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 general begynnyng for all sermons. GRace peace and mercie be with you all / frō God the father and from his onely begotten sonne Iesu Christe oure Lorde. Amē.
¶ A general beginning for all Sermons. GRace peace and mercy be with you all / from God the father and from his only begotten son Iesu Christ our Lord. Amen.
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and woulde fayne see good dayes, let STARTPAGEiiii him refeaine his tongue frō euyl. & hys lyppes yt they speake no deceit, let him eschew euel, & do good.
and would fain see good days, let STARTPAGEiiii him refeaine his tongue from evil. & his lips that they speak no deceit, let him eschew evil, & do good.
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Wherfore if you feare God and haue a desyre to be occupyed in godlynes, then learne the ten commaundementes, wherby God hath taughte vs, what pleaseth & what dyspleaseth hym, what thynge is STARTPAGEv good and what is euell.
Wherefore if you Fear God and have a desire to be ocupied in godliness, then Learn the ten Commandments, whereby God hath taught us, what Pleases & what dyspleaseth him, what thing is STARTPAGEv good and what is evil.
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And yf you learne these lessons perfectly, then therby you shal purchase vnto you the beginning of trew and godly wisedome, whiche is suche wisedom, that many men wel striken in yeares, do not attaine to it.
And if you Learn these Lessons perfectly, then thereby you shall purchase unto you the beginning of true and godly Wisdom, which is such Wisdom, that many men well stricken in Years, do not attain to it.
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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 when the Doctrine of faith in Christ is taught unto you, then you Learn a greater and higher Wisdom, the which the ungodly or unfaithful do not understand nor perceive,
Wherfore good children, learne nowe dylygently the beginning of wisedom, that is to saye, tholy ten commaūdementes, and gyue so good eare vnto them, that you maye learne them without booke,
Wherefore good children, Learn now diligently the beginning of Wisdom, that is to say, tholy ten Commandments, and gyve so good ear unto them, that you may Learn them without book,
¶ Here folowe the ten commaundementes, which must be recited so tretably and distinctly, that children by often hearinge of them, maye print them in theyr memories and faye them by rote.
¶ Here follow the ten Commandments, which must be recited so tretably and distinctly, that children by often hearing of them, may print them in their memories and say them by rote.
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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: STARTPAGEviii The seuenth.
that thou Mayest live a long life in the land which the lord thy God shall gyve unto thee. The fifthe. Thou shalt not kill. The sixte. Thou shalt commit no adultery: STARTPAGEviii The Seventh.
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 /
Thou shalt not covet thy neighbours house. The tenth. Thou shalt not covet thy neighbours wife / nor his man servant / nor his maid servant / nor his ox / nor his Ass /
and not to know that doctryne that perteyneth to euery STARTPAGEvii Christen man, seynge that euerye Christen man is bounde, openly to declare his doctrine,
and not to know that Doctrine that pertaineth to every STARTPAGEvii christian man, sing that every christian man is bound, openly to declare his Doctrine,
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TO thintente good children that you maye the better vnderstande the lawe of the tenne commaundementes, you muste firste of all knowe, that God gaue to Moses the ten commaundementes, writtē in two tables of stone,
TO thintente good children that you may the better understand the law of the tenne Commandments, you must First of all know, that God gave to Moses the ten Commandments, written in two tables of stone,
In thother table were grauen seuen preceptes, perteynynge to oure neyghboures, whiche teache vs howe we oughte to ordre our selues towardes our Prynces, magistrates and rulers, STARTPAGEix towardes oure wyues children & seruauntes and towardes all states 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,
In tother table were graven seuen Precepts, pertaining to our neighbours, which teach us how we ought to ordre our selves towards our Princes, Magistrates and Rulers, STARTPAGEix towards our wives children & Servants and towards all states of men, teaching us that we should not be dysobedient, that we do wrong to no man, that we hurt no man, that we ley not in wait to kill any man, that we deflower not other men's wife's,
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Contrarywise we ought not to receaue into our hertes as God any creature eyther in heauen or in earth, that is to saye, we oughte to STARTPAGEx feare no creature neither in heauē nor in earth so much as God,
Contrariwise we ought not to receive into our herts as God any creature either in heaven or in earth, that is to say, we ought to STARTPAGEx Fear no creature neither in heaven nor in earth so much as God,
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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.
For if we attribute to any creature so much Fear, trust, love as appertaineth only to him that made all creatures, by and by we make that creature our God ▪ and of it we frame to our selves an Idol.
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then shoulde I be ryche, happye and blessed, thē should I be sufficiently defended and armed agaynste all chaunces that maye happen vnto me in thys worlde.
then should I be rich, happy and blessed, them should I be sufficiently defended and armed against all chances that may happen unto me in this world.
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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,
The Third Way is when a man so heartily loves and delights in any thing besides God, that for it he doth and suffers willingly all things that Are to be done or suffered, not greatly regarding whither it Pleases or dyspleaseth God,
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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 creature, which can not saue me,
And let them think After this sort, Wherefore should I offend God for this or that thing, I know that this lucre or this honour upon the which I am tempted and do So much Set my heart, is not God, it is but a creature, which can not save me,
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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 rather STARTPAGExiiii an ydoll, set vp by oure awne phantasie.
