe, and in the ten commandments what we ought to do, but we can neither believe nor do as we ought to do, except the holy ghost work with in us, both a true faith & also a dew obedience towards God and his law. For faith is the gift of God, and all good things cometh from the father of lights. 
jacob. i.  Therefore we must needs ask and crave these benefits at his hand which only is the giver of them. For so Christ saith, that God the father will give to us his children all things, so that we sue to him for them. 
Psalm. i.  And the prophet david saith. Cal upon me in the day of thy trouble, and I shall deliver thee, and thou shalt glorify me. Also our saviour Christ commandeth us to do the same, saying. 
Mat. seven. jere. xxix. Mar. seven. Luke. xi. joh. xvi.  Ask and you shall have, seek and you shall find, knock and the door shall be opened unto you. Now therefore, seeing that we have learned what we should believe and do, it is most necessary for us, to call for gods grace with most fervent and earnest prayers, that we may be able to perform the thing which we are bound to do. For our saviour Christ hath promised us, that what soever we ask the father in his name, he will give it us. Also he saith, 
joh. xiii.  that what soever we ask, if we believe, we shall receive the same. Where is to be noted, that if we will obtain our requests, we must ask in the name of Christ, and also trust assuredly, that for Christ's sake our prayers shall be heard. To ask in Christ's name is to ask according to his will, that is to say, to ask that which he hath commanded.  
Therefore when we pray we may say thus. O God our father and the father of our Lord jesus Christ, which art in heaven, I durst not of mine awn head be so bold, to come unto thy most high and excellent majesty to desire any thing of thee, but thy well-beloved son our Lord jesus Christ hath commanded me so to do, and only in his name and at his commandment am so bold. Therefore if thou hear me, thou hearest thy dearly beloved son our Lord jesus Christ. And if thou hear me not, then thou hearest not jesus Christ himself, who hath sent me to thee, and hath commanded me to ask in his name. Of this prayer made in faith, speaketh saint john in his epistle saying. This trust we have in God, that when we ask any thing according to his will, he doth hear us.  
Therefore we should steadfastly believe that God doth hear our prayer. For he that believeth not, he shall obtain nothing. And therefore Christ saith. If you believe, you shall obtain. And to th'intent, 
Mark. xi.  that we should believe & surely think, that we be herd, he hath promised to grant what soever we ask in his name. And again to th'intent that we should know and be sure, that we pray according to his will, he himself hath taught us, how & what we should pray and ask. Therefore it is not in our liberty, whether we will pray or not, but by god's commandment, we be bound to pray, as you have heard in the second commandment. Now therefore with all diligence learn good children, the holy prayer of the Lord, which the great doctor and our Lord jesus Christ taught us himself, saying to his disciples. Ye shall pray after this manner.  
 
Our father which art in heaven/ hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. give us this day our daily bread. And forgive us our trespasses as we forgive them that trespass against us. And suffer us not to be led into temptation. But deliver us from evil. Amen. This good children is the prayer of the Lord, which although it be short, yet it containeth most great and weighty matters, such as neither angel nor man, nor other creature, was able so pitheli to comprise in so few words. For in this prayer Christ our Lord teacheth us to ask all things, that either be commanded us in the ten commandments, or promised us in the article of our Crede. Wherefore good children you ought to endeavour yourselves, not only to learn without the book this most holy prayer, taught us by Christ's own mouth, our great master & teacher, but also you ought to give diligence to understand & justly to weigh every word of so great a master, that when you be opposed herein, you may be able to make a direct answer, and also in time to come to teach your children the true understanding of this prayer, as you yourselves be now instructed. For what greater shame can there be before God and man, than when in our mouths we profess ourselves to be christian men, and to know what we ought to believe, and how to live, and yet to be ignorant what thing we ought to ask of God, and after what manner we ought to ask those things, which he of his goodness hath promised most largely to give us.  
Or else if we know how and what to ask, yet of negligence, sloth or contempt of God, not to ask the same in deed in such wise as we ought to do. Specially saying that the proper office of a Christian man is, to call upon God in all his business and necessities, to give thanks, and evermore to honour his most blessed name with most high laudes and praises. Wherefore good children for asmuch as God hath commanded us to resort to him boldly, and to move ourselves to him in all our troubles and adversities, and hath promised that he will hear our prayers, deliver us, and grant us all things necessary for our salvation, let us not refuse this honour that we be called unto, let us not refuse this remedy, help, aid and succour that is freely offered of our most merciful father, to all his children that will call upon his name. For this is a sacrifice most acceptable to God, wherewith he is most higly honoured and pleased.  
Wherefore good children both daily and hourly accustom yourselves, even from your tender age, to pray to your heavenly father, for all things necessary. Offer up unto him at your uprising and down laying, before your meals and after your meat, this sacrifice of your lips, the oblation of praise and thanks giving, wourshippe him at all times with the frankincense of this prayer taught unto you by your saviour Christ. The perfume whereof, if it be cast into the burning coals of faith and charity, it pierceth the clouds, and is so sweet and pleasant unto God, that it vanisheth not away, until it have obtained that thing, that it was sent for. For it is written, that the prayer of a just man can do much with god, and the eyes of the Lord do look upon the righteous, and his ears be opened to hear their prayers.  
Wherefore study you, to be the children of God, and there is no doubt, but your heavenly father will give all good things, which you shall desire of him, in the name of his son and your brother jesus Christ, to whom be all glory now and ever. Amen.  
This preface must be rehearsed before every sermon of the lords prayer.   

The first sermon.  
¶ A declaration of the first petition.  
Luke. xviii NOw good children, to the intent you may the better understand this prayer, you shall first learn this lesson, that we wretched sinners do not first prevent God, and go before him, in the work of our justification, but it is God that layeth the first foundation of our salvation, he beginneth with us, and first calleth us, by the gospel. first he sendeth unto us godly and faithful ministers by whom we be baptized and before we do any good work, he offereth unto us his grace, he sendeth unto us preachers and messengers of peace, which declare unto us the glad tidings of the gospel, and the promises of the favour of God, towards all them that truly repent them of their evil living, and do move them to put their trust in God's mercy for pardon of the same. God also openeth our hearts, that we may listen and give credit to his holy preachers, as Christ himself sayeth. Ye have not first chosen me, but I have chosen you. Now forasmuch as God hath thus called us to the faith, and by faith hath given us light in our hearts, that we may forsake all strange Gods, and believe only in him, now it is our part, to lead our life in godliness, to desire god with herty and fervent prayers, that it may please him to make perfect, that thing which he hath begun in us, to help & strengthen us, that by his grace we may be able to do those things, which he hath commanded us, and that he will augment and increase our faith in us. For the prayer of the unfaithful, is nothing worth before God, and without faith it is unpossible to please God. Therefore God must begin, and call us by his word, and put faith in our hearts, or else we should never ask nothing of him. And for this cause we be not taught in the lords prayer to say to God. Father grant me to believe, that thou art my father, but we be taught to say thus. Our father which art in heaven, hallowed be thy name. That is to say, o Lord God our heavenly father, before I began to pray, and before I knew thy name, thou through thin exceeding great mercy didst send unto me thy preachers, by whom thou didst declare unto me, that thou art my father for jesus Christ's sake, and thou didst open my heart that I might believe that thou art my father. Therefore grant I beseech the my heavenly father, that thy name may be hallowed. And he that taketh not God to be his father, yet he may learn that it is so by this prayer. For Christ our Lord knew most certainly the will of his heavenly father, that is to say, that he would be our most sweet and loving father (for else he would not have taught us this title, our father) and therefore must we again upon our parties have such a love and obedience to him, as becometh the children unto their father, & conceive a most assured trust in God (who is all our fathers) that we shall lack nothing necessary for us, and that nothing shallbe able to hurt, as long as we have so mighty and so loving a father. We see by daily experience, how entirely the fathers loveth their children, what care they take to bring them up in virtue and learning and to get them good masters and governors, how they labour to provide for their living, and all things necessary for them. And if perchance their children committeth any fault, for the which they deserve correction yet we see how the father's love remaineth, what pity and compassion he hath of them, how loath he is to beat them, and would rather forgive them, if it were not for their benefit and amendment. And when the child falleth on his knees, and asketh forgiveness, promising amendment, we see how ready and willing the father is to forgive. Now seeing our earthly fathers, be so loving to their children, much more God our heavenly father will be our most kind and loving father, will nourish keep and defend us, teach & instruct us, the way to everlasting salvation. And if we fall into any errore or sin, yet for Christ's sake he is willing to forgive us, and although he punisheth us here for a time, yet he doth it of fatherly love that he beareth towards us not to punish us for ever, but to amend us and to make us to know our faults, and to bring us again into the right way. And like a most loving father he correcteth us for a small time in this world, lest he should punish us for ever in the world to come. Of this therefore so loving and so mighty a father we may well rejoice, and have an exceeding great comfort, far passing any heart to think, or tongue to tell. And him again we ought most entirely to love and obey, seeing that he is our father, and hath laden us with so many gifts and benefits. With glad hearts therefore you ought to say this prayer, which when you say, you speak with God the father in heaven, & he heareth you, and like a most kind father, doth grant all that you ask.  
Often times also, and earnestly you must pray, when you rise in the morning, when you go to the church, when you eat & drink, when you go to bed, when you awake out of your sleep, that from your youth you may accustom yourselves, both gladly and often to pray. For by prayer we shall obtain all things, that either Christ hath purchased for us, or our heavenly father hath promised to us.  
Now this also you must diligently consider, that we say, O father which art in heaven, to discern him from our fathers which be here upon earth. For we have fathers here in earth, which be but men, and be not able to save us. But in heaven we have an other manner of father, of far more might, a spiritual & an everlasting father: which in all our needs is able to help us, and finally to give us health & life everlasting. And as children take of their carnal father's flesh and blood, and many times be very like them in their face and countenance, so take we of our heavenly father our soul and spirit, and therein we ought to resemble our heavenly father, that is to say, we ought to believe his word, obey his commandments, forbear those things that he forbiddeth, and in all things be conformable to his holy will and word. And than is he assuredly our gentle father, and we his dear children.  
And than as he dwelleth in heaven, in a light passing all measure, even so shall we dwell with him in heaven for ever. These great things (which far exceed the capacity of man's understanding) our saviour Christ doth teach in these few words, when he teacheth us to say. O our father, which art in heaven.  
Now follow in this holy prayer certain petitions, wherein be comprehended all things, that be either contained in the ten Commandments, or else promised in the Crede. These petitions good children, you shall learn with all diligence, that you may know what you should ask. The three first petitions entreat of the matters pertaining to the first table. The other four speak of things promised in the Crede, & belonging to the second table, as hereafter you shall hear.  
The first petition containeth matters of the first and second commandment. I am thy God. Thou shalt not take the name of thy Lord God in vain. And these be the words of that petition.  Thy name be hallowed. 
Nume. xv. BEfore I told you good children, that we go not before god, we pray not first, that God will be our God and our father, but god of his inestimable mercy doth prevent us, doth call us by his word, doth call us unto faith, doth give us his spirit, to know him for our father and Lord, before we could think thereof, and seek for God. But now seeing that by his word & faith he hath called us, and by Baptism hath grafted us in Christ, and made us members of his church, we ought not to be slothful nor idle, but study to go forward & increase in godliness, and to pray thus. Our father, which art in heaven, for asmuch as thou hast given unto us, being unworthy, thy holy gospel, and hast chosen us, and not we thee, and seeing that thou haste sent unto us preachers, which teach unto us thy word, whereby we be sanctified, and instructed in the faith, (so that now we may know the for God, and partly fulfil the first commandment) now fulfil O father that thou haste begun, proceed to help us, that we may fulfil the second commandment, that is, that thy name may be hallowed, that is to say, may be honoured as holy. This prayer pleaseth God, and he heareth it, & God giveth us grace & strength, that we may hallow his name.  
To hallow the name of God, is not to make it holy (which in itself is ever most holy) but to hallow his name is to take it for holy, & reverently to use it, as a most holy thing, of great fear and love to God, to beware that we speak not of his name vainly, nor with out great reverence to confess his name, to laud him, extol him, & in all necessities to call upon him. And on the other side, we do violate the holy name of God, when we abuse the same to evil and naughty things, when we speak evil of God or godly things, when we teach any false doctrine of God and his religion, or abuse the name of God to ydoltarie and errors, or when by the name of God we be forsworn.  
Also when by the name of God we curse men or other creatures, or when we speak of God & godly things & make thereof but scoffing & jesting. And when we live not according to the word of God, and regard not God, but give evil example to other, both to think and speak of God and godly things lightly and contemptuously, as they passed not of them.  
But now it is an horrible hearing good children, that we be called the church of Christ and christian men, we be taught that God is our Lord and father, and yet we be so faint, so evil, naughty and unkind people, that we do not hallow nor reverentli use his name. Therefore it is more than need to pray, and instantly to pray for God's help, that we misuse not his name unreverently, but that we may hallow it, and most highly honour it ourselves, and provoke other to do the like which we shall do, if we preach and teach the word of God purely, and agree unto the same in pure innocent living, so that no man can reprehend us, if we believe God's word▪ and profess the same, in all necessities call upon his name, and give him thanks for all his benefits,  
But when false doctrine is taught, than the name of God is defiled, and false doctrine is honoured, and taken for the holy word of God, which in deed is not holy, but wicked and the false invention of the devil, the inventor of all lies and falsehood. And how can the holy name of god be more horribly abused? than when the devils lies and false inventions, be set out and honoured under the pretence and colour of God's holy name, that by that means the people may the sooner be deceived.  
Moreover the name of God is not hallowed, but blasphemed and despised, when the true word of god is cruelly persecuted, as Cain persecuted his brother Abel. For when the ungodly hypocrites, do call the gospel and true doctrine of Christ, heresy and errore, than is God as it were accused of heresy, which gave the said doctrine, which is an horrible blasphemy of God's name.  
Also when we believe not the word of God, than we violate and do injury to the name of God, not taking him to be true.  
The name of God is hallowed also, but little regarded and contemned, when the gospel & word of God, is not boldly professed before the world. For he that denieth the gospel, and doth not constantly stand unto it, but for fear of men doth shrink from it, and revoketh those things, which before he hath truly & godly taught he counteth not jesus Christ the son of the living God, nor his holy word and gospel, to be of that value and estimation, that he will for their sakes, speak boldly, or suffer any thing, before the kings and powers of the world.  
Also we do not hallow the name of God, when we call God our father, and boast ourselves to be his children, and yet that thing which we profess, we do not perform by holy and godly living. For an unthristy & wicked child, is a dishonour to his father. Hereof complaineth God by the Prophet Ezechiel the xxvi Chapter, saying. By you my name is blasphemed among people & nations.  
And he also regardeth not the holy name of God, that doth not call upon God, and give thanks to god, as though he were not the very true God, which hath helped him, and both can and will help him in all his needs. For he that knowledgeth himself, that he is holpen of God, he of duty must needs give him thanks therefore, and he that trusteth to be holpen, must likewise call upon him for the same.  
Therefore briefly to conclude, he that teacheth any other than gods true doctrine, that believeth not in the name of Christ, that doth not boldly confess the word of God, that doth not lead his life according to the gospel, that doth not call upon God in all necessity, that doth not willingly and gladly give thanks to God for all his benefits, he despiseth God, and his holy name, & giveth occasion to other, to do the like, which of all other, is the greatest offence to God. Therefore we ought to pray, that God keep and defend us from this sin.  
This is the meaning & plain understanding of this petition. The name of God is of itself holy, but in this petition we desire, that we may also hallow it, which we do, when the word of God is purely & sincerely taught, when we walk and live according to the gospel. This grant us O heavenly father. For he that teacheth other doctrine, than the pure word of God, he dyshonoreth and defileth the word of God. Wherefore from this sin good Lord defend us.  
Learn these things diligently good children, and when you be asked, how understand you this first petition? you shall answer. The name of God of itself is holy, but here we do ask, that it may be hallowed of us. And when you be asked, how is it hallowed of us? Answer, when the word of God is poorly and sincerely taught, when we lead our life in this world holily and godly, as it becometh the very true children of God. Here in this point secure us good Lord, help us O heavenly father. For he that either teacheth or liveth, otherwise than the word of God requireth, he dyshonoreth and polluteth the word of God.  

