Catechismus, that is to say, a shorte instruction into Christian religion for the synguler commoditie and profyte of childre[n] and yong people. Set forth by the mooste reuerende father in God Thomas Archbyshop of Canterbury, primate of all England and Metropolitane

¶ A shorte Instruction concernyng the ten commaun∣dementes.

¶A general begynnyng for all sermons.

GRace peace and mer∣cie be with you all / frō God the father and from his onely begotten sonne Iesu Christe oure Lorde. Amē. That we may pro∣fectablie and with fruite teache & learne the word of God / let vs call for grace and praye the Lordes praier.

Pater noster.

A generall preface to be rehersed after the prayer, in the begynnyng of eche sermon made vpon the ten commaundementes.

[illustration]

THe Prophete Dauid good Children lyke a cōmen scholemaster in the schole of God doeth preache on thys faschyon in the xxxiiii. psalme,* 1.1 come hither he saith my sonnes,* 1.2 herken vnto me, I wil teache you the feare of the Lorde who so euer desireth to lyue, and woulde fayne see good dayes, let

him refeaine his tongue frō euyl. & hys lyppes y^t they speake no de∣ceit, let him eschew euel, & do good.* 1.3 Let him seke peace and pursue it.* 1.4

Now my derely beloued childrē I know suerly that there is none amonge you, but that he woulde wyshe to see good dayes, and lead a Godlye and quiet lyfe. Then muste you folowe the counsell of the prophete Dauid, with all di∣lygence to learne the feare of the Lord whilest ye are yet yong & ten¦der of age. For y^t which mē learne not in theyr youth y^e same do they learne in theyr age with more dif∣ficultie. Therfore learne now with all diligence the feare of the Lord deare children, then shal you ware men of excellent vertue, and leade a godlye lyfe, and shall see good dayes. For a blessed and quiet life is not bought with riches nor got¦ten

by ••••••oure, but by learnynge the feare of God. And he that fea∣reth his maker, as an almyghtye God and Lorde, which dothe mer∣cifully healpe them that be good, and greuously punysheth the wic∣ked, he wyll dyligentlye take hede, that he doth nothinge contrarye to goddes pleasure, but wil kepe hys commaundementes so muche as is in his power. And suche godlye children proue learned and wyse men, whiche maye be able to profit other and the commen welth also, as Dauid saith in an other place. The feare of the Lorde is the be∣gynnyng of wisedome.* 1.5

Wherfore if you feare God and haue a desyre to be occupyed in godlynes, then learne the ten com∣maundementes, wherby God hath taughte vs, what pleaseth & what dyspleaseth hym, what thynge is

good and what is euell. And yf you learne these lessons perfectly, then therby you shal purchase vn∣to you the beginning of trew and godly wisedome, whiche is suche wisedom, that many men wel stri∣ken in yeares, do not attaine to it. And yet this wisedom and know∣lege of the ten commaūdementes, is but onely the begynnyng of sa∣pience, for it is the teaching of the lawe. But when the doctrine of fayth in Christe is taughte vnto you, then you lerne a greater and higher wysedome, the whiche the vngodlye or vnfaythfull do not vnderstand nor perceyue, but god onely doeth gyue it downe frome heauen, to make vs feare him and beleue his holy worde. Wherfore good children, learne nowe dyly∣gently the beginning of wisedom, that is to saye, tholy ten commaū∣dementes,

and gyue so good eare vnto them, that you maye learne them without booke, and reherse them when you come home.

¶Here folowe the ten com∣maundementes, which must be recited so tretably and di∣stinctly, that children by often hearinge of them, maye print them in theyr memories and faye them by rote.

These are the holy ten com∣maundementes of the Lorde our God.

The firste.

The seconde.

Thou shalt not take the name of the Lord thy God in vayne / for he shal

The thirde.

Remember that thou sanctifye the Sabboth daye.

The fourthe.

Honour thy father and thy mother / that thou mayst lyue a longe lyfe in the lande whiche the lord thy God shall gyue vnto thee.

The fifthe.

Thou shalt not kyll.

The sixte.

Thou shalt committe no adulterye:

The seuenth.

Thou shalt not steale

The eyght.

Thou shalt not beare false witnes agaynst thy neighboure.

The nynthe.

Thou shalt not couet thy neyghbours house.

The tenth.

Thou shalt not couet thy neyghboures wyfe / nor hys man seruaunte / nor his mayde seruaunt / nor hys oxe / nor hys asse / nor anye thynge that is thy neyghboures.

Nowe good children these are the ten holye commaundementes

of the lorde God, in the whiche he hath opened his wyl vnto vs, and hath declared what is godly and what is vngodly, what we should do, and what we should not do. These ye shall learne with greate diligence, not only to reherse them but also to vnderstande what is ment by them, and what the lorde God doeth require of vs in these his commaundementes: to thintēt that when you be asked any que∣stian of them, you maye answere to y^• purpose, and that also in time to come you may teache your chil¦dren to feare God after suche sort and maner as you your selfes be nowe instructed. For it is a great shame, bothe before God and the worlde, for a Christen man to be ignoraunt in the commaundemē∣tes of God, and not to know that doctryne that perteyneth to euery

Christen man, seynge that euerye Christen man is bounde, openly to declare his doctrine, & to gyue a rekenyng of his fayth, whē nede shall so requyre, and to brynge vp his children in the same.

The first sermon.

Thou shalt haue none other Goddes but me.

[illustration]

* 1.6

A declaration of the first com∣maundement.

TO thintente good children that you maye the better vnderstande the lawe of the tenne commaundemen∣tes, you muste firste of all knowe, that God gaue to Moses the ten commaundementes, writtē in two tables of stone, wherfore they be diuided in two partes. In the first table were written the three firste commaundementes, pertaynynge to God, whiche teache vs howe we shoulde behaue our selues toward God, as well inwardelye in harte and mynde, as outwardly in wor∣des and deades. In thother table were grauen seuen preceptes, per∣teynynge to oure neyghboures, whiche teache vs howe we oughte to ordre our selues towardes our Prynces, magistrates and rulers,

towardes oure wyues children & seruauntes and towardes all sta∣tes of men, teachynge vs that we shoulde not be dysobedient, that we do wronge to no man, that we hurt no man, that we ley not in wayte to kyll anye man, that we defloure not other mennes wyfes, and to be shorte, that we hurte not our neighboures, neither in body, goods nor good name.

But nowe let vs consyder the first commaundement, and the de∣claracion of the same. I am the Lorde thy God, thou shalte haue none other goddes but me. This commaundemente good children, teacheth vs howe we ought to vse oure hartes towarde God. Firste that we ought to acknoulege with all our harte, that God made hea∣uen and earthe and all thinges conteyned therin, and to take hym

onely to be the true God and to be our God. Secondarely this com∣maundement teacheth vs to feare him, as a lyuyng God, because he doeth punyshe the vngodlye, and to cleaue vnto him with a sure faith, because he is true and faith¦full and doeth not deceyue vs in any thing, whiche he hath spoken or promysed. Thyrdly this com∣maundement teacheth vs to loue him with all our heart, for of him we receiue oure lyfe, oure breath, oure health, and all other gyftes both bodyly and goostly. And we haue not the least of his giftes by our desertes, but he poureth them all vpon vs frely, through his in∣finite goodnes and endles mercy. Contrarywise we ought not to re∣ceaue into our hertes as God any creature eyther in heauen or in earth, that is to saye, we oughte to

feare no creature neither in heauē nor in earth so much as God, ney∣ther ought we to put such cōfidē∣ce & truste in any thynge, neyther should we so hartily loue any crea¦ture as our Lorde God omnipo∣tent. For yf we attribute to anye creature so much feare, trust, loue as apperteyneth only to him that made all creatures, by and by we make that creature our God▪ and of it we frame to oure selues an Ydoll. The whiche is a very hey∣nous, an abominable & horrible sinne, directly against the first ta∣ble and the first and chefest com∣maundement of God. Therefore suche greate offences the trewe and lyuinge Lorde God will not leaue vnpunished, for he hymselfe sayeth: I am the Lorde, my title & my name is the Lorde, I wyl not gyue my glorye to another: mea∣nyng

therby that he wyll not suf∣fer that any other thinge shoulde be estemed as God besydes hymselfe, or that we shoulde gyue godly honoure in heart, affection woorde or deede to anye creature, but onely to hym that was neuer created, and yet dyd create all thinges.

But here peraduenture you wil muse good children, askyng this question: How can we haue other goddes before the Lorde, seeynge there is but one God, one Lorde, whiche hathe made heauen and yearth. To thys I aunswere that in deede there is none other God but that most excellent and omnipotent Lorde. Ley sure hold on this article w^t a stedfast faithe good children▪ beleue this, dowb∣ting nothing therin, cleaue surely to this rocke. But yet this not

withstandyng, fooles, infidels, & vngodlye men, take some other thing for theyr God, the which in dede is not god, nor can be by any meanes. For lyke as many times we take some men for honest, riche or noble, whiche be not so in dede: so oftentimes we feare something asmuche as we do God, whiche is not God in dede. And of creatu∣res we make goddes thre manner of wayes,

The fyrst is, when a man fea∣reth anye creature, and thynketh thus with himself, yf such a thing be taken away from me, yf such a greate man be angrye wyth me, yf I escape not suche a daungier: then I am vtterly vndone, then I knowe not whether to runne for ayde and succoure, whether then shall I goo? who shall saue or helpe me? yf thou haue anye suche

thought of any creature, trewly in thine harte thou makest it a God, althoughe with thy mouthe thou doest not call it God. And this affeccion lieth lurckynge so deap∣ly hydde within manye mens har∣tes, that they theimselfes scaselye feale or perceaue it. But this feare oughte to be remoued farre from vs. For we must cleaue stedfastly by faithe to the trew and lyuynge God, and in all kynde of aduer∣sitie reason on this faschion. Al∣thoughe men of greate power be myne enemyes, althoughe this or that perrell doeth presse me verye sore, although I see nothinge be∣fore myne eyes but present deathe or daūger, yet wyl I not despaire, yet will I not mystrust God, yet wyl I not hurt my soule w^t sinne. For I am sure that this creature whiche so sore persecuteth, vexeth

or troubleth me, is no God, but is vnder the hand & power of y^e trew lyuinge God: I knowe that one heere of my heade can not be takē away from me, without the wil of hym, that is onelye and alone the trew liuing god. He is my maker my lord & my god, him wil I feare more then the mighty power of a∣ny man, more then the crafty ima∣ginations of myne enemyes; yea more then any creature in heauen or in earthe. Yf I be wrongfully entreated, and do suffer iniustli, he can easely delyuer me▪ and so pre∣serue me, that no parrel shal touch me.

The second way is whē men put their hole confidence in other thin¦ges than in God, and haue these or suche lyke thoughtes wythin themselfes. I woulde I hadde suche riches or landes, I woulde

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suche a man were my frende, then shoulde I be ryche, happye and blessed, thē should I be sufficient∣ly defended and armed agaynste all chaunces that maye happen vnto me in thys worlde. They that thinke thus, haue such riches landes and creatures for a God▪ although with their tongue they say not so, yea althoughe thys af∣fection lye hidde in our hearte so secretly, that we our selfes shoulde scantly knowe of it. But the godly maye not suffer any such though∣tes to entre in to their heartes, but ought thus to reason with theim∣selues. Althoughe I haue veraye great aboundance of frendes and riches, although I flowe in plea∣sures honor and glorye, and in all worldely thynges whyche a man can desire, yet by these thynges I haue not true saluation. For these

creatures are not God, wherfore they can not saue me, neither dely∣uer me from the tyrannie of the de¦uyll or the wrath of God. But the lorde is God alone. Yf I shal dis∣please him, he is able to take al my frendes and riches away from me, or elles otherwayes to brynge to passe that all these thynges shall worke my distructiō. Wherfore he alone is to be feared, and in hym alone we must fasten the anker of our trust and confidence.

The thirde way is when a man so hartly loueth and delighteth in any thyng besydes God, that for it he doeth and suffereth willingly all thynges that are to be done or suffered, not greatly regardynge whether it pleaseth or dyspleaseth God, then this man maketh thys creature (whiche he so feruently lo¦ueth) his god, although in wordes

he doth not vtter it.

But let Christian people weede out from the botome of their har∣tes the rootes of suche inordinate loue of any creature. And let them thinke after thys sorte, wherefore shoulde I offende God for this or that thing, I know that this lucre or this honor vpon the whiche I am tempted and do somuch set my harte, is not God, it is but a crea∣ture, which can not saue me, nether delyuer me from death, or any o∣ther aduersite. Wherefore I wyll loue only my God wyth all myne harte, I wyll do all thynges for his sake chiefly, and I wyll onely aboue all thynges obey him.

Hytherto you haue herde how by these thre waies, by fearing, by trustyng, and by louyng, we maie easely make a God of a creature, whiche in dede is no God but ra∣ther

an ydoll, set vp by oure awne phantasie. But this is an horrible sinne against the first commaun∣dement of God, and so muche the more parrellous, because it lur∣keth in the corners of mannes hart most secretly. The worlde is ful of this synne, and specially they that haue hypocrite hartes, for all their paynted holynes, are infected with the rustenes of these vices. And to thentent that you maye the better knowe these haynous offenses a∣gainst the first commaundemente and the soner eschewe them, I will declare them vnto you, by a fewe and shorte examples. Some ther be y^t do so greatly feare the cōiūcti∣ons and influencis of the heauenly planettes and bodies aboue, that when they iudge by their lernynge in Astronomye, or heare say of o∣ther men, that the signes in heauen

do threaten commen plages or ca∣lamities, by and by they tremble for feare, and not castynge theyre hope and trust in God, they be soo amased that they can not tel whe∣ther to runne to auoyde the daun∣ger. Other ther be that thinke, that when the Sonne, Moone, or any other planetes is in this or y^t signe, it is an vnlucky thinge to enter∣pryse this or that, and vpon suche dismolde daies (as they call them) they wyll begyn no new enterprise, because they thinke y^t it shulde not haue good successe or prosperous ende. And many lyke kyndes of y∣dolatrye is vsed euen among chri∣sten people. But y^e prophet Hiere∣mie doth expressely forbyd this in the .x. chapter, sayng. Feare not the signes of the skie, as the hethen do. Furthermore manye there be that stande in suche awe to tyrannes

that for feare of them they denye the trew word of God. These mē take tyrannes, and rulers of this worlde for goddes. For they ima∣gyne, that yf suche men fauoure them, thē thei shalbe safe for euer. But the prophete Dauid in the .cxlvi. psalme doth gyue contrarie counsel sayng thus. Put not your cōfidence in princes, in the sonnes of men, in y^e which is no saluatiō.

Some men also put their hole affiaunce in money, and phantesie that they whiche haue plentye of money can lacke nothing. Ther∣fore they gyue themselfes holye to couetusnes & to the desier to hurd vp riches, they set their minde vp∣on filthy lucre, they scratche what they can, not regardynge whether they get by right or by wrong. Suche men wurship their riches for their God. But saint Paule in

the .iii. chapter to the Colossians saieth. Forsake couetusnes whiche is a seruice to ydolles.

Some set their trust in their owne wourkes, thinkyng that by them they may be deliuered from synne, reconcyled to the fauour of God, iustified before him, and by them also to atteyne eternal saluacion. These haue their merites & wour¦kes in the steade of God. This is the greatest ydolatrie that can be vnder the sunne, and a playne de∣nyall of the fayth in christ, as here after it shall be declared vnto you at large in the treatise of fayth. Other ther be that be seruaūtes to their owne belyes gyuynge theim selues holly to eatynge and dryn∣king, & bodely pleasures, somuch y^t in cōparisō of bodily pleasures they eyther dispise or elles forget God. Such men make their belie

their God, as saint Paule writeth of thē saying. Some therbe which sellyng the wourde of God do tea∣che peruersely whose God is their belye. But that thinge where in they do nowe glorye, shalbe their confusion. By these examples you maye easelye perceaue, howe by to muche fearing, trusting and louyng, we make a God of a cre∣ature, which in dede is not God. And besydes these abuses, ther is an other that maketh an ydoll of y^t trew and lyuynge God. And that is when we imagyn by oure owne heades an other forme or shape of god & his wil, than is true in dede, and otherwise thā he himself hath declared to vs in his wourde. As for an example, whē we beleue that God is a bodely thynge hauynge handes, fete & other membres lyke a man, or that he is more pleased

wyth wearynge of a graye fryars coule or halowed garmentes, than with any other semely apparel, or that he delighte with our wilwor∣kes and worshyppynges, whyche he neuer commaunded, but we of our braynes haue deuysed theym. Suche phantasie and false opini∣on, I saye, maketh an ydoll of the trewe God, & it is a great offence against y^e first & chiefe commaun∣demēt. But of thys you shal heare more in other sermons.

Wherfore good children take hede of suche ymaginations that you frame not to your selfes with in the temple of youre hartes anye straunge god or ydoll. But suffer the lorde to be your God, for he doeth offer himself very louingly and with a fatherly affection, to be your God. Therfore he sayeth to eache of you, I am the Lorde thy

God, that is to saye, I am youre lorde and your father, & I woulde fayne that you should take me for your veray God onely. Yf I am your Lorde, where is the feare dewe vnto me? Onely feare me as your Lorde, obey me with al your hart, trust in me, praye to me, call vpon me, and loue me good children as your father.

Yt were our bounden dewtye, to praye vnto him with most feruent desier, that he woulde vouchesafe to be our God. But his goodnes is somuche inclyned towarde vs, that he preuentethe vs, and be∣fore we desiere hym, he offereth himselfe to vs, saying. I am the Lorde thy God, onely acknowlege me for God. When he sayth I am thy God, it is asmuche as yf he shoulde saye, I wil powre all kin∣des of benefites vpon thee, what

soeuer kynde of aduersitie trou∣bleth the, make the moone to me, whan soeuer y^u lackest any thinge, aske it of me. I am not farre from the, I am thy God. At all tymes I wyl be present with the, and I will helpe the in all thinges.

Now good children, dyligent∣ly learne ye this lesson, and graue it into youre memories: So you shal loue God, and put your trust in him. For this is the meanynge of this first commaundement that we ought to feare & loue the Lord God, aboue all thing, & fasten our hope in him. Wherfore good chil∣dren with all dilygence learne you this rule. And when this question shalbe demaunded of you, how do you vndrestand the first commaū∣dement? then shal ye answer thus. In this precept we be commaun∣ded to feare and loue God with al

oure harte, and to put oure whole trust and confidence in him.

The conclusion.

Now ye haue hearde good chil∣dren in a briefe summe, the trewe sincere and playne exposition of y^e first commaundement, beare away I praye you this doctrine, and di∣ligentlye recorde it, walke in the feare of the Lorde, that you trans∣gresse not these commaūdementes. For what soeuer God byddeth, that is right, iust, good and holye, what soeuer he forbiddeth, that is wrong, vniust, euil and synne. He himselfe requireth of vs, to kepe his commaundementes, and not dispise them. For he saith. I am the Lorde thy God,* 1.7 a stronge and a ielous God, whiche do punyshe the children y^t do hate me, euen to the thirde & fourth generacion, for the iniquite of their parentes. And

contrariwyse, I do shewe mercy to a thousande generacions of them that loue me & kepe my commaun∣dementes. In these wourdes God dothe threaten greuous punyshe∣mentes to all them that breake these commaundemētes, wherefore it is our dewtie, to feare his indig∣nation & punishment & not to pro∣uoke his wrathe vpon vs by oure disobediēce. And contrary he doth promyse his fauor and goodnes to all theim that kepe these his com∣maūdemētes. Therfore we ought to loue him, cast oure affiaunce in him, and obey his commaundemē∣tes. And speciallye ye good chil∣derne oughte to feare God, kepe his preceptes, and to desire grace and helpe of him, y^t you maye per∣fourme and fulfyll them. For the feare of God is the begynnyng of all wysedome, and it maketh men

godly & disposeth them to all good workes. And suche hauynge the fauour of God, may profit many, bothe in commen and priuate af∣faires. Out of this feare of God, springeth also a good conscience, peace and quietnes of the same, as you haue herde out of the spalme whiche was rehersed in the begin∣nyng of the preface, and yf we con∣tinew to thende of our lifes in this trew knowledge and faith of God, thā he ouer and besyde the forsaide benefites, will gyue vnto vs lyfe euerlastyng y^t whiche he graunt to you that is blessed for euer Amen. ¶Note that both y^e preface, and the conclusion also, of this firste sermon shalbe repeted, (thone in the begynnyng and thother in the later ende) in euery sermon made for the residew of the commaunde∣mentes.