Hitherto you have herd how by these Three ways, by fearing, by trusting, and by loving, we may Easily make a God of a creature, which in deed is no God but rather STARTPAGExiiii an idol, Set up by our awn fantasy.
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.
The world is full of this sin, and specially they that have hypocrite hearts, for all their painted holiness, Are infected with the rustenes of these vices.
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And to thentent that you maye the better knowe these haynous offenses against the first commaundemente and the soner eschewe them, I will declare them vnto you, by a fewe and shorte examples.
And to thentent that you may the better know these heinous offenses against the First Commandment and the sooner eschew them, I will declare them unto you, by a few and short Examples.
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Some ther be yt do so greatly feare the cōiūctions and influencis of the heauenly planettes and bodies aboue, that when they iudge by their lernynge in Astronomye,
some there be that do so greatly Fear the Conjunctions and influencis of the heavenly planets and bodies above, that when they judge by their learning in Astronomy,
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Other ther be that thinke, that when the Sonne, Moone, or any other planetes is in this or yt signe, it is an vnlucky thinge to enterpryse this or that,
Other there be that think, that when the Son, Moon, or any other planets is in this or that Signen, it is an unlucky thing to enterprise this or that,
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Therfore they gyue themselfes holye to couetusnes & to the desier to hurd vp riches, they set their minde vpon filthy lucre, they scratche what they can, not regardynge whether they get by right or by wrong.
Therefore they gyve themselves holy to couetusnes & to the desire to hurd up riches, they Set their mind upon filthy lucre, they scratch what they can, not regarding whither they get by right or by wrong.
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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,
some Set their trust in their own wourkes, thinking that by them they may be Delivered from sin, reconciled to the favour of God, justified before him,
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.
Wherefore good children take heed of such Imaginations that you frame not to your selves with in the temple of your hearts any strange god or idol.
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When he sayth I am thy God, it is asmuche as yf he shoulde saye, I wil powre all kindes of benefites vpon thee, what soeuer kynde of aduersitie troubleth the, make the moone to me,
When he say I am thy God, it is asmuch as if he should say, I will pour all Kinds of benefits upon thee, what soever kind of adversity Troubles thee, make the moon to me,
Now ye haue hearde good children in a briefe summe, the trewe sincere and playne exposition of ye first commaundement, beare away I praye you this doctrine,
Now you have heard good children in a brief sum, the true sincere and plain exposition of you First Commandment, bear away I pray you this Doctrine,
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And speciallye ye good childerne oughte to feare God, kepe his preceptes, and to desire grace and helpe of him, yt you maye perfourme and fulfyll them.
And specially the good children ought to Fear God, keep his Precepts, and to desire grace and help of him, that you may perform and fulfil them.
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¶ Note that both ye 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 commaundementes.
¶ Note that both the preface, and the conclusion also, of this First sermon shall repeated, (thone in the beginning and tother in the later end) in every sermon made for the residue of the Commandments.
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These wordes (by most interpretors of late tyme belonge to the first commaundement, althoughe after the interpretation of manye aūcient autors they be the seconde commaundement) in whiche wourdes 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.
These words (by most Interpreters of late time belong to the First Commandment, although After the Interpretation of many ancient Authors they be the seconde Commandment) in which wourdes it is to be noted, that it is not without great cause, that God with so plain and express words does forbid wourshyppynge of Images.
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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 reuerence to the image of a creature.
For what can be more contrary to the dignity of man, then he, whom God hath made Lord over all creatures to kneel or to do Reverence to the image of a creature.
There is nothynge more againste reason, then that he whiche hathe lyfe, sense, and reason, should worshyppe that thinge, which can neyther see, feele, moue, heare nor vnderstande.
There is nothing more against reason, then that he which hath life, sense, and reason, should worship that thing, which can neither see, feel, move, hear nor understand.
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and set them in costlye tabernacles, and decke theim with coates or shertes, thou shalte not sense them, make vowes or pilgremages to them, sette candelles before them,
and Set them in costly Tabernacles, and deck them with coats or shertes, thou shalt not sense them, make vows or Pilgrimages to them, Set Candles before them,
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but wyll greuouslye punyshe them that breake this my commaundemente. Yea I wyll punyshe their children and posteritie vnto the thirde and fourthe generation.
but will grievously Punish them that break this my Commandment. Yea I will Punish their children and posterity unto the Third and Fourth generation.
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or of any birde in the ayer, or fishe in the water, or of any other creature, the ignoraunt people would paraduenture haue made an ymage like therto, and haue worshipped it.
or of any bird in the air, or Fish in the water, or of any other creature, the ignorant people would Peradventure have made an image like thereto, and have worshipped it.
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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,
God showed himself unto the people in the mount of Oreb, but in a cloud, smoke and fire, declaring thereby that no man can come to the parfite knowledge of God,
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.