The general conclusion in all sermons of the lords prayer.  
Thus you have heard good children, the sum and mind of this first, second, third etc. petition, keep this in your memory, & cease not to make your prayers unto the Lord, nothing doubting but he will hear you, & make you holy and very godly as the true children of God without fault, which have their father in heaven. For he hath promised to grant us, what soever we ask in his name. And in his name we ask, when so ever we say his prayer, and use the same form of prayer which he prescribed unto us, and commanded us so to pray. Therefore we ought to believe in our hearts, that God doth hear, for so much as he is our father. For when we give faith unto his promises, than surely he heareth us, and by our prayer we trust to obtain that thing which we ask and to obey and perform such things as he hath commanded, which thing God grant us all. Amen.  Thy kingdom come. 
 
BEfore you herd in the first petition, how we pray in it, that God will grant us, that we may fulfil the second commandment, that is to say, that we take not the name of God in vain, but that it may be sanctified and honoured by us.    

Now followeth the second petition, wherein we pray, that God will grant us strength to fulfil the third commandment which is, reverently, to use and to hallow the sabbath day, which is not done, by easing only from all outward bodily labours, but it is chiefly done, when we mortify the desires of the flesh, diligently hear the word of God, and obey the same in our hearts which we can not do, without a special and singular grace and favour of God. Therefore we have need, fervently to pray, even as Christ hath caught us in this second petition.  
Thy kingdom come.  
That you may understand these words rightly & justly, take good diligent heed, that you may learn, what that kingdom is which you do ask. The kingdom of God (as saint Paul saith Rom. xiiii.) is justice, peace and joy, in the holy ghost. And although these words peradventure seem unto you hard and dark, yet you shall understand them, if you take good heed. You know that Emperors & kings in this world, have their realms & kingdoms, and those people that be within their lands and dominions, and duly obey their laws and commandments, those be their true and faithful subjects of their realms. And every king giveth commandments unto his subjects, & governeth them in such wise, that they do not, every man what he list himself, but what it pleaseth his prince to command him.  
Even so almighty God hath here in earth in his church an heavenly kingdom. And this kingdom (which Christ in his gospel so often calleth the kingdom of heaven) beginneth among his faithful peoble, in this world. And all that truly believe, & keep his commandments, pertain unto this kingdom. And when God by his gospel, beginneth to call us unto this kingdom, than the kingdom of God cometh unto us, and beginneth in us. For God beginneth, and in deed is the king and Lord of them that be godly, he governeth and ruleth them, so that they work not after the lusts and desires of their own flesh, but as the Lord God (who is their king) teacheth and commandeth them by his word.  
And kings and great men in this world, rule and govern by force, by sore threatenings and grievous pains, and comstrayne their subjects to obedience (and so they ought to do, for it is the ordinance of God) but God doth not order his affairs so, in this foresaid kingdom of heaven, but ruleth his subjects like a gentle father, by the word of his gospel, and by the holy ghost, & that after this sort.  
God causeth his gospel to be preached unto us, how Christ for our sakes suffered death, was buried and rose again, as before you herd in the Crede. Moreover he openeth our hearts, & giveth us faith, to believe his gospel. And to them that believe his gospel he giveth the holy ghost, which doth govern us, and lead us unto all truth.  
For first by faith we be justified before God (for faith maketh us partakers of the justice of christ, and planteth us in Christ) and he that by true faith, do receive the promise of grace, to him God giveth the holy ghost, by whom charity is spread abroad in our hearts, which performeth all the commandments. Therefore he that believeth in Christ, and truly believeth the gospel, he is just & holy before God, by the justice of Christ, which is imputed & given unto him as Paul saith. Ro. iii. we think that man is justified by faith without works. 
Roma. iii.  He is also just before the world, because of the love & charity, which the holy ghost worketh in his heart.  
Secondly, faith worketh peace and quietness in our hearts and consciences. For by faith we be certified that our sins be forgiven. Therefore saith saint Paul to the Romans. 
Rom. iiii.  Being justified, we have peace and quietness with God, by our Lord jesus Christ.  
thirdly, this peace bringeth unto us a great and singular joy in our hearts and consciences, and maketh us, for this exceeding benefit of god's mercy and grace toward us, fervently to love him, gladly to laud and praise him, to honour his name and to profess the same before all the world, evermore to give unto him moste harti thanks, and to be swift and ready to do all things that may please God, and to eschew those things that may displease him.  
This good children is the said kingdom of God, when by the gospel and the holy ghost, God reigneth in our hearts, when he worketh in us our justification, that we having peace of conscience may have joy and comfort in the holy ghost, of the abundance and plentifulness of grace and the benefits of Christ. And this is that thing, which saint Paul speaketh of to the Romans. 
Rom. xiiii.  The kingdom of God is justice, peace and joy, in the holy ghost.  
Now as an earthly king doth govern his subjects by his laws and commandments, and by his might and power, so doth God rule and govern his church and true faithful people (which although they be here in earth, yet they be of his heavenly kingdom) such I say he governeth by the holy word of his gospel, and the power of the holy ghost (whom he poureth plentifully upon all them that believe the gospel) and by that comfortable word of the gospel he gently enticeth and draweth us unto him, that we should gladly of our own free will obey him. For God loveth not service constrained by force, such as slaves and bond men do, more for the fear then love, but he would have his people to serve him willingly of heart and love, 
Psal. cx.  as David said in the cx Psalm.  
And this is the foresaid kingdom of God, when he doth in such wise reign in us and govern us, that we do not work after our own wills, but in body and mind do cease & rest from our own evil works, and shrewd wills, and follow the working of God and the holy ghost in us. And this is to sanctify the sabbath day (that is to say, to keep an holy rest) when we honour God with true honour, when we hear diligently the word of God, when we yield ourselves clearly to God, that his holy spirit may work in us, holy, godly & heavenly works, that is to say, justice, peace, comfort & other works of the holy ghost.  
Therefore he that prayeth thus. Thy kingdom come, he prayeth, nothing else, but that God will give us grace, that we may rest from our own proper wills, that we do not those things that delight the body, and please our appetites, but that we may suffer God, by his holy word & spirit, to work in us holy works, that so the third commandment may be fulfilled. Remember that thou sanctify the sabbath day. For so doth Isaiah declare this commandment, 
Esa. lviii.  saying. If thou work not after thine own will, in my holy day, than thou shalt be called a pleasant rest, to sanctify and honour the Lord, if thou honour him so, that thou work not after thine own ways, nor find the means to follow thine own will, nor speak thine own pleasure, than shalt thou have pleasure in the Lord. For all these things therefore good children, ought you to pray to God, that his kingdom may come, that he will here in earth begin his kingdom in us, that we may obey him in such wise as you have herd.  
Now the kingdom of God cometh unto us two manner of ways, first by his word & faith, when the gospel is preached unto us, that our Lord jesus Christ, delivered us from sin, death and hell, by cross, death & resurrection. For by the preaching of his word we do learn to put our trust in God and to love God. And this knowledge and faith in Christ, increaseth from time to time, not only in them that have but newly begun to believe, but they also which many years have professed Christ, do profit in the same faith more and more. For their faith and love towards God, by the daily preaching of the gospel is confirmed & made more strong. Secondly, the kingdom of God shall come to us at the last day when the everlasting glory and kingdom of God shallbe revealed, when at the last day we shallbe raised from death to life, and be received into the kingdom of heaven, where we shallbe made perfitly just, holy and safe for ever, which thing so long as we be here in this world, is hide from us, and appeareth not clerlye unto us, but at that last day shall appear to all men, that exceeding joy, which no tongue is able to express. As saith saint john in his Canonical epistle. 
i. john. iii  Yet it appeareth not, what we shallbe, but we know that when it shall appear, we shallbe like unto him, and we shall see him, even as he is.  
All these things our Lord God causeth to be preached in the hole world, of his mere goodness and most abundant mercy, not for our works or merits, but before we desired him. But although it be preached through the world, yet it should not avail us, if we believed not, that is to say, if he came not into our hearts, if the kingdom of God were not within us. Therefore must we with all diligence pray, that God not only may make this to be preached, but also that he will give faith, not only to other, but also to ourselves.  
And shortly, this is the sum of this petition, that God by his sincere preachers, will send his word and gospel of Christ, and by his holy spirit bring us to the faith, and obedience to God, and daily to increase the same. And than utterly to abolish and take away from us, the rest of the world, which is wicked and disobedient, withal their sin and wickedness, and to receive us in to his eternal kingdom and glory.  
This is the meaning & plain understanding of this second petition. The kingdom of god cometh of itself, without our prayer, but here we pray, that it may come to us. Which cometh to pass, when the heavenly father giveth us his spirit, to believe his holy word, to live well and godly, here in his church for a time and after in heaven for ever.   

The third petition.  Thy will be done in earth as it is in heaven. 
 