YE haue herd good children in the for∣mer sermon, that all maner of Ido∣latrie is forbyd by this commaunde∣ment. Thou shalt haue none other Gods but me. Where also it was declared vnto you, howe you may commit spirituall ydolatrie, by o∣uer muche fearyng, trustynge and louyng of creatures. But nowe I wyll speake of the moost grosse y∣dolatrie, whiche standeth in wour∣shyppynge of ymages, eyther of creatures or of God himselfe. And this ydolatrye is forbyde by expresse wordes in this commaun∣dement, where God sayeth thus.

¶Thou shalt make the no grauē ymage / nor any lykenesse of anye thynge

which is in heauē aboue / or in earth benethe / or in the water vnder the ear∣the. Thou shalt not bow downe vnto it / nor wour∣ship it.

These wordes (by most interpre¦tors of late tyme belonge to the first commaundement, althoughe after the interpretation of manye aūcient autors they be the seconde commaundement) in whiche wour∣des it is to be noted, that it is not withoute greate cause, that God with so playne and expresse words doth forbydde wourshyppynge of ymages. For he sawe that mans corrupte nature frō the firste tyme that he fell from God, hathe euer ben enclined and redy to ydolatry, and to bowe downe to creatures,

rather than to looke vp to God that made him. Wherfore he inhi∣biteth all occations of the same. God did also forsee, that in the lat¦ter dayes men should come which woulde maynteine worshyppyng of images. Not onlye with pain∣ted colors, but also with paynted wordes, saying. We kneele not to the ymage, but before the ymage, we worshippe not the ymage, but the thing which is represented by the ymage, we worshippe not the creatures, but the creatore in the creatures. And suche lyke excuses the greatest ydolaters dyd al∣waies pretend. But to thentente they shoulde not so deceyue you, God doeth oftentymes in holye scripture call vpon you sayinge. Thou shalte not make to the any grauen ymage or lykenes of any creature, thou shalt not kneele, nor

bow thy selfe downe to it.

For what can be more contrarie to the dignitie of man, then he, whom God hathe made Lorde ouer all creatures to kneele or to doe reue∣rence to the image of a creature. God hath so fashioned man, that he hath gyuen him a bodye stan∣dynge streighte vp, and a counte∣naunce to loke vpwarde into hea∣uen. And why then shoulde he bow himself downward to the earth, or to creatures made of earthe, why∣ch be rather to be troden vnder his fete, then to be worshipped of him. There is nothynge more againste reason, then that he whiche hathe lyfe, sense, and reason, should wor∣shyppe that thinge, which can ney∣ther see, feele, moue, heare nor vn∣derstande. Wherefore God saieth plainly, thou shalt not worshyppe ymages, that is to saye, thou shalte

not gylte them, and set them in co∣stlye tabernacles, and decke theim with coates or shertes, thou shalte not sense them, make vowes or pil¦gremages to them, sette candelles before them, and offer vnto them, thou shalt not kysse their feete, and bowe downe vnto them.

For God sayeth I am a ielouse God, and will not gyue my honour to any creature, but wyll greuous∣lye punyshe them that breake this my commaundemente. Yea I wyll punyshe their children and poste∣ritie vnto the thirde and fourthe generation.

And this indignation of god a∣gaynst ydolaters, hath at sundrye tymes be shewed by greuouse pu∣nishementes for our examples. For Salomons idolatrie, y^e king∣domes of Israell and Iuda were deuyded, and thereof dyd ensue a

continuall dyscorde betwene these two kyngdomes. And for ydola∣trye God commaunded Moses to hange the capitaines of the peo∣ple, and of the people were slayne xxiiii. thousande. And the bokes of the Iudges, Kynges, and the Prophetes be ful of like histories, howe almyghtye God for ydola∣trie was offended with the Israeli¦tes, and gaue theim into the han∣des of their enemies, and into the subiection and bondage of all na∣tions about them, which did perse∣cute & kyl them. And when they in their afflictions cried vnto y^e lorde, he refused them saying. Go and crie to the gods whiche you haue chosen, they wyll saue you in the time of youre necessitie.

What greater punyshemente can there be then this? to be cast awaye from God, when we haue mooste

neede of his helpe and comforte? And in Deuteronomie almygh∣tye God commaunded by his pro∣phet Moses, saying. Cursed be he, that shall make a grauen or mol∣ten ymage, abhominable before y^e Lorde, the worke of an artificers hande, and shall set it in a secrete place. And all the people shall an∣swere and say. Amen.

Here you see how he is accursed of god, that setteth but one ymage in a secret corner of his owne house to wourshippe it. But muche more daunger it is, to set vp ymages in the tēple of God which is y^e open & cōmen place to honore the only ly∣uing god. But peraduenture some will saye, that we are forbydden to worship ymages, but not to haue ymages. To this I answer. First as touchynge the ymage of God, that whan God spake vnto the

children of Israell in the mount of Oreb they heard a voice, but they saw no maner of ymage or lyke∣nes of any creature. And the cause was this. Lest if he had appeared in the similitude of a mā or womā or of any beast vpon earthe, or of any birde in the ayer, or fishe in the water, or of any other creature, the ignoraunt people would parad∣uenture haue made an ymage like therto, and haue worshipped it. Therfore they did se no maner of ymage, because they shoulde make no ymage of God. Least that yf they had made any ymage of god, they would also haue worshipped it. And forasmuche as God is a goste not onely inuisible but also incōprehensible, therfore he cā nei∣ther be made w^t handes, nor cōpas¦sed by wit, nether is it possible, y^t a∣ny thing made by mannes hande

shoulde represent God vnto vs, as his ymage, so far those two be vn∣lyke, God, and an ymage made by man. For God is a goste, without ende, without measure, withoute mixture, without corruption and most perfecte. But an ymage is a body, hathe an ende, maye be com∣passed and measured, it is myxed, corruptible and vnparfit. God is lyfe in him selfe, of whom al thin∣ges haue lyfe, but ymages can ne∣ther heare, see, nor moue, nor haue neither reason, vnderstanding nor lyfe. Therefore sayeth God hym selfe by his prophet Esaie, that no similitude nor ymage, can be made of him. God shewed himselfe vnto the people in the mount of Oreb, but in a clowde, smoke and fyer, declaring thereby that no man can come to the parfite knowledge of God, as he is in him selfe. The

Propiciatorie also, whereby God was signified, was hidde and not sene, aswel for that it stode in san∣cta sanctorum where the people ne¦uer came, as also for because the Cherubynes couered it with their wynges. But in case any paynter or caruer were so connyng, that he cold make an ymage, which shuld perfytly represent vnto vs God, (which is impossible) yet he ought to make no suche ymage. And if it wer made, it ought to be destroied, because god hathe forbyd anye y∣mage to be made of hym.

For as it is forbydde to haue any straunge goddes, so it is also for∣bide to haue any ymage of y^e true lyuing God. And yf any wil say, that it is forbyde to make an y∣mage of God, to thintent to wour∣shippe it, but I doo not worshippe it, nor haue it for that intent, but

onely that it may stere me to the re∣membraunce & knowlege of God. To this I aunswer, that God did forbide the making of his ymage. least this parrell shoulde followe, that thou shouldest worshippe it. Therefore thou doest offende, al∣though thou doest not worshippe it, and that not only, because thou doest againste goddes worde and commaundement, but also because thou putteste thy selfe wilfully in very great peril and daūger, speci∣ally seyng that of our corrupte na∣ture wee be moost highly enclyned to Idolatry & superstition, as ex∣perience from tyme to tyme hathe taught vs, euen from the begyn∣nyng of the worlde. And here ap∣peareth y^e abuse of our tyme, which folowing rather the phantasye of caruers or paynters, than y^e worde of God haue set vp in churches the

ymage (as thei cal it) of y^e Trinitie, where they portured God y^e father lyke an olde man with a long hore berd. And what can symple people learne herby, but errore, and igno∣rāce? Haue not mani thought that God the father is a bodyly sub∣staunce, & that he hath a face, and berd, hādes, and fete, because they see him so painted? And for this consideracion saith sainte Austen, it is a detestable thing for Christen men to haue any suche ymage of God in the church, whereby it ap∣peareth that in sainct Austens ty∣mes, ther wer no suche ymages in christen churches, but that it is an inuention of y^e papistes broughte in of later yeres, whiche bryngeth vs not vnto the true knowledge of god, but leadeth vs into errors and ignoraunce of God.

But if you wil lyfte vp your min∣des

to god good children, to know his diuine maiestye, hys infinite power, wysedome, goodnes, and o∣ther his godlye perfections, loke not vpon a deafe, domme, blynde, lame, and deade ymage, made by a painter or caruers handes, but loke vpon heauen and other crea∣tures, made by goddes awne han∣dy worke, loke vpon man who cā speake, see, smell, heare, feale, and go and hath lyfe, wyl, and reason, and whome no man but God him∣selfe made to be his lyuely image and similitude.

We haue also y^e holy scriptures whiche declare vnto vs the won∣derful workes of God, by which thynges wee maye be ledde to the knowledge of God without pain∣ted or carued ymages. Now par∣aduēture some wil say that Christ hathe a bodye, and lykewyse haue

saintes, & therfore of them we may haue ymages althoughe of God there can be made no ymage. And further they wil say, that the cause why ymages wer forbid, was per∣ryl of ydolatry, and worshipping of theym. So that where there is no suche peril, we may haue yma∣ges.

Yet as I will not vtterly deny but they may be had, so I thincke it more cōuenient for christē religi¦on that they shuld be taken out of Christen mens churches, then that they shoulde be placed in the tem∣ple of God. And of this my opini∣on I wil shewe you certaine good groundes, to thintente that whan you be demaunded, why we En∣glyshe men haue no ymages in our churches, you maye be able to make therunto a reasonable aun∣swer, and that also in time to come

you may declare to your children what abuses haue crepte into the church by the occasion of ymages. That if anye man shall hereafter god about craftily to brynge in y∣mages agayne for hys owne lucre sake, they maye the soner perceyue hys Iuglynge, and so the better auoide the perill and daunger. Fyrst it is certaine, that we neither haue commaundement, counsell nor example of the scrip∣ture, nor of the primatiue churche in thapostilles time, nor many ye∣res after to set vp ymages in our churches. As it maye appeare by the holy mā Epiphanius Bishop of Cypres, a man of great estima∣tion an .xi. hundreth yeres passed, for his great lernyng and vertue, and by whom not only in his lyfe tyme, but also after his death, god wrought many miracles. He in an

epistle which he wrote to the Bys∣shoppe of Hierusalem (whiche e∣pistle saint Hierome did translate out of Greke into Latine) writeth, that as he passed y^e contrey about Hierusalem, he founde in a church a cloth painted, hauing the image of Christ, or of a saynte. And whā I saw (saied he) an ymage of a mā hang in the church of Christe, con∣trarie to the authoritie of the scrip¦ture, I cut it in peces, & counseled thē to buri some pore dead mā ther¦in. And after he wrote to the Bys∣shop of Hierusalem, that he shuld commaunde al the priestes, not to suffer suche images, beynge con∣trary to our religion, to hange in the church of christ. Wherby it ap¦peareth y^t in those dayes ymages were not alowed to be sette vp in churches amonge christen menne (yea al thoughe it were the ymage

of Christe or any sayncte) but that the vsage of ymages beganne af∣ter that tyme.

And yf we wyl beleue aūcient Hi∣stories, ymages wer brought into churches, by the pollicye and force of the Byshoppes of Rome, many good christian Emperors, with∣standing the same to their power. But Idolatrie by the byshoppes of Rome preuailed, and seduced many Christen Realmes.

Moreouer many images teache nothyng elles but erronious and supersticiouse doctrine. For what reachethe the picture of sayncte Mychael waying soules, and our lady putting her beades in the ba¦launce. Forsoth nothing els, but superstitiousnes of beades, and cō¦fidence in oure owne merites, and the merites of saincts, & nothynge in the merites of Christe.

For wheras oure good workes be not able to way against the deuel, our lady muste laye her beades in balaūce, that is to say, wil workes diuised of oure awne braynes not commaūded of God, and by them to saue vs. Which doctrine is ve∣ry false and iniuriouse to Christe. What did y^e ymage of saint Son∣daye teache? But that Sondaye was an holye man, accordynge to the which teaching, beggers asked their almes for saynct Sondayes sake. But I wyll leaue to speake of the euell doctrine whiche was taught by Images, and I wyll declare vnto you y^e ymages haue bene so abused, that all the good∣nes whiche myght come by theym, was neuer cōparable to the great ignoraunce and blyndnes, the su∣perstition and idolatrie, whiche haue been brought in and cōmit∣ted

by meanes of thē. The whiche abuses good children, your owne fathers, yf you aske theym, can well declare vnto you. For they themselfes wer greatly seduced by certayne famouse and notoriouse ymages, as by our lady of walsin¦gham, oure ladye of Ippeswiche, Saynt Thomas of Canterbury, Sainct Anne of Buckestone, the roode of Grace, and suche lyke, whom many of your parentes vi∣litide yerely, leauinge their owne houses and familyes. To thē they made vowes & pilgrimages, thin∣kyng that God would heare their prayers in that place rather than in another place. They kissed their feete deuoutrly, and to theim they offred candles and ymages of waxe, rynges, beades, gold, and syluer, aboundantly. And because they that so taught them had ther

by great cōmoditie, they maintei∣ned the same with fayned myra∣cles, and erroniouse doctrine, tea∣ching the people that God would heare their prayers made before this image, rather than before an∣other ymage, or in another place, wheras the Prophete Esay sayth, that God doeth heare those that be truely penitent in euery place a lyke. But peraduenture some wyl saye, they dyd neuer teache vs to kneele to y^e ymage, but before the image. But who I pray you gaue them commission to teache you to kneele before the ymage, yf you make youre praiers to God, why lyfte you not bothe your eyes and handes to heauen where God is, why loke you rather vpon the wal¦les, vpon stockes and stones, then thitherward where you knowe he is, to whome you make your pray¦ers.

What nedest thou which arte the ymage of God, to kneele be∣fore the ymage of man.

Again they that be greued with takyng downe of ymages out of the churches, will parchaunce say. We worshipped not y^e image but the sainct, whome the ymage dyd signifye. And who I praye you commaundeth you after this fa∣shion to worship any sainct, why shoulde wee geue that honoure to sainctes nowe after their deathe, whiche they themselfes, whan they were on lyue dyd vtterly refuse? Yf a Christen man althoughe in dede he were a very holy man, and a lyuing saint, should set himself vpon an aulter in the church, you would say to him come down syr, that is no place for you to stande in. And why shoulde than dōme ymages stande there, whan they

be deade, wher thou canst not suf¦fre the true ymages & mēbres of Christ & liuely sainctes to be pla∣ced? Peter refused to be wourship¦ped of Cornelius, & likewyse dyd Paule and Barnabas to be hono∣red of men, and the aungel also re∣fused to be honored of a man for∣asmuche as speciall honoure and seruice, appertaineth only to god. Neuerthelesse in ciuile honor and seruyce, we be subiecte to kynges, princes, parentes, maisters, and al superiors, to honoure and serue thē of duety as God of vs requy∣reth. But al these thinges cesse af∣ter their death, & they that wil say, that they nether worship ymages, nor the sainctes in ymages, but God onelye in the sainctes and y∣mages, they pretende the same ex∣cuse that the heathen Idolatrers did. For they sayd lykewyse, that

they worshypped not blockes nor stones, but God in theym, and yet thei wer great ydolatrers. But these men that pretende so manye excuses for their ydolatrye (as all ydolatrers euer haue done) yet in very dede they worship not onely creatures but also the ymages of creatures. Whan they knele, kysse, & sense them. For whan they see an ymage of the Crucyfyx, or of a saint by the way, doo they not bow downe, and put of their cap∣pes vnto it. But they do that (say they) not to y^e ymage but to Christ But why than doo they it, whan they se the ymage, and not before? Marye (saye they) for the ymage putteth vs in remēbraūce of christ But let them truly aunswer this, as they thinke in their hartes. As often tymes as they remembre Christe before they see the ymage,

doo they bowe downe and put of their cappes or no? Certayne it is that thei do not, but assone as thei come to the ymage they doo. And therefore in veraye dede, they doo that honor to the ymage, and not to Christ, nor to the saint, whatso∣euer they pretende. But they fan∣tasy som holines or vertue to be in the ymages, specially whan they be set vpon high in the churche, the commen place to honor god alone, and therefore they ronne rather to one churche than to another, and honor one Image rather than a∣nother for elles why are not the y∣mages in the caruers and painters shoppe as wel kneled vnto & wor∣shipped as they y^t be set in y^e church And yf they dyd their reuerence to christ & not to the image, seing that Christ is in heauen, to heauen they shuld loke vp, wher christ hī self is,

and not gase vpon an ymage. Se∣yng therefore that it is an horrible ydolatry, to wurshyp the Sunne, which is a most goodly creature of God, and representeth vnto vs the wonderfull worke of God. Let e∣uery man consydre how diuilyshe ydolatry it is, to worship our awne ymages made by our awn handes.

Yt is not also taught you in all the scripture that you shoulde de∣syre saincte Rocke to preserue you from the pestilence, to pray to saint Barbara to defēde you from thon∣dre or gonneshot, to offer to saincte Loy an horse of waxe, a pigge to sainct Anthonye, a candel to sainct Sithe. But I shoulde be to longe yf I shoulde reherse vnto you all the superstitions that haue growe out of the inuocation and praying to saintes departed, wherwith men haue been seduced, and goddes ho∣noure

geuen to creatures.

This was also no smal abuse, that wee called the ymages by the names of the thinges, whome they did represent. For we were wont to say. This is saincte Annes aulter, my father is goone a pylgrymage to our lady of walsyngame, in our churche sainct Iames standeth on the right hand of the highe aulter. These speches, we wer wont to vse, although they be not to be cōmen∣ded. For sainct Austen in thexposi∣tion of the .cxiii. psalme affirmeth, y^t they, who do call suche ymages as the carpenter hath made, by the na∣mes of those thinges whiche God hath made, do chaūge the truth of god into a ly. It is not also taught you in all scripture. Thus good children I haue declared how wee wer wōt to abuse ymages, not that hereby I condempne your fathers,

who were men of greate deuotion, and had an ernest loue towarde God, altoughe their zeale in all pointes was not ruled and gouer∣ned by true knowledge, but they were seduced and blynded, partely by the commen ignorance that ray¦ned in their tyme partely by the co∣uetuousnes of their teachers, who abused the simplicity of the vnler∣ned people to the mayntenaunce of their awne lucre and glorye. But this haue I spoken to shewe you how crafty the deuil and his mini∣sters haue been euen of late tyme to allure Christen mē to Idolatry vnder the pretence and title of de∣uocion, holynes, and religion, that you being warned of suche abuses may the better knowe and auoyde them incase at any tyme Satan or his messengers woulde entyse you vnto suche superstition again. For

yf mariners y^t haue passed y^e daun∣gers of the seas, and are safelye entred into the hauē, be naturally moued to shewe to suche as sayle to those places, from whence they came, what parrelles they shall passe by, and howe also they maye auoid the same. Howe muche more ought we that haue already passed the diepe seas and daungers of superstition, to warne you good children, of these perrelles, and to teache you whiche are nowe (as it were) entring into the troublesome seas of this worlde how you maye auoyde these so great daungyers. And it is veray necessary for prea∣chers at all tymes to admonyshe, exhorte, and cal vpon you to auoid this most haynouse and detestable synne of ydolatrye. For not onelye the prophetes in tholde testamente wer very ernest to cal vpō the Ie∣wes

to eschewe this synne of ydo∣latry, but thappostles also be ve∣ry diligent to disswade Christē mē from y^e same. And we haue to much experience in the worlde that of y∣mages commeth, worshippyng of them and ydolatry. For sainct Au∣sten vpon the .cxiii. psalme affir∣meth that simple men be more mo∣ued and stirred to bowe downe to ymages and worship thē, because they haue mouthes, eyes, eares, noses, handes and feet then they be moued to contēpne thē, althoughe they perceiue they cā neither speke, see, smell, feale, nor goo.