But in case any painter or carver were so conning, that he could make an image, which should perfectly represent unto us God, (which is impossible) yet he ought to make no such image.
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but also because thou putteste thy selfe wilfully in very great peril and daūger, specially seyng that of our corrupte nature wee be moost highly enclyned to Idolatry & superstition,
but also Because thou puttest thy self wilfully in very great peril and danger, specially sing that of our corrupt nature we be most highly inclined to Idolatry & Superstition,
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than ye worde of God haue set vp in churches the ymage (as thei cal it) of ye Trinitie, where they portured God ye father lyke an olde man with a long hore berd.
than you word of God have Set up in Churches the image (as they call it) of the Trinity, where they portured God the father like an old man with a long hoar beard.
& 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 appeareth that in sainct Austens tymes, ther wer no suche ymages in christen churches,
& that he hath a face, and beard, hands, and feet, Because they see him so painted? And for this consideration Says saint Austen, it is a detestable thing for christian men to have any such image of God in the Church, whereby it appears that in saint Austen's times, there were no such Images in christian Churches,
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We haue also ye holy scriptures whiche declare vnto vs the wonderful workes of God, by which thynges wee maye be ledde to the knowledge of God without painted or carued ymages.
We have also the holy Scriptures which declare unto us the wondered works of God, by which things we may be led to the knowledge of God without painted or carved Images.
Now paraduēture 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.
Now Peradventure Some will say that christ hath a body, and likewise have Saints, & Therefore of them we may have Images although of God there can be made no image.
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Yet as I will not vtterly deny but they may be had, so I thincke it more cōuenient for christē religion that they shuld be taken out of Christen mens churches,
Yet as I will not utterly deny but they may be had, so I think it more convenient for christian Religion that they should be taken out of christian men's Churches,
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He in an epistle which he wrote to the Bysshoppe of Hierusalem (whiche epistle saint Hierome did translate out of Greke into Latine) writeth, that as he passed ye contrey about Hierusalem, he founde in a church a cloth painted, hauing the image of Christ, or of a saynte.
He in an epistle which he wrote to the Bishop of Jerusalem (which epistle saint Jerome did translate out of Greek into Latin) Writeth, that as he passed you country about Jerusalem, he found in a Church a cloth painted, having the image of christ, or of a faint.
And after he wrote to the Bysshop of Hierusalem, that he shuld commaunde al the priestes, not to suffer suche images, beynge contrary to our religion, to hange in the church of christ.
And After he wrote to the Bishop of Jerusalem, that he should command all the Priests, not to suffer such Images, being contrary to our Religion, to hang in the Church of Christ.
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Wherby it appeareth yt 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 after that tyme.
Whereby it appears that in those days Images were not aloud to be Set up in Churches among christian men (yea all though it were the image of Christ or any saint) but that the usage of Images began After that time.
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And yf we wyl beleue aūcient Histories, ymages wer brought into churches, by the pollicye and force of the Byshoppes of Rome, many good christian Emperors, withstanding the same to their power.
And if we will believe ancient Histories, Images were brought into Churches, by the policy and force of the Bishops of Room, many good christian Emperor's, withstanding the same to their power.
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But Idolatrie by the byshoppes of Rome preuailed, and seduced many Christen Realmes. Moreouer many images teache nothyng elles but erronious and supersticiouse doctrine.
But Idolatry by the Bishops of Rome prevailed, and seduced many christian Realms. Moreover many Images teach nothing Else but erroneous and superstitious Doctrine.
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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,
For whereas our good works be not able to Way against the Devil, our lady must say her beads in balance, that is to say, will works devised of our awn brains not commanded of God,
What did ye ymage of saint Sondaye teache? But that Sondaye was an holye man, accordynge to the which teaching, beggers asked their almes for saynct Sondayes sake.
What did you image of saint Sunday teach? But that Sunday was an holy man, according to the which teaching, beggars asked their alms for saint Sundays sake.
and I wyll declare vnto you ye ymages haue bene so abused, that all the goodnes whiche myght come by theym, was neuer cōparable to the great ignoraunce and blyndnes, the superstition and idolatrie, whiche haue been brought in and cōmitted by meanes of thē.
and I will declare unto you you Images have be so abused, that all the Goodness which might come by them, was never comparable to the great ignorance and blindness, the Superstition and idolatry, which have been brought in and committed by means of them.
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For they themselfes wer greatly seduced by certayne famouse and notoriouse ymages, as by our lady of walsingham, oure ladye of Ippeswiche, Saynt Thomas of Canterbury, Sainct Anne of Buckestone, the roode of Grace,
For they themselves were greatly seduced by certain famous and notorious Images, as by our lady of uvalsingham, our lady of Ipswich, Saint Thomas of Canterbury, Saint Anne of Buckstone, the rood of Grace,
And who I praye you commaundeth you after this fashion to worship any sainct, why shoulde wee geue that honoure to sainctes nowe after their deathe, whiche they themselfes,
And who I pray you commandeth you After this fashion to worship any saint, why should we give that honour to Saints now After their death, which they themselves,
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And why shoulde than dōme ymages stande there, whan they be deade, wher thou canst not suffre the true ymages & mēbres of Christ & liuely sainctes to be placed? Peter refused to be wourshipped of Cornelius,
And why should than dōme Images stand there, when they be dead, where thou Canst not suffer the true Images & members of christ & lively Saints to be placed? Peter refused to be wourshipped of Cornelius,
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& likewyse dyd Paule and Barnabas to be honored of men, and the aungel also refused to be honored of a man forasmuche as speciall honoure and seruice, appertaineth only to god.