YE have herd how in the former petitions, we require of our Lord God, to give us all things that pertain to his glory, and to the kingdom of heaven, whereof he hath given us commandment in the three precepts, written in the first table Now followeth the third petition, wherein we pray God to grant us, that we may fulfil the other seven commandments also, the which entreat of matters concerning this worldly kingdom and transitory life, that is to say, to honour our parents and governors, to kill no man, to commit none adultery, to abstain from theft and lying, and to behave ourselves in all things obedyentlye, honestly, peaceably and godly. And these be the words of this petition. Thy will be done in earth, as it is in heaven. And to the intent, that you may the better understand this petition, you shall know, that there be two manner of kingdoms. The first is the kingdom of God or of heaven, whereof we spoke in the second petition. The other is an earthly or worldly kingdom, of the which you shall now hear. Now our Lord God, is the chief ruler and governor, in both these kingdoms. In the kingdom of heaven he doth so reign, that he beginneth in us here in this world, the kingdom of everlasting life and salvation. And the worldly kingdoms he doth so govern, that here he giveth us peace and quietness that we may hear and learn the kingdom of God, and so attain the kingdom of heaven. And God hath ordained in this earthly kingdom, comen officers and rulers under him, which he hath appointed for this purpose, that they should in his name govern the comen people, and labour with all diligence that peace and quietness may be maintained in the same. And he hath given them the authority of the sword, that they should not only therewith defend the godly, but also punish malefactors, and breakers of the comen peace and quietness, as traitors, rebellions, manquellers, adulterers, thieves, and false witness bearers, and all wrong doers to other men, according to the saying of saint Paul in the xiii chapter to the romans. Let every soul (saith he) submit himself unto the higher powers. For there is no power, but that cometh of God. And the powers that be, are ordained of God. Whosoever therefore resisteth the superior powers, resisteth the ordinance of God. And they that resist, do purchase to themselves damnation. For the rulers are not fearful to them that do good, but to them that do evil. wilt thou be without fear of the powers? do well then, and so shalt thou be praised of the same. For he is the minister of God for thy wealth. But if thou do evil, then fear, for he beareth not the sword in vain. For he is the minister of God, to punish him that doth evil. Wherefore you must needs obey, not only for fear of punishment, but also for very conscience. By these words you may well perceive good children, that it is Gods will and pleasure, that we should lead here in this world an honest and quiet life, and that they which be seditious and full of trouble and unquietness in the comen wealth, should be punished. And upon these considerations he hath given us these commandments. Honour thy father and mother. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt bear no false witness against thy neighbour. Thou shalt not desire any thing that is thy neighbours. And God hath commanded the governors of comen wealths, to punish such as do not obey these commandments, and he himself will punish them also, wherefore let such as be disobedient, look for punishment, not only of the governors here in the sight of the world, but also of God himself. And the governors, which according to god's commandment, do correct and punish offenders, they do worship God highly, and do to him a pleasant and acceptable sacrifice. And God hath ordained the higher powers, and quietness to be in comen wealths, that thereby we might hear and learn the gospel more easily and quietly. For where as war and sedition is, there is not the place to preach the word of god with fruit & profit. For the which cause saint Paul, writing to Tymothye, sayeth on this wise: I charge you, that prayers and supplications be made for all men, for kings, and for all that are in authority, that we may live a quiet and a peaceable life, with all godliness and honesty. For this is good and accepted in the sight of God our saviour, which willeth all men to be saved, and to come to the knowledge of the truth. Now therefore forasmuch as we know, by God's holy commandments, what his will is, it is our part to confirm our wills to his will, and to desire him, to give us his grace and aid, to accomplish his most holy will, saying as Christ hath taught us. Thy will be done in earth, as it is in heaven. And because the will of God, (whereby he requireth here in earth obedience to laws and governors) is expressed very plainly in the seven latter commandments before rehearsed, therefore whensoever you will make this prayer to God, and say. Thy will good Lord be done in earth, as it is in heaven, you must before, call to your remembrance, these seven commandments, with their exposition unto you heretofore declared. For in this short request, you comprise asmuch, as if you should pray on this fashion.  
O God our most merciful father in heaven, give us thy grace and help, that we may obey our parents and comen officers, and honour them with all our hearts, keep us from manslaughter, from envy, hatred, malice, anger, desire of revenging, and all evil minds toward our neighbours.  
Grant that we may heartily love our neighbours, and do them good, both in words and deeds Grant us to live purely and chastely, to avoid all occasions of offence, to provoke no body to unclean living, but that we may study to save every man's & woman's chastity and honesty. Grant, that neither by theft, guile or any crafty means we take bribe or keep away any man's goods from him, but rather that we may help them to save and keep their riches, and if any of them be in poverty that we may be willing to relieve them with our alms and charity. Grant that we hurt no man with false witness bearing or lying, but that we may both judge and speak all goodness of our neighbour. Keep us from all evil lusts and desires, that we covet not our neighbours goods, nor hawk or hunt after any thing that is his. For all these be the commandments of thy holy & godly will, whereto thou hast commanded us to be obedient.  
And mark well these words I pray you (good children) that we do not only pray God, that his will may be done, but also we desire, that it may be fulfilled here of men in earth, even as it is of the angels in heaven. Now the angels in heaven fulfil God's will most perfectly, both with most fervent love and most perfit obedience. And there is not in any of the heavenly spirits any evil desire, to do any thing contrary to gods will, but they be wholly inflamed with most perfect love toward God. Even so ought we also to be that dwell here in earth. But the weakness and evilness of man's heart is so great that we be not able to perform the same.  
For oftentimes we obey Gods will nothing at all, but give ourselves wholly to the lusts of our flesh, oftentimes we do that God requireth of us grudgynglye, coldly & as it were half against our wills. This is a great feebleness, or rather an horrible sickness, lepry, corruption and pestilent contagion of original sin, by means whereof they that be most holy here in earth, be not perfecttely just and righteous, but ever they want many things, that belong to their perfection. We must therefore continually pray God, to give us his grace & help, that we may fulfil his holy will, and be made as just and obedient, as the angels which be in heaven. furthermore (good children) you shall note that when we say, thy will be done, we do not only pray for ourselves, but for other also, that both we & they may do the holy will of God. And when any man goeth about to do any ungodly thing, which is against gods will, than we pray in this petition that God will let his naughty purpose, that gods will only may be done. This prayer also is against the devil and this most corrupt world, that neither the devils will, neither the will of the wicked world may be done. For when we hear the gospel preached unto us, and give credit to it, and frame our lives and conversation after the same, than Satan rageth and is sore grieved and vexed, than he calleth all his wits unto him, & setteth all his study & crafty, to stir up false and braynesyke doctors, to sow the cockle of heresy and erroneous opinions, where the good seed of god's word was first sown. Then he is busy to raise up persecutions, seditions, insurrections, commotyons, war and blasphemies, whereby ye may let the word of God to have his course, and trouble the kingdom of Christ. And Satan is not alone, when he fighteth against Christ and his kingdom, but he hath on his side this false and deceivable world, and also our own flesh, which do not cease to entice and move us against gods most holy wil But when we say in the lords prayer, thy will be done, than we do not only pray, that both we and other may keep gods commandments, but we pray also, that the most naughty will of the devil and the corrupt world may be broken, and only the will of God may be fulfilled, that in comen wealths may be peace and quietness, the gospel freely & fruitfully preached, and that we may lead in this world holy and godly lives. And forasmuch as Christ our Lord, hath cammaunded us thus to pray, and hath promised, that whatsoever we ask the father in his name, he will give it unto us, we ought steadfastly to believe, and nothing doubt, but that he will stay all the crafty imaginations and compassings, of the world and the devil, and defend us against all persecutions, that we may keep and learn his word in peace and quietness.  
Wherefore our duty is, steadfastly to cleave to the gospel, diligently to study and learn the word of God, and constantly without fear to confess and abide by the same. For Christ himself saith. 
Math. x. Luke. xii.  He that confesseth me before men, I will also confess and acknowledge him before my father in heaven. But he that denieth me before men, I will deny him before my father in heaven. Also good children you shall diligently learn this lesson (which I pray you to print well in your memories) that in this petition we yield our selves wholly to God, to be ordered after his will and pleasure, and willingly to bear, what soever cross or trouble, he shall lay upon our shoulders. For we pray that his will may be done, than we forsake our own will, and make a whole resignation thereof into God's hands, that it may not take effect, which of itself desire nothing but health of body, riches, honours, rest, and quietness, where as gods will is contrary that oftentimes we should be tried in our faith by adversities, and bear our cross, as our Lord and master Christ was crowned with thorns and nailed on the cross for our sakes. 
Rom. viii.  This saint Paul witnesseth, writing these words, whom God hath choose before the beginning of the world, them also hath he ordained, to be like the image of his son. And our saviour Christ himself sayeth. He that taketh not his cross, & followeth me is not worthy to be my disciple. 
Luke. two.   
And this is not a token of god's anger, when he sendeth us afflyetion or adversity, but rather a sign of his love toward us. For he chasteseth every child whom he loveth, as the wise man Solomon witnesseth. 
Prou. liiv.  And they that feel not his rod, be not his true children, but rather bastards as saint Paul writeth in th'epistle to the hebrews. Wherefore good children learn patience, 
Hebr, xii,  that you may gladly suffer adversity (For correction is a teaching) and when God shall try your faith with sickness, poverty persecution, or any other kind of adversity, rejoice and be glad. For these be evident tokens, of gods fatherly love toward you, and that he will keep you clean from sin and corruption of this world, and bridle your will, that you may, learn to know gods holy will, which is a wonderful wisdom.  
And therefore saint Paul so many times repeateth in his epistles, these words, that is to say, that you may know the will of God. For this knowledge is a most high and heavenvly wisdom and obedience, most like to the obedience and holiness of th'angels in heaven. And you be bound to obey God, in suffering his rod and cross. For God in our baptism hath made this covenant with us, that we must die and be buried with Christ, & be grafted in his passion and death, if we will rise again and be glorified with him in the kingdom of heaven, whereunto he is risen and ascended. Wherefore good children, mark well these lessons, that you may learn patience in all afflictions and adversities, whether you suffer sickness, poverty, reproaches or persecution for the gospel. And what soever kind of adversity troubleth you, persuade your selves, for a surety, that it is Gods will, that you should suffer and be tried. And therefore Christ sayeth. One hear shall not fall from your head, 
Luke. xxi.  without the will of your father which is in heaven.  
Therefore if perchance at any time you shallbe moved to impatience, in your trouble and adversity, then with all your hearts call upon God for his aid and succour, desire him to send you the gift of patience, and say. Thy will good Lord be done, and not ours: For so our saviour Christ hath not only taught us to pray, but he himself also did use the like prayer, not long before he suffered his passion. And this is the plain meaning of this third petition, concerning the fulfilling of God's will. Now I pray you good children, apply your wills and minds to learn the same, that when you be demanded, how understand you the third petition? you may answer after this manner. Although Gods holy will be done without our prayer, yet we pray that it may be done in us, and fulfilled among us here in earth. Which is done, when God doth overthrow and destroy the wicked counsels of the devil, of worldly people, and of our own flesh (which do all that lieth in them, to let and hinder the kingdom of God, and the hallowing of his name) and doth keep us in the true knowledge of his word, in the lively faith of Christ, in his love and obedience of his commandments. For this is the holy and perfect will of God, which God grant us to keep now and ever. Amen.  
  
give us this day our daily bread. 
YE have herd, how in the former petitions we desire of God, to give us all things that belong to the fulfilling of his holy commandments, that we may lead a godly life, aswell towards God, as also toward our neighbours. Whereby we be evidently taught, that we be not able to fulfil the law and commandments of God, without the grace of Christ and Gods help. Now followeth the other four petitions, in the which we pray God, that he will vouch safe to give us all those things, which be promised unto us in the gospel, and which our Crede teacheth us to look for. And first in this fourth petition, we sue to God, to grant us all those things, which we be taught to believe in the first part of our Crede concerning our creation. For when we say. give us this day our daily bread, we pray to God, that as through his great mercy and goodness, he did create us, so he will likewise nourish and feed us. Wherefore good children, if you will understand this petition, you must call to your remembrance, those lessons which were taught you in the first article of our belief, entreating of the creation. For saying that God hath made heaven and earth, he is lord and master of all creatures in heaven or earth, and all be under his will and pleasure. And forasmuch as he made them all for us he hath appointed them all to serve us, and to help and relieve our necessities. Wherefore let us not be careful for meat or drink or other things necessary for our living. But let us put our confidence in God our father, which hath made us, and given us our lives, and we may be sure, that he will also send us all things necessary for the preservation and maintenance of the same. For seeing that he made all creatures of nothing, it must needs be, that all creatures must obey his will and commandment. And in case there were not in the world, creatures sufficient to nourish us, yet we should not mistrust him, for he is able to make new creatures, to give us all things necessary. And to the intent, that no man should trust in himself, thinking that by his own wisdom or labour he is able to get all things necessary to the maintenance of his life, Christ hath taught us, to ask these things of our heavenly father, which only is able to preserve and feed us. Of him therefore ought we heartily to ask the same, saying. give us this day our daily bread. For this thing tendeth to the glory of god, and singularly pleaseth him, when we ask of him all things necessary for us. And for this cause God hath commanded us to pray continually without ceasing.  
And our saviour Christ hath promised us, that he will give us all things, 
Lu. xviii. john. xiii.  which we shall ask in his name. And it is evident by the words of this petition, that we ought oftentimes to pray. For Christ hath not taught us to ask our sustenance for fyfthy or three score year, nor yet for one year, no nor for one month or weak, but he hath willed us to ask our daily bread. And he saith. Be not careful for to morrow, for to morrow bringeth care enough of itself.  
Now if we shall not be careful for to morrow, but only require of God sustenance necessary for the present day, it is manifest hereby, that it is gods will, that we should ask again of him to morrow. For we shall have asmuch need of meat and drink to morrow, as we have this present day, & yet we pray not for to mrowes' food but for this days sustenance onli. Wherefore good children accustom yourselves from your tender age, to pray gladly and often, for that pleaseth God, and he is very ready, to give you all things that you need, so that we give him his due honour, and ask of him as our duty is. But specially they that be godly, must use to pray, when they go to bed, when they rise, when they go to the church, or sit down at the table. For these times are chief appointed to prayer, as scripture doth witness in many places. And forasmuch as we be not able to get our daily bread, by our own wit, labour and diligence, except God give it us, let us therefore before all things seek his kingdom and study to please him, that he may give us all things necessary for us.  
And although many men in this world, get their living and riches by craft and deceit, yet let us abstain from such unlawful means. For they do rather bring poverty to a man, than riches. And although bribers, extortioners, usurers, and crafty deceivers of their neighbours, do prosper for a while in this world, yet they seldom establish their things. For it is written, that scarcely the third heir shall enjoy goods ill gotten. And God doth only wink at them, suffering them to flourish for a time, that afterward he may the more grievously punish, and suddenly destroy them. And when we desire God to give us our daily bread, think not (Good children) that our heavenly father will give us only a morsel of bread, and nothing beside, but under the name of bread be all things contained, which be necessary to the maintenance of our life, as meat, drink, apparel, house, lands, cattle, and money, according to the saying of saint Paul. God giveth all thing to our use richly and abundantly. But Christ teacheth us in this petition, to ask only for our daily bread, for this intent, that we should be content with such a mean, as our daily use and necessity doth require, and that we should not by overmuch eating and drinking, wastefully spend those things, where with poor people might be relieved. For saint Paul doth command us to labour and work, that we may eat our own bread, & also give to them that have need. The which commandment we shall easily keep, if we will be content with a mean diet, and keep a measure in our apparel. But they that delight in superfluity of gorgeous apparel and dainty fare, & make pleasure the end of their eating and drinking▪ and not necessity, they be not wont to give much to the poor, but commonly such do deceive the needy, bribe and pile from them, and oftentynes by plain robberies & force do steal other men's goods, that they may have wherewith to maintain their charges and sumptuous expenses. As we see by daily experience, that covetous persons and the rich men of this world, that be given to riot & superfluity, use to give little or nothing at all to the poor. Furthermore in this petition we do not only desire our bodily food and sustenance, but also all thing necessary to the same, whereby we may use and enjoy such as God hath sent us, that is to say, we pray for seasonable wether and holsomenes of the air, for health of body, for peace and quietness of the comen wealth, for trusty and faithful servants, and such like. For except God send a fair and seasenable wether all the fruits and corn growing upon the earth are like to perish, and so all our labour in ploughing, sowing and planting shall be bestowed in vain. Also he that hath not his health, he can have no pleasure in his riches, or greatly joy in his meat or drink, be it never so dainty. Furthermore in war time, all though God send us great plenty of corn and wine, yet all is destroyed of our enemies, somuch that we may scant trust our friends from spoiling of us. For than all is full of robbing, burning, beating, killing and wasting with fire & sword. And if we have any thing left us in the time of war, yet we can not quietly have the use of it, for fear, care and trouble of the wars.  
And if it be a time of peace, yet if thou have an enemy within the walls of thine own house, that is to say, if thou have an unkind or unfaithful wife, unthrifty children, untrusty and negligent servants, then by them, thy living is wasted and consumed. For all these do defraud the of thy daily bread, and by the occasion of thy great loss and hindrance. The principal cause of all these adversities is the devil. For he is so mortal an enemy to mankind, that he is desirous not only to destroy our souls with false doctrine and erroneous opinions, but also through tempests, infection of the air, diverse kinds of sicknesses by famine, batteyl, by the malice and falsehood of our own household and of our neighbours, he would fain consume our life, health, house and goods, & clearly destroy them  
And this wicked spirit would overthrow, in a moment of an hour whole realms & comen wealths, if God did not let him. Wherefore we must earnestly pray to God that he will stay this wicked spirit, and give us our daily bread, that he will preserve us from all sickness, that having health of our bodies, we may use & enjoy our substance. And that also he will send us godly and diligent rulers, to defend us from our enemies, and to provide, that neither our goods be stolen from us by thieves or robbers, neither lost or conveyed from us, thorough the untrustynes or falseness of our household servants. Furthermore you shall note good children, that our Lord jesus Christ hath not taught us to say, father give me my daily bread, but give us our daily bread, and likewise in all the petitions that follow, no man prayeth in the singular number for himself alone, but in the plural number aswell for other as for himself. By the which lesson we be admonished of the brotherly charity, which one of us should bear towards an other. For we be all offenders, and from our birth the children of ire. Nevertheless God so loved us, that he gave his only son jesus Christ to suffer death for us, to obtain for us remission of our sins, to reconcile us to him, & to make us his children. Therefore now is God our father, & Christ our brother, and we be god's children and heirs, and coinheriters with Christ, and among our selves we be brethren, and all brethren to Christ. And therefore we ought to join altogether in one prayer, and to be glad one to help another, both in word and deed, to the uttermost of our power. Furthermore this is a great comfort for us, to know that all the church and congregation of Christ, doth pray for us, and that all the treasures of God's riches, that is to say Christ himself, the kingdom of heaven, the holy gospel, the sacraments, and the prayers of all godly men, be common to us all. For when soever any Godly man, requireth any good thing of God, he also requireth the same for us alone, for no man ought to pray for himself. And this is a great consolation for all Christian people. For the scripture sayeth, that the prayer of one just man may do much with God. And therefore when many just and godly men do make their supplications unto God, with one accord, we may be sure that their prayers are herd.  
And this is the plain sense and exposition of this fourth petition. Now (good children) I pray you diligently to remember these things, that when you be asked this question, how understand you the fourth petition? you may answer, God doth sufficiently provide for us meat and living with out our desire, nevertheless we desire him, to grant us, that we may know that we have all things at his hands, and that we may give to him due thanks for the same. And if further any man will ask you, what is mente by this word, our daily bread? answer, that by daily bread is understand all things necessary for our living, as meat, drink, cloth, house, land, cattle, money, household stuff, a good wife, obedient children, trusty servants, good governors, a well ordered comen wealth, comen peace and tranquillity, seasenable wether, wholesome air, health of body, constant friends, honest neighbours, and such like things, whereby we may lead in this world a Godly and quiet life.   
¶ And forgive us our trespasses/ as we forgive them/ that trespass against us. 
 