It cannot be sayde that yma∣ges be necessarie, for then we con∣dempne the appostilles, and al the holy men in the primatiue church, yea and Christe hymselfe also be∣cause they vsed no suche thynge, nor yet that they be profitable, for

yf they had, either Christe woulde haue taughte it or the holy goste woulde haue reueled it, vnto the appostles whiche they dyd not. And yf they dyd, the appostilles, were very neelygente that woulde not make some mention of it, and speake some good word for yma∣ges, seyng y^t they speake so manye against them. And by this meanes Antichriste and his holy papistes, had more knowledge or feruente zeale to geue vs godlye thynges, and profitable for vs, thā had the veray holy saintes of Christe, yea more than Christ himselfe, and the holy goost. Now forasmuch good children, as ymages be neither ne∣cessary nor profitable in our chur∣ches and tēples, nor were not vsed at the begynnynge in Christe nor thapostilles tyme, nor many yeres after, and that at length they were

brought in by Byshoppes of Rome maugre Thēperours tethe, & seing also that they be veri slaun¦derous to Christes relygion, for by them the name of God is blas∣phemed among the infideles, Tur¦kes, and Iewes, whiche be∣cause of oure ymages do call chri∣sten religion Idolatry and wour∣shipping of ymages. And for as∣muche also as they haue bene so wonderfully abused within this Ralme, to the highe contumelye and dyshonor of God, and haue been great cause of blyndnes, and of muche contention amonge the kinges maiesties louing subiectes, and were lyke so to be still yf they shoulde remayne, and chiefly seyng goddes worde speaketh somuche against thē. You may herby right well consydre, what greate causes and groundes the kinges maiestie

had, to take them away within his Realme, folowing herin the exam∣ple of the godly kinge Ezechias, who brake downe the brasen ser∣pent, whan he sawe it worshypped and was therefore greatly praysed of God, not withstandynge at the firste, the same was made and set vp by goddes commaundemente, and was not only a remembraūce of goddes benefites, before recea∣ued, but also a figure of Christ to come. And not onely Ezechias, but also Manasses, and Iosophat and Iosias the best kynges that were of the Iewes, did pull doune yma∣ges in the tyme of their Reygne. Consider than howe Godlye an∣acte is this to take away so manye ymages, not made by goddes cō∣maundementes, wherunto contra∣ry to goddes commaundementes and his honor wer so manye Ido∣latries

cōmitted. For vnto Christē Princes office, and cure appertay∣neth y^e defēce of goddes true word & Christē relygion, & to take away all those thinges, which hynder or let true godlynes and relygion, or make trouble & contention, within their realmes. So good children you haue herde the true meanyng of these wordes. Thou shalt make to the no grauē ymage, thou shalt not bowe downe & worship y^e same, the which I pray you graue depe∣ly in your memories, y^t whē you be demaunded, what is ment by the wordes heretofore rehersed, you may answer. This cōmaundemēt forbiddeth vs al kind of ydolatry aswel bodely as goostly, & inhibi∣teth vs to geue y^e honor whiche is due vnto god to any creature or y∣mage of creature, but to worshyp God alone. And now note further

good childrē, y^t to thintēt we shuld honore only God, & obey him. He saieth y^t he is y^e Lorde our God, in whom be al good thīges, & of whō wee haue all. He saith also y^t he is strong & of such force, y^t he can po∣nishe vs at his pleasure if we dyso¦bey him. Moreouer he calleth him selfe Ialose because he can abyde no cōpaniō, but as a man, y^e more pure & chast he is, y^e more he is gre∣ued if he perceue his wife to set her loue vpō any other, euen so is god, who hath takē vs to his spouse, if he se vs defiled w^t filthy ydolatry. Furthermore he saith y^t he wyl re∣uēge his maiesty & glori, if any mā wil translate y^t vnto any creature picture or ymage, & y^t w^t such ven∣geance, y^t it shal extēde vnto theyr childrē, nephewes & nephewes chil¦drē. Like as on y^e other side he pro∣miseth his mercye and goodnes to

their posterite, that kepe his law & cōmaūdementes. Employ therfore youre hole hartes & myndes to his preceptes good childrē, & exchewīg al ydolatry or honoring of caruin∣ges or paintīges geue to god only his due honor and glory now & frō hensforth world w^tout ende. Amē.

The seconde sermon.

YE haue herd the decla∣raciō of y^e first cōmaun∣demēt, in y^e whiche we be taught howe we oughte to behaue oure selues towardes god in our hertes, now foloweth y^e secōde cōmaūdemēt which is this.

¶Thou shalte not take the name of the Lord thy God in vaine / for he shal not be gyltles in the sight of the Lorde / that taketh his name in vayne.

[illustration]

* 1.8

THis cōmaūdemēt good childrē tea∣cheth vs how we oughte to behaue our selfes toward God in wourdes, biddynge vs not to speake of the name of God in vaine or without great cause, but to vse it only whē it tendeth to y^e praise and glory of God, & to the profit of our neigh∣boure, that euerye man maye per∣ceaue by oure wourdes and com∣munication,

that we in our hartes do reuerentlye and humbly feare, magnifie and worship God & his holy name. For by this oure good example other men are prouoked and encoraged to glorifye y^e name of God. And contrariwyse when in scoffynge & iestyng we be lighte to abuse the name of God, then o∣ther mē are offended, & therby also are made more vnreuerent toward God and lesse passe of god & godly thinges, and so by this meanes we burden oure selues with an other mans synne. For Christe sayeth in the ghospel of Mathew the .xviii. chapter.* 1.9 He that gyueth cause of offence to anye of the weake bre∣therne, it were better for him that a mil stone wer hanged aboute his necke, & so drowned in the botome of the sea. Wherefore I pray you, diligently beware, that you gyue

no such kinde of offēce to your bre∣thrē. Wherfore you shal now lerne how the name of God is taken in vaine, to thentēt you maye y^e soner eschew this syn. For y^e name of god is takē in vaine diuerse wayes.

The first is when men gyue the title & name of God, to those thin∣ges whiche are not God in dede. As the heathen did call the Sonne the Moone, and the starres, god∣des, also they called certen men as kinges & tyrannes goddes, & as y^e Iewes did, whiche made a calfe of gold and sayed: This is the God whiche brought vs out of Egipt.* 1.10 And this (good children) is so hei∣nous a faulte, that God in the olde testamente commaunded him to suffre death that shoulde committe this synne, and yf anye citie had so offended, he willed y^e same cytie to be burned and vtterly destroyed,

and all that were founde therin to be kylled. Therefore let vs dily∣gently eschew this offence, or elles God wyll horriblye punyshe vs.

The seconde waye of takynge the name of God in vayne, is whē we forswere oure selues, or sweare deceiptfully, other in commen iud∣gement, or in oure dayly affaires and communicacion, entendynge thereby to deceiue our neighbour. Wherefore you muste diligentlye take hede that you vse not to swer lyghtly thorough an euell custome but do as Christ teacheth vs. Let your communicacion be yea,* 1.11 yea, and nay, nay. But when necessite dryueth you to an othe, or y^e pub∣lyke officer commaundeth you to sweare, then be not forsworne, but speake the trueth and faithfullye perfourme and obserue that thing that you haue sworne. And yf it

shall chaunche any of you in tyme to come, when you shall come to mans state, to be called to any of∣fice in the commen wealth, beware that you gyue no cause nor occa∣sion to othes not necessarie. For whatsoeuer sinne is committed by suche othes, that God doethe im∣pute to thofficer whiche exactethe the same, and not to the subiectes whiche are bownde to obey, not onelye for feare of punyshemente, but also for conscience sake.

Thirdely we abuse the name of God not onely in vayne but also very vngodly, when with horrible cursyng & bannynge by the name of God we wyshe to other the vē∣geaunce of God. The whiche syn now in our time is moche vsed. Insomuche that now a dayes you shall heare not onely men, but al∣so womē and childrē outragious∣lye

curse and banne bothe themsel∣fes and other, sayinge after this wise. By goddes soule I woulde I hadde neuer been borne, or I woulde the grounde shoulde open and swalowe me vp. By Goddes body I woulde thou wert hanged, by goddes passion I woulde the deuell had the, by goddes woun∣des I woulde it were on a wylde fire, or suche other lyke deuylyshe cursiges, & wishīges which offence is not onelye abominable before god, but also so shamefull before the worlde that it abhorreth good christen eares to heare suche hay∣nous blasphemie. For sainct Paul in the seconde chapter of thepistle to the Philippians writeth thus. In the name of God all knees do bowe downe, bothe in heauen in earthe and vnder the yearth, that is to saye. Not onelye Aungelles

and men do wourship oure Lorde and God Iesus, Christe, but also the damned spirites and deuelles in hell, do quake at his name, and by their trēblyng do declare that they most reuerently acknowlege the name of hys maiestye.. But these more then deuylishe swerers banners and cursers, without re∣uerence to the mooste honorable name of God, without curtesye or bowing to him, who with a becke maketh all the worlde to shake, do blowe & bluster oute of theyr vn∣godly mouthes suche blasphemies as by the same they do not onelye hyghly dishonour God, but also do wyshe to their neighbours, all kinde of miseries, plages and ad∣uersities that can be imagined, whereas oure dutye is to loue our neyghbour & wishe wel to him, as to ourselfes. Nowe consyder what

a great wickednesse it is, to wyshe euyll thinges to men by the name of God, seyng that by thys name we ought to desier and praye for all good thinges, bothe to oure sel∣ues and to oure neyghbours. Wherfore when ye heare ani man vsing suche spytefull curses and blasphemies of gods name, doute not but y^t he in y^t deede is wurse then the deuyll himselfe. For the deuil when he heareth god named trembleth therat, and dateth not so vnreuerently behaue hymselfe to that moste holy mane where as these wretched and most vngodly persones, do shewe no feare nor reuerence thereto at all. But ye good children take hede for gods sake, that you accustome not your selfes to suche kynde of blasphe∣mies. And when you shall heare other outragyng with suche hor∣rible

curses, flye frome theym as frome pestilence, and thynke this with youre selfe. I wyll con∣uey me out of this naughtie com∣panye, leste peraduenture I also maye be infected with this conta∣gious custome of swearynge and cursing, and so maye be made at the lengthe more abhominable in this poynt, than is the deuill hym selfe.

Fourthly the name of God is taken in vayne, when men do ab∣use the worde of God purposelye makynge false expositions vpon holy scripture, and wrestynge the same frō the true sense to their euil purpose, or whan men make a tri∣fle or a lawghynge sporte of the wordes of holy scripture as these papistes do whiche say that thys verse of y^e Psalme. He shall drinke of the broke by the way, and ther∣fore

he shall lyft vp his hedde, is verefied of the gose and the gaun∣dre. This abuse doth brede a con∣tempte of the worde of God, and it doeth corrupt or mynishe the au∣thoritie of Gods doctrine.

Fyftly they do misuse the name of God, whiche do abuse it to char¦mes, witchcraft, sorceries, nicromā¦cies, inchaūtemētes, & cōiuringes. And this is not onely a great syn, but a thynge of hys owne nature moste vayne and folishe. For per∣swade your selfes this thynge for a suertie, good chyldren, that all kynd of witchecraft is of hys own nature nothing elles but lies, gy∣les and subtilenes, to deceaue yg∣noraunt and simple mē, as manye haue proued by experiēce to theyr great losse and vtter vndowynge. Wherfore beware of them, beleue them not, do not learne them, ney∣ther

feare that an nother mans in∣chauntementes are hable to hurte you. For they be nothing els but the deuils instrumentes, by the whiche he doeth prouoke men to horrible synnes, that the name of God may be blasphemed dyuerse wayes, y^t we may defile our soules with detestable ydolatrie, that one man may suspecte an other, that anger, enuy and hatred myght be sowen amonge men, and that out of thys roote myght sprynge vp backbytyng slaūderyng & al mys∣chief. This vice pleaseth well the deuyll, but God hath forbid it, and cōmaūded in y^e olde lawe that whitches, sorcerers and cōiurers should suffre punishmēt of death.

Wherfore good childeren, feare the Lorde, and take not hys holy name in vayne, beware of y∣dolatrye forsware not, absteine

from othes and curses, refrayne your tongues, from al vntruthes, raylynges, skoffes and iestes whē you talke of holy scripture or ma∣tiers concernyng religion, flye frō all kynde of wytchecrafte and in∣chauntementes. For to this com∣maūdemēt god hath added a speci∣all threatenynge, saynige thus. He shall not be giltles before the lord that taketh his name in vayne. Beleue surely good children, that these be veray weyghty wourdes and of great importaunce, and thinke not thus with your selfes, what? is this so great a mater? I spake not these wourdes in ernest, but in borde. I pray you for Chri∣stes sake do not defende your fault with such excuses, but beware that you take not in vaine the name of God▪ nether in ernest nor in sport. For the holy name of God is to be

wourshipped with all honor and religion and he that doth not obey thys commaundemente, hym the lorde shall not count gyltles but shall punishe him greuously. And when God punisheth, he sendeth amonge vs sycknesses, pestilence, hungre, derth, battel, robberies, se¦dition, manslaughter, & suche lyke, with these plages he taketh vēge∣ance on oure sinnes. Therfore we ought to feare his wrath, and not to take his name in vayne. Hither to you haue hearde fyue wayes wherby we may take the name of God in vaine, nowe it shall be de∣clared vnto you howe you shoulde rightly and duely vse the name of God. Considre that we be profes∣sed in to our religion, and baptised by y^e name of God, wherfore good childerne listen diligently to this lesson, and lerne that we ought to

vse the name of God thre wayes, by inuocation and callynge vpon him, by cōfession of his name and his wourd, & by thankes gyuyng.

As touchinge the firste, we be bounde in all our necessities and parrels to call vpon the name of God, to flye to hym for succoure, with all our hope and confidence, and not to runne to witchecraftes, charmes, sorceries, and suche lyke vanities, for God himselfe saieth, cal vpō me in y^e day of thy tribula∣tion, I wil deliuer the, and thou shalt glorifye me. Here ye heare good children, that God doth com∣maunde vs to call vpon him, and not vpon any other creatures be∣sides him, and he saieth in expresse wordes, call vpon me in the tyme of thy tribulation in aduersytye, whē thou art in nede and daūger. Wherfore no mā should dyspaire

what soeuer kynde of afflyctions doth chaunce vnto him, but praye for helpe from heauen and cal vp∣on the name of the Lorde who by his mighty & strong hand is able, and by his fatherly affecciō wil de∣liuer and helpe vs, what soeuer & how great soeuer affliction and tē∣tatiō ouerwhelmeth vs, & therfore he saieth, I wil heare thy praier.

Here marke good childerne, that it is your bounden dewtie to praye to God, & that they do synne heynouslye whiche do not praye, wherfore ye shal learne the Lordes prayer whiche Christe hym selfe hath taught and appoynted, and ye shal saye it dayly. For this com∣maundemente dothe bynde vs to praye, forasmuche as it forbid∣deth thabuse of gods name & com∣maundeth his name to be handled reuerently and religiously. But we 〈2 pages missing〉〈2 pages missing〉

delyuer the, and thou shalt honour and glorify me. Here you perceiue good children, that God oure hea∣uēly father doth hear our prayers. and heapeth vpon vs infinite be∣nefites, for this cause, purpose and intent, y^t we shoulde be glad & ioyful to praise him, & with all our hart rēdre thākes vnto him. Wher¦fore whē soeuer we praie, before we aske any new benefite, we ought to thāke him for tholde, & to glorifye his name for y^e great treasures of giftes heretofore geuen vnto vs.

And by this meanes both he wyll be the more willyng to heare oure prayers and also oure faithe shal∣be the more strengthened and con∣firmed. For when we call to oure remembraunce, how God oftenty∣mes heretofore hath herd our sup∣plications, and delyuered vs out of manye & perrellous daungiers,

we be therby moued lesse to doubt of his goodnes, and stedfastlye to hope, that he nowe also, wyll be as merciful vnto vs, as he was wont to be in tymes passed. Therfore sayeth the prophete Dauid, I wyl call vpon the Lord praysyng him, and he wyll saue me from myne e∣nemyes. Now therefore good chil∣dren, ye shall learne this lesson and practise it dilygently, firste of al to prayse and thanke God for al hys benefites, and afterwarde to call vpon him in all youre necessities: So God wyll be the more redye to heare youre peticions, and youre faith also thereby shall be the more nourished and increased. For he that wyll trewely and effectuallye praye, before al other thinges must beleue and perswade himselfe for a suertie, y^t God wil heare his praier.

Wherfore good children, nowe

I praye you learne so to vnder∣stande this seconde commaunde∣ment, that ye take not the name of God in vayne, that ye gyue not your selfes to Idolatrye, that ye sweare not customablye nor with∣out a necessarie cause, that ye ne∣uer commit periurie, y^t you curse no bodye, y^t ye abuse not the name and worde of God to vntruth, vn∣cleane and vnhonest cōmunicatiō, that ye applye not your mindes to witchcraftes & sorceries.* 1.12 For these faultes as yet neuer escaped vn∣punyshed before God. Contrary∣wyse you shall reuerentlye vse the name of God to his glorye and to the profit of youre neyghbour, by callyng vpon him, by praying and giuyng thākes vnto him, & by opē professiō of his doctrine & religiō.

And when ye shal be demaun∣ded, howe vndrestande ye the se∣conde

commaundemente, ye shall aunswere. We oughte to loue and feare God aboue all thynge, & not to abuse his name to ydolatrye, charmes, periurie, othes, curses, ribaldrye and scoffes, that vndre the pretence and coloure of his name we begyle no man by swea∣rynge, forswearynge and lyinge, but in all our nedes we should cal vpon him, magnifye and prayse him, and with oure tongues con∣fesse, vtter and declare oure faythe in him and his doctrine.

The thirde sermon.

YE haue herde, how the second commaundemēte is to be vn∣derstanded, in the which we learne howe we ought to ordre our selfes towarde God, both in herte and in wordes. Nowe foloweth the thirde precepte, whiche is this.

¶Remēbre that thou sāc∣tifye the Sabboth daye.

* 1.13

[illustration]

THis commaunde∣mente good chil∣dren teacheth how we should behaue our selfes toward God in workes. For whē we haue a mynde to serue God and to shew to him as to our Lord and maker the greatest plea∣sure that we can; then we muste not chose by thaduyse of oure owne

imagination, nether this nor that worke, but we must sāctifie the sab¦both day, y^t is to say employe & be∣stow it vpō godly & holy workes & busines. And here note good chyl∣drē, that y^e Iewes in the olde testa∣mēt were commaunded to kepe the Sabboth daye, and they obserued it euery seuenth day called the sab∣bot or satterday. But we Christen men in the newe testament are not bound to such cōmaundemētes of Moses law concernyng dyfferen∣ces of tymes, dayes and meates, but haue libertie & fredō to vse o∣ther daies for our sabboth dayes, therein to heare y^e worde God and to kepe an holy rest. And therefore that this Christian lybertye maye be kepte and mainteyned, we nowe kepe no more the sabboth or satur∣day as y^e Iewes do, but we obser∣ue the Sondaye & certayne other

daies, as y^e magestrates do iudge it cōueniēt, whom in this thinge we ought to obey. And to thētent you maye the better perceyue such thin∣ges as shall be spoken herin, con∣sidre I pray you howe wonderfull a commaundemente this is. When worldly lordes & masters receyue men into their seruyce, they byd theim not kepe holy daye, but they set thē on worke & appoynte theim diuerse labors to be done for their seruice and behofe. But our Lorde God doeth not so with vs in this commaundement. He biddeth not vs to doo neyther this nor that woorke, he commaundeth vs not, to gadde hether and thither on pil¦grimage, to paynt, gyl••e, or clothe sayntes ymages, to set vp candels before theim, nor to exercise anye suche fayned mannes workes and false honorynge of God, (as the

deceiptefull Monkes and Friars wer wont to teche vs) but he bid∣deth vs to rest from labours, and commaūdeth vs to kepe holy day. But yet note good children, that whē you heare say that God hath commaunded to reste from wor∣kes, you must not gather herof, that you shoulde cesse from suche good workes by the whiche your neyghbour is releued, as to gyue almes to the poore, to preache the worde of God, to instruct y^e igno∣raunt and suche like (for god hath commaunded suche workes to be donne, & he doth ernestly require them of vs) but although we do these workes neuer so dilygently, yet by theym we onlye serue and healpe oure neyghbour for God∣des sake. But when we wyll serue God onely with suche a kynde of worke that perteyneth not to our

neyghbour but is propre and se∣uerall to God alone, than God commaūdeth you not to set before your eyes any outwarde worke, but to rest from such workes. For this God requireth of vs in thys commaundement.