& likewise did Paul and Barnabas to be honoured of men, and the angel also refused to be honoured of a man forasmuch as special honour and service, appertaineth only to god.
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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 requyreth.
Nevertheless in civil honour and service, we be Subject to Kings, Princes, Parents, masters, and all superiors, to honour and serve them of duty as God of us requireth.
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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.
But these men that pretend so many excuses for their idolatry (as all ydolatrers ever have done) yet in very deed they worship not only creatures but also the Images of creatures.
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and therefore they ronne rather to one churche than to another, and honor one Image rather than another for elles why are not the ymages in the caruers and painters shoppe as wel kneled vnto & worshipped as they yt be set in ye 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.
and Therefore they run rather to one Church than to Another, and honour one Image rather than Another for Else why Are not the Images in the carvers and Painters shop as well kneed unto & worshipped as they that be Set in you Church And if they did their Reverence to Christ & not to the image, sing that christ is in heaven, to heaven they should look up, where Christ hī self is, and not gaze upon an image.
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Yt is not also taught you in all the scripture that you shoulde desyre saincte Rocke to preserue you from the pestilence, to pray to saint Barbara to defēde you from thondre or gonneshot, to offer to saincte Loy an horse of waxe, a pigge to sainct Anthonye, a candel to sainct Sithe.
It is not also taught you in all the scripture that you should desire saint Rock to preserve you from the pestilence, to pray to saint Barbara to defend you from thunder or gonneshot, to offer to saint Loy an horse of wax, a pig to saint Anthony, a candle to saint Sith.
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,
But I should be to long if I should rehearse unto you all the superstitions that have grow out of the invocation and praying to Saints departed, wherewith men have been seduced,
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.
This is saint Annes alter, my father is goone a pilgrimage to our lady of walsyngame, in our Church saint James Stands on the right hand of the high alter.
For sainct Austen in thexposition of the.cxiii. psalme affirmeth, yt they, who do call suche ymages as the carpenter hath made, by the names of those thinges whiche God hath made, do chaūge the truth of god into a ly.
For saint Austen in The exposition of the cxiii psalm Affirmeth, that they, who do call such Images as the carpenter hath made, by the names of those things which God hath made, do change the truth of god into a lie.
but they were seduced and blynded, partely by the commen ignorance that rayned in their tyme partely by the couetuousnes of their teachers, who abused the simplicity of the vnlerned people to the mayntenaunce of their awne lucre and glorye.
but they were seduced and blinded, partly by the come ignorance that rained in their time partly by the couetuousnes of their Teachers, who abused the simplicity of the unlearned people to the maintenance of their awn lucre and glory.
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But this haue I spoken to shewe you how crafty the deuil and his ministers haue been euen of late tyme to allure Christen mē to Idolatry vnder the pretence and title of deuocion, holynes,
But this have I spoken to show you how crafty the Devil and his Ministers have been even of late time to allure christian men to Idolatry under the pretence and title of devotion, holiness,
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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.
and Religion, that you being warned of such Abuses may the better know and avoid them incase At any time Satan or his messengers would entice you unto such Superstition again.
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For yf mariners yt haue passed ye daungers 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,
For if Mariners that have passed you dangers of the Seas, and Are safely entered into the Haven, be naturally moved to show to such as sail to those places, from whence they Come, what parrelles they shall pass by,
And it is veray necessary for preachers at all tymes to admonyshe, exhorte, and cal vpon you to auoid this most haynouse and detestable synne of ydolatrye.
And it is very necessary for Preachers At all times to admonish, exhort, and call upon you to avoid this most haynouse and detestable sin of idolatry.
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You may herby right well consydre, what greate causes and groundes the kinges maiestie had, to take them away within his Realme, folowing herin the example of the godly kinge Ezechias, who brake downe the brasen serpent,
You may hereby right well Consider, what great Causes and grounds the Kings majesty had, to take them away within his Realm, following Herein the Exampl of the godly King Hezekiah, who brake down the brazen serpent,
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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,
when he saw it worshipped and was Therefore greatly praised of God, not withstanding At the First, the same was made and Set up by God's Commandment,
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And not onely Ezechias, but also Manasses, and Iosophat and Iosias the best kynges that were of the Iewes, did pull doune ymages in the tyme of their Reygne.
And not only Hezekiah, but also Manasses, and Josaphat and Iosias the best Kings that were of the Iewes, did pull down Images in the time of their Reign.
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Consider than howe Godlye anacte is this to take away so manye ymages, not made by goddes cōmaundementes, wherunto contrary to goddes commaundementes and his honor wer so manye Idolatries cōmitted.