YOu have heard how we desire of God our father, that for asmuch as he is the only and true maker of heaven and earth, he will vouchsafe to preserve and nourish us his children, and that we ought to trust for this thing, of no creature but of God only, as you have learned in the first article of our Crede, which entreateth of the creation. Now followeth the fifth petition, in that which we desire God, to give us all those things, that we have learned in the second part of our Crede, which speaketh of our redemption, and teacheth us, how by the passion, death and resurrection of our Lord jesus Christ, we be delivered from sin, death and hell, that with joy and mirth we may look for that day, in the which he shall judge both the quick and the dead. The words of this petition be these. forgive us our trespasses as we forgive them that trespass against us.  
To the intent good children that you may the better understand this petition, you shall call to your remembrance that lesson, which you learned a little before, that is to say, that Christ hath promised, that he will give us all things, which we ask in faith and true belief. Now true faith is grounded upon the promise of god, and it is not builded, but upon the foundation of his word. Wherefore if we will ask any thing in true belief, we must ask as the word of God teacheth us, and we must take sure hold of God's promise, declared in the scripture. For it is not faith, to believe our own fantasies or dreams, of the which God hath nothing spoken or taught. As if a man would believe that by Gods help he should not be drowned, although he leapt into the sea, this were no faith, but a temptation of god, a very heinous sin, coming doubtless of the devil, who on this wise tempted our master Christ, when he set him upon the pinnacle of the temple in the holy city, 
Mat, iiii,  and said unto him. If thou be the son of God, cast thyself down. But Christ refused so to do, & answered thus. It is written. 
Deut. vi.  Thou shalt not tempt thy Lord God. Now there is not in the whole scripture any one promise, that God will help me, if I do any such act, but if we do such things as God hath commanded us, he hath made us many promises, that he will aid and secure us, in all our necessities and troubles. By the which promises, he hath declared his fatherly love towards us, intending thereby to stir and provoke us, to run unto him in all our cares and needs. Wherefore it is our bounden duty, to call upon his name in all our necessities, to trust upon his promises, to put him as it were in remembrance of them, and earnestly to desire him to perform the same. But among all other promises, this promise is specially to be remembered where Christ promiseth thus. If ye will forgive men their trespasses, my heavenly father also will forgive you, your trespasses. But if you will not forgive men their trespasses, them will not my heavenly father forgive you. In the which promise, Christ doth not only offer unto us remission of our sins, and such things as appertain to everlasting life, but also he promiseth us hereby peace and quietness in this transitory life, with concord and a loving heart toward our neighbour. And according to this promise, Christ our master hath taught us to pray after this sort. Forgive us our trespasses, as we forgive them, that trespass against us. For it were not reasonable nor agreeing to justice, that we should require God to forgive us our trespasses against him, when we are not minded to forgive our neighbours, their offences against us. Nor God would never hear us, if we should so pray. For if we have causes, why we will not forgive our neighbours, them surely God hath both more & more weighty causes, wherefore he will not forgive us. So that if God were minded to forgive us our sins, yet if we be not minded to forgive our neighbours, he would stay, and (as it were) call again this his purpose, by the reason of our uncharitableness and disobedience, as Christ himself doth plainly teach us, 
mat. xviii.  by the example of the servant, which after he had his debt forgiven him, was compelled to pay all the money whereof before he was discharged, by his masters pardon, because he would not forgive his fellow. Wherefore good children, accustom yourselves even from your tender age, gladly to forgive them, that have offended you. Be not desirous to revenge your awn quarrels, and then your heavenly father, will also forgive you. If you be angry, sin not, 
〈◊〉 iiii.  nor let not the sun set upon your anger. For it is not possible, that any man can truly believe that God hath forgiven him his sins, when he himself is not willing to forgive his neighbore. Wherefore God our heavenly father did not intend to hurt or hindre us, when he said, that he would not forgive us, except we did forgive other, and if we forgive our neighbours their offences, that then he will also forgive us. But God did knit this condition to this promise, for our great wealth and benefit. For under these words, there lieth hide great comfort, for troubled consciences, where unto if you will listen diligently, ye shall know the singular goodness of God and his fatherly love towards you. It is not unknown to God, how hard a thing it is for us to believe, that God freely and for his mere mercy will pardon us when we have offended him.  
Wherefore he hath added to his promise this token, whereby we might be assured that he hath forgiven us, that is to say, when we forgive our neighbours. For although it be hard to forgive our neighbours, their offences against us, yet more hard it is, to believe that God hath forgiven us. Let us therefore lay aside all anger and displeasure, and accustom our selves gladly to forgive our neighbours, that thereby we may the sooner believe, that our Lord God hath forgiven us. For God is much more inclined and ready to mercy, than we mortal men be. Moreover the forgiving of our neighbour, Christ here in doth not only stablish our faith, that our sins be forgiven of God but also it doth nourish peace, concord & brotherly charity. For if we should not much forbear and forgive one another, but every man should study how he might be revenged of his neighbour, for every matter, either by force or else by subtlety, then, we should never have measure nor end of chiding, scolding, laying in watch one of an other, deceiving, lawing, fighting and such like. Then far well all quietness, peace, concord and good order.  
And this revenging of ourselves should greatly hurt us, both in our body, soul, good name, honore and riches, as experience daily teacheth us. For oftentimes we see, that while a man goeth to law for two or three crowns, he spendeth twenty or thirthye. And many men be killed themselves while they go about to strike or wound other. Wherefore it is much better, one of us to forgive an other, then to provoke and increase the anger and malice one of another.  
And although we lose part of our goods thereby, yet we shall have this great winning thereby, that God will forgive us, even as we forgive them that trespass against us. And note well (good children) that Christ doth not teach us to say, forgive us our gross sins, but forgive us our debts or trespasses. For it is a greater benefit, to have our debts and all offences forgiven, then to have our gross sins forgiven us.  
For that we properly call sin, which we do directly against god's commandment. But that is called debt, or offence when we ought to do good & do it not, or do good unperfitely, although directly we do no hurt to no man. And we Christian men although by baptism we be made the children of God, & receive the holy ghost, (which doth help us to withstand all evil, & to do that is good) & although we commit no gross sin, nor break the law by any outward act, yet we do not perfectly fulfil gods commandments, nor do all things which we ought to do. And when we do not all things which we ought to do, then ever we be debtors & sinners in some thing.  
But God forgiveth us these debts for Christ's sake, when we pray to him therefore, and forgive our neighbours for his sake. And this is the cause, why we can not be justified, or delivered from sin, death, and hell, by our own works. For in asmuch as our good works be ever unperfect, and have need of pardon, therefore we must needs be redeemed by the passion, death, & resurrection of Christ, as it hath been taught you in that part of the Crede, which entreateth of our redemption, wherefore in as much as, according to our Crede, we believe that God for Christ's sake hath forgiven us all our sins and debts, we ought also earnestly to pray, that he will deal with us according to our faith, and forgive us our trespasses, as we forgive them, that trespass against us. And this is the plain understanding of this fifth petition, which we daily & hourly ought to make to God. And now I pray you (good children) that you will diligently record the true meaning of this petition. And when you be asked this question, how understand you the fifth petition? Answer, and say. Herein we desyere, that our heavenly father will not look upon our sins, and for them, cast us away. For we have not deserved those great gifts and, grace which we desire at gods hands, nor we be not worthy to have the same, but we desire God, that although we daily offend him, & deserve grievous punishments for our sins, yet he of his mere grace & mercy will hear our prayers, and freely forgive us our offences. And we offer ourselves for his sake from the bottom of our hearts to forgive them that have offended us.   

¶ The sixth petition.  And suffer us not to be led into temptation. 
 
Now you have heard, how in the fift petition, we desire God to give us all those things, which our Lord jesus Christ hath deserved for us, by his passion, death and glorious resurrection, that is to say forgiveness of our sins, and all thereto belonging, even as we forgive them that have offended us, as you have learned in the second part of the Crede, which entreateth of our Redemption. Now therefore followeth the sixth petition, in the which we pray, that God will give us all those things, which we have learned in the iii part of the Crede, which entreateth of our Sanctification, that is to say, we desire, that God will vouchsafe, to send us the holy ghost, which may assist us in our continual battle against sin, the flesh, the world and the devil, that in all temptations and skirmishes with the same, we may manfully withstand them, and overcome them. For this we desire, when we say. And suffer us not to be led into temptation. And to the intent, that ye may the better understand this petition, ye shall first diligently learn this lesson, that although sin is forgiven us by Christ, yet it is not wholly purged or driven out of us, but sin yet sticketh fast in our flesh, which doth tempt and provoke us to do against God's commandments. For ye have all ready learned by the ten commandments, what sin is, and what is very ungodliness, to the intent ye may eschew it. Also you have herd in your Crede, that God doth forgive us our sins, and doth no more condemn us for the same, when we believe in the son of God our saviour jesus Christ. But yet nevertheless, we feal the temptations of sin, which cleaveth to us like glue. And that this is true every one of you doth feal in yourselves by daily experience. For when you grudge to do that thing, which your parents commandeth you to do, than sin tempteth you, and provoketh you to stoubbernes and disobedience toward your father and mother. But yield not you to this temptation, but obey your father and mother, as God hath commanded you. Likewise when you see other children have any gay thing, which pleaseth you so well, that you would fain have the same, than sin tempteth and moveth you either by force, or by stealth, or else by some crafty means to pick it from them, and so to deceive your neighbour. But it is your part, to withstand this temptation, and to keep God's commandment, which sayeth. Thou shalt not steal. And after this sort we be tempted in the other commandments of God also, and tried whether we will be obedient unto them or no. But we must strive against temptation, & manfully withstand the same, that we do nothing against god's commandment. Now when we will resist temptation, and not obey the same, but keep the commandments of God, than we must have the help and assistance of the holy Ghost. For without the holy Ghost no man can be righteous and good. And for this cause also he is called the holy ghost, because he maketh men righteous, pure and holy. And god doth give the holy ghost, to all them, which do believe with all their heart in jesus Christ our Lord. For by this token saint Paul teacheth us to know that we have the holy ghost. No man (saith saint Paul) can call jesus Lord, 
i Cor. xii.  but by the holy ghost. And saint john in his epistle canonical writeth thus. When we do truly confess jesus Christ to be our Lord than we be borne of God, and have his holy spirit.  
Wherefore good children, believe with all your hearts, that jesus Christ the true son of God, died and rose again for you, that he hath purchased forgiveness of sins and everlasting life for you, and that he is so your Lord, that you shallbe sure to dwell with him in everlasting life. furthermore ye shall believe, that Christ doth give you the holy ghost, who doth sanctify you, help & assist you, that ye be not led into temptation, but that ye may obey God, as you have heard in the ten commandments. And as long as we live here upon earth, we must not look to be void of temptations.  
For all our life in this world, is subject to diverse temptations. Some time the flesh tempteth us, some time the false & deceitful world, some time the devil tempteth us, who hath ever had a most fervent desire to do us hurt. And all the temptations of these our enemies, do level at this prick, to bring us, to do against gods cammaundementes. But it is our parts, manfully to withstand such temptations, that we assent not to any evil. And yet we are not able to withstand these our enemies, unless God help us by the holy ghost. Wherefore, when soever we be tempted, to do any thing against gods commandments, there is no better remedy, then to call for gods help, and to say as Christ taught us. Good Lord suffer us not to be lead into temptation. For when we do so, God heareth our prayers, he sendeth the holy ghost, and helpeth us, that we be not led into temptation.  
And now good children, that you may the better withstand such temptations, you shall here learn, that there be three kinds of temptations. The first is the temptation of the flesh, as when we are tempted to do any thing, which is plea●ant to the flesh, and yet it is sinful. As when the flesh doth provoke us to lechery, adultery, drunkenness and such like. Or when we be tempted to leave any thing undone, which is painful & grievous to the flesh, and yet of itself it is holy and righteous, as when we suffer afflictions against our will, when we do not gladly fast, when we do not gladly give alms, fraring lest we shall lack our own selves, and not have enough to maintain our pride and pleasures. The second temptation is of the world, as when thorough evil company, we be corrupted in our own living, and provoked to follow naughty examples. Also when we serve from that which is right & honest, for fear of persecution, displeasure, indignation or threatening of men. Or when men thorough their falsehood, malice or craft do move us to anger, envy or hatred. The third temptation is of the devil, as when we feal in our hearts, sudden and vehement motions to do evil, & yet neither the flesh nor the world doth provoke us to the same. But evil thoughts do so suddenly come into our minds, that we our selves do not well know from whence they came. Such evil thoughts, no doubt of it, come from the devil, For the devil is a spirit, whom we can neither feal nor see, Wherefore he can set our hearts afire so suddenly, that we shall not know from whence such sudden fire and sparks do come. Also when the flesh and the world do tempt us, than Satan also taketh occasion thereby to enter in at the gate, which they have set open for him, and maketh their temptation so strong, that it is hard for us to withstand and overcome the same. And all these temptations good children be against gods commundementes. Wherefore hereby you shall learn to know what is temptation. For when any thing cometh in to your mind, by the which you are provoked to do against god's commandment, that is temptation. Wherefore beware you do not the same, but desire of God help and assistance against temptation. For in this standeth a Christian, and holy life, that as our sins be forgiven us by Christ, so we ought ever to withstand sin, that we suffer it not to enter in to us, or to reign over us. For what a monstrous thing should christian religion be? if we that be Christian men, (which confess sin to be nought & against God, and desire God to forgive us our sin) should continue still and walk in sin, after that God most mercyefully hath forgiven us the same.  
Also we may easily withstand temptation and sin, if we believe truly, and pray earnestly. For we have learned in the doctrine of faith, that we can not be righteous pure and holy of ourselves, but the holy ghost doth purify cleanse and hallow us. And if we believe this steadfastly, than we ought to pray with a fervent spirit, and say thus. Lord our heavenly father, we be seche the suffer us not to be led into temptation. And if we thus pray, than God will hear us, and will give us strength against him that tempteth us, and against his temptation. For a Christian man's life, is a continual war upon earth, & so long as we live in this world, we may not look to have peace or quietness, but as in the sea one wave cometh after an other, so in this world one temptation followeth an other. So that, when we have overcome one temptation, by and by, an other is at hand, peradventure greater than the first. Wherefore in this sixth petition, we do not pray thus. O heavenly father, grant that we may have no temptations, but we say thus. O heavenly father suffer us not to be led into temptation. To be led into temptation, is when God suffereth, the greatness of temptation so to grow, that we be not able to overcome the same, but be so deceived & blinded by the devil, that sin is pleasant unto us, and we see nothing in the same but pleasure and profit, and consider not the anger of God due for sin, nor the poison that lieth hid in the same, nor the pain that shall follow thereof, and so we persuade ourselves, that we have no more need to watch or fight against sin, but do consent to temptation, and yield ourselves into the hands of our enemies. This Christ calleth to be led into temptation, as in our comen speech we are wont to say. This led me, or this brounght me, in to this mischief. And that we be not led into temptation, it is our part, earnestly to pray to God, as Christ hath taught and commanded us.  
So ye perceive good children, the misery of this transitory & mortal life, that it is full of temptations and snares. But we must not give place to them, but withstand them, and live godly. But this we be not able to do, except the holy ghost do sanctify us, & make us pure and holy. Wherefore we ought to pray to God, that he will give us the holy ghost, & that he will vouchsafe, to assist and strengthen us, that we may withstand all temptations, and keep his holy commandments.  
And this is the meaning and plain understanding of this sixth petition. Wherefore good children I pray you diligently learn the same, that when you be asked. How understand you the sixth petition? you may answer, God tempteth no man. But here we pray, that God will keep and defend us, that the devil, the world and the flesh deceive us not, and led us not into ungodliness, idolatry, blasphemy, desperation, or other horrible sins. And although we be tempted with these sins, yet we desire God, that at length we may overcome them, and triumph over them, by the help and assistance of the holy ghost.   