And now good children li∣sten vnto me and you shall know the cause why god doth thus. He is so riche a God and his maiestie is so mighty, y^t he hath no nede of our outwarde workes nor wour∣shyppinges. Againe he is so gen∣tle, lyberal and mercyfull, that of his awne accorde he desireth to do good to all men, wherby his name is praysed and honored. Therfore he y^t wil do pure seruice & honor to God, let hym gyue himselfe to rest and quietnes, not workyng to be made holy by his owne outwarde workes, but let hym kepe holy

day, let him suffer the benefites of God to be powred lyberally and frely vpō hym. For to beleue that we receaue all good thinges frely from God, & to acknowlege them with a trew fayth, and gladly to prayse & thanke God for thesame, is the most excellente and highest honor, that can be yelded to him in this life. But it is not sufficiēt for vs to kepe y^e Sabboth day. But the Lorde saith, Thou shalte san∣ctifie the Sabboth day, that is to saye, we shall bestowe that day about holy heuenly & godly thyn∣ges.

Now yf ye desier to knowe with what holye workes you shoulde passe away this day, you shal vn∣derstāde that we can do no geater holy workes thā to heare y^e worde of god and to learne y^e trew feare of God, & the right faith in him, &

to prepare our selfes that we may worthely be partakers of the Lor∣des table, therby to receyue great comfort to the quiet of our consci∣ences & confirmatiō of oure fayth. And moreouer on such dayes che∣flye we ought in faythe and spirite feruently to praye to God, to gyue vs all good thinges that we lacke and haue nede of, and to defende and deliuer vs frō all yl thynges. And thus praing we shal not faile to be hearde.

These be y^e chiefe holy daye wor∣kes, by the whiche God rather ser∣ueth and worketh for vs then we for him. For when he by hys my∣nisters causeth his wourde to be preached vnto vs, when he distri∣buteth to vs ineffable gyftes of hys sacramentes, when he heareth our prayers, he is rather benefici∣al vnto vs thē we be to him. Ther¦fore

theffecte & sūme of this com∣maundement is as God shoulde say thus. Good childerne, wil you serue me, & do that thing that may please me, then truste not in your awne workes, nor put your con∣fidence in theim. For I haue no nede of your labour and workes. Come hyther I wyll teache you what ye ought to beleue and to do, I wil comforte you wyth the meruelous giftes of my sacramē∣tes, I wil heare your praiers, you can not giue to me greater honor, thē to repayre to me, and to suffer me y^t I maye powre my benefites vpon you, that you may acknow∣lege me to be your father, that you may cast your hole affiance in me, and y^t you maye loue me as chyl∣dren loueth their fathers and mo∣thers. But of this matter you shal heare more in the Crede or articles

of the faith.

In the meane tyme you shall spe∣cially marke, that althoughe euery man hath nede to labour daily for his dayly fode, yet God hath gy∣uen vs Sabboth dayes or resting tymes, in the whiche he hath com∣maunded not onelye the maisters themselues but also their seruan∣tes and cattel to cesse from bodily labores. And yet on those dayes he fedeth vs aswel as on the wor∣kynge dayes. By the whiche, he signifieth vnto vs, that althoughe we toyle not continually vntil we be wery, yet he wil gyue vs aboū∣dantly all thinges necessarie, when we obey his will, & first of all, seke the kyngdome of God, that all o∣ther thinges maye be gyuen vs.

Hytherto good children you haue bene taughte in what holy workes you ought to spende the Sabboth

day, now it shall be declared vnto you, how great a sinne it is, not to sanctifye the same. The whiche synne is then committed when we vpon the holye dayes do not heare with greate dilygence and reue∣rence, sermons & the most frutefull woorde of God, when we do not gyue our myndes to prayer, and other Godly workes, but to idle∣nes, eatinge, drynkynge, banket∣tynge, dauncynge, lechery, dicing, cardynge, backebytynge, slaunde∣ryng and other vngodly workes. For the which abuse of holy daies God is grieuously prouoked and punisheth vs greuouslye with dy∣uerse kyndes of plages, but spe∣cially with nede and pouertie. For so God threateneth in the .xxviii. chapter of Deuteronomie,* 1.14 that mē shall labour and toyle bothe daye and nyght, and yet shall not be a∣ble

to worke themselues out of po∣uertie. And it is no meruell. For when God gyueth them restynge dayes, they doo not sanctifie the same, they do not heare the worde of God, nor pray to him, but wic∣kedly dispise God and his honor, spendyng the sabboth daye in the aboue named synfull and vngod∣ly lyfe. wherfore God iustly puni∣sheth them with pouertie. But per∣aduenture you wyl say God doth not punishe all y^e breakers of this commaundemente with nede and pouertie. Trueth it is in deede, some there be whiche God doeth not punishe in this lyfe, but deffer¦reth theyr punishement vntill the houre of death, whē they be vtter∣lye forsaken of hym, (whiche is a payne most horrible) and euerla∣styngly condemned if they amend not in due tyme. Therfore good

children eschewe these synnes, that be so heynous in the sight of god, sanctifie youre Sabboth daye, be desirouse to heare the woorde of God, praye continually, and gyue thankes to God for all his bene∣fites. In so doyng you shall sure∣lye please hym, and he shall sende you his grace, fauour & blessynge that all thing maye prosper wyth you, that you maye with ioye and gladnes serue youre Lorde God, and enioy manye sabbothes or re∣styng dayes. For God is wel con∣tent that we haue many restynge dayes, so that we spende them wel in holy and godlye exercises, and cause not only oure bodyes to rest from labours, but also oure myn∣des from synne. For we must kepe the Sabbothe daye not onelye with our bodye but also with oure hartes and myndes, which we do,

when we bridle our owne wil and fleshely lustes, and with all reue∣rence humble our selues to God∣des wyll, so that when we reherse the Lordes prayer, we maye saye trewly and hertely: Thy wyll be donne in earth as it is in heauen. For so God testifieth by the pro∣phet Esaie in the .lviii. chapiter saying,* 1.15 yf thou wilt absteyne from doyng thy wyll on my holy daye, then thou shalt be called a pleasāt Sabboth day, that is to saie, whē we submit our wyl to the holy wil of God, and patiently suffre those thinges whiche he worketh in vs and willeth vs to suffre, then we shall trewlye kepe the Sabboth daye and therein laude and praise our Lorde God. For this is no true kepyng of y^e Sabboth daye, when y^e bodye cesseth from labors, and in the meane season a mans

mynde is holly occupyed howe he maye deceaue his neighboure, how he maye obtayne hys pleasures, howe he maye reuenge him self on his enemyes. Or els when a mans herte boyleth with murmurynge, grudgynge and impatiencie, and doth not obediently bende himselfe to the wyll of God, nor pacientlye suffereth his workes, but tosseth and turmoyleth himselfe with hys awne cares, thoughtes and com∣passynges. For when shall suche an herte kepe a Sabboth or re∣sting day, or earnestly prayse God? wherfore let vs learne to kepe holy day not onely from bodily labors, but also from all euell thoughtes and carnall desiers. But these ma∣ters (good chyldren) paraduen∣ture doth passe your capacities. For men haue busynes ynough all their lyfe tyme, perfytely to learne

and practyse this lesson, wherefore at this time I wil require no more of you good children, but onely to beare away this plaine and shorte instruction, that the cheuest wor∣shippyng of God standeth not in outwarde workes, but when we keape the Sabbothe daye aswell with mynde as with bodye, when we heare the worde of God, when by praier we call vpon his name, and be partakers of his sacramē∣tes. By whiche thinges we be mo∣nished, instructed, strēgthened and defended to be the more constante in our faith. And this is the trewe sense & meanyng of this precepte. Wherfore good children marke it wel I praye you, and when it shall chaunce you to be demaūded, how vnderstande you the thirde com∣maundemente? Ye shal answer, we ought to feare and loue our Lord

God aboue al thinges to heare di∣ligently and reuerentlye his holye worde & with al diligence to folow the same.

The fourth sermon.

¶A declaration of the fourth cōmaundement.

YOu haue hearde the thyrde commaundemente whereby we learne howe to vse our sel¦ues towardes God in oure deedes and woorkes, nowe foloweth the fourth commaundement which is this.

¶Honour thy father and thy mother that thou maist leade a longe lyfe in the land whiche the lorde God shall giue vnto the.

[illustration]

* 1.16

THis good children is y^e first and chief commaundemente of the seconde ta∣ble, whiche doethe teache vs, how we oughte to behaue oure selfes to∣warde our neyghboure. And thys commaundemente speaketh of the most excellent and most deare per∣sonages vnto vs that lyue vpon the yearth, as of our parentes and rulers of the commen wealth, and

it teacheth howe we shoulde order our selues towardes theim, that is to saye, to honoure and dreade them. It entreateth of no small or trifelyng thinges, but contayneth matiers of verye greate impor∣taunce, and it gyueth greate wyse∣dome to all them that do rightlye vnderstande it. Wherefore good children lysten to it dylygentlye, that you maye knowe the trewe meanyng therof. And firste of all ye shall vnderstande, that God dyd gyue vs these ten commaun∣dementes for this cause that by them we might learne what dothe please him. For this is a doctryne most certayne, that we vpon earth can interpryse or worke nothynge that maye better please him, than to kepe his commaundementes. And they be most foles of all, that go about to serue God and winne

his fauour with suche workes as he himself hath not commaunded. For of suche Christe sayeth in the xv. chapter of Mathewe. They wourshippe me in vayne with the commaundementes of men.* 1.17 But thys we maye be sure of, that it pleaseth God that we shoulde ho∣nour our father and mother and obey them. And for this cause, all the workes also whiche they com∣maunde vs to do, do please God, yea the moste vyle workes y^t they appoynt vs vnto, as to swepe the house, to poure water into the lauer and such like. Now this is a very great cōforte for vs to know for a suertie y^t these small & drug∣gynge workes do highlye please god, bicause in doyng thē we obey our parentes. Contrarywise those kyndes of wourshyppynge God, those ceremonyes and wourkes

which be donne to please God w^t∣out his commaundement and be∣sides his wourde, do nothynge at al please him, although the world do neuer so highly esteme & praise theim. For it is the commaunde∣ment of God, onely and nothynge elles y^e maketh our workes holy and precious in his sight. Nowe here god cōmaūdeth vs to honor our father and mother, that is to saye, to stande in awe of them, wyl∣lyngly to obey them, to loue them and haue them in reuerence, and to helpe them with all the meanes we can. For these wourdes, honor thy father, and mother, do cōteine al these thinges. And we be boūde to yelde vnto thē this honor, for∣asmuche as God hath gyuē them vnto vs as maisters, tutors, go∣uernors, and rulers, in his stede, and by thē hath powred vpon vs

many hygh and great benefites, wherby we be most streyghtly bound to honor them & not to dys∣pise them. But when we do not feare them, whē we lightly regard them, when they be angrye wyth vs, then we dispise them. And this is a verye haynous synne before God. For in no wyse we shoulde contemne them, but ought to take very great heede that we displease them not, no not in trifelyng thin∣ges. Also when we do not obey thē wyllynglye, then also we dyspyse them, for he that doth not obei his father & mother, he is a presump∣tuous person, and thinketh hym∣selfe wiser or better then they, and this is a greate contempt and an heynous synne before god. Wher¦fore good childrē do not so dispise your fathers and mothers, but o∣bey them with all your harte, and

be subiect vnto thē. Furthermore when we do not loue oure fathers and mothers, then it is not possi∣ble that we should hartely honor them, wherfore we must beare an heartie and feruents loue towar∣des theym, speciallye, seynge that God hath thorough them powred so manye benefites vpon vs, as we shal declare more at large her∣after. Besides this it is our bown∣den dewtie to vse all kynd of gen∣tlenes and lyberalytie towardes our fathers and mothers and in all thinges to shewe kindnes vn∣to them before all other parsons. For when we do any pleasure to other men, we loke y^t they shoulde thanke vs for y^e same. But of our fathers & mothers, we oughte to loke for no thākes but w^t our be∣nefites we must honor thē y^t is to say, we must ordre ourselues to∣wardes

thē, no otherwise then we woulde do towarde kinges, prin∣ces, and lordes, to whom when we offer any presente, we thynke not that they be bound to render vn∣to vs any great thankes for the same, but we humblye fall on our knees before them, instantly desy∣ryng them, that they wyl vouche∣safe to take in good parte so smal a gyfte, wherein we declare oure good wyll farre to passe oure ha∣bilitie and wyth all reuerence we sue vnto theym, that of theyr cle∣mency they wyl accepte our good hartes and myndes. On this fashion we ought to behaue our selues towardes our fathers and mothers, and when so euer we be able to do them any pleasure, we must honour them after the sayde maner, and reuerently beseche thē, that they wyll take well in worth

suche small tokens of our deutye and loue towardes them. For we can not rendre vnto oure fathers & mothers, any gyft or presente so weyghty, y^t shal be able to coūter∣poyse the kyndnes which they ha∣ue deserued at our handes, or can in any part recumpense the great goodnes & benefites which thei ha¦ue heaped vpō vs without nūbre.

So good children note well I pray you what is ment by this worde, honor, whiche in this place comprehēdeth feare, dreade, reue∣rence, obedience, & loue towardes our parentes, and that it is oure dewtie to lade theim with all kin∣des of gentlenes and lyberalitie. And when we haue donne all that we can do, yet not to loke for than¦kes againe at their handes, but rather to thanke them, that they wolde vouchesafe so gently to ac∣cept

our small benefytes. For god hath appointed thē to be our mai∣sters, tutors, and gouernors, ouer vs, wherefore of dewtye we owe vnto them this seruice and obedi∣ence. And onlesse we ordre our sel∣ues to oure parentes after suche maner as is before rehersed, God wil be greuously offēded with vs, & sore punishe vs. As it is plainly declared in Moses law in the .xxi. chapter of Deuteronomie where these wordes are writtē.* 1.18 If a man haue a frowarde and stubburne childe, whiche wil not heare his fa¦thers & mothers cōmaundemēt & beyng corrected disdaines to obey them, they shall take him & bryng him before the iudges of the cytie, and shall saye thus. Thys oure sonne is stubburne & disobedyent, he wil not heare vs, nor be ruled by vs, he is a ryoter & lyueth vn∣godly.

Then all the people shall stone him to death, that this mys∣cheuous wede may be weded out of y^e congregation, and al the peo∣ple maye heare of his punishmēt, and feare to committe lyke offēce Hereby you may learne good chil∣dren, how greatly thys synne dys∣pleaseth God, seyng that in hys lawe he hath appoynted so payne∣ful a punishement for dysobedient children. Hitherto you haue herde what it is to honor your parētes, now heare also the cause why God hathe so diligētly cōmaunded this thinge. Our lorde God hath gy∣uen vs so many benefites by our fathers and mothers y^t no tongue can worthely expresse theim. For God vseth our parentes as his meanes by whome he gyueth vs lyfe, breth, fode and al thinges ne∣cessarie to the maintenaūce of this

lyfe. Therfore we oughte to wour∣shyp theym, as the chosen instru∣mentes of God. And forasmuche as God hymselfe is inuisible to vs here in earth, whome we neyther se bodily nor heare hys voyce, ther∣fore he hathe appoynted oure fa∣thers and mothers in hys stede to talke wyth vs, and to teache vs what we ought to do, and what to eschewe. Euen as the scholemaster doth oftentymes commyt hys scho¦lers to hys vscher, that he in the scholemasters absence maye teache and gouerne them, and hym they ought to reuerence and obey. And as the scholemaster doth sharpely correcte & chastiseth those schollers y^t wyl not be ruled by his vscher, so God wil greuously punyshe those children, y^t doeth not obey their fa∣thers & mothers. For he hath ap∣poynted them to be his deputies &

vschers in y^e educatiō & gouernāce of vs his children. For God is the chefeste worker and maker of all thynges, he is the hyghest schole∣maker, and our fathers & mothers are the instrumentes and toyles, wherby God doth worke vs, make vs and fashyoneth vs. For God is the eternall and mooste marue∣lous creator, and he daylye doeth create. But when he entendeth to make mā, he maketh him not now of a glod of earth (as he did whē he first made Adam) but he vseth our parētes to this straunge & wondre¦full worke & maketh vs by theym. And this is the firste and greatest benefite, that God by oure paren∣tes, doth gyue vs bothe bodye and sowle. And after that yonge chyl∣derne be borne into this world, we se how they lye certen yeres crying in their cradels, not able to helpe

themselues. At what tyme excepte God did nouryshe vs by oure fa∣thers and mothers, ther wer no re∣medie but y^t we muste neades pe∣ryshe. And when god doth entend to feade vs in our cradels he doth not sende downe breade from hea∣uen (as he did Māna) but he won¦derfully fylleth our mothers dug∣ges full of mylke, wherwyth she may gyue sucke to vs, and also he sendeth to oure fathers sufficiente riches wherby they maye brynge vp their children. And this is the seconde benefite, that God, by our parentes doth nurse vs, feade vs, and bryng vs vp, more tendrely then the henne doth her yong che∣kyns. Furthermore God sendeth vs Christian parētes, which cause vs to be baptised and grafted in∣to Christ, and to be made the chil∣dren of God. For yf our parentes

were not christened we were lyke to be wrapped in cōtinuall blind∣nes and errours. (For you see no Iewes children come to be bapti∣sed) and if we should haue heathen parentes & dye without baptisme, we should be dāned euerlastingly And in case we died not in our in∣fancie, yet we shoulde be vngodly brought vp in thouses of Heathē and vnchristened parentes, and should be taughte euen from oure tendre age, to hate and dispise the trew faith of Christ as we may see an example by Turkes & Iewes children, whiche vehemently hate the fayth of Christ, & among tenne thousād of them, scase one desireth to be baptised. And this is y^e third great benefit, y^e God by our parē∣tes doth brīg vs to baptisme, & to Christ his church, & doth plant in our hertes an ernest loue towards

Christes religion, that wyllynglye and gladly we become Christians.

Besides this when we be growē to suche age, y^t it is tyme for vs to go to schole, then god teacheth vs by our parentes his most excellent doctrine that is to saye, tharticles of our faythe, the ten commaunde∣mentes, & the Lordes prayer. Fur∣thermore oure parentes do teache vs the nourture and ciuilitie of good maners, that we maye proue gentle, quiet and faire cōditioned, and suche with whom, honest men wyll be gladde to kepe companye. From our parentes we haue oure countrey, (then whyche nothynge is more pleasant vnto vs) and the fredome fraunchesies and lyber∣ties of y^e citie in the whiche we wer borne. Our parentes also leaue vnto vs oftētimes great plentie of riches and landes for oure inhery∣tāce.

They also teache vs dyuerse wayes of marchaundise, mani han¦dycraftes and all kyndes of scien∣ces, by the which we may honestly and in the waye of treuth get oure lyuyng here in this world. And al¦though they be compelled of neces∣sitie, oftentymes to vse the ayde and helpe of scholemasters, and o∣ther connyng men in dyuerse kyn∣des of faculties, yet because all these thinges be done at the com∣maundemente, costes and charges of our parētes, therfore we ought chiefely to thanke theym for all these benefites. And this is the fourth benefite, that God by oure parentes doth teache vs the trewe knowledge of him and his worde.