Consider than how Godly anacte is this to take away so many Images, not made by God's Commandments, whereunto contrary to God's Commandments and his honour were so many Idolatries committed.
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Thou shalt make to the no grauē ymage, thou shalt not bowe downe & worship ye same, the which I pray you graue depely in your memories, yt whē you be demaunded, what is ment by the wordes heretofore rehersed, you may answer.
Thou shalt make to the no graved image, thou shalt not bow down & worship you same, the which I pray you graven deeply in your memories, that when you be demanded, what is meant by the words heretofore rehearsed, you may answer.
This cōmaundemēt forbiddeth vs al kind of ydolatry aswel bodely as goostly, & inhibiteth vs to geue ye honor whiche is due vnto god to any creature or ymage of creature, but to worshyp God alone.
This Commandment forbiddeth us all kind of idolatry aswell bodily as ghostly, & inhibiteth us to give you honour which is due unto god to any creature or image of creature, but to worship God alone.
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Moreouer he calleth him selfe Ialose because he can abyde no cōpaniō, but as a man, ye more pure & chast he is, ye more he is greued if he perceue his wife to set her loue vpō any other,
Moreover he calls him self Jealous Because he can abide no Companion, but as a man, you more pure & chaste he is, you more he is grieved if he perceive his wife to Set her love upon any other,
Employ therfore youre hole hartes & myndes to his preceptes good childrē, & exchewīg al ydolatry or honoring of caruinges or paintīges geue to god only his due honor and glory now & frō hensforth world wtout ende. Amē.
Employ Therefore your hold hearts & minds to his Precepts good children, & exchewing all idolatry or honouring of carvings or paintings give to god only his due honour and glory now & from henceforth world without end. Amen.
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THis cōmaūdemēt good childrē teacheth vs how we oughte to behaue our selfes toward God in wourdes, biddynge vs not to speake of the name of God in vaine or without great cause,
THis Commandment good children Teaches us how we ought to behave our selves towards God in wourdes, bidding us not to speak of the name of God in vain or without great cause,
& to the profit of our neighboure, that euerye man maye perceaue by oure wourdes and communication, that we in our hartes do reuerentlye and humbly feare, magnifie and worship God & his holy name.
& to the profit of our neighbour, that every man may perceive by our wourdes and communication, that we in our hearts do reverently and humbly Fear, magnify and worship God & his holy name.
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Wherefore you muste diligentlye take hede that you vse not to swer lyghtly thorough an euell custome but do as Christ teacheth vs. Let your communicacion be yea, yea, and nay, nay.
Wherefore you must diligently take heed that you use not to swer lightly through an evil custom but do as christ Teaches us Let your communication be yea, yea, and nay, nay.
And yf it STARTPAGExxii shall chaunche any of you in tyme to come, when you shall come to mans state, to be called to any office in the commen wealth, beware that you gyue no cause nor occasion to othes not necessarie.
And if it STARTPAGExxii shall chaunche any of you in time to come, when you shall come to men state, to be called to any office in the come wealth, beware that you gyve no cause nor occasion to Oaths not necessary.
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Insomuche that now a dayes you shall heare not onely men, but also womē and childrē outragiouslye curse and banne bothe themselfes and other, sayinge after this wise.
Insomuch that now a days you shall hear not only men, but also women and children outrageously curse and ban both themselves and other, saying After this wise.
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Not onelye Aungelles STARTPAGExxiii and men do wourship oure Lorde and God Iesus, Christe, but also the damned spirites and deuelles in hell, do quake at his name,
Not only Angels STARTPAGExxiii and men do wourship our Lord and God Iesus, Christ, but also the damned spirits and Devils in hell, do quake At his name,
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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 reuerence 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 vngodly mouthes suche blasphemies as by the same they do not onelye hyghly dishonour God,
and by their trembling doe declare that they most reverently acknowledge the name of his majesty.. But these more then deuylishe swearers banners and cursers, without Reverence to the most honourable name of God, without courtesy or bowing to him, who with a beck makes all the world to shake, do blow & bluster out of their ungodly mouths such Blasphemies as by the same they do not only highly dishonour God,
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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 selues and to oure neyghbours.
Now Consider what a great wickedness it is, to wish evil things to men by the name of God, sing that by this name we ought to desire and pray for all good things, both to our selves and to our neighbours.
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Wherfore when ye heare ani man vsing suche spytefull curses and blasphemies of gods name, doute not but yt he in yt deede is wurse then the deuyll himselfe.
Wherefore when you hear ani man using such spiteful curses and Blasphemies of God's name, doubt not but that he in that deed is Worse then the Devil himself.
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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.
For the Devil when he hears god nam Trembleth thereat, and dateth not so unreverently behave himself to that most holy mane where as these wretched and most ungodly Persons, do show no Fear nor Reverence thereto At all.
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and wrestynge the same frō the true sense to their euil purpose, or whan men make a trifle or a lawghynge sporte of the wordes of holy scripture as these papistes do whiche say that thys verse of ye Psalme.
and wresting the same from the true sense to their evil purpose, or when men make a trifle or a lawghynge sport of the words of holy scripture as these Papists do which say that this verse of the Psalm.