¶ The seventh petition.  But deliver us from evil. Amen. 
 
YE have heard in the sixth petition, how we sue to God, that he will rule, govern and strengthen us, by his holy ghost, that we may be able to fight against sin, to withstand all the perilous temptations of the flesh, the world and the devil, and to overcome them, so that we may become righteous and holy. Now followeth the seventh last petition, in the which we desire God, to deliver us from this perilous & continual battle, & from all other evils, that this great danger may not continue for ever, but that at length we may have some end thereof. And for this Christ taught us to pray, & to say Good Lord deliver us from evil.  
And now to the intent, that you may the better understand this petition, you shall know (good children) that this word, evil, doth not signify in this place, only sin, against God's commandments, and unbelief against God's promise, but here it betokeneth all kind of adversity and affliction, which we suffer for our sins, either in our bodies, souls, honours or riches, as ignorance, blindness of mind, sadness, sorrow, trouble of conscience, faintness of the heart, sickness of the body, poverty, slanders, despising, reproaches, persecutions, battle, sedition, hunger, pestilence, & all plagues, with the which Satan doth afflict and trouble us, either by himself, or by the wicked world, whereof he is prince and governor. The which evils no man can numbered nor rehearse, for they be without numbered, and increase daily more and more. For the devil in this latter time doth daily more and more rage against the true church and people of God, forasmuch as he perceiveth, 
Apoca. xii.  that his kingdom draweth to an end, and a short time remaineth until the day of judgement come, and his everlasting damnation.  
Furthermore the world waxeth daily worse and worse, and men waxeth more wild and unruly, sin, wickedness, malice and craftiness increase above all measure, so much that it is not possible to numbered the great floods of evils which have almost overflowed the world. Among the which evils, there is such blindness and corruption of judgement, that few there be, which can rightly deserve what is good and what is evil. As for example. Many men when they be sick, judge bodily sickness to be a great evil, whereas in deed (if they would take it as they ought to do) it is to them an occasion of great goodness. Who perchance (if they should have continual health) would forget God, and run headlong into dangerous perils, both of body and soul, from the which evils, their bodily diseases do stay and let them. And so their bodily sickness, wourkethe in them their soul health and salvation.  
Also many men set all their mind upon riches, and wealth of this world, which maketh them proud and high minded, full of revenging, idle and slothful, piteles to the poor, and stubborn both toward god and their neighbour, to put their trust in themselves, and to follow bodily pleasures, in rioting, surfeiting and bancketing, whereof ensueth diverse diseases and sicknesses, where as if they had been poor men, they would have laboured for their living, and should have lived much more temperately, healthefully, quietly and Godly.  
And many there be which very unpacyentelye take adversity, and murmur against God, when their worldly devices come not to pass after their minds, and many times they know not what danger they should have come unto, if God had not letted their purpose, so that we know full little, what is for us, or against us, what is good or ill, but as we be taught by the word of God. And therefore we do not desire God, to deliver us from this or that particular or special evil, but we be taught to pray to God, with these short words, and sighings of the spirit, that God will vouchsafe to help us, not as we shall think good, (which do not well know, what is good, nor what is ill for us) but as it shall please him, and as he shall judge profitable for us, not prescribing or appointing unto him either time, place or manner of helping or delivering of us.  
For as saint Paul sayeth, 
Rom. viii  we know not what to pray for as we ought to do, but the spirit himself maketh intercession for us with sighings, which can not be declared. Nevertheless let not this saying of saint Paul discourage us from praying. For God is not so ignorant, that he needeth, that we should express our particular requests unto him. For he knoweth what we want, before we open our mouths to pray to him. Wherefore Christ in the gospel teacheth us this lesson, when ye pray (saith Christ) babble not much, as the heathen do. For they think, that they shall be heard, for their much babbling. But be not you like unto them.  
For your heavenly father, knoweth what you lack before you ask of him. Now forasmuch as the evils of this miserable life, be so many, that we can neither number them, know them, nor rightly judge of them, (as I have heretofore declared) therefore our master christ (which forbiddeth us to use many words in our prayers) hath as it were knit up together in one ferdel all the plagues & adversities that can happen unto us in this world, and hath taught us to say this short prayer. Good Lord deliver us from evil. As though he should say thus. Be not dyscoraged from praying, although you perfectly know not all the kinds of evils, from the which you desire to be delivered, but only say these few words, deliver us from evil, and by and by your heavenly father knoweth, from what thing he ought to deliver you, and will gladly do it.  
Now (good children) you see how good and merciful is God our heavenly father, who so much loveth us, and hath so fatherly a care for us, that he seeth what we lack, & what evils he should deliver us from, before we begin to ask. And he requireth not, that we should use many words, but only that from the deepness of our hearts we should call upon him, and do to him this honour, that is to say, to ask all things of him, to take him for our only God, and to trust assuredly, that he will hear us. Therefore good children, learn perfitly this lesson, that God willeth and requireth of us, that we in all necessities and danger, that may chance unto us, should call of him for help, and to put our trust and confidence in him alone, and in no man or creature besides him. For the prophet Hieremye sayeth. Cursed be he, which doth put his trust in man, & maketh him his defence. And although men do oftentimes help & secure us yet it is not men, that do it, but it is God that worketh these things by men, as by his instruments, whom he hath chosen for that purpose. But when God will not help us, then is there no man, that is able, to deliver us. If we have any wrong done unto us, then if it please God to succour us, he doth it by his judges and comen officers, whom he hath ordained for that purpose. But if he be not minded to deliver us, than all the men in the world can not help us. Likewise when we be sick if god's pleasure be not to make us hole, what can all physicians & medicines avail us? But if he be willing to make us hole again he worketh this thing by physicians and medicines, which he hath ordained for the same use. Our duties is therefore, in all our needs to call upon God, to ask help of him, to confess that all goodness cometh from him, and to make him only the author and chief giver of all the good things that we have, and to thank him for the same. Nevertheless we must also give due honour to gods instruments and means, by whom he worketh his benefits in us. furthermore good children mark diligently this lesson also, that we be not taught to say in this petition, keep us from evil, but deliver us from evil. And in desiring God, to deliver us from evil, we do confess (as the truth is in deed) that as long as we live in this miserable world, we be wrapped and subject to all kinds of evils, & that we be not able to deliver our selves, there from.  
And the well and head, out of the which all these evil do spring is original sin, in the which we were conceived and borne in our mother's wombs, whereby man's reason is so blinded, that of himself he can not know God, nor his word. And man's will also by this sin is so poisoned, that he doth not obey the will of God, nor keep his commandments. Now because man's reason is blinded, it is easy for the devil, to led man to all errores, as Idolatry, heresies, witchcrafts, enchantments, and to all kind of superstitious and false doctrine. And these offences God doth punish with diverse and grievous plagues, as with pride, envy, contention, detraction, slandering, lying, railing, trouble and unquietness of conscience, fear and pensiveness of the mind & such like, which vices, so torment & gnaw our hearts, that they daily waste & consume us. And hereof ensue diverse diseases sicknesses and infirmities, and at length death itself. Also when man's will is not ruled by god's law, but followeth his own affections & lusts, than he runneth headlong into all kind of gross and horrible sin, as to treason, sedition, adulteries, theft, extortion, bribery, beguiling and deceiving his neighbour, to pride, envy, anger, gluttony, brawling, fighting and manslaughter. And because God of his justice, can not suffer such heinous sins unpunished, therefore he suffereth the devil, some time to infect the air, some time to stir up great and dangerous tempests and storms, some time he permitteth him to destroy our houses, cattle, and riches, with fire or water. Again, God suffereth him some time to have such power over us, for our sins that some he maketh to run mad, some he causeth to drown themselves, some to burn themselves, some to cut their own throats, some hang themselves. For this is Satan's chief study, to drive men to such fear, trouble & anguish of mind, that thorough pensiveness & heaviness of heart, he may bring them to desperation. And this is his only intent and study, to bring as many as he can, to everlasting damnation. Now you have heard (good children) into how great and horrible evelles, we be brought unto by original sin, so that every moment we be in danger to be drowned with the ragyous floods thereof. Wherefore surely we have most need, continually to cry to our heavenly father, desiring him to deliver us from so great perils and evils. For we can not offer unto God a more acceptable sacrifice then by calling upon his holy name to acknowledge him for our God, and to give him this praise, that he it is, which is both able and willing to deliver us from all our miseries. Furthermore (good children) you shall yet learn here another lesson, worthy to be noted and remembered, which is this, that in this request we desire not God utterly to destroy all those evils, that do vex & trouble us, & so to put them clear away, (which for a time we must suffer for our sins) that they may remain no longer in this world, but we desire God to deliver us from the said evil, that is to say, that after we have suffered evil by some space of time in this life, and have been proved and tried by the fire of adversity, that then (when it shall seem good to our most merciful father) he will deliver us from the said evils, that we perish not in them. For seeing that we have brought ourselves into these miseries, we must patiently suffer them for a time, because they by punishments due for our sin, which we most worthily, have deserved. And although our heavenly father, doth most mercyefully forgive us our offences, yet he doth not take sin, clean away, but during this life, we fight against sin, until we die, and so be tried and proved, whether we love him and his commandments, better than our own wills and pleasures. Also our merciful father layeth on our backs diverse afflictions and adversities, to pull down our proud and high stomachs, and to mortify our flesh, that we may be like our brother Christ, who by the cross, overcame sin, death, and the devil, and so entered into everlasting glory.  
So that in this petition we must learn both wisdom and patience, wisdom, to beware of sin, when it provoketh us, and in no wise to follow the same. Patience, to suffer willingly the cross and such afflictions, as God shall send unto us, & to pray god, with fervent desire, that he suffer us not, to perish in the same, but mercifully to defend us, until such time, as it shall please him clearly to deliver us, which shallbe, when we shall die, and by God's power be raised again from death to life, and be delivered from all manner of evils. Therefore when we say in the lords prayer, deliver us from evil, we chief desire God, to send us a good death, that then above all other times we may be delivered from all evils.  
For as much as at that hour we be in the most danger of all evils and temptations. Wherefore it is most necessary for us, even from our tender age, to pray to our Lord, that at that last hour chief he will be good and gracious unto us, delivering us from all manner of evil. So that death may be to us none evil, but a clear acquaintance from all evils. And this the lords prayer, we must ever end with this word. Amen. Wiche is asmuch to say as surely I trust it shallbe so. And it is not enough to say Amen with our tongue only, but also Amen must be in out heart, and continue and tarry there, that is to say, we ought to believe surely and constantly that our prayer is heard, and that our heavenly father will grant us our petitions. For so Christ hath promised, that what soever we ask the father in his name, it shallbe given to us. And for that intent Christ confirmeth this his promise with an oath, saying Amen.  
Now you have heard good children, the true and plain exposition of the seventh and last petition, which I pray you to place in your memories, that when you be demanded, how understand you the seventh petition? you may readily answer.  
Herein we generally desire our heavenly father, to deliver us from all evil and peril, both of body, soul, land, cattles and riches. And that when we shall lay on our death bed, he will then grant us a good hour, that we may depart out of this vale of misery in his favour, and from this transitory life, enter into life everlasting. The which God grant us all. Amen.    