Now these be the chiefest causes good children, why God hath com¦maunded vs to honoure oure pa∣rentes. And suerly they be cruell

children, y^t do not this, seynge that they haue receyued of their parē∣tes so great an heape of benefites. And trewly they wer wourthye to be stoned to deathe as stubburne childrē wer wont to be in the olde testamente. Wherfore good chil∣drē, obserue diligently this cōmaū¦dement that you be not disobedy∣ent nor vnkynde, but honor your fathers and mothers. And here you muste not thynke that you owe this subiection onely to your fathers and mothers, but the same obedience and honor is dewe also to all thē whose helpe and labour your parentes doeth oftentymes vse in gouernyng and teachynge you. Of the whiche sorte be youre tutors, scholemasters, preachers, pastors, & curates, youre masters that teache you your craftes, and also the magestrates, and commō

officers. For y^e holy scripture doth call all these fathers. And there∣fore when God sayth: honour thy father and mother, he comprehen∣deth within the boundes of thys commaundemente, all those par∣sons before rehersed. And this is done for these consideracions, For when the parentes do ley on theyr death bed then in theyr laste wil or testament they assigne and appoynt to theyr chyldren y^t be of nonage tutors, gardians, or go∣uernours to whō they resigne all theyr iurisdiction, which they had of God gyuen vnto theym ouer theyr children. To suche tutors or gouernours children ought to be obedient and honor them. For suche be lefte vnto theym in the steade of theyr parentes and they nouryshed theyr pupylles or wardes and make much of them,

& se that they be honestly brought vp in vertue and lernynge, and shall make a rekenyng for y^e same both before God and the worlde. Furthermore when that oure pa∣rentes eyther be not able suffici∣entlye to teache vs in their owne parsons, or haue not conuenient leysure to do the same, then they committe vs to scholemaisters, preachers, pastors and curates, and make theym theyr deputies. Therfore it is the deutie of chil∣dren, reuerently to obey theyr tea∣chers and curates. For saynt Paule sayeth. The elders that rule well, are worthye of double honour, specialli they that labour in the worde and teaching.* 1.19 And saynt Peter sayeth. Obey them that are appoynted to gouerne you, for they do wake and watche for your soules as men that shall

make an accompt for the same.

Also it happeneth oftentymes, that parētes do put theyr children to other, either because they them∣selues are not able to fynde them, or teache theym handye craftes, or the arte of marchaūdyse, and when this chaunseth, then it is the offyce of chyldren to obey in all thynges and to honour euen as theyr parentes, those to whō they be thus cōmitted & with whō they dwel. For vnto such theyr fathers and mothers haue geuen theyr power and autoritie. Therfore saynte Paule sayeth. Seruaun∣tes be obedient vnto youre may∣sters as vnto God, and so forth. But when children grow to man∣nes age,* 1.20 and then refuse to be ru∣led by their parētes, masters, tea∣chers and curates, and begynne to waxe wyld and wanton & to hurte,

other, thē the cōmē officers ought to chastise them. And the Magi∣strates & superiour powers ought to be honored and feared, euen as our fathers and mothers. For by theim we be defēded from our ene∣mies, of theim we receaue lawes and statutes wherby we may liue in peace and quietnes, wherefore we ought to be glad and willynge to paye to thē tribute, taxes, tolla∣ges & subsidies, whereby they may be the better able to maintaine the tranquillitye of y^e commen welth. Learne therfore good childerne. that they be not onely called oure parentes, of whō we are begotten and borne, but they also be called to the honor & tytle of this name, whiche helpe them to bryng vs vp in vertue and learning. Suche be they whom we cal our tutors or gardians, teachers, masters, cura∣tes,

and officers. Also this worde, honor, doth not onely containe the outwarde gesture of making cur∣sey and puttyng of y^e cap, but they do trewly honour their parentes, whiche do feare and loue them, highly esteme them, gyue place to them, and rendre vnto theim all kynde of gentilnes & liberalitie, & yet do not obbrayd them, or cast their gyftes in their teath, but do cōfesse y^e stil thei be in their paren∣tes dette, and as yet do owe them greater thinges. And this is a great poynt of wisedome, yea in worldly pollicie, to acknowlege y^t of bounden deutie we owe to these persons aboue rehersed honor and reuerence, and that God is highly pleased with this kynde of sacry∣fice. And that he doth sende vnto vs by these mē innumerable bene∣fites, wherefore yf you wil be coū∣ted

good and godly childerne, and please God, then kepe this com∣maundement, obey your parentes and euery commen officer, feare them, be obedient to their lawes and statutes, be subiecte vnto thē in all thinges. Notwithstandyng yf the commen officer do byd you do any thinge expressely agaynst god, thē you may not obey hī, but say with y^e Apostle Peter, we must obey god rather then men.* 1.21 And be∣ware good children y^t you dispise not your parentes, or vncurtesely entreat thē, because perchaūce thei be simple men, rude, vnlerned, poore, weake, feable and impotēt by y^e reason of their olde age. For of what soeuer state condition or qualitie they be, yet by them God hath gyuē vs our lyfe, he hath or∣dained them to be our gouernors, & (as I haue declared heretofore)

by theym he hath sent vs infinite benefites, wherfore we ought to honor them, obey them, to be wil∣lyng and redy both to learne and do that whiche they commaunde vs, & to eschew those thīges which they forbid vs. For this obedience pleaseth God and is a most accep∣table honoring of him. Take hede also y^t you refuse not nor grudge to do such thinges as thei shal cō∣maunde you, nether that you play the truantes or runne away from your teachers, maysters or other artificers into whose house tuiti∣on and custodie your fathers and mothers shall committe you. For this is a great synne before God, the which shal not escape vnpuni∣shed. But specially you must eschew this most detestable kynde of disobediēce (which now a daies is very cōmen) that you intangle

not your selues w^t mariage with∣out the knowlege and consente of your parētes. For this is a pointe not only of notable dysobedience, but also of great folyshenes. For what is more myserable or can trouble a mā more in this world, then a mariage euel matched and vnmetly coupled. This is that grefe and punishement that dayly troubleth & scourgeth vs all oure lyfe tyme, from the whiche there is no meanes to escape but by death onely. And it is to be feared, when we go about to marie oureselues, not makynge our parentes priuie to suche contractes or bargaynes but contemnyng theyr authoritie, that God wil not prosper such ma¦riages, nor giue therto his fauour and blessyng. But if you wil kepe gods cōmaūdementes, & honoure your parents, then God wyl loue

you, and powre hys gyftes vpon you most aboūdantly. Now good childrē you haue herde what you ought to do, I praye you be wil∣ling to performe that thing, which your bounden dewtie requireth of you. For saincte Paul saieth, that this is the first or chiefe commaū∣demente hauynge a promyse an∣nexed vnto it.* 1.22 For herin god doth promyse, that he whiche doeth ho∣nour his father and mother, shall lyue a long lyfe, and shal abyde in his natiue countrey. And he that doeth not honoure theym, shalbe dryuen out of his countrey, & shal shortely dye. And surely this we proue to be true by dayly expery∣ence. For when childerne be wan∣ton, wilde stiffenecked, stubburne, and refuse to be ruled by their pa∣rētes and scholemasters, or do not serue their maisters truelye, when

thei wyl not haue in reuerēce their preachers and curates, or do not obey the common rulers, then God scourgeth theym, some wyth one punishment, some with an o∣ther. Some is maymed, some lea∣seth an eye, one hathe suche a fall from an horse y^t he lyeth for starke deade, an other is drowned. And here I wyl not speake of those vn¦thrifty young men whiche be pic∣kers of quarels and in their wyl∣fulnes thone slayeth thother. But yf perchaunce these dysobedyente childerne escape punyshmente in theyr yought, yet when they come to mans state, and kepe howses of their awne, then commonly suche children do not auoide this threat and indignation of God. For then many times they runne into suche dette, that they be compelled to forsake their natiue countrey, and

to flye into sanctuarie, or elles to wandre in straunge regions lyke banyshed menne, farre from their kynsfolkes acquaintaūce & fren∣des, where no man doth helpe thē, trust them, or hath pitie of theym.

And many of them, whilest they go aboute to auoyde extreme po∣uertie by lying, stelyng, robbyng, & other ill meanes are cast in pry∣son and afterward hanged. These and such lyke paynes men do wor¦thely suffer in their age, whiche in theyr youth dysdayned to folowe the counsell of theyr parentes.

Wherfore good children, obey youre parentes and magistrates, then you shall proue wise men, a∣ble to helpe both your selues and other. Then God shall blesse you, that you may longe continewe in the contrey wherin you wer borne and bredde, and dwell amonge

your parentes, brethren & sisters, frendes and acquayntaūce many yeares. Then extreme pouertie shall not oppresse you, whereby you should be compelled to leaue your countrey, neyther the rages or partels of warre shal driue you out from thense. So manye and so great benefites hath God pro∣mysed to obedyent chyldren. And there is no doubt, but that he will perfourme that thinge whiche he hath promised. As we feale by ex∣periēce, y^t as long as we obey oure parentes, and suffer our selues to be gouerned accordynge to Gods wyll, so long we be brought vp in the feare of God, to our great cō∣moditie and profit. And thys is the true meanynge of the fourthe precept, whiche I praye you depe∣ly to prynt into youre memories, that when you shall be asked how

you vnderstand the fourth cōmaū¦demēt, you may answer, we ought to loue & dreade our Lord God, & for his sake to honor our parētes, teachers masters & gouernours to obey thē & in no wise to dispise thē

The fifte sermon.

¶Thou shalt not kyll.

[illustration]

* 1.23

IN the former sermon it hath ben declared vnto you, howe you shoulde vnderstande the fourth

precept, in y^e which you haue lear∣ned, how you muste behaue youre selues towardes youre fathers & mothers & all cōmen ministers in the publyke weale. Now foloweth the fift commaundemente. Thou shalte not kyll. Whiche teacheth vs howe we oughte to ordre oure selues towardes eche of oure neighbours, that we hurte theym not, nether in theyr goodes, nor in theyr lyfe. For among al worldlye goodes, and bodely gyftes, there is none more precious thē healthe and lyfe. Therfore God before al other damages and hurtes doeth chiefely forbydde this, that we kil not our neyghbour. And this com¦maundement dothe not onelye re∣strayne our handes from kyllyng with violence and force, but it for byddethe also all angre, enuye, wrathe, hatred and malyce, that

we be not manquellers neyther in harte, wourde nor deade.* 1.24 For the lawe is spirituall (as saynt Paule sayeth) and requyreth of vs obe∣dience, not onli in outward worke but also in thaffection of hart and inwarde motions and most secret senses of the same. And it is an hye wysedome, to looke in the bo∣tome of this commaundemente, & ryghtly to vnderstande the same. Therfore our lorde Iesus Christ dyd expounde thys commaunde∣ment, his own selfe, lest we should erre and falsely vnderstande it, as the Iewes dyd. For the Iewes thought, that as long as they had refrayned theyr handes from kil∣lyng and slayng, so long they had kept this commaundement. And althoughe theyr hert had ben full of hatred, enuye, & malice towar∣des their neighbour, & with cōtu∣melious

wordes or dedes hadde gyuen occasion of manslaughter, yet thys they counted for no syn, and their scribes & pharises did so teache thē.* 1.25 Therfore Christ in the fifte of Mathew sayth. Uerely I saye vnto you, excepte your rygh∣teousnes excede the righteousnes of the scribes and pharises, ye can not entre into the kyngedome of heuen. Ye haue heard that it was sayde vnto them of the olde tyme, Thou shalt not kyll. Whosoeuer kylleth shalbe worthy to be iud∣ged. But I saye vnto you, y^t who soeuer is angry with hys brother, shalbe worthy to be iudged. Here you see good children, that Christ doeth as ernestly forbydde hathe∣red, angre and enuye, as he doeth bloudy māslaughter. For he that is angry with his neyghbour, kil∣leth hys neyghbour in harte and

wyll and breketh this commaun∣demente of God, thou shalte not kyll. And marke well good chil∣dren, that he sayeth not, thy hande shall not kyl, or thy sworde, spere, or gunne shall not slaye. But he sayeth, thou shalt not kyll, that is to saye, thou whiche arte made of bodie and soule, shalte neyther kil with any of thy bodely members, neyther yet with thy inward mind or wyll, neyther wyth woorde nor deede. But here paraduenture some wyll saye. What thinke you syr of traytors, commen theues, robbers and murtherers oughte not suche to be kylled? I answere that they ought to be kylled, but yet God saieth, thou shalt not kil, thou shalt kepe peace with all mē. Who then shall kyll suche male∣factors? Leaue punishemēt to me (sayeth God) and I will reuenge.

God himself wyl do execution vp∣on suche open trāsgressors of hys lawes. And therfore here in this world, God hath ordeyned vnder him kinges, princes and other ma¦gistrates, and hathe gyuen theim their swordes to this vse, that thei should be his deputies in kylling such offenders. And whē such com¦men gouernours do their office in punishyng open malefactors, thē they do a true honour and seruice to god, & ar his ministers, as saint Paul sayth to y^e Romaynes.* 1.26 The magistrate is Gods officer. And when the publike minister doethe kil an opē transgressor, we oughte to thinke y^t God kylleth hym, for asmuche as the officer doethe the same by the commaundement and ordynance of God. Wherfore good children, althoughe menne do neuer so greate wronge vnto

you, and hurte you ether in your bodies or goodes, yet take it paci∣ently, refrayne your handes from bloudshedyng, strike no man vio∣lently, but committe the matier to God. For he hath saied, leaue ven∣geance to me and I wil reuenge. But ye in no wise shall kil, nether in will, worde, nor dede. For there be diuerse wayes to commit mur∣ther. The first is when with any kynde of weapon, or violence we slay our neyghbour, as theues do be the hyghe wayes. Also yf we gyue any commaundement or counsell, that oure neyghboure shoulde be slayne by other, or yf we spreade abrode any euel brute or slaunder of any man, by occa∣syon of y^e which he is put to death. Furthermore we kill, when ether with worde or dede, we maye, and do not, delyuer hym whome other

men entende to kyll. And when we see our neyghbour in perryll of lyfe, and do not helpe him, but suffer hym to dye for hunger, to be drowned, or burned. Besides this we be manquellers when we beare angre, hatred and malyce, agaynste oure neyghbours, and when with greate angre and fu∣rye we do rayle on him, curse him, and wishe vengeaunce to lyghte vpō him. For whersoeuer angre, hatred, enuye, and malycyousnes reygneth, there is manslaughter, whiche althoughe it be not per∣formed in dede with the hande & sword, yet it is done in hart, mind and wyll. For as fyre kyndled with a litle sparke, doeth oftenty∣mes greate hurte and damage, & can not easely be quēched, so whā the sparkes of angre, hatred and enuye do set on fyre mans hearte

they do oftentimes prouoke more hurte than euer a man thoughte, and some time they styrre to com∣mitte suche offences, as in all his lyfe he neuer thought vpon, and for the whiche afterwarde he so∣roweth all the dayes of his lyfe. So that the wel & spring of man∣slaughter, is malice and enuye. And therfore sayncte Iohn in his Epistle sayeth. He that hateth his brother is a manqueller. And Christ saieth. He that is angrye wyth his brother is worthy to be iudged. For to be angrye is with the herte to kyll. Wherfore that commaundemēt that sayeth, thou shalt not kyll, doeth also forbyd to be angry. Furthermore Christ sayeth, he that sayeth to his bro∣ther Racha, that is to saye, he that with voice or gesture sheweth anye token of an angry herte, is

worthye the sessyons, but he that sayeth, thou foole is worthy the fyre of hel. In these sentences our master Christ teacheth vs, that in wordes is manslaughter commit∣ted, when we vtter the poyson of our herte with any suche wordes wherby the venome of our herte is perceyued. But when we burst out into suche raylynge, slaunde∣rouse and contumelious wordes agaynst any man, that he maye lese therby his estimation or good name, then we be more heynous murtherers. And here also Christ teacheth vs, how greuouslye we shall be punished both in this life and in the life to come, yf we dys∣pise this commaundemēt of god. For he doeth not only say, he that kylleth, but he also that is angrye with his brother, is worthy iud∣gement, that is to saye, is gyltye

before God of so great a cryme, that he hath deserued to be arre∣sted, violentlye to be drawen in to the place of iudgement, and there opēly to be accused and arrayned of the same. But he y^t with voyce or gesture dothe vtter the malice of his hert, is worthy the sessions, that is to saye, he hath committed so greuous an offence in the sight of God, y^t it is not nowe necessa∣rie to empanel a quest to inquire whether he hath deserued punish∣ment or no, forasmuche as his of∣fence is manyfest, but the great∣nes of the synne hath onely neede of a sessiō or a numbre of iudges, to determine how greuously such an offēder ought to be punished. But he whiche inflamed with an∣gre calleth his neighbour by such approbrius wordes, that his esti∣macion and good nameis hurte

and decayed, he is worthye hell fyre, that is to saye, he hath synned so heynously, that he hathe deser∣ued tormentes both in this world and in an other worlde, except he repent in tyme, and obteyne hym pardone by the passion of Chrste. But most of all, kyllyng with the hande and effusion of bloud shall be punished wyth moste greuous paynes, bothe in this lyfe and in the lyfe to come. As oure Lorde God declared to Noe saynge.* 1.27 I wyll requyre youre bloode of the handes of all beastes, and of the handes of man. For who so euer shedeth mans bloode, his bloode shall be shed agayne. And in case the manqueller escape mans han∣des, and punishment of the com∣men offycer, or yf they that haue Goddes sworde in theyr handes, be neglygent in doynge theyr of∣fice,

or wyl be blynded with affecti¦ons and corrupted wyth monye, yet God wyll not let manslaugh∣ter to escape vnpunished. For he hath sayde, that he hymselfe wyll inquire of bloodshedynge and syt in iudgement vpon manquellers. As it is playnly declared vnto vs by the horryble example of Cain, who kylled his brother Abell.

For not onelye in this lyfe God dyd so sore punyshe hym, that hys conscience was vexed with suche vnquietnes and horryble feare, that all hys bodye shooke and trembled mooste pitifully, and he coulde abid or rest in no place but lyke a banyshed man or runne a∣gate wandered euerne where, but also now after this lyfe he is cur∣sed of God, and damned for euer. This fearfull payne (good chyl∣dren) ought to warne vs to be di∣ligent

in kepyng this commaun∣dement, that we kyll not, neyther in wil, worde nor dede, but con∣trarywyse to endeuour oure selfes to practise Christes lessons, who hath taught vs gentylnes, mild∣nes, long sufferance and pacience. For he saith. Blessed ar they, that suffer persecutiō for rightousnes, for theyrs is y^e kyngdō of heauen. Wherfore good children, marke ernestly what God here commaū∣deth. Ye shal not (saieth he) be an∣grye, but loue your enemies, ye shal not slaūdre or backbite other, but speake wel euen of those that hate you, accordyng to y^e cōmaūde¦mēt of Christ. Yf a mā strike y^t on the cheke, resist not, but whosoeuer shall gyue the a blow on the ryght cheke, turne to hym the other also. And if any man wil sue y^t at y^e law, & take away thy coat, let him haue

thy clooke also. And whosoeuer will compell the to go one myle, go with him twayne. Do good to them that hate you, pray for them that hurte and persecute you, that ye maye be the children of your fa∣ther whiche is in heauen. All these are the wordes of Christ. And yf perchaunce we haue donne any manne wronge, or prouoked oure neyghboure to angre, then with great diligence we ought to la∣boure, that in al hast and spede we maye be reconciled. For Christ saieth. Yf thou offrest thy gyft at the aulter, & there remembrest that thy brother hath any thīg against the, leaue there thyne offering be∣fore the aulter, go thy waye, & first be reconciled to thy brother, & then come & offre thy gyft. Oblations and sacrifices wer in tholde testa∣ment a very commendable and an

highe kynde of worshipping god. (For asmuche as he hymselfe dyd appointe and commaunde them). And yet Christ here teacheth, that God is better honoured with ke∣pyng his commaūdementes, than with our offeringes. And to be re∣consiled to our neighbour is a sa∣crifice more acceptable vnto him, then to offer oblacions.