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For perswade your selfes this thynge for a suertie, good chyldren, that all kynd of witchecraft is of hys own nature nothing elles but lies, gyles and subtilenes, to deceaue ygnoraunt and simple mē,
For persuade your selves this thing for a surety, good children, that all kind of witchcraft is of his own nature nothing Else but lies, gyles and subtilenes, to deceive ygnoraunt and simple men,
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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, yt 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,
For they be nothing Else but the Devils Instruments, by the which he doth provoke men to horrible Sins, that the name of God may be blasphemed diverse ways, that we may defile our Souls with detestable idolatry, that one man may suspect an other, that anger, envy and hatred might be sown among men,
This vice pleaseth well the deuyll, but God hath forbid it, and cōmaūded in ye olde lawe that whitches, sorcerers and cōiurers should suffre punishmēt of death.
This vice Pleases well the Devil, but God hath forbid it, and commanded in you old law that whitches, sorcerers and conjurers should suffer punishment of death.
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Wherfore good childeren, feare the Lorde, and take not hys holy name in vayne, beware of ydolatrye forsware not, absteine from othes and curses, refrayne your tongues, from al vntruthes, raylynges, skoffes and iestes whē you talke of holy scripture or matiers concernyng religion, flye frō all kynde of wytchecrafte and inchauntementes.
Wherefore good children, Fear the Lord, and take not his holy name in vain, beware of idolatry forswore not, abstain from Oaths and curses, refrain your tongues, from all untruths, railings, skoffes and jests when you talk of holy scripture or matiers Concerning Religion, fly from all kind of wytchecrafte and inchauntementes.
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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.
Believe surely good children, that these be very weighty wourdes and of great importance, and think not thus with your selves, what? is this so great a mater? I spoke not these wourdes in earnest, but in board.
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I pray you for Christes 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.
I pray you for Christ's sake do not defend your fault with such excuses, but beware that you take not in vain the name of God ▪ neither in earnest nor in sport.
For the holy name of God is to be STARTPAGExxvi 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.
For the holy name of God is to be STARTPAGExxvi wourshipped with all honour and Religion and he that does not obey this Commandment, him the lord shall not count guiltless but shall Punish him grievously.
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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.
Wherefore good children listen diligently to this Lesson, and Learn that we ought to use the name of God Three ways, by invocation and calling upon him, by Confessi of his name and his wourd, & by thanks gyving.
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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,
As touching the First, we be bound in all our necessities and parrels to call upon the name of God, to fly to him for succour, with all our hope and confidence,
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and not to runne to witchecraftes, charmes, sorceries, and suche lyke vanities, for God himselfe saieth, cal vpō me in ye day of thy tribulation, I wil deliuer the, and thou shalt glorifye me.
and not to run to witchecraftes, charms, sorceries, and such like vanities, for God himself Saith, call upon me in you day of thy tribulation, I will deliver thee, and thou shalt Glorify me.
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For this commaundemente dothe bynde vs to praye, forasmuche as it forbiddeth thabuse of gods name & commaundeth his name to be handled reuerently and religiously. But we
For this Commandment doth bind us to pray, forasmuch as it forbiddeth thabuse of God's name & commandeth his name to be handled reverently and religiously. But we
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<2^PAGES^MISSING> delyuer the, and thou shalt honour and glorify me. Here you perceiue good children, that God oure heauēly father doth hear our prayers.
<2^PAGES^MISSING> deliver thee, and thou shalt honour and Glorify me. Here you perceive good children, that God our heavenly father does hear our Prayers.
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Wherfore good children, nowe I praye you learne so to vnderstande this seconde commaundement, that ye take not the name of God in vayne, that ye gyue not your selfes to Idolatrye, that ye sweare not customablye nor without a necessarie cause, that ye neuer commit periurie, yt you curse no bodye, yt ye abuse not the name and worde of God to vntruth, vncleane and vnhonest cōmunicatiō, that ye applye not your mindes to witchcraftes & sorceries.
Wherefore good children, now I pray you Learn so to understand this seconde Commandment, that you take not the name of God in vain, that you gyve not your selves to Idolatry, that you swear not customably nor without a necessary cause, that you never commit perjury, that you curse no body, that you abuse not the name and word of God to untruth, unclean and unhonest communication, that you apply not your minds to witchcrafts & sorceries.
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Contrarywyse you shall reuerentlye vse the name of God to his glorye and to the profit of youre neyghbour, by callyng vpon him, by praying and giuyng thākes vnto him,
Contrariwise you shall reverently use the name of God to his glory and to the profit of your neighbour, by calling upon him, by praying and giving thanks unto him,
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We oughte to loue and feare God aboue all thynge, & not to abuse his name to ydolatrye, charmes, periurie, othes, curses, ribaldrye and scoffes, that vndre the pretence and coloure of his name we begyle no man by swearynge, forswearynge and lyinge,
We ought to love and Fear God above all thing, & not to abuse his name to idolatry, charms, perjury, Oaths, curses, ribaldry and scoffs, that under the pretence and colour of his name we beguile no man by swearing, forswearing and lying,
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but in all our nedes we should cal vpon him, magnifye and prayse him, and with oure tongues confesse, vtter and declare oure faythe in him and his doctrine.
but in all our needs we should call upon him, magnify and praise him, and with our tongues confess, utter and declare our faith in him and his Doctrine.