¶ A sermon of Baptism  
 
Our Lord jesus Christ good children▪ in the gospel of john saith thus Except a man be borne again of the water and the spirit, 
john. iii  he can not enter in to the kingdom of God. Now we ought to direct our hole life to come to the kingdom of heaven. For the Lord saith. First seek the kingdom of god. 
Math. ●●  And you have heard heretofore that we daily make this petition to god, thy kingdom come. Wherefore it is very necessary for us, to know, how we must be borne again, & what this second birth is without the which we can not enter into the kingdom of God. But when we speak of a second birth, you shall not so gross lie understand this saying, as though a man which is once borne, should entre again into his mother's womb, & so be borne again as he was before. (For it were great foolishness so to think) But here we mean of a second birth which is spiritual, whereby our inward man and mind is renewed by the holy ghost, so that our hearts and minds receive new desires, which they had not of their first birth or nativity.  
And the second birth is by the water of Baptism, which Paul calleth the bathe of regeneration, because our sins be forgiven us in Baptism, and the holy ghost is powered into us, as into god's beloved children, so that by the power and wourking of the holy Ghost, we be borne again spiritually, and made new creatures. And so by baptism we enter into the kingdom of God, & shallbe saved for ever, 
Titum. iii john. iii. a Rom. vi a Collo. two. b ●. Pet. iii. ●  if we continue to our lives end in the faith of Christ.  
Wherefore good children, consider diligently the strength of baptism, and mark well, how great treasures and how excellent benefits you received in your baptism, that you may thank God for the same, and comfort yourselves by them in all your temptations and endeavour youreselfes, faithfully to perform all things, which you promised in your baptism. And that you may do this the better, hear and learn the words of our master Christ, by the which he did ordain and institute baptism.  
And oftentimes repeat the same, that you may learn them word, for word without the book. These be the words of our Lord jesus Christ, spoken to his disciples.  Go into the whole world/ and teach all nations/ & baptize them/ in the name of the father/ & the son/ and the holy ghost. 
mat. xxviii Mar. xvi.  He that will believe/ and be baptized/ Shallbe saved. But he that will not believe/ shall be damned. 
By these words our Lord jesus Christ did institute baptism, whereby we be borne again to the kingdom of God. And you good children shall give diligence not only to rehearse these words, but also to understand, what christ meant by the same. That when you be demanded any question herein, you may both make a direct answer, and also in time to come be able to teach your children, as you yourselves are now instructed. For what greater shame can there be, than a man to profess himself to be a Christian man, because he is baptized, and yet he knoweth not what baptism is, nor what strength the same hath, nor what the dipping in the water doth betoken? where as all our life time we ought to keep those promises, which there we solemnly made before God and man, and all our profession and life ought to agree to our baptism. Wherefore good children, to th'intent you may the better know the strength & power of baptism, you shall first understand, that our lord jesus Christ hath instituted and annexed to the gospel, three sacraments or holy seals, of his covenant and league made with us. And by these three, gods ministers do work with us in the name and place of God (yea God himself worketh with us) to confirm us in our faith, & to asserten us, that we are the lively members of Gods true church, and the chosen people of God, to whom the gospel is sent, and that all those things belong to us, whereof the promises of the gospel make mention. The first of these sacraments is baptism, by the which we be borne again to a new and heavenly life, and be received into god's church and congregation, which is the foundation and pillar of the truth. The second is absolution or the authority of the keys, whereby we be absolved from such sins, as we be fallen into after our baptism. The third sacrament is the communion or the Lords supper, by the which we be fed and nourished, and fortified in the faith of the gospel and knowledge of Christ, that by this food we may grow more and more in newness of life, so that we may be no longer children, but may wax perfect men, and full grown in Christ. For I would you should well know this good children, that a Christian man's knowledge and life, is a more excellent thing, than unlearned people can judge. For a christian man hath the certain word of God, where upon he may ground his conscience, that he is made a christian man, and is one of Christ's members which he is assured of by baptism. For he that is baptized, may assuredly say thus. I am not now in this wavering opinion, that I only suppose myself to be a christian man, but I am in a sure belief, that I am made a Christian man. For I know for a surety that I am baptized, & I am sure also, that baptism was ordained of God, and that he which baptized me, did it by gods commission and commandment. And the holy ghost doth witness, that he which is baptized, hath put upon him Christ. Wherefore the holy ghost in my baptism assureth me, that I am a Christian man. And this is a true and sincere faith, which is able to stand against the gates of hell, for asmuch as it hath for it the evidence of god's word, and leaneth not to any man's saying or opinion. Furthermore good children, you shall diligently learn, the cause, wherefore we are baptized. You have already herd, that by baptism we be borne again. The cause of this our second birth, is, the sinfulness and filthiness of our first birth. For by our first nativity (when we were borne of our fathers and mothers) all we were borne in sin, and when we issued out of our mother's womb we were laden with sin and God's anger, as it was at large declared unto you in the exposition of the ten commandments, and specially in the last commandment. For as Adam did sin, and by sin was so corrupted both in his body and soul, that by his own power or strength he was not able to do any good thing, even so all the children & offspring of Adam be borne sinners, so that they can not be justified by themselves or by their awn strength but are inclined and bend to sin at all times. And as saint Paul saith, 
Ephes. two.  by nature they be the children of God's wrath. That is to say, God is angry with us for those sins, which by nature be, as it were, a kin to us, and we be borne with them into this world. But when we be borne again by baptism, them our sins he forgiven us, and the holy ghost is given us, which doth make us all so holy, & doth move us to all goodness. Wherefore good children when a man is baptized, it is as much to say, as he doth there confess, that he is a sinner, and that he is under the rule and governance of sin, so that of himself he can not be good or righteous. And therefore he cometh to baptism, and there seeketh for help and remedy, and desireth God, first to forgive him his sins, & at length to deliver him clearly from all sin, and perfectly to heal his soul from the sickness of sin, as the physician doth perfectly heal his patient from bodily diseases. And for his part he promiseth to God again, and solemnly voweth, that he will fight against sin with all his strength and power, & that he will gladly bear the cross, and all such afflictions, as it shall please God to lay upon him, and that also he will be content to die, that he may be perfectly healed and delivered from sin. For God doth forgive us our sins by faith, but by afflictions and death, he doth take them clean away, as saint Peter witnesseth, 
i Pet. iiii.  saying. He that suffereth or is afflicted in the flesh, doth cease from sin. And saint Paul sayeth, he that is dead, is justified or delivered from sin. These be the promises, which we make, when we are baptized. And of this mind must all they be, which shall have any fruit by baptism. Wherefore seeing all you that be here are already baptized, continue I pray you in this good mind and purpose, knowledge in your hearts before God, that you be sinners, be sorry for the same, and pray to God, to heal and deliver you from your sin. Beware you fall not to sin again, have no delight in sin, nor sin not willingly. But be godly and holy, and suffer gladly such afflictions, as God shall lay upon your backs. And if you do thus, than your baptism shall be avail able unto you, & God shall work in you by his holy spirit, and shall finish in you all those things which by baptism he hath begun. Hitherto you have herd, what we promise to God, when we are baptized, now learn also I pray you, what God worketh in us by baptism, & what benefits he giveth us in the same. For baptism is not water alone, and nothing else besides, but it is the water of god, and hath his strength by the word of God, and is a seal of gods promise. Wherefore it doth work in us, all those things, where unto God hath ordained it. For our Lord jesus Christ saith. Go and teach all nations, and baptize them, in the name of the father, and the son, and the holy ghost. This god commanded his disciples to do. Wherefore by the virtue of this commandment, which came from heaven, even from the bosom of god, baptism doth work in us, as the wourke of God. For when we be baptized in the name of God, that is as much to say, as God himself should baptize us. Wherefore we ought not to have an eye only to the water, but to God rather, which did ordain the baptism of water, and commanded it to be done in his name. For he is almighty, and able to work in us by baptism, forgiveness of our sins, & all those wonderful effects and operations, for the which he hath ordained the same, although man's reason, is not able to conceive the same. Therefore consider good children, the great treasures and benefits, whereof God maketh us partakers, when we are baptized, which be these. The first is, that in baptism our sins be forgiven us, as saint Peter witnesseth, saying. Let every one of you be baptized for the forgiveness of his sins. The second is, that the holy ghost is given us, the which doth spread abroad the love of God in our heart, whereby we may keep God's commandments according to this saying of saint Peter. Let every one of you he baptized in the name of christ, 
Actum. two.  and then you shall receive the gift of the holy ghost.  
The third is, that by baptism the whole righteousness of Christ is given unto us, that we may claim the same as our own. For so saint Paul teacheth, saying. As many of ye as are baptized in Christ, have put upon you Christ. Fourthly by baptism we die with Christ, and are buried (as it were) in his blood & death, that we should suffer afflictions and death, as Christ himself hath suffered. And as that man, which is baptized, doth promise to God, that he will die with Christ, that he may be dead to sin and to the old Adam, so on the other part God doth promise again to him, that he shallbe partaker of Christ's death and passion.  
And also God maketh all afflictions which he suffereth to be good and profitable unto him, as was the passion of Christ and not damnable, as it was to judas, and diverse other ungodly parsons.  
By this which I have hitherto spoken, I trust you understand good children, wherefore baptism is called the bath of regeneration, and how in baptism we be borne again and be made new creatures in Christ. The which doctrine you shall the better understand, if you consider in what condition you were, before you were baptized, and in what state you stand in, after your baptism.  
first before we were baptized it is evident, that we were sinners, and he that is a sinner, can have no peace nor quietness of conscience before he come to Christ, so much he feareth God's wroth and everlasting damnation. But after that our sins, in baptism be forgiven us, and we believe the promise of God, and so by our faith be justified, than our consciences be quieted, and we be glad and merry, trusting assuredly, that God is no more angry with us for our former offences, and that we shall not be damned for the same And this is a marvelous alteration and renewing of the inward man the which could be wrought by the power of no creature, but by God alone. Also before we were baptized, we were slaves and boundemen to sin, so that we neither could do that good, which we would have done, nor could keep us from that evil, which we would not have done, as saint Paul complaineth of himself. 
Rom. xvii  But when by baptism the holy ghost was given us, the which did spread abroad the love of god in our hearts, and did also deliver us from the bondage and tyranny of sin, and gave us new strength & power, to wrestle against sin, and manfully to withstand our ghostly enemy the devil, than after a certain manner we were able to fulfil gods commandments. And this is a great change, and renewing of the inward man. And this I would you should know for a surety good children, & steadfastly believe the same that no child of the jews or Turks, which is not baptized, hath the holy ghost, neither that any such can understand the word of God, neither that any such is holy or righteous before God. Wherefore you shall thank God with all your heart, which hath brought you to baptism. And when you believe in the name of Christ, and love the gospel, and are glad & diligent to hear the same, then this is a sure token that by the gospel you have received the holy ghost  
Furthermore he that is a sinner & not baptized, although he had the holy ghost to this effect, to help him to fight against sin, yet oftentimes he is over come, and falleth to sin. And although he doth oftentimes overcome sin, yet this is a great unperfectenes, that he doth it not willingly, but that this fight against sin is tedious and grievous unto him. Wherefore he is ever in peril, lest he be overcome of sin. And in case he doth manfully withstand sin, yet he seeth, that his justice and obedience be to weak and unperfect, to stand before the judgement of God, (as in deed no man, not the holiest, is able to stand before the judgement of God by his own righteousness). But when in baptism the righteousness of Christ is given and imputed to him, than he is delivered from all those perrels. For he knoweth for a surety, that he hath put upon him Christ, and that his weakness & imperfection, is covered & hid, with the perfect righteousness and holiness of Christ. Wherefore after baptism, he doth not trust in his own righteousness, but in Christ only. And he is no more pensive or doubtful, considering his own weakness, but he is joyful, because, he considereth, that he is made partaker of Christ's righteousness. And this again is a great alteration and renewing, of the inward man. These new affections and spiritual motions, are in the souls of such as are borne again by baptism, but they be unknown to worldly men, and such as be not led by the spirit of God. And when they that believe, and be baptized, do continue in this their faith to ●he end of their lives, than God shall raise them up from death to life, that they may be immortal, and live everlastingly with christ And then, when sin and the kingdom of death is utterly abolished and destroyed, we shallbe perfectly holy and righteous, both in body and soul. And for this cause, our saviour Christ doth call in the gospel the rising again from death, a regeneration or a second begetting. All these things doth baptism work in us, when we believe in Christ. And therefore Christ sayeth. He that will believe and be baptized, shall be saved. But he that will not believe, shallbe damned. Wherefore good children, learn diligently I pray you, the fruit & operation of baptism. For it worketh forgiveness of sin, it delivereth from death & power of the devil, it giveth salvation & everlasting life, to all them that believe. As the words of Christ's promise doth evidently witness. But peradventure some will say. How can water work so great things? To whom I answer, that it is not the water that doth these things, but the almighty word of God (which is knit and joined to the water) & faith, which receiveth gods word & promise. For with out the word of God, water is water, and not baptism. But when the word of the living God is added and joined to the water, than it is the bathe of regeneration, and baptism water, and the lively springe of eternal salvation, and a bathe that washeth our souls by the holy ghost, as saint Paul calleth it, saying. 
Actum. iii.  God hath saved us thorough his mercy and made us partakers of the righteousness of his well-beloved son jesus Christ. Now consider deeply I pray you, how great benefits these be, that you may not be unkind to him, that hath done so much for you, but steadfastly believe these things, mortify sin, patiently suffer all diseases & adversities, which it shall please god to send you, and than without doubt you shallbe saved. Wherefore good children, learn these things diligently, and when you be demanded, what is baptism. Then you shall answer, baptism is not water alone, but it is water enclosed and joined to the word of God, and to the covenant of God's promise. And these be the words, whereby our Lord jesus Christ did ordain baptism, which be written in the last chapter of saint Matthew. Go and teach all nations, baptizing them in the name of the father, and the son, and the holy ghost. And when you shallbe asked what availeth baptism? you shall answer. Baptism worketh forgiveness of sin, it delivereth from the kingdom of the devil and from death, & giveth life and everlasting salvation, to all them that believe these words of Christ, & promise of god, which are written in the last chapter of saint Mark his gospel. He that will believe, and be baptized, shallbe saved. But he that will not believe shallbe damned.  
Thirdly, if a man ask you, how can water bring to pass so great things? ye shall answer. verily the water worketh not these things, but the word of God, which is joined to the water, and faith which doth believe the word of God. For without the word of God, water is water, and not baptism, but when the word of the living God, is joined to the water, than it is baptism, and water of wonderful wholesomeness, and the bath of regeneration, through the holy gohst, as saint Paul writeth. 
Actum. iii.  God saved us by the bath of regeneration, and renewing of the holy ghost, whom he powered upon us plenteously, by jesus Christ our saviour, that we being made righteous by his grace, may be heirs of everlasting life. Fourthly. If a man ask you, what doth the baptizing in the water betoken? answer ye, it betokeneth, that old Adam with all sins and evil desires, ought daily to be killed in us, by true contrition and repentance: that he may rise again from death, and after he is risen with Christ, may be a new man, a new creature, and may live everlastingly in God, and before God, in righteousness and holiness. As saint Paul writeth, saying. All we that are baptized, are buried with Christ in to death, that as Christ rose again, by the glory of his father, so we also should walk in newness of life. Thus ye have heard good children, what is meant by the words of baptism, by the which we are borne again, and made new to everlasting life. Learn these things diligently, and thank God, who in Christ hath called you to be partakers of so large and ample benefits. And express baptism in your life, and baptism shallbe the greatest comfort to you, both in your life time, and also in your death bed. For by baptism we be grafted into the death of Christ, wherefore sin, death or hell, can not hurt us, but we shall overcome all these things by faith, as Christ himself overcame them. And so by this new birth we shall enter into the kingdom of God, and life everlasting. The which God grant us all Amen.   