Furthermore the keping of these commaūdementes, helpeth muche to mayntayne the tranquillite, peace and quietnes of the commē wealth. For Christe sayeth. Agree wyth thyne aduersarie quickely, whiles thou arte in the waye with him, y^t is to saye, we must refrayne our selfe from discorde, variance, hatred & contencion and asmuche as lyeth in vs, seke peace, concord and quietnes▪ lest we be caste into prisō, from whence we shall not be

deliuered except we pay y^e vtmost farthynge. And in these ciuile and worldlye courtes, althoughe oure cause be good and rightfull, yet is it possible that iudgemente be gyuē against vs. And in case that at the length we haue sentence on our side, yet the sute therof shal be so chargeable vnto vs, y^t we shal, for the moste parte, spende more mony in waginge of the law, than we shall gayne by the sentence. Wherfore ther is nothyng better or more profitable, then to seke for concorde and peace, as muche as is possible. And as it is our parte to lyue in peace with all men, so it is our dutie also, to make them at one which be at variaunce. For Christ saieth. Blessed be the peace makers, for they shal be called the children of God. Wherfore good children, printe wel in your remē∣braunce,

that God hath commaū∣ded, Thou shalt not kyll, and that we can not offer a more accepta∣ble sacrifice to God, then to kepe his cōmaundemētes. Make your selfes strong therfore patiently to suffre all thynges, reuenge not your selues but leaue al punyshe∣ment to God, and he wyll reuenge your quarrelles. Be not inflamed wyth angre, hatred or enuye a∣gainst your neighbor, do no wrōg to hym, beare with his weakenesse and forbeare hym, hurte hym not, but rather defēde him from hurt, sow, and norishe vnitie, peace and frendshyp betwene all men, make agrementes & loue daies betwene them that be fallen at discorde, a∣uoyde all occasyons of angre or displeasure, as braggynge, boa∣styng, reuilynge, tawntynge, scor∣nynge, dicynge, bankettyng, riote

and suche lyke offences. And con∣trariwise loue your neighbour, do good to all men as farre as youre abilitie wil serue you, speake well of euery bodye, and laboure with all youre power to saue the lyfe of youre neyghbour. For this is the dutie of all godlye menne, to preserue and defende their neygh∣bour, frendely to admonyshe him of his faultes, to instruct him and to comforte him. For we be bound to healpe oure neyghboure in hys necessitie, to lende hym money, to gyue to him when he asketh, to re∣freshe his hunger with meate and drynke, to clothe his nakednes, to receaue into oure house the har∣bourles, to comforte hym when he is sicke. For all these offices and effectes of trew humanitie, loue and charitie God commaunded, when he said, Thou shalt not kil.

And this is the trew meanyng of the fifth precepte. Wherfore good children marke it well, and when you be asked, howe vnderstande you the fifthe commaundemente? you shall aunswere, we oughte to loue and dreade oure Lorde God aboue all thinges, so that for hys sake we hurt not our neighboure, nether in his name, goodes, cattel, life or body, but that we aide com∣forte and succoure hym in all hys necessities troubles and afflycti∣ons.

¶The syxte sermon.

¶An exposition of the syxte commaundement

¶Thou shalte not committe ad∣ultery.

[illustration]

* 1.28

IN y^e last sermon ye were taught, how we should behaue ourselfes towarde oure neyghboure that we kyll hym not, neyther in wil, word nor dede, neyther hurte hym in hys goodes or bodye. Now a man (yf he be a man in dede and no monster) next after his owne bodye doeth moost dearely loue hys wyfe, wherefore nexte foloweth the syxte commaū∣dement.

Thou shalt not committe adulterye, the whiche teacheth vs, howe we shoulde order our selues towardes oure wyfes, that we shoulde loue theym, not forsake theym or breake the promyse of wedlocke with theim, but louing∣ly kepe theym companye. Also that we should not luste after an other mans wyfe, neyther wyth faire wordes or gyftes intyse her away from her husbande, but la∣boure with all diligence that we∣men both maried and vnmaryed maye kepe their chastitie vndefy∣led. For God himself did institute and ordeine mariage, & did halow it with his awne blessyng. Wher∣fore we maye be sure, that this state of lyfe pleaseth god, and that it is his wyll, to haue it kept with out pollucion or dishonestie. For god after that he had made Adā,

he sayde thus. It is not good, that Adam shoulde be alone, lette vs make for him an helpe. And when Adam was a sleape, y^e lorde toke one of his ribbes, and made a woman of the Rybbe, whiche he had taken from Adam. And he brought her to Adam, and Adam sayd. This is now bone of my bo∣nes & fleshe of my fleshe. For thys cause a mā shall leaue hys father and mother & shall be ioyned with his wife, & they shall be twayne in one fleshe. And the Lorde God blessed theym sayeng. Growe and increace, and replenishe the earth, & tyll it. By this you maye learne good children, that God hymselfe dyd institute mariage wyth hys owne worde. Wherefore there is no doubte, but that thys kinde of lyfe is holy, and doeth hyghlye please God. As thapostell Paule

writeth to y^e Hebrues. Wedlocke is honourable & the bed therin is vnspotted, but adulterers, and fornicatours god doth cōdemne. Furthermore god saith. Grow & increase. Here he declareth, y^t the fruyt of wedlocke, that is to say, children, are y^e gifte of God. For yf he had not commaunded thys thing by his worde, then maried folkes could haue had no childrē Wherefore ye shall by these wor∣des chefely learne, that there is a great difference betwene wed∣locke and the vnlawfull cōpanye betwixt man and woman. For in mariage the acte of generatyon betwene the husbande and y^e wife is no synne (for God hath orday∣ned it, & it pleaseth him) but for∣nication & adulterye be sin which God hath forbid, and thei highly displease him. To maried folkes

he hathe sayed: Growe, increase and fill the earth, but to horemō∣gers & harlots he hath not sayed so, but hath cōdēned thē. Childrē begotten in mariage please God, but y^e generatiō of bastardes dys∣pleaseth him, & lacketh his bles∣syng, wherfore it is muche for the profit of y^e commen wealth, that wedlocke shoulde be kept purely and chastely, out of the whiche springeth the fruite of vertuous and honest children, which may proue honest men, and be mete to beare office in their cities and countreys. But where adulterye raigneth, wher yought doth both heare and see vnchastnes, there the infection of vncleanes sprea∣deth abrode, and doth poyson the multitude, and God at the length doth punyshe suche synnes with hunger, famyne, battayle, pesty∣lence,

& suche lyke, vntill he hathe vtterly destroyed y^e whole realme or citie. Furthermore marke thys also diligently, y^t the Lorde saieth. Growe, increace, replenyshe the earth & digge it. Manye absteyne from mariage, because they be to careful how they shal liue, yf they wer maried. Therfore oure Lorde God doth here plainly shewe, that he wyll minister plentyfullye to maried folkes, all thynges neces∣sarie to the maintenaunce of their lyfe, yf they put their trust in him, and apply their labours diligent∣ly. For he saieth, dygge, plowe or tyll the earth, as who shoulde say, I haue made for youre sake all thynges that growe vpon the earthe, I haue gyuen to you all kyndes of heastes, fishes, foules, that lyueth in the worlde, onely laboure you that you maye pur∣chase

and possesse those my ryches truely and honestly. Nowe good childrē consider this, that it is not in youre awne lybertie, whether you wyll be maried or not. And thus I speake for thys purpose, that you should be the more dily∣gent to learne in tyme, some craft, way, or science, wherby you might kepe your house and get youre ly∣uing honestli, both for yourselfes, your wife & your childrē, for god wylleth all those to vse mariage, that can not lyue continētly. And Christ speaketh in the ghospell of saincte Mathewe of .iii. sortes of people that lyue withoute mary∣age.* 1.29 There are some chaste, which are so borne euen frome theyr mo∣thers wōbe. Some ther be whiche are made chast by menne. Other there be to whome God by a syn∣gular gift hath gyuen the gyft of

chastite, which lyue vnmaried for this purpose and entent, that thei myght the better knowe and set furth the kingdome of God. And they that haue this excellent gift, let theim thanke God for it, for they maye lyue vnmaried. And Christ also doth praise this kynde of chastitie, sayinge. All men can not take this, he that can, let hym take it.* 1.30 To all other God hath commaunded to vse the helpe of mariage, sayinge. Growe and multiplye.* 1.31 And saincte Paule saieth. He that can not lyue con∣tinētly, let him marie, for it is bet∣ter to marie then to burne. Nowe forasmuche as mariage is a kind of lyfe so holy godly and honest, and y^t also it perteineth so muche to y^e profit of the commē wealth, that the promyse therein made shoulde be faythfullye obserued,

for y^e causes aboue rehersed, ther∣fore God with this commaunde∣mēt, as with a stronge bulwerke or fortresse hathe defended wed∣locke, saying. Thou shalte be no wedlocke breaker. And to thentēt we mighte the better vnderstāde, what our Lorde God meante by this commaundemēt, Christ him selfe did expounde it, saying. Ye haue hearde howe it was sayd to them of tholde lawe. Thou shalt committe no adultery. But I say vnto you. He that loketh vpon a woman to lust after her, hath al∣redy committed adulterye in hys hart. For it is not ynough to ab∣steyne from carnal copulation w^t an other mans wyfe, but we must absteyne also frome all wanton communicacion, all vncleane af∣fections and thoughtes. Wher∣fore this commaundemēt. Thou

shalt committe none adulterie, is asmuche to say, as thou shalt not offende with thy neyghboures wife, neyther in acte, nor vncleane wourdes, nor in lokes, wynkes, beckes, or other vnhonest gestu∣res and sygnes, neyther in affec∣tion & priuie motion of thy harte. But I cōmmaūd the (saieth God) that y^u be shamefast, chast, pure & vndefiled, whether thou be a vir∣gin, wydow or maried. For these thre states of lyfe be holy & pure. Herein also we be commaunded, that we giue none aide nor coun∣sel, cause or occasion to other to cōmit adulterie, nor gyue house∣rome harbour or lodging to such offenders, but as we ought to kepe our awne soules cleane from all suche vyces, so it is our deutie also to monyshe and dissuad al o∣ther from suche shameful inter∣prises,

both with threates, pu∣nyshmentes and all meanes pos∣syble to stoppe and let them from so great abomination.

And thinke not good children, that in this commaundemente, only wedlocke breakyng is for∣byd, & that other whordome or le∣cherie is not forbyd, as some fran∣tike mē do thinke, that single for∣nication betwene vnmaried par∣sons is not forbyd, because God in this cōmaūdement speaketh in expresse wordes onely of adulte∣rers or wedlocke breakers, But take hede good childrē, that ye erre not with these vngodlye wicked parsons, but know ye for a suertie, that fornication, whore∣dome, lecherie and all kynde of vncleanes, by what so euer name or title it be called, is synne, and highly displeaseth god. For Mo∣ses

sayeth. There shalbe no whore among the daughters of Israel.* 1.32 Also he sayeth. There shall be no whormonger among the children of Israel. And sainct Paule saieth in expresse wordes.* 1.33 Fornication and al vnclēnes let it not be ones named among you, as it becom∣meth sayntes. For this know for a suertie, that no whoremonger ether vncleane persone hath any inheritaunce in the kyngdome of Christ and God. Let no man de∣ceaue you with vaine wordes, for suche thinges commeth the wrath of God vpon disobedient childrē.

By these wordes you maye ea∣sely perceyue good children, how greuouslye God doeth punyshe whores and whormongers. Wherfore flye whoredome as the pestilence and the deuels poyson. For God dyd forbyd whoredome

and all kynde of vncleanes, when he sayde. Thou shalt not com∣mitte adultery. And he that is a whore haunter he shall hardelye escape wedlocke breakynge. For he that in his hart excheweth adultery, shall also exchewe forni∣catiō. Wherfore if you wyl kepe this commaundemēt trewly, you must order yourselues after this maner. Fyrst of all and chefelye you must beware, that you com∣mitte not lecheri in acte and dede, but you muste lyue chastely and continently, vntyll suche tyme as by the healpe of God, consente of youre parentes, and counsell of your frendes, you may be maried lawfully. And then see that you obserue truly the fayth and pro∣mise made in matrimony. Wowe not other mēnes wyfes, but kepe companye with youre owne with

all dewe loue and fauoure. For saynt Paule sayeth. The woman hathe not power or lybertie of her owne bodye, but her husbande, lykewyse the husbande hathe not power or lybertie of hys owne bo∣dye, but the wyfe. And let not one maried person be absent from the other, wythoute an vrgente and weyghty cause, neither let the hus∣bande suffer hys wife in peril and daungier to sytte alone wythout his company or comforte, nor the wyfe her husbande lykewyse. For this withdrawynge of the one frō the other, althoughe it be but for a tyme, yet yf it be donne agaynste the wil of ether partie, it is syn, al∣though both of thē kepe their bo∣dies vndefyled. Secondarely yf you wil kepe this cōmaundemēt, you must abstayne frō all fylthye wordes & vncleane cōmunicatiō,

you muste not craftely go aboute with flatery and louynge wordes to deceyue the simplicitie of yong women, you must not with fayre promyses or gyftes entise them to foly, neyther with wanton songes or vnhonest dalyance kyndle the fire of lecherie, but asmoche as is possible, you shall auoid all wan∣ton lokes and vnchaste gestures, to muche nysenes in trymmynge and deckynge youre bodyes, and apparellyng them to gorgiously, and all kyndes of craftye entyce∣mentes, whiche louers do vse to please y^e eyes and myndes of their peramoures, whereby they maye allure them to loue and lechery. Thyrdly you must eschew all vn∣cleane myndes and thoughtes. For althoughe the worlde doethe neyther see nor punishe the synnes of our thoughtes, yet God which

sercheth mens hertes and raynes, doeth both see, and punishe them. Therfore Christe sayth. He y^t seeth a woman to lust after her, hath al∣redye committed adultery in hys harte. You must also diligently a∣uoyde al occasions, by the whiche suche vnlawfull lustes are prouo∣ked as surfetyng, dronkenes, idle∣nes, wanton daunsing & such like.

For Christe in this sermon of adultery sayeth. Yf thy ryght eye gyue the an occasion to synne, pul it out and cast it from the. For it is better, that one of thy members peryshe, then that thy whole bodye shoulde be cast into hell. Muche more then, yf surfetynge, banke∣tyng or suche other lyke, do giue you occasion of synne, you ought diligently to eschew them, lest you fal into so perrellous a daungier. Fourthly you oughte not only to

kepe youre owne bodyes and sou∣les chast and pure frome all vn∣cleanes, but also you muste take heede, that you gyue no occasyon, ayde or counsell to anye other, to committe adulterye, but asmuche as lyeth in you, you shall studye that honest and chast lyuyng may be obserued of all men. For these thynges both please God and be moche profitable to euerye cōmen¦welthe. You shall therfore vnder∣hande this commaundemente af∣ter thys sorte, that you abstayne frome all adulterye and whore∣dome, both in hearte woorde, and dede, that you auoyde all euell oc∣casion, bothe by youre selues and by other, that we all maye leade a godly chast and pure lyfe, that the bonde or knot of wedlocke maye not be broken or loosed. Wherby the commen wealthe maye haue

plentye of good and vertuous children, whiche maye be able in tyme to come, eyther to be prea∣chers and ministers of Goddes most holy worde, or to beare com∣men office in thadministration of the commen wealth, to the glorie of God and profit of their neigh∣bour. Wherfore good children, when ye shalbe demaunded, how vndrestande you the syxth com∣maundement, ye shall answere. We ought aboue all thynges to loue and dreade our Lorde God, and for his sake to lyue chastly in will, worde and dede, and euerye man is bownde to loue and che∣ryshe his wife.

The seuenth sermon

¶An exposition of the seuenth commaundemente.

Thou shalt not steale.

[illustration]

* 1.34

YE haue hearde in the exposition of the syxte cōmaun∣demente howe we shuld behaue our selfes toward our owne wifes and oure neyghbours wifes also, by the which commaū∣demente, as God hathe fortifyed wedlocke that no man shal besyge or assaut it, so by the vertue and strength of this seuenth commaū∣dement. Thou shalt not steale, he

defendeth oure neyghbours goo∣des and riches, wherby he lyueth himselfe, his wife, children and fa∣milie. For this precepte teacheth vs, howe we should ordre our sel∣ues towardes oure neyghbours goodes, and cattell, that by fraud or stealth we conuey nothinge frō him, that by violence or extorcion we take nothynge from hym, but study to defende and encrease hys riches, with as good a wyll, as we would do oure owne.

And here note good children, that this worde, thefte, doeth not onely signifie open robberies, ex∣torcions and manyfest poollyng but also all maner of craftes, and subtile wayes by the whyche we conuey our neyghbours goodes from him, contrarye to his know∣ledge or wyll althoughe the gyle haue neuer so fayre a coloure of

vertue and honesty. And to then∣tente you maye the better vnder∣stande this thinge, I shall declare it vnto you by certen examples. And fyrste I wyll begynne wyth Magistrates or commen officers. God hathe commaunded vs to paye to prynces and gouernours of the commen wealth, rentes, ser∣uices, tributes, customes, toll, sub∣sidies, pensions and other yerelye reuenewes, wherby they maye be the more able to susteine and beare the charges of the commen admy∣nistration, and also to punyshe theim that be yll, and to defende those that be good. But when the magistrates do ouercharge theyr subiectes, and exacte more of them then is nedefull to the maynte∣naunce of the commen charges, and so empouerishe and oppresse them, whome they ought from all

iniury and wronge to saue and defende, then thys sore exaction is a notable and haynouse kynde of thefte, in the sight of God. Lykewise it is whā they do wring monye out of theyr subiectes han∣des vniustly and agaynste theyr wylles. And tributes or subsidyes yf they take none but suche onely as of ryght are due vnto them, yet yf they bestowe not the same as they ought to do, but wastfullye spende that monye whiche was gathered for the maintenaunce of the commē charges, and consume it in riot and vnlawful pleasures than they committe thefte before God. Also God shall iudge them theues, when for couetuousnesse they leaue suche thinges vndone, whiche be necessarie to be done for the commen profite. As when thei appoynt not good and mete men

to be rulers vnder them, byshop∣pes, persons, curates, and schole∣maysters, because they grudge to gyue theym an honest and suffici∣ent lyuyng, but wyll take out of the commen sort to minister suche hygh offices, those that will serue for lest monie. And rulers of cities be theues when they suffer the ne∣cessarie buildinges of the citie, as churches, yelde halles, the towne walles, commen brydges, com∣ductes or suche lyke to decaye or fall to ruyne. For so thorow their neglygence or couetousnesse the commen money is not employed to such vses, for the whiche it was gathered.

Also Byshoppes, pastors, prea∣chers and curates be theues, whē for mennes fauour and their owne lucre they hydde the truethe of Goddes woorde, and teache lyes

and theyr owne dreames, and sell all thinges for monie. As of late tyme here in Englande, manye of theym had great gaynes by diri∣ges, seruices to synge for sowles, trentals, pylgrimages, pardons and suche lyke deceytes. This kynde of deceyte, in vttryng false ware for good, is thefte before God. For menne therby be de∣ceyued, whiche woulde gyue no monye at all for suche marchan∣dise, yf they were taught and war∣ned of theyr abuses.

Likewise Lawers, aduocates, sergeants, attorneis and procters are theues before God, when they for their owne gaynes do coun∣sell a man to wage the lawe, ma∣kynge hym to beleue that hys mater is good, when in dede they thinke it naught. Or when for mo¦nye they wil so craftely handle or

plead a matter, that thei with their shiftes and colors will purposely hyde the trueth, and make a good cause to seme bad, and a bad cause to appeare good: wherwyth they shal so deceyue the iudge that they wyll cause hym vniustely to gyue sentence on theyr syde. And the iudge himselfe is a thefe before God, when he for brybes or anye corrupcion doth wittingly & wyl∣lingly gyue wronge iudgemente.