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YE haue herde, how the second commaundemēte is to be vnderstanded, in the which we learne howe we ought to ordre our selfes towarde God, both in herte and in wordes.
you have herd, how the second Commandment is to be understanded, in the which we Learn how we ought to ordre our selves toward God, both in heart and in words.
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 STARTPAGExxxii deceiptefull Monkes and Friars wer wont to teche vs) but he biddeth vs to rest from labours,
or cloth Saints Images, to Set up Candles before them, nor to exercise any such feigned Man's works and false honouring of God, (as the STARTPAGExxxii deceiptefull Monks and Friars were wont to teach us) but he bids us to rest from labours,
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But yet note good children, that whē you heare say that God hath commaunded to reste from workes, you must not gather herof, that you shoulde cesse from suche good workes by the whiche your neyghbour is releued,
But yet note good children, that when you hear say that God hath commanded to rest from works, you must not gather hereof, that you should cease from such good works by the which your neighbour is relieved,
Therfore he yt 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,
Therefore he that will do pure service & honour to God, let him gyve himself to rest and quietness, not working to be made holy by his own outward works,
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Now yf ye desier to knowe with what holye workes you shoulde passe away this day, you shal vnderstāde that we can do no geater holy workes thā to heare ye worde of god and to learne ye trew feare of God,
Now if you desire to know with what holy works you should pass away this day, you shall understand that we can do no geater holy works than to hear you word of god and to Learn you true Fear of God,
& the right faith in him, & to prepare our selfes that we may worthely be partakers of the Lordes table, therby to receyue great comfort to the quiet of our consciences & confirmatiō of oure fayth.
& the right faith in him, & to prepare our selves that we may worthily be partakers of the lords table, thereby to receive great Comfort to the quiet of our Consciences & confirmation of our faith.
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And moreouer on such dayes cheflye we ought in faythe and spirite feruently to praye to God, to gyue vs all good thinges that we lacke and haue nede of,
And moreover on such days chiefly we ought in faith and Spirit fervently to pray to God, to gyve us all good things that we lack and have need of,
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Come hyther I wyll teache you what ye ought to beleue and to do, I wil comforte you wyth the meruelous giftes of my sacramētes, I wil heare your praiers, you can not giue to me greater honor, thē to repayre to me,
Come hither I will teach you what you ought to believe and to do, I will Comfort you with the marvelous Gifts of my Sacraments, I will hear your Prayers, you can not give to me greater honour, them to repair to me,
yet God hath gyuen vs Sabboth dayes or resting tymes, in the whiche he hath commaunded not onelye the maisters themselues but also their seruantes and cattel to cesse from bodily labores.
yet God hath given us Sabbath days or resting times, in the which he hath commanded not only the masters themselves but also their Servants and cattle to cease from bodily labores.
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yet he wil gyue vs aboūdantly all thinges necessarie, when we obey his will, & first of all, seke the kyngdome of God, that all other thinges maye be gyuen vs.
yet he will gyve us abundantly all things necessary, when we obey his will, & First of all, seek the Kingdom of God, that all other things may be given us
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The whiche synne is then committed when we vpon the holye dayes do not heare with greate dilygence and reuerence, sermons & the most frutefull woorde of God,
The which sin is then committed when we upon the holy days do not hear with great diligence and Reverence, Sermons & the most fruitful word of God,
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when we do not gyue our myndes to prayer, and other Godly workes, but to idlenes, eatinge, drynkynge, bankettynge, dauncynge, lechery, dicing, cardynge, backebytynge, slaunderyng and other vngodly workes.
when we do not gyve our minds to prayer, and other Godly works, but to idleness, eating, drinking, banqueting, dancing, lechery, dicing, carding, backebytynge, slandering and other ungodly works.
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but defferreth theyr punishement vntill the houre of death, whē they be vtterlye forsaken of hym, (whiche is a payne most horrible) and euerlastyngly condemned if they amend not in due tyme.
but defferreth their punishment until the hour of death, when they be utterly forsaken of him, (which is a pain most horrible) and everlastingly condemned if they amend not in due time.