¶ A sermon of the authority of the Keys.  
THe holy Apostle saint Paul good children, in the tenth chapter of his epistle to the Romans, writeth on this fashion. Who so ever shall call upon the name of the lord, shall be saved. But how shall they call on him, on whom they believe not? How shall they believe on him of whom they have not heard? How shall they hear without a preacher? How shall they preach, expcept they be sent? By the which words saint Paul doth evidently declare unto us, two lessons.  
The first is, that it is necessary to our salvation, to have preachers and ministers of Gods most holy word, to instruct us in the true faith and knowledge of God.  
The second is that preachers must not run to this high honore, before they be called thereto, but they must be ordained and appointed to this office, and sent to us by God. For it is not possible to be saved, or to please God, without faith, & no man can truly believe in God by his own wit, (for of ourselves we know not what we should believe) but we must needs hear God's word, taught us by other.  
Again, the teachers, except they be called and sent, can not frutfully teach. 
1. Cor. iii. ● john. vi, b Actum. two. ●  For the seed of Gods word, doth never bring forth fruit, unless the Lord of the harvest do give increase, and by his holy spirit do work with the sour. But God doth not work with the preacher, whom he hath not sent as saint Paul sayeth. 
Roma. x ●   
How shall they preach, if they be not sent. Wherefore it is requisite, that preachers should be called and sent of god, and they must preach according to the authority and commission of God, granted unto them, whereby they may strengthen men's belief, and assure their consciences, that God hath commanded them to preach after this or that fashion. For else every man should still be in doubt, and think after this sort. Who knoweth whether this be true, which I hear the preacher say? who can tell whether God hath commanded him to preach these things or no? And in case he teacheth no thing but truth, yet I am not sure that God will work with me, as the preacher promiseth? Perchance these promises pertain to other, and not to me? These doubts, in the time of temptation, might trouble men's minds, if we were not assured, that our Lord jesus Christ himself hath both ordained and appointed ministers & preachers to teach us his holy word, and to minister his sacraments, and also hath appointed them, what they shall teach in his name, and what they shall do unto us. Therefore he called them and sent them, and gave them instructions, what they should do, and speak to us, in his name, to the intent that we should give sure credence unto their words, and believe that god will work with us according to his words by them spoken. And he hath promised therefore, that what soever they should bind upon earth, 
Mat. xvi.  should be bound in heaven & whatsoever they should lose upon earth should be loosed in heaven also. Wherefore good children, to the intent you may steadfastly believe, all things which god by his ministers doth teach, and promise unto you, and so be saved by your faith, learn diligently I pray you, by what words our lord jesus Christ, gave this commission & commandment to his ministers, & rehearse them here, word for word that so you may print them in your memories, and recite them the better when you come home.  
The words of Christ be these.  ¶ Our Lord jesus breathed on his Apostles/ & said. 
john. xx: ●  Receive the holy ghost/ whose sins ye forgive/ they are forgiven unto them. And whose sins you reserve/ they are reserved. 
Now good children, you shall employ yourselves, not only to rehearse these words without book, but also to understand, what our Lord jesus Christ meant by them, that when you shall be asked any question herein, you may make a direct answer, and that also in time to come you may be able to instruct your children in the same. For what greater shame can there be, either in the sight of God or of man, then to profess thy self to be a Christian man, & yet to be ignorant in what place of scripture and by what words, Christ commanded faith, and forgiveness of sins, to be preached. Seeing that a Christian man ought to believe nothing, as an article of his faith, except he be assured, that either it is god's commandment, or his word. Now good children, that you may the better understand these words, of our saviour Christ you shall know, that our Lord jesus Christ when he began to preach, he did call and choose his twelve apostles and afterward besides those twelve, 
Mark. iii. Luke. vi. Luke. x.  he sent forth three score and ten disciples, and gave them authority to preach the gospel. And a little before his death and passion, he made his prayer to his heavenly father for them, & for all those that should believe thorough their preaching. As it is declared in the gospel of saint john. 
john. xvii  Now it is not to be doubted, but that Christ's prayer was heard, of his heavenly father, wherefore it followeth, that as many as believed the preaching of Christ's disciples, were as surely saved, as if they had heard and believed Christ himself. And after Christ's ascension, the apostles gave authority to other godly and holy men, to minister gods word, and chiefly in those places, where there were Christian men already, which lacked preachers, and the Apostles themselves could not longer abide with them For the Apostles did walk abroad into diverse parts of the world, and did study to plant the gospel in many places. Wherefore where they found godly men, and meet to preach gods word, they laid their hands upon them, and gave them the holy ghost, as they themselves received of Christ the same holy ghost, to execute this office. And they that were so ordained, were in deed, and also were called, the ministers of God as the Apostles themselves were, as Paul, sayeth unto Tymothy. And so the ministration of god's word (which our Lord jesus Christ himself did first institute) was derived from the Apostles unto other after them, by imposition of hands, and giving the holy ghost, from the Apostles time to our days. And this was the consecration, orders & unction of the Apostles, whereby they, at the beginning, made bishops and pryestes, and this shall continue in the church, even to the worlds end. And what soever rite or ceremony, hath been added more than this cometh of man's ordinance and policy, and is not commanded by god's word.  
Wherefore good children, you shall give due reverence & honour to the ministers of the church, and shall not meanly or lightly esteem them in the execution of their office, but you shall take them for gods ministers, and the messengers of our Lord jesus Christ. For Christ himself saith in the gospel. He that heareth you, heareth me. And he that despiseth you, despiseth me. 
Luke. ●.  wherefore good children, you shall steadfastly believe all those things, which such ministers shall speak unto you, from the mouth, and by the commandment of our Lord jesus Christ. And what soever they do to you, as when they baptize you, when they give you absolution, and distribute to you the body and blood of our Lord jesus Christ, these you shall so esteem, as if Christ himself in his own person, did speak, and minister unto you. For Christ hath commanded his ministers to do this unto you, and he himself, (although you see him not with your bodily eyes) is present with his ministers, and worketh by the holy ghost in th'administration of his sacraments. And on the other side, you shall take good heed, & beware of false and privy preachers, which privily creep into cities, and preach in corners, having none authority, nor being called to this office. For Christ is not present with such preachers▪ and therefore doth not the holy ghost work by their preaching, but their word is without fruit or profit, and they do great hurt in comen wealths. For such as be not called of God, they no doubt of it do err, and sow abroad heresy and naughty doctrine. And yet you shall not think good children, that preachers which be lawfully called, have authority to do or teach what soever shall please them. But our Lord jesus Christ, hath given them plain instructions, what they ought to teach and do. And if they teach or do any other thing, then is contained in their commission, than it is of no force, nor we ought not to regard it. And for this cause our saviour Christ did breath into his disciples, and gave them the holy ghost. For where the holy ghost is, there he so worketh, that he causeth us to do those things which Christ hath commanded. And when that is not done, than the holy ghost is not there. Wherefore all things which we shall so speak or do, can take none effect. Now the sum of the commission which Christ gave to his disciples, was this, that they should preach repentance, and forgiveness of sin, in his name. And he added thereto, both a promise & a threatening, saying. He that will believe, and be baptized, shallbe saved. But he that will not believe, shall be damned. Wherefore all things which the ministers of the church do say or do to us, aught to be directed to this end, that they may louse us, and declare unto us, the forgiveness of our sins, when we truly repent, and believe in Christ. But when we do not repent us of our sin, and forsake the same, or do not believe the gospel, than they ought to bind or reserve sin, and to declare unto us, that if we still continue in sin, we shall be dampened for ever. And when the ministers do thus execute their commission, than they obey God, & whose sins soever they forgive in earth, their sins be forgiven in heaven also. And contrary wise, whom soever they bind in earth, their sins be bound also in heaven. But if the ministers would enterprise to do contrary to their commission, that is to say, to forgive sins to unrepentaunte sinners and unbelievers, or to bind their sins and deny them absolution, that be repentant and trust in the mercy of God, than they should not do well, nor their act should be of any force, but they should deceive themselves, and other also. And than should that be true, that Christ speaketh in the gospel. When the blind leadeth the blind, both fall into the ditch. But when the ministers do truly execute their office, you ought good children, to take great comfort, and to confirm your faith thereby, that you may steadfastly believe, and in all temptations answer your adversary the devil after this manner. God hath sent to me one of his ministers, he in the name and place of God, hath declared to me the forgiveness of my sins, and hath baptized me in the assurance of the same.  
Wherefore I doubt not but that my sins be forgiven, and that I am made the son & heir of God. Thus good children, you ought generally in all temptations, to fortify your faith, and to comfort yourselves, with the authority of God's word, but specially you shall learn this also, that our Lord jesus Christ, did intend, by this authority of the Keys, to comfort the troubled consciences of them, that after their baptism, do fall in to heinous offences.  
For it is not so easy a thing, to rise again from sin, as the mad and blind world doth think, but when the devil and our faith shall skirmish together, then in those straits, and troubles of conscience, we have need of the help of some true minister of the church, which (as it were in our swoning) may life us up with the word of God, comfort and refresh us. As the wise king Solomon doth declare by this sentence. woe to that man, which is alone, for when he falleth, he hath no man to life him up again. And our Lord jesus Christ, doth speak so often times in the gospel of the authority of the keys, and hath added so great promises to the same, that it may well appear by the earnestness of Christ's words, how careful he was for troubled consciences, and how fatherly an effection he had to comfort the same. Whereof it undoubtedly followeth, that we have great need of this comfort, and that it is moche to be esteemed and set by. For first of all our saviour Christ, before he gave these keys in deed, he promised to Peter that he would give them, saying. 
Mat. xviii.  I will give to thee, the keys of the kingdom of heaven. What so ever thou shalt bind upon earth, shallbe bound in heaven, and what so ever thou shall louse upon earth, shallbe also loused in heaven. secondarily, Christ doth teach us, how we shall use these keys, both in open and in secret sins. Of the use of the keys in open sins, Christ speaketh these words. If thy brother trespass against thee, 
〈◊〉. xviii.  go and tell him his fault between him and the alone. If he hear thee, thou hast won thy brother. But if he hear the not, then take yet with the one or two, that upon the mouth of two or three witnesses, every word may stand. If he hear not them tell it unto the congregation. If he hear not the congregation, let him be unto thee, as an heathen and publican. verily I say unto you, what so every bind on earth, shallbe bound in heaven. And what so ever ye lose on earth, shallbe loused in heaven. And of the use of the keys, in privy and secret sins, our saviour Christ hath taught us by his own deed and example. For the man, that was sick of the palsy, Christ said thus. 
Mark. two.  Son conceive a steadfast faith, thy sins be forgiven the. And as touching binding of sins, he said to the hard hearted and stubborn jews. 
Luke. v. john. ix.  If you were blind, you should have no sin. But now because you say, you see, your sin abideth still, that is to say, it is not forgiven. thirdly, our saviour Christ after his resurrection, gave the keys to his apostles (as before he had promised) breathing upon them, and saying. Receive the holy ghost, whose sins ye shall forgive, they are for given. Now forasmuch as our saviour Christ, in giving the keys, did promise us so great comfort, did so diligently teach the use of them, and did so faithfully, and lovingly ordain and commend them and put them (as it were) into the hands of his apostles & their successors, we ought in no wise to despise this great authority, which God hath given unto men, but thankfully to use it. For know this for a surety good children, that it is a very great offence against God, little to care for his great gifts and benefits. Therefore when we fall again to great sins, after that we are once baptized, we ought not to walk in a certain recklessness, thinking that our sins be forgiven us only because God is merciful (For this opinion or wavering imagination, is more weak and feeble, than that in the fear and battle of the conscience, it is able to stand against the violent force and crafty assaults of the devil) But in this fight between our conscience & the devil, our great trust and comfort is the sure word and work of God, which may ascertain us that our sins are forgiven, that is to say, when we obtain forgiveness of our sins and absolution, of the ministers of the church, to whom Christ hath delivered the keys, and hath promised saying. Whose sins ye shall forgive in earth, their sins be forgiven in heaven also.  
And this also is to be reproved, that some men, which continue in manifest and open sin, and go not about to amend their lives, yet they will be counted christian men, and enterprise to receive the same sacraments, that other do, to come to the church, to worship God, and to pray with other. Such must be warned of their faults, and if they refuse to hear and amend, than they ought to be excommunicate and put out of the christian congregation, until they repent and amend their lives. Lest by such manifest sin and evil examples, other men might be provoked to do the like and so at length many might be infected, and the Christian religion despised and evil spoken of, as though it were the worst religion, forasmuch as Christian men should than lead a shameful and ungodly life. And so by this means, the name of God, and God himself, might be blasphemed among the heathen people. And although those canons, ordinances and rites, which be agreeable to the gospel, (and were ordained in time past, to punish such open transgressors and malefactors) are now in our time almost utterly abolished and taken away, yet for this cause we ought not to despise or cast away, the authority & use of the keys. For they which presumptuously do cast away all pokes of ecclesiastical discipline or chastisement, & do let, that such kind of correction, which is agreeable to the gospel, may not be restored again, shall have without doubt God for their judge. But let us pray our Lord jesus Christ, that as it hath pleased him to restore unto us his most blessed word, and the true understanding of the same, so also he will vouchsafe to render and send again to us, these and such like good and wholesome ordinances, agreeable to his word.  
Now when a man after baptism hath grievously sinned, and doubteth in his conscience, whether he be in the favour of God or no (as oftentimes it happeneth) than it is hard for him to trust to his awn bare imaginations, thinking on this fashion. I know that I have sinned, but yet I am in this opinion, that God is not so cruel a revenger. But that he hath forgiven me. For such an opinion without god's word, is not a true faith, nor is able to stand in the dangerous skirmishes of temptation. But true faith must ever be stayed upon the certain word & work of God. Now God doth not speak to us, with a voice sounding out of heaven. But he hath given the keys of the kingdom of heaven, and the authority to forgive sin, to the ministers of the church. Wherefore let him that is a sinner, go to one of them let him knowledge and confess his sin, and pray him, that according to god's commandment, he will give him absolution and comfort him with the word of grace and forgiveness of his sins. And when the minister doth so, than I ought steadfastly to believe, that my sins are truly forgiven me in heaven. And such a faith, is able to stand strong, in all skirmishes, and assaults of our mortal enemy the devil, forasmuch as it is builded upon a sure rock, that is to say, upon the certain word and work of God. For he that is absolved, knoweth for a surety, that his sins be forgiven him by the minister. And he knoweth assuredly also, that the minister hath authority from God himself so to do. And thirdly he knoweth that God hath made this promise to his ministers, & said to them. To whom ye forgive sins upon earth, to him also they shall be forgiven in heaven. Wherefore good children, give good ear to this doctrine, & when your sins do make you afraid and sad, then seek and desire absolution & forgiveness of your sins of the ministers, which have received a commission and commandment from Christ himself, to forgive men their sins, and then your conferences shall have peace, tranquillity & quietness. But he that doth not obey this counsel, but being either blind or proud, doth despise the same, he shall not find forgiveness of his sins, neither in his own good work, nor yet in painful chastysementes of his body, or any other thing, whereto God hath not promised remission of sins. Wherefore despise not absolution, for it is the commandment and ordinance of God, and the holy spirit of God is present, and causeth these thinto take effect in us, & to work our salvation. And this is the meaning and plain understanding, of these words of Christ, which you heard heretofore rehearsed, which are written to th'intent that we should believe, that whatsoever gods ministers do to us by God's commandment, are as much available, as if God himself should do the same. For whether the ministers do excommunicate open malefactors and unrepentant persons or do give absolution to those, which be truly repentant for their sins, and amend their lives, these acts of the ministers, have as great power & authority, and be confirmed and ratified in heaven, as though our Lord jesus Christ himself had done the same Wherefore good children, learn these things diligently. And when you be asked how undrestande you the words before rehearsed? ye shall answer. I do believe, that what soever the ministers of Christ do to us by god's commandment, either in excommunicating open and unrepentante sinners, or in absolving repentant persons, all these their acts, be of as great authority, and as surely confirmed in heaven, as if Christ should speak the words out of heaven.  
So ye have good children, the beginning and foundation, of the ministers of gods word, and of the authority of the keys, as our lord jesus Christ did first ordain and institute the same. The which our saviour Christ did institute and appoint for this purpose, that our consciences might thereby be comforted, and assured of the forgiveness of sins, and to have the inestimable thresures of the gospel, as often as we have need thereof. That we thereby being made strong in our faith, might so continue to th'end of our life. And he that continueth to the end, shall be saved. The which grant us the most merciful God Amen.   