For he taketh from the partie that hath the good cause, hys iust title and interest, and gyueth it to the other partie that hath no right to it at all. And thys is also no small theft, when men craftely de∣fraud the trew heyres of their in∣heritance, or forge false testamen∣tes, and wyll not brynge to lyghte the trewe wyll, but hyd and sup∣presse it.

Furthermore marchaunt men, brokers, chapmen, marchauntes factors, are theues, when they re∣quire vnreasonable gaynes, in sellyng of their marchaundyse, or when they vtter corrupte and naughty ware for good, when thei deceiue their neyghboure w^t false weyght and measure, when with forged letters and fayned newes they perswade other to be hasty to sell that kynde of ware good chepe, whiche they knowe wyll be dere shortely after, or elles by suche lyke crafte, entice men to bye of them great plentye of that kynde of marchaundyse, of the whiche they knowe that the pryce wil shortely after decay. Or when wyth their lyes and periuries they cause a man to gyue more monye for any stuffe, then he wold haue donne yf that he had kno∣wen

that they had lyed. Also when the riche marchaunte men and v∣serers, haue the heads of the poore handy craftes men so bounde vn∣der their girddels, that the poore men of necessitie are compelled to brynge their ware to theim, and when y^e handy craftes mē do come to them and offer their stuffe than they fayne that they haue no nede of suche wares at that tyme, and by suche meanes compell theym to sell their wares better chepe thē they be able to aforde theim, not regardyng what greate losse theyr poore neyghbore doth suffer ther∣by. Also when by forstallynge, re∣gratyng, agrementes in haules to rayse the price of thinges, ingros∣synge of marchaundise, when one man or one companye getteth all in their awne hādes, that no man maye haue gayne but they onely,

when by these or suche lyke decei∣tes they compell the poore to bye at their own price, suche wares as they must nedes occupie, thē they be arrant theues before God. For by suche fraude they begyle theyr poore neyghbors, & poolle theym of their monie agaynst theyr wyl∣les. The handycraftes men and daylye laborers also are theues, when they do not applye theyr wourke diligently and faythful∣ly, but sell counterfeyted & slyght∣ly wrought wares for substanti∣al stuffe, or require more for their labor and paynes then they haue deserued.

Lyke wyse it is of husbande men in the countrey, to whome Lordes and gentle men let theyr lande to ferme to thentente y^t they should plowe and tyl it, that ther∣by the commen welthe maye haue

plentye of corne, and dearth maye be auoided: than if they be negli∣gent or slouthful in plowyng the grounde, or sel their corne, cattal or other vitayle, at vnreasonable prices, to enriche themselues ther∣by, they be veraye theues before the face of God. For Kynges lordes and gentle mē do not giue to their fermors the proprietie or inheritaunce of their landes, but onely for certein rentes and ser∣uices do let their grounde out by lease, for this entent and pur∣pose, that the fermors should tyl the same. And the fermour or husbande man, to whome suche lease is made, is nothynge elles but a seruaunt appointed by the lorde so to occupie his grounde, y^t ther by the commen people may be fedde & nourished. Now ther∣fore yf he do not diligently plowe

and sow the ground as he is ap∣poynted, or elles yf he set so exces∣siue a price vpon hys corne that the multitude (whome his deutye is to feade) is not able to bye it, then he his gyltie of thefte before God. For yf fermers and hus¦band men were so owners of their fermes and landes, y^t they might chose whether they woulde plowe them or no, then they shoulde ne∣ther be able to pay theyr rent due vnto their landlordes, & the com∣men people shoulde perchaunce dye for hunger.

Lykewyse this commaunde∣mēt is to be vnderstand of house∣holde seruaūtes, whether they be men or women prentises, iourney men, or hyred labourers. For all these receaue wages for this in∣tente, that they shoulde laboure and wourke for their maysters

profyte, and helpe their maysters in true gettyng, and faithfull ke∣pyng of their goodes, to y^e mayn∣tenance of their householde. But when suche seruātes be vntrusty, negligent or slouthful in doynge their dutie, when they wastfullye spende or consume their masters goodes, when they require grea∣ter wages then they be worthye to haue, when they start or runne from their maisters, or tarye not so longe as they were bounde by their couenant, then they breake this commaundemente. Thou shalte not steale, for asmuche as thei withdrawe frō their maisters that profyt, whiche of dewtie they owe vnto them, and do asmuche as lyeth in them to empoueryshe and vndo their maisters. And to be shorte, they that paye not to their seruauntes or wourkemen

their wages in dew tyme, accor∣dyng to their couenante. They which wil not at the day appoin∣ted restore that monye which thei haue borowed. They which can, and wil not pay their dettes, for their awne lucre. They y^t do not render thinges whiche they haue found, as farre as they can come to knowlege of the trew owners. They that do not gyue agayne suche thinges as be committed to their custodie for a tyme. And generally all they that do hawke and hōte for other mens goodes against the wil of the owners, or do hurte them in any parte of the same, or elles yf they seke not their neighbours profyte, as thei ought to do. Al these (I saye) are theues before God, although the worlde dothe not so iudge them, nor punyshe them for the same.

Hereby you maye perceaue good children, howe great misery reig∣neth in this wretched worlde, and that men swimme (as it wer) in a floode of synne. For the worlde is full of priuie theues, and there is almoste no state or kynde of lyfe, from the highest to the lowest, of the whiche there be not manye that haue broken this commaun∣demente. And yet we counte it a villanie, to be called a thefe, and not w^t out good cause. For thefes be punyshed with most shamefull death, hangynge on the galowes or gybbyt. And althoughe they escape hangynge in this worlde, yet many tymes God punysheth them, so that they lyue wretched∣ly all their lyfe tyme. For com∣menly euell gotten goodes is yll spent, and the thyrde heyre doth scasely enioy theim.

And when it chaūseth that suche vntrusty and slouthfull seruaun∣tes, as I haue heretofore spoken of, shall kepe house of their owne, then God scourgeth theim with the same rodde, with the whyche they whipped other. For he sen∣deth theim vnfaithfull and neg∣lygente seruauntes, whiche run∣neth awaye from theim, and ser∣ueth them as they were wonte to serue other. Wherfore good chil∣dren, kepe well this commaunde∣ment. Absteine frome all kyndes of thefte, steale no thinge from no man, hurte no bodye, gyue and rendre to euery man that whiche is due vnto him, accordynge to his degre, state and callynge. And when you be put in truste with o∣ther mennes gooddes, handle them faithfully. You oughte to be muche better nowe than whan

we were vnder the Byshoppe of Rome, for asmuche as we haue nowe receyued the ghospell and haue newely professed the pure truth of Goddes worde. Ther∣fore yf we be now not better then we were before, surely God wyll more greuously punishe vs than he did before when we were in ig∣norance. For the Lorde sayeth in the ghospell. The seruaunte that knoweth his maysters wyll, and doeth it not, shalbe beaten wyth many strypes.

Now good children ye haue heard how this seuenth commaū∣dement forbyddeth you to hurte youre neyghbour, eyther in acte, worde or thoughte, it commaun∣deth you neyther pryuely nor o∣penly, to steale or take awaye an other mannes goodes agaynste his wyll, it willeth you to commit

no theft in wordes, that is to say, to beware that neyther with lyes, swering, forswering nether w^t flat¦terie, fayre wordes, craftye cōmu∣nication we defraude circumuent or begyle our neyghbour, neyther by threatnyng we cause him to de¦part from any portion of his goo¦des, or other wayes to noy him. Also it prohibiteth vs to commit theft in heart or thought, whiche we doo, when thorow the counsell of couetousnesse, we studie, com∣passe, and in agine howe we maye deceaue our neyghbour, and by hoke or by croke to get that thing whiche we couet to haue. But con¦trarywise this commaundemente chargeth vs to gyue and rendre to euery man that whiche is due vnto him, wyllyngly to serue and profyt all menne, to defende oure neighbour from al maner of hurt

losse, and damage, (asmuche as it shall lye in vs,) so to ordre oure wordes and communication that therby (asmuche as shalbe possi∣ble) we maye healpe and comforte oure neyghboure, hertely to loue and fauour all men, and to enuye no man. Also thys precepte wyl∣leth vs to be so farre absent from takynge awaye an other mannes good, that it byddeth vs to gyue parte of oure owne riches to them that lacke and desire it, according to the commaundement of Christ, whiche sayeth.* 1.35 Giue to euery man that doeth aske the. And agayne he sayeth. Gyue almes and all thynge shalbe cleane vnto you.

And in an other place, That whiche you do to one of the lest of myne (sayth Christ) that you do to me.* 1.36

Wherfore good children, when

you shall be demaunded, howe vnderstande you the seuenth com¦maundement? you shall answere. We ought to feare and loue our Lord God aboue al thinges, and for hys sake willingly to absteine from our neyghbors goodes and cattell, to take nothing from him, but to helpe him in his neede, and to defende and augment his ry∣ches and commodities.

The eyght sermon.

¶An exposition of the eyghte commaundemente.

Thou shalt beare no false wytnesse agaynste thy neyghbour.

[illustration]

* 1.37

YE haue hearde how ye ought to vnderstande the seuenth precepte, by the whiche ye haue learned, y^t by no meanes we shoulde take a∣waye our neyghbours goodes a∣gaynst his wyll. And when he committeth any thyng to our cu∣stodye, (eyther wyllyngly or con∣strayned by necessitie), then it is oure dutie to kepe, and saue the

same, as we woulde do in case it were oure owne. And forasmuche as our riches standeth not onelye in possession of landes, tenemen∣tes, cattell or money, but also in our good name, fame and estima∣tion, (whiche farre passeth al gold syluer and precious stones,) ther∣fore foloweth this commaunde∣ment. Thou shalte beare no false witnes agaynst thy neyghbour. For this commaundemēt teacheth vs, howe we shoulde behaue oure selues, in defendyng oure neygh∣bours good name, that we dis∣honest hym not wyth lyes, false accusations, or witnesse bearyng, that we slaunder him not, but stu∣die to defende, increase and main∣tayne hys good name and fame, euen so as we would wyshe other men to do towarde vs. And here you shall dylygently marke and

bear away, how excellēt a treasure it is to haue a good name.* 1.38 For Salomon sayeth. A good name is better then muche riches, and more precious then balme or o∣ther straung oyntementes. And forasmuche as God so ernestlye forbiddeth other men, to hurt our good reporte and estymatyon, whiche menne haue conceyued of vs, it muste needes folowe, that muche more he forbyddeth oure selues, to do that hurt to oure sel∣ues, whiche he chargeth other not once to offer vnto vs, but he re∣quireth of vs, that we with all di∣ligence should studye to get vs a good name, and to kepe the same vnspotted and vndefiled. This we shall do, yf we applye our min¦des to true vertue and vnfayned religiō, that our lyfe may be foūd fawteles, and men maye haue no

matier against vs, wherwith they maye wourthely charge vs. For it is not sufficient, only to abstein from syn, but we must also auoid all occasyon of the same, and as saynte Paule counselleth vs, we must refrayne from all outwarde apperaunce of euyll.* 1.39 Wher∣fore good children liue vertuous∣ly, kepe Gods cōmaundementes, obey your parentes & elders, that you may be wel spoken of, and be takē for honest persons: For this doeth not onelye please God, but also is verye profitable for you. For this is the high wai that shal brynge you to riches, honor and promotion, to haue a good report and credit amonge youre neygh∣bours, and in no wise folowe you not y^e example of some lyght and shameles vnthriftes whiche care not what men saye of theym, and

passe not yf all men speake euyll by them. For they be ashamed of no kynde of myschiefe. But such God wyll punyshe and common∣ly they shall haue an euell ende. But ye good children, shall ende∣uour your selfes, to preserue both youre owne good name & youre neghbours also, & to beware y^t ye beare no false witnes agaynst o∣ther mē, y^t is to say, that ye diffa∣me not thē or impaire their good name by your lyes & slaunders.

For this worde, wytnes, in this place betokeneth all that thing which is spoken of our ney¦ghbours, whē they go to law, or contende aboute any matier. As when one doth arrest an other, and sayeth. I lent this felowe so muche monie, & now he denyeth the same. Then yf any third par∣son come in, and saye I was pre∣sent,

and did see when this man lent him this summe of monye, (wheras he saw no suche thinge in deade) then this false witnesse doth to his neyghboure double iniurye. For first he causeth that his neyghboure is compelled to pay that monye, whiche he neuer borowed. Secōdarily he causeth him to lese his good name and credit, and to be called a shame∣les lyer, insomuche y^t euery man wyl poynt at him when he goeth in the streates, and saye. Lo yon∣der goeth that vnfaythfull per∣son, whiche boroweth monye of his neighboure, and denied the∣same. The whiche thing when it chaunceth, the partie of whome this euel brute is sprede, is vn∣done in this world, and suffereth greater damage by the losse of his name, then yf he shoulde lese

al his riches. Wherfore it is not without a cause, that God so er∣nestlye forbyddeth vs to beare false witnes. For as by trew wit∣nes bearyng, discorde, strife and contention is ended, both in the lawe and out of the lawe, so by false testimonies, strife, discorde and variaunce is sowen and sca∣tered, and wrong thereby great∣ly mainteined. Wherfore God in this commaundemente forbyd∣deth vs, that with lies we slaun∣dre not our neyghboure, that we gyue no occasion to hatred, dys∣corde or debate, but y^t we studye to speake y^e truthe, and (asmuche as it shall lie in vs) to reconcyle men together. For this is an ex∣cellēt vertue, which highly plea∣seth God. For Christ saith in the gospel. Blessed are they that ma∣ke peace, for they shall be called

the childerne of God. Wherfore good childrē, beware chiefly, that you be no liers, nor false witnes berers, but for any occasion you spare not to speake the trueth at all tymes and places, and specy∣ally when you be brought for witnesses into commen courtes or open iudgementes. For God hymselfe hath ordeyned lawes, courtes and officers, to defende the good, and to punyshe y^e euel, without the whiche, there can be no peace or quietnes in this worlde. They be the succour and sanctuarie of fatherles and mo∣therles children, of widowes and of all oppressed persons. And he that shoulde go about to ouer∣turne this commen refuge of all persons that suffre wrong, it can not otherwayes be, but he muste nedes synne against y^e ordinance

of God, and greuously hurt hys neyghboure. But no man doth peruerte and ouerturne iustyce, courtes, and iudgementes, more, thē a false wytnes, wherfore this is a very heynous synne before God. For a false wytnes doth forsweare himselfe againste the seconde commaūdement, he doth as much as lieth in him to ouer∣turne and destroye courtes and iudgements, founded and esta∣blyshed by God, he despiseth and deceueth y^e iudge, he hurteth hys neyghbor both in his name and goods, he stoppeth y^e peace, frēd∣shyp and agremente, the whiche shoulde haue ben made betwene the parties by the iudges trewe iudgemēt, he mainteineth wrōg, and continueth hathred, debate and contention, of the whiche fo∣loweth brawlyng, fyghtyng and

oftentymes manslaughter. The whiche heynous synnes God wil not suffer to escape vnscourged, but horribly will punishe theim. Wherfore let euery man auoyde false witnes bearyng, as they would flye the plage or poyson. By this commaundemente also God wythdraweth vs, from all euel suspicions, that we thynke not euel of our neyghbor, nether expounde his wordes or deades to the wourst, y^t we suspecte hym not without a cause nor vtter to other our suspicions conceyued against any man, as long as we knowe not certaynly the truth. For they which groundyng thē∣selues vpon suspicions, do rayse euel tales or vntrue brutes a∣gainst their neighboure, they do beare false witnes against hym, and do more hurte then open ly∣ers.

For they that lye openly, or that in the face of y^e courte beare false witnes against a man, may be accused & punyshed for theyr offence. But mē can not so easely auoyde y^e venomie of suche per∣sons, whiche secretly by poysened wordes, or other meanes, causeth his neyghboure to be suspected.

For they so secretly handle the matier, y^t they bryng their neigh∣boure in slaunder, and yet they wyl not be knowne that it com∣meth by theim. And this is no small offense, contrarie to thys eight commaundement. Wher∣fore vtterly exchewe this vice, & be not suspicious of your neigh∣bours, takynge all thynges that you heare or see in theim to the worste, but rather to the beste. For this is the nature and pro∣pertie of Christen charitie as

sayncte Paule saieth. Charitie thinketh none euel.* 1.40 And for the better vnderstanding of this cō∣maūdemēt good children, marke wel this, that by this commaun∣dement are forbidden al speakyn¦ges and communication, whiche be against charitie to the hinde∣rance of our neyghboure. For what so euer we talke agaynste charitie, is synne, althoughe we speake nothynge but the trueth. Therfore our lord Iesus Christ saieth, men shall make an accōpt of euery idle worde. Now yf we must make a rekenīg of idle wor¦des, much more thē we shal rekē for our slaunderous wourdes a∣gainste our neighours. Whiche synne although it raigne in the worlde to commonly, yet it is an horrible and haynous offense. Wherof many euils & harmes,

but no good thinge doth aryse. For when mens synnes be pub∣lyshed and spreade abrode, many therby take occasiō of synne, and thinke on this fashion. Yf thys and that man haue donne thys thynge, why maye not I do it al∣so, seyng it is a faute commenlye practised in the worlde. Therfore sainct Paul saieth. Whoredome & couetousnes let it be not ones named amonge you.* 1.41 And Christe saieth of hym that gyueth occa∣sion of synne. It wer better for him, that a mylstone wer hanged about his necke and he to be cast into the botome of the sea. More∣ouer, when we vse thus rashely to slaunder men, it chaunceth often∣tymes, that the parties whiche be slaundered, be made therby paste shame, vnrepentaunte and more obstinate to continew in their wic¦ked

lyfe. For by malicious slaun∣der many offenders be prouoked to rage, and often times brust out into these woordes. I wyll do it agayne, because men talke of it. What haue they to do wyth my dedes? and such lyke wordes. And some of thē be the worser in deede, continuynge in their synnes al the dayes of theyr lyfe. Where as yf they were gentely, secretlye and frendly admonyshed, they mighte be wonne & brought to the righte waye againe. Wherefore make not the wourste of mens faultes, neyther be desyrouse to tell theym abrode, althoughe you knowe the thynges to be trew.* 1.42 But kepe the rule of Christ which sayth. Yf thy brother trespace against the, go, & tell hym his faulte betwene hym and the alone, yf he heare y^t, thou haste wonne thy brother. But yf

he heare the not, then take wyth the one or two, that in the mouthe of two or three wytnesses euerye mater may stande, yf he heare not them, tell it vnto the congregati∣on. Yf he heare not the congrega∣tion, let him be vnto the as an he∣then, & a Publycane. This is the best and moste honest waye to en∣treat synners, and to handle other mennes faultes. And he that wyll not vse this waye, lette hym holde his tongue. For bacbytynge and yl reportyng doth more hurt then good. And it is not ynoughe for vs to refrayne oure owne tongue from euyll reportes, but we must also take heede, that we gyue no occasion to other so to do, that is to say, we must nether mainteyne, reioyce nor comforte theim, that speake euyl of their neyghbours, but bothe with oure countenance

wordes and dedes, we must shew vnto theym, that we do not lyke suche communicacion, and so to stoppe the mouthes of suche bac∣by••ers.

Now to make a briefe rehersal of suche thinges as haue ben spo∣ken heretofore, you shall vnder∣stande (good chyldren,) that by this eyght commaundemente are forbyd all lyes, fraudes, and all cōmunication, wherby our neygh¦bours name maye be hurted, or by the whiche strife and contenti∣on may be prouoked or continu∣ed, whether it be in courtes of law or out of courtes. Hereby also we be commaunded not to be suspi∣cious nor to expound our neygh∣bours woordes or deedes to the wourst, nor maliciousely to blow abrode theyr fautes, or in tellyng of them to make them wourse thē

they be in dede, but we oughte al∣wayes to set our myndes of suche thinges as pertayne to the glorye of God and profit of our neygh∣boure, and in all places to speake well and charitably of euery mā. We must also maynteyne vnitie, peace and concorde, take all thing to the best, beare with oure neygh∣bours frailtie, and hyde hys fau∣tes, when we can not amende thē. This is the true meanyng of this precept. Wherefore good children whē you shalbe demaunded, howe vnderstande you the eyghte com∣maundement, you shall aunswer. We ought to feare and loue oure Lorde God aboue all thynge, and for his sake to absteyne from all liynge, backebytyng, slaunde∣ryng and yll reportynge, by the whiche oure neyghbours good name fame and credit may be im∣peched

or decayed, and rather to excuse hydde or gentely to enter∣prete another mannes faute, then malycyously to make the wourste of the same, and wyth the loude trumpe of our tongue to blast it abrode, to the knowlege of all the towne or place wherein we dwel.

The nynth sermon.

¶And exposition of the nynthe and tenth commaun∣dement.

Thou shalte not desire thy neyghbours house / wyfe / man seruaūt / wo∣man seruaunte / oxe / asse / nor anye thynge that is his.

[illustration]

* 1.43

THe nynthe and tenth commaun∣dementes good children, be as it were briefe com∣mentaries and ex∣positions of the other commaun∣dementes, that were spoken of be∣fore. For they declare vnto vs, that it is not ynoughe to kepe the former commaūdementes in out∣warde woorkes, and not to hurte our neighbour neyther in his bo∣dye,

wyfe, goodes, fame, name or estimation, but they declare also that we ought not to couet or de∣sier any thinge that is our neygh∣bours. And they teache vs also y^e euell lustes & carnal desiers (whi∣che lurke in the secret corners of our hertes) are sinnes, for y^e which we shoulde be for euer damned, yf God should rendre vnto vs after iustice, and not after his mercye. Wherfore good childrē, you shal here learne that euyll lustes and appetites, whiche come vnto vs euen frome oure fyrste father A∣dam be synnes, and that no man or woman, no not infauntes in theyr mothers wombe, do lyue withoute suche lustes and appe∣tites. For the whiche cause all men are synners, and there is not one man innocent before God, ac∣cording to y^e saying of S. Paul.

All men haue synned, & haue nede of the glory of god.* 1.44 To the which agreeth the Prophet Dauid, saying. Al men and women haue erred out of the right waye,* 1.45 there is none that dothe good no not one. For this we feale in oure selues and proue by experience, that naturally we be full of yll desiers and lustes. For we delyte in thinges that be pleasant to the fleshe, and abhorre all thinges that be displeasant to y^e same. And these appetites & desires we maye perceaue to be euen in infantes which lye in their cradel. For whē suche yong babes do not lye soft∣ly or be greued with thirst, hūger or colde, they crie vnpatientlye. Lykewise when we shewe thē any pleasant thing to their eyes, and sodenly againe take it from them we see them wepe. And these be

playne and euident tokens, that infantes newly borne, be giuen to their owne willes and appetites, and are synners, for asmuche as thei transgresse this commaunde∣ment. Thou shalt not desire. And it is much necessary for you good children, to marke dilygently and to beare away this lesson, to then∣tent you maye therby acknowlege your awne synne. And let not the sayinges of certen vnlerned per∣sons moue you, whiche affirme that infantes and suche as be vn∣dre y^e yeres of discretion, are pure, innocēt and cleane without sinne. For this opinion is not true, nor agreable to holye scripture. And they that say so, deceaue both thē∣selues and other. For infantes are baptised for this purpose, y^t they by the same maye enioy remission of their synnes. And in case they

neded not forgyuenes of their of∣fences, thē they had no nede to be Christened. But ther be fewe that vnderstandeth this doctrine. For mans reason can not attayne to it, neither can it comprehēde, how infantes should be synners by the reason of lustes & desiers, called concupiscence in the whiche they be conceiued and borne, but they that leane to their naturall witte iudgeth yong babes to be innocēt and voyde of synne, because they committe no outwarde offence or actual synne. But we in this case must not iudge after our reason, but according to y^e worde of God, whiche euidently declareth vnto vs, that concupiscence is synne. For yf we were in dede cleane, fawtles and innocente, then oure nature woulde not so vehemently seke for those thinges whiche are

pleasaunt to oure appetites, but woulde be contente with y^t which God shoulde sende vnto vs, and whatsoeuer thing did please God, that also should please vs. More∣ouer we shulde not so much desire to auoide suche thinges as be dis∣pleasant to the flesh, as we should desire to auoyde those thīges that be forbydde by gods law. Also we shoulde be more willyng to suffre all kynde of afflyctions, paynes and miseries (yf it were gods will that we should so do) then contra∣ry to his wil, to hauke and hunte for pleasures, to seke to liue idely, to hurde vp riches, purchase lan∣des or other commodities. But now we feale in oure selues, that euen from our tendre age and in our cradels also, we be cleane cō∣trary mynded. For we begynne to couet and lust for pleasant thyn∣ges,

lōg before we know whether God wyll gyue them vnto vs, or no. Also we abhorre and be werye of displeasant thinges, longe be∣fore we know whether it be gods will that we shoulde be relyued of the same or no. Yea although we knowe gods wil neuer so wel, yet we longe and lust for the contra∣rie. And this is surely a great of∣fence. For gods will ought to be fulfylled and not ours, as we de∣sier in the Lordes prayer. And to knowe this thing, good chyldren, is a point of high wisedom, to the which euery man doth not attain For thapostle Paule doeth con∣fesse, that he had not knowen this synne, yf the lawe had not gyuen him warnyng of it. For he sayeth, I had not knowē concupiscence, yf the lawe had not sayed: Thou shalt not desire or lust. Wherfore

good children, locke vp this lessō in the cofer of your memories, by the whiche you shall learne trulye to feare God. For we oughte not then only to dreade God, when by outwarde acte or worke we breke his lawes, but also as often as we feale in vs these yll lustes & car∣nal desiers. And althoughe these lustes do for a time, as it wer slepe in vs, and do not sturre or moue vs, yet not withstandynge theyr quiet rest, we ought to knowe that they lye hyde in the priuye corners of our hartes, and that for al their slomberyng they be synnes before God. For yf God had not taken them for synnes, then he woulde not haue forbide them by this cō∣maūdement. Thou shalt not long or lust. For as sainct Paule saith. The lawe was not gyuen to the iust mā,* 1.46 nor doth forbid any thing

but synne only. Wherefore (good childrē) forasmuche as we knowe, that cōcupiscence lust or longyng is synne, we ought to eschewe and bridle it (asmuche as we maye) by gods grace. And it is our parte chiefly to take hede, that we con∣sent not to the request of oure yll lustes, nor fulfyl in outwarde acte the desiers of the fleshe. And that you maye the better attayne to the vnderstandyng of this commaū∣dement, I wyll declare vnto you the other wordes of this commaū∣dement, thou shalt not desire thy neyghbours house. Where you shall note, that this worde, house, doth not onely signifye the house wherin men do dwell, but it beto∣keneth al the hole householde, and the whole state of y^e householder, and all thinges that belong vnto him. Some tyme it is taken for a

stocke or kynrede. As when we say, he & I come out of one house, meanyng thereby that we be both of one stocke or kyndrede. Wher∣fore this is the perfit sense of this commaundemente. When thy neighbour is a noble man borne, and hath goodly manors, greate cupbordes of plate, costlye hanginges of cloth of arris, great plenty of riches and aboundance of all thynges as apperteyne to suche a housholde, then thou shalt not desier his house, that is to say, thou shalte in no wyse wyshe y^t he might lese any of these thinges, to thētent y^t thou myghtes haue thē. Nor couetousnes or worldly desi∣er oughte not so to rauyshe thy minde, y^t thou woldest be in y^e state of lyfe that he is in, but let that kynde of lyuyng please the, wher∣vnto it hath pleased God to call

the. Wherfore good childrē lerne without booke (I praye you) this short lesson, and put it daylye in execution. Couet not, nor longe not for a more noble or welthy state, then God hathe already gy∣uen vnto you. But let euery man be content with his proginie, of∣fice, callyng, state and degree, for so ye shall please God, and obey hys wyll.

Furthermore they breake this commaundemente, that be desy∣rous to put theyr neyghbour out of his house or lande, to thentente that they maye haue the same. Also thou offendest herein, when thou arte glad to see thy neygh∣bour fall in decaye, & in hys nede dost offre to lende hym monye, to the entent he maye runne so farre in thy delte, that at length he shall be compelled to offre to y^t his in∣heritaunce

to be solde, now in this case if thou bie thesame, thou dost synne, yea although thou paye as moche money as the lande is worth. For thou oughtest to loue thy neyghboure as thyne owne selfe, and to wyshe vnto hym as good chaunce and great prospe∣ritie, as thou wouldest to thy self. Nowe thou wouldest not gladlye be put from thyn owne patrimo∣nie, thou wouldest not be oppres∣sed with dette or pouertie. Ther∣fore thou mayest not wyshe or do to thy neyghbour, that thou woul¦dest not other men shoulde do to the. Therefore thou mayste not hauke or hunte for his patrymo∣nie, thou mayst make no traynes to brynge him in to thy snare, and to cause him to sell the same, but thou oughtest rather to helpe thy neyghbour both with thy counsel

and wyth thy money, to kepe still hys inherytaunce and not to de∣fraude his heyres or posteritie of those landes, whiche hys aunce∣sters by longe succession haue left to him and his heires. Now good children you haue hearde the true meanynge of the nynth precepte, and because it teacheth you, howe to ordre your herte, I praye you learne it by harte, that when you be demaunded, how vnderstande you the nynth commaundement, you maye answere we oughte to feare and loue oure Lorde God aboue all thynges, and for hys sake so to chastice oure eyes and lustes, that we desyer not oure neyghboures house, nor other thynge belongynge vnto hym, that we putte hym not frome hys possessyons or goodes but helpe him (asmuche as shall lye in vs)

to retayne▪ and kepe hys landes, goodes and all that is his.

The tenth sermon.

¶An exposition of the tenth commaundement.

Thou shalte not de∣syre thy neyghboures wyfe / nor hys man ser∣uaunte / nor woman ser∣uaunte / nor his Oxe / nor his Asse / nor any thynge that is his.

[illustration]

* 1.47

I Wyl not be long good children in declarynge vnto you the tenth com¦maundemēt, part lye bycause the wordes and sense of the same be so playne that they nede no longe declaratiō, partly bycause I haue all ready expounded the same in the former sermon. For these two last commaūdementes be so cou∣pled together, that he whiche vn∣derstandeth

the one perfitely, shal easely perteyue the other, for they bothe haue one purpose and en∣tent, to clense the inwarde manne, and to purge the hearte from all yll affections and lustes. But wheras the former commaunde∣mente dyd forbydde vs, that we or shuld not wishe to succede our neyghbour in his lādes, honours dignities, a carnall man woulde peraduenture reason on this fa∣shion. I graunt in deede, that I am forbyd, to couet al my neygh∣bours landes or goodes, but yet I may desire and intice from him one seruaūt, I may conuey from hym an Oxe, Asse or an Horse. For he hathe greate plentye of all these thinges, and maye spare one or two of them without any hin∣deraunce or great losse. And that whyche doeth hym but small ser∣uice,

by reason of hys greate a∣boundaunce, woulde do me moch pleasure, and greatly releaue my necessitie. To this obiection God himselfe doth answere in this last commaundemente, saying. Thou shalte not desire thy neyghbours wife, seruaunte, mayde, Oxe or Asse, no thou shalt desire no thing that is thy neyghbours. For god is the maker of all thynges, and Lorde of all creatures and he gy∣ueth them to whō it pleaseth hym. Wherfore yf he haue gyuen anye thynge to thy neyghbour, whiche he hathe not sente to thee, enuye not thy neyghbour therefore, nor go about to conuey it from hym, but thynke this. Yf it were God∣des pleasure, that I shoulde pos∣sesse suche a thynge, or yf he knew that it wer for my welthe, to haue it, he woulde haue sente it to me,

aswell as to my neyghboure. For surely good chyldren, these rauenynge woulfes, that be euer thryftynge after other mennes goodes, lacke the benediction of God and therefore they can not long prosper, no not in this world For other they bryng nothyng to passe wyth all theyr gapyng gle∣nyng and carefulnesse, or yf they obteyne theyr purpose, yet verely (all thynges accompte) theyr losse is greater then theyr gaynes. For in this worlde they lese y^e fa∣uoure both of God and man, they lese their good name & fame, & ar called of euery man extorcioners, brybers pollers & piellers, deuou¦rers of widowes houses, & oppres¦sers of fatherles and motherles children. And what a gaynyng is it I praye you, by purchasynge of a lytle lande herein this lyfe to

purchase therwithal euerlastynge damnacion in hel? What profy∣teth it a man (sayeth Christ) yf he wynne all the worlde and lese hys awne soulle? what dyd Dauid wynne, when he lusted after the wyfe of Urie, & had his pleasure of her? did not God therfore so pu∣nyshe him, that he hymselfe lost all his awne wifes? For his sonne Absolon in the sight of al the peo∣ple entred vnto his fathers wyfe, and defloured them all in his fa∣thers owne house, and after dyd purswe his father Dauid euē vnto death. What did it profit Achab, that he slewe Naboth & toke pos∣session of his vyneyarde? Ueryly God did punyshe him therfore in such sorte, that he caused him to be slayne in the next battayle that he went vnto and toke the kyngdom from al his succession, & destroyed

all hys lynage, and lefte not one man alyue, and beside all this, the dogges licked Achabes bloude in the same place wher he caused Na¦both to be slayne. What gayned Iudas, when he solde oure Lorde Iesus Christ for thirtie peaces of syluer? verilye he was punyshed of God therefore, and was so tor∣mented with the horrible feare of cōscience, that he ran to the halter for succour, and hanged himselfe. Wherwith as he ended y^e miseries of this life, so he began, the paines of the other lyfe. Lykewyse God, euen nowe a dayes doth punyshe these glyerynge keytes, that seke their pray in euery place, for com∣monly either they be deceaued of theyr expectacion for all their ga∣pyng and pryenge, or yf they ob∣teyne their praye, they purchase to themselfes therwith great mysfor¦tune

and euel endes. Wherefore good children let this commaun∣dement deapely synke into youre hartes, and considre wel, that it is no mā, nor creature, but God him∣selfe, y^t saith vnto you, Thou shalt not desier thy neyghbours wyfe, his man seruant, woman seruant, oxe, asse, or any other thing that is hys. For to desier these thinges, is a very heynous synne, & God will not suffre it to escape vnpunished. And althoughe men now a dayes take it but for a trifle whan a man hath a true and diligent seruant, to entice him awaye by all craftes and meanes, yet surely God wyl punishe the same sharpely. For as they entice their neyghbours ser∣uaūts from theim, so god suffreth other men to alure their seruantes awaye lykewise. And moreouer this inconuenience cōmeth herby,

that whē seruantes perceaue men to sue for thē, they waxe so hawte and stubburne, that they wyll be contēt with no meane wages, and be so proude, that they regarde not their maysters, nor stande in awe of theim, but whan so euer theyr olde maysters, do displease theim, by and by they wil seke for a newe. And when they be not contēt with their olde wages, they desiermore. And this cōplaint of seruantes is now a dayes al most in euery mās mouthe, and yet it is not redressed, because it is the iust punyshment of God, wherewith he scourgeth theim, that allure their neyghbors seruantes from thē. And God doth not punyshe onely suche as entice other mennes seruātes from them but also all those that go about to gette anye other parte of their neyghbours goodes or cattel. For

yf thou take thy neyghbors house ouer his hed, or put him out of his house by any crafty conueyance, then manye tymes God taketh vēgeance with syckenes or losse of thy goodes. Yf thou conuey awaye his cattell, commonly they prosper not, but dye of some kynd of moirrein. And whatsoeuer thinge we thus purchase and pos∣sesse, cōtrarie to godds commaun∣dement, it lacketh the blessynge of God, wherfore it can not long en∣dure or prosper. Therfore I pray you good childē, frame your affec∣tions and lyues accordyng to this rule. Be content that euery man may enioy and kepe to hymselfe, that thing which God hath giuen him. When gods pleasure shall so be, he wyll also sende to you, that whiche you desier. And he is able so to gyue it you, that your neigh∣boure

therby shal suffre no losse or damage. Couet not youre neygh∣bours wife, house, seruaunt or any thynge that is his, except it be by his wil and consent. And yf it shal chaunce any of you, to be couenant seruaunts with any man, then let no craftye or malicious felowes persuade you, to forsake youre maysters, but do them faythfull seruice (as youre dutie is.) And trust not suche flateryng or slaun∣derous tongues, as go aboute to entice you frō your maysters. For suche men are the dyuels messen∣gers, which entende nothing elles but to allure you to synne, and to brynge you into miserie. And be∣leue this good children, as a moost sure article of your faith, that our God is the true lorde of all thing, he is the gouerner and maister of all the worlde, and all is but his

owne householde. He first made vs, and from tyme to tyme doth daylye nouryshe vs. He doth set all thinges in ordre in his familie, he it is, that doth cal euery man to that office, state, ordre, degre and kynde of lyuyng, in the whiche it pleaseth hym to set theim. He wyll gyue to euery man, y^e thing which he hath nede of, so that we with all our hartes obey him. Wherefore ther is no cause whythou shuldest couet thy neighbors goods, or by any subtyl conueyance get them into thy handes. For this thinge wanteth the blessyng of God, yea it deserueth his curse & maledyc∣ciō. For scripture saith. Cursed is he, that doth not abide in all thin∣ges, that be written in the lawe.

And nowe ye haue hearde good chylderne a plaine brief and true exposition of the tenth commaun∣dement,

the whiche although it be last in number, yet I pray you let it not haue the last place in youre memorye, but one of the first and chefest seates of thesame. That as sone as you be demaunded thys questiō, how vnderstande you the tenth commaundement? you may be prompte and redie to answere, we ought to feare & loue our Lord God aboue al thinges, and for his sake willyngly to absteyne frō our neighbours wife, familie, goodes & cattel, & to helpe hym as muche as ly∣eth in vs, that he may kepe and possesse the same.

¶The ende of the ten com∣maundementes.

Notes

• * 1.1

  Psa. xxxiiii.
• * 1.2

  1. Pet. iii.
• * 1.3

  Prouerb. xii.xiii, xxi
• * 1.4

  Iac. i.iii.
• * 1.5

  Psal. cxi.
• * 1.6

  Exo. xxxii
• * 1.7

  Exo. xx.
• * 1.8

  Leui. xxiiii.
• * 1.9

  Mat. xviii
• * 1.10

  〈…〉〈…〉
• * 1.11

  Math. vi.
• * 1.12

  Luke, xxi,
• * 1.13

  Nume. xv
• * 1.14

  deu. xxvi•…•…
• * 1.15

  Esa. lviii.
• * 1.16

  Gene. lx.
• * 1.17

  Mat. xv.
• * 1.18

  Deut. xxi.
• * 1.19

  i. Tim. v.
• * 1.20

  Ephe. vi.
• * 1.21

  Actes. v.
• * 1.22

  Ephes. v.
• * 1.23

  Gene. iiii.
• * 1.24

  Roma, vii.
• * 1.25

  Math. v.
• * 1.26

  Rom. xiii.
• * 1.27

  Genes. ix
• * 1.28

  ii. Reg. xl.
• * 1.29

  Math. xix.
• * 1.30

  Gene. i.
• * 1.31

  i. Cor. vii.
• * 1.32

  Deut. xxiii
• * 1.33

  Ephes. v.
• * 1.34

  Iosua. vii.
• * 1.35

  Luce. xi.
• * 1.36

  Mat xxv••
• * 1.37

  Daniel. iii
• * 1.38

  Pro. xxvi.
• * 1.39

  Thes. v.
• * 1.40

  1. Cor xiii,
• * 1.41

  Ephes. v.
• * 1.42

  Mat. xviii
• * 1.43

  Gene. xxx. and .xxxi.
• * 1.44

  Roma. ••
• * 1.45

  Psal. xiii.
• * 1.46

  i. Timo. i.
• * 1.47

  Gen. xxxix