¶ A sermon of the Communion or the lords supper.  
OUr Lord jesus Christ good children, in the xu chapter of john speaketh these words.  I am the true vine/ and my father is the husband man. Every branch that beareth not fruit in me/ he will take away. And every branch that beareth fruit/ he will prune/ that it may bring forth more fruit. Now are ye clean/ thorough the words which I have spoken to you. Dwell in me/ and I will dwell in you. As the branch can not bear fruit of itself/ except it grow in the vine/ no more can ye/ except ye abide in me. I am the vine/ ye are the branches. He that abideth in me/ & I in him/ bringeth forth much fruit. For without me ye can do nothing. 
By these words our Lord jesus Christ doth teach us very plainly, how we be justified & saved before god. For as the branch of a vine, bringeth forth no fruit, except it abide in the vine, so we can not be righteous, except we abid in Christ. And as the branch of a vine, doth not flouriche, nor keep long his sap, but withereth away, & is cast into the fire, when it is cut from the vine, even so be we damned, and can not be saved, when we forsake our master Christ  
Now ye have heard good children, how by baptism we are so planted in Christ, that by him we have forgiveness of our sins, and are grafted in him, as the branch is in the vine. And as the branches have sap and life of the vine, that they may bring forth fruit, so we also (which believe in Christ, and are baptized) have received of him the holy ghost, that we may be justified. And if it chance us to fall from Christ, thorough sin or unbelief, or to be put out of the Christian congregation, for our open and manifest sins, yet ye have heard, how we are received again, in to the bosom of the church, and joined to Christ's body, by the authority of the Keys and absolution. But if we will be justified and saved, it is not enough to be planted in Christ, but we must also abide and continue in him. Wherefore now followeth that doctrine, which teacheth us, how we ought to order ourselves, that we may still abide and grow in Christ, after that we are grafted in him. And this doctrine is contained in the institution and receiving of the supper of our Lord jesus Christ. For as by baptism we are borne again, and as by the authority of the Keys and penance, we are lifted up again, when we are fallen in to sin after baptism, so by the commuinion of the holy supper of the Lord, we are preserved and strengthened, that we may be able steadfastly to stand & fight, against the violent invasions of sin & the power of the devil. Wherefore good children, forasmuch as ye be already planted in Christ by baptism, learn also I pray you, how ye may continually abide and grow in Christ the which thing is taught you, in the use of the lords supper. Ye shall therefore diligently learn the words, by the which our Lord jesus Christ did institute and ordain his supper, that ye may repet them word for word, and so print them in your memories, that you may bear them away with you home to your father's houses, and there oftentimes rehearse them. And these be the words of our saviour Christ.  Our Lord jesus Christ the same night that he was betrayed/ 
Mat. 26. c Mar 14. c Luc. xxii. b john. vi. and xiii, i Cor. xi. c  took bread/ & giving thanks/ broke it/ & gave it to his disciples/ & said. Take/ eat/ this is my body/ which is given for you. Do this in remembrance of me. Likewise he took the cup also/ after he had supped/ & giving thanks/ gave it to them/ and said. Drink of this all ye. This is my blood of the new testament/ which is shed for you & for many/ for the forgiveness of sins. Do this as often as ye drink/ in remembrance of me. 
Now ye shall diligently labour, not only to say without book these words of our saviour Christ, but also to understand, what our Lord jesus Christ mente by the same, that ye may make answer, when ye be asked any question herein, and that also in time to come, ye may be able to teach your children, as ye yourselves are now instructed. For what greater dishonesty can there be, either in the sight of God or man, then to profess yourselves to be Christian people, and to receive the sacraments & yet not to know, what Christ's sacraments be, & wherefore they were ordained? For saint Paul saith, that he which eateth and drinketh the supper of the Lord unworthily, doth eat and drink his own damnation.  
Now therefore good children, that ye may truly understand the words of the lords holy supper, and that ye receive not this sacrament to your own damnation, learn here diligently, that the true understanding and use of the Lords supper, standeth in two things. The first is, to do that which our lord himself hath commanded.  
The second is, to believe that which he hath promised. Of these two I will speak in order, whereto I pray you give good ear.  
First our saviour Christ taketh bread in his hand, he giveth thanks, he breaketh it and giveth it to his disciples, and sayeth. Take, eat. Likewise he taketh the cup, and sayeth. Take, drink. Wherefore we ought to obey those words & to do that, which our Lord commandeth us. For although Christ prescribeth no certain time, when we ought to come together to his supper, although also he appoint no certain number of days, how often in the year we ought to receive this supper, yet this is his holy & godly will, that at some time we should receive this sacrament. And this to do, is for our great commodity & profit, for else our Lord would not have commanded us so to do, who knoweth better than we, what help and comfort we have need of. Wherefore if we will be Christ's true disciples, than we must do as he himself commandeth his disciples to do. Let us therefore go to this godly supper, let us eat & drink thereof, & let us not abstain from the same, without a great cause. Secondarily Christ saith of the bread, this is my body, and of the cup he sayeth, this is my blood. Wherefore we ought to believe, that in the sacrament we receive truly the body and blood of Christ. For God is almighty (as ye heard in the Crede). He is able therefore, to do all things what he wil And as saint Paul writeth he calleth those things which be not, as if they were. Wherefore when Christ taketh bread, and saith. Take, eat, this is my body we ought not to doubt but we eat his very body. And when he taketh the cup, and sayeth. Take, drink, this is my blood, we ought to think assuredly, that we drink his very blood. And this we must believe, if we will be counted Christian men. And where as in this perilous time, certain deceitful persons be found in many places, who of very frowardness, will not grant, that there is the body and blood of Christ, but deny the same, for none other cause, but that they cannot compass by man's blind reason, how this thing should be brought to pass, ye good children, shall with all diligence beware of such persons, that ye suffer not yourselves, to be deceived by them. For such men surely are not true christians, neither as yet have they learned the first article of the Crede, which teacheth, that God is almighty, which ye good children have already perfectly learned. Wherefore eschew such erroneous opinions, and believe the words of our lord jesus, that you eat and drink his very body & blood although man's reason can not comprehend how and after what manner the same is there present. For the wisdom of reason, must be subdued to the obedience of Christ, as the apostle Paul teacheth.  
Thirdly he sayeth, that his body was given to death for us, & that his blood was shed for us. Wherefore we must believe and confess this thing, that all we are conceived and borne in sin, as we have learned in the ten commandments, and chiefly in the two last. We are therefore by nature the children of gods wrath, & should be damned for ever if Christ had not redeemed us by his holy passion For he was made man for us, and did all things for us, which we were bound to do, and could not do, that is to say, he fulfilled the law for us, and took upon him all that cross which we most righteously had deserved, for our iniquities and offences, and he shed his blood for us, that our sins might be forgiven us. All these things we ought steadfastly to believe. Wherefore they be in a great errore, which will make satisfaction for their sins, with fasting, prayer, alms deeds, and such like good works. For although we are bound to do these good works, yet they be not a sufficient price, ransom or satisfaction for our sins, but only the death and blood of our saviour Christ, was a sufficient and worthy sacrifice, to take away our sins, and to obtain for us forgiveness of our offences, as it is written in the second chapter of saint john his first epistle. Christ is that sacrifice that pacifieth God's displeasure, & obtaineth pardon for our sins, and not for our sins only, but also for the sins of all the world.  
Fourthly Christ sayeth, do this in the remembrance of me. Here also it is our duty to obey the word of Christ, and to do that thing, which he hath commanded us to do. Wherefore (good children) doubt not, but there is the body & blood of our Lord, which we receive in the lords supper. For he hath said so, and by the power of his word hath caused it so to be. Wherefore seeing Christ saith, do this as often as ye do it, in remembrance of me, it is evident hereby, that Christ causeth, even at this time, his body and blood to be in the sacrament, after that manner and fashion, as it was at that time, when he made his maundy with his disciples. For else we could not do that thing, which his disciples did. But Christ hath commanded us, to do the self same thing that his disciples did, and to do it in the remembrance of him, that is to say, to receive his body and blood, even so as he himself did give it to his disciples. And let not the foul talk of unbelievers move you, who are wont to ask this question. How can the priest or minister make the body and blood of Christ? To the which I answer, that the minister doth not this of himself. But Christ himself doth give unto us his flesh & blood, as his words doth evidently declare. Nether let their arguments or reasons persuade you, which say, that the sacrament ought not to be received under both kinds, but under one kind only. For Christ gave to his disciples both kinds and hath bid us, that we also should do the same. And when he gave the cup to his disciples, he added thereto this commandment, in these express & plain words, saying. Drink ye all of this. Now we ought to obey god, more than men. We ought therefore to receive the sacrament under both kinds, as Christ commanded us. And regard not the gageling of them that speak against the use of the sacraments under both kinds, saying. It maketh no great matter, whether ye receive it under both kinds, or one alone, & that it pertaineth not to salvation, to receive it under both kinds. But what shall I dispute long in this matter. Take this for a conclusion, that it is only laudable & good, to do that thing, which Christ hath commanded, and not to serve from the same.  
So we ought to receive this blessed sacrament, in the remembrance of Christ, as saint Paul saith, 
i Cor. xi. i.  that is to say, we ought to preach his death, until he come again. For he will surely come again, and judge both the quick and the dead, as ye have learned in your Crede. In the mean season, we ought to remember and preach his death, that he hath redeemed us, with his death and shedding of his most precious blood, & purchased for us forgiveness of our sins. And this we ought ever to have in our remembrance, that in no wise we forget this his exceeding great benefit, and that we seek not for remission of sins, by any other ways or means, then by faith in Christ.  
Now when we preach the death of the Lord, and show that he hath redeemed us thereby, we ought also to call this to our remembrance, that he died not for us only, but for all men that believe in him. And forasmuch as Christ loved all men so entirely, that he died for them, we ought for Christ's sake to love our neighbours, for whom Christ hath died. For Christ sayeth. 
joh. xiii. ●   
All men shall know by this token, that ye be my disciples, 
i joh. two ● and iii b  if one of you love another. And this is it, that saint Paul sayeth. All we that be partakers of one bread, 
i Corin. x.  are one body and one bread.  
As often therefore good children, as you shall come to the lords table (which ye shall use to do, when ye shall come to further years of discretion) you shall seek the comfort of your consciences, and do as saint Paul saith in these words. Let a man examine himself, and so let him eat of the bread and drink of the cup. For he that eateth or drinketh unworthily, eateth and drinketh his own damnation, because he maketh no difference of the lords body. And when ye shall have examined yourselves, ye shall find that ye are sinners, and that ye have need, that Christ should give his body for you, and shed his blood for you. And this to do, is truly to examine and try yourselves. For saint Paul saith. If we would judge ourselves, we should not be judged of the Lord. But when we are judged of the Lord, we are chastised, that we should not be dampened, with the world. For him that doth not acknowledge his fault, God doth judge and chastise with diverse afflictions, that at the length he may cause him thereby to confess his faults, and repent him, that his sins may be forgiven him. Ye shall also examine yourselves, whether ye be able to do, that Christ commandeth, and to believe, that Christ saith. Furthermore ye shall make an inquiry in your consciences, whether you be glad in your heart, to forgive your neighbour his offences against you and to love him heartily and unfeignedly for Christ's sake. For when ye do thus, than ye worthily receive the body and blood of Christ. And he that so receiveth it, receiveth everlasting life. For he doth not only, with his bodily mouth receive the body and blood of Christ, but he doth also believe the words of Christ, whereby he is assured, that Christ's body was given to death for us, & that his blood was shed for us. And he that this believeth, eateth and drinketh the body and blood of Christ spiritually. Of this Christ speaketh, when he sayeth. He that eateth my flesh and drinketh my blood, 
john. vi.  abideth in me and I in him. And when we be planted in Christ, than we may come to this holy supper as often as we will, that by this ghostly food, we may daily more and more wax stronger in our faith, that Christ was given to be the ransom for our sins, and that he dwelleth in us, and we in him. For seeing that we are planted in Christ by baptism, and are bound to grow and increase in him, and to be made like unto him, it is not convenient, that we should only have a wavering opinion, that we dwell in Christ, and grow in faith & charity, but we must have a sure word and work of God, to the which we may lean in all temptations, & thereby be assured, that we do spiritually grow and increase in Christ. And this word and work of God, is set before our eyes in the lords supper.  
For seeing our saviour Christ doth give us his body to be our meat, and his blood, to be our drink, and thereby doth declare, that he will effectually dwell in us, strengthen and preserve us to everlasting life, we may steadfastly believe, that Christ doth work in us, and that he will give us ghostly strength and steadfastness, that we like green branches may continue in the vine, and so be full of sap and bring forth good fruit.  
And this is the meaning and plain understanding, of the words of the lords supper. Wherefore learn them diligently I pray you, that when ye be asked, what is the Communion or the lords supper? ye may answer. It is the true body and true blood of our Lord jesus Christ, which was ordained by Christ himself, to be eaten and drunken of us Christian people, under the form of bread and wine. Furthermore if any man will ask ye, where is this written? ye shall answer. These be the words which the holy Evangelists Mathewe, Mark, Luke, and the Apostle Paul do writ. Our Lord jesus Christ the same night that he was betrayed, took bread, and giving thanks brake it, & gave it to his disciples, and said. Take, eat. This is my body, which is given for you. Do this in remembrance of me. Likewise he took the cup, after he had supped, and giving thanks gave it to them, and said. Drink of this all ye. This is my blood of the new testament, which is shed for you and for many, for the forgiveness of sins. Do this as often as ye drink, in remembrance of me. Furthermore if any man ask ye, what availeth it, thus to eat and drink? ye shall answer. These words do declare what profit we receive thereby, my body which is given for you, my blood which is shed for you, for the forgiveness of sins. By the which words Christ declareth, that by this sacrament and words of promise, are given to us, remission of sins, life and salvation. For where as forgiveness of sin is there is also life and salvation. Again if a man will go further with you, & ask you. How can bodily eating and drinking have so great strength and operation? ye shall answer. To eat and to drink, doth not work so great things, but this word & promise of God, my body which was given for you, my blood which was shed for you, for the remission of sins. This word of God is added to the outward signs, as the chief thing in this sacrament. He that believeth these words, he hath that thing, which the words do promise, that is to say, forgiveness of his sins.  
Beside this, if a man ask of you, who be they, that do worthily receive this sacrament? ye shall answer. That fasting, abstinence and such other like, do pertain and are profitable for an outward discipline or chastisement of the body. But he receiveth the sacrament worthily, that hath faith to believe these words. My body which was given for you, my blood which was shed for you, for the remission of sins. But he that believeth not these words, or doubteth of them, he receiveth the lords supper unworthily. For this word, given for you, doth require a faithful and believing heart.  
So good children, ye have the true understanding of the words of Christ, and the true use of the holy supper of the Lord. Learn all these lessons diligently (I pray you) that ye also in time to come, may worthily receive this sacrament, and from day to day stick and cleave more steadfastly to the words of our Lord jesus Christ, and so continuing in Christ, may bring forth good fruit. And if you do so, than your heavenly father will purge and prune you (as the husband man doth the branches of his vine) that ye may daily flourish more and more, & bring forth fruit more plenteously, that God may be glorified by you, and your fruit may abide continually. And so at the length, ye shall receive life and everlasting salvation and glory, with our saviour jesus Christ, the which God grant us all. Amen.  
FINIS.   

¶ The contents of this book.  

The preface.  
THe first commandment. fo. ix.  
The ii commandment. fo. xx.  
The iii commandment. fo. xxxi.  
The four commandment. fo. xxxix  
The .v. commandment. fo. liv.  
The vi commandment. fo. lxiiii.  
The vii commandment. fo. lxxiii.  
The viii commandment. fo. lxxxiii.  
The ix commandment. fo. xcii.  
The ten commandment. fo. xcix.