Therfore good STARTPAGExxxvi 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,
Therefore good STARTPAGExxxvi children eschew these Sins, that be so heinous in the sighed of god, sanctify your Sabbath day, be desirous to hear the word of God, pray continually,
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In so doyng you shall surelye please hym, and he shall sende you his grace, fauour & blessynge that all thing maye prosper wyth you, that you maye with ioye and gladnes serue youre Lorde God,
In so doing you shall surely please him, and he shall send you his grace, favour & blessing that all thing may prosper with you, that you may with joy and gladness serve your Lord God,
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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,
For we must keep the Sabbath day not only with our body but also with our hearts and minds, which we do, when we bridle our own will and fleshly lusts,
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For when shall suche an herte kepe a Sabboth or resting day, or earnestly prayse God? wherfore let vs learne to kepe holy day not onely from bodily labors,
For when shall such an heart keep a Sabbath or resting day, or earnestly praise God? Wherefore let us Learn to keep holy day not only from bodily labors,
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wherefore at this time I wil require no more of you good children, but onely to beare away this plaine and shorte instruction, that the cheuest worshippyng of God standeth not in outwarde workes,
Wherefore At this time I will require no more of you good children, but only to bear away this plain and short instruction, that the cheuest worshipping of God Stands not in outward works,
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how vnderstande you the thirde commaundemente? Ye shal answer, we ought to feare and loue our Lord STARTPAGExxxviii God aboue al thinges to heare diligently and reuerentlye his holye worde & with al diligence to folow the same.
how understand you the Third Commandment? You shall answer, we ought to Fear and love our Lord STARTPAGExxxviii God above all things to hear diligently and reverently his holy word & with all diligence to follow the same.
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as of our parentes and rulers of the commen wealth, and STARTPAGExxxix it teacheth howe we shoulde order our selues towardes theim, that is to saye, to honoure and dreade them.
as of our Parents and Rulers of the come wealth, and STARTPAGExxxix it Teaches how we should order our selves towards them, that is to say, to honour and dread them.
It entreateth of no small or trifelyng thinges, but contayneth matiers of verye greate importaunce, and it gyueth greate wysedome to all them that do rightlye vnderstande it.
It entreateth of no small or trifling things, but Containeth matiers of very great importance, and it gyveth great Wisdom to all them that do rightly understand it.
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And firste of all ye shall vnderstande, that God dyd gyue vs these ten commaundementes for this cause that by them we might learne what dothe please him.
And First of all you shall understand, that God did gyve us these ten Commandments for this cause that by them we might Learn what doth please him.
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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.
For this is a Doctrine most certain, that we upon earth can enterprise or work nothing that may better please him, than to keep his Commandments.
Contrarywise those kyndes of wourshyppynge God, those ceremonyes and wourkes STARTPAGExl which be donne to please God wtout his commaundement and besides his wourde, do nothynge at al please him,
Contrariwise those Kinds of wourshyppynge God, those ceremonies and wourkes STARTPAGExl which be done to please God without his Commandment and beside his wourde, do nothing At all please him,
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Nowe here god cōmaūdeth vs to honor our father and mother, that is to saye, to stande in awe of them, wyllyngly to obey them, to loue them and haue them in reuerence,
Now Here god commandeth us to honour our father and mother, that is to say, to stand in awe of them, willingly to obey them, to love them and have them in Reverence,
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and rulers, in his stede, and by thē hath powred vpon vs many hygh and great benefites, wherby we be most streyghtly bound to honor them & not to dyspise them.
and Rulers, in his stead, and by them hath poured upon us many high and great benefits, whereby we be most streightly bound to honour them & not to dyspise them.
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Besides this it is our bownden dewtie to vse all kynd of gentlenes and lyberalytie towardes our fathers and mothers and in all thinges to shewe kindnes vnto them before all other parsons.
Beside this it is our bownden duty to use all kind of gentleness and lyberalytie towards our Father's and mother's and in all things to show kindness unto them before all other parsons.
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But of our fathers & mothers, we oughte to loke for no thākes but wt our benefites we must honor thē yt is to say, we must ordre ourselues towardes thē, no otherwise then we woulde do towarde kinges, princes,
But of our Father's & mother's, we ought to look for no thanks but with our benefits we must honour them that is to say, we must ordre ourselves towards them, no otherwise then we would do toward Kings, Princes,
but we humblye fall on our knees before them, instantly desyryng them, that they wyl vouchesafe to take in good parte so smal a gyfte, wherein we declare oure good wyll farre to passe oure habilitie and wyth all reuerence we sue vnto theym, that of theyr clemency they wyl accepte our good hartes and myndes.
but we humbly fallen on our knees before them, instantly desiring them, that they will vouchsafe to take in good part so small a gift, wherein we declare our good will Far to pass our hability and with all Reverence we sue unto them, that of their clemency they will accept our good hearts and minds.
On this fashion we ought to 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,
On this fashion we ought to behave our selves towards our Father's and mother's, and when so ever we be able to do them any pleasure, we must honour them After the said manner,
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For we can not rendre vnto oure fathers & mothers, any gyft or presente so weyghty, yt shal be able to coūterpoyse the kyndnes which they haue deserued at our handes,
For we can not render unto our Father's & mother's, any gift or present so weighty, that shall be able to counterpoise the kindness which they have deserved At our hands,
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If a man haue a frowarde and stubburne childe, whiche wil not heare his fathers & mothers cōmaundemēt & beyng corrected disdaines to obey them, they shall take him & bryng him before the iudges of the cytie, and shall saye thus.
If a man have a forward and stubborn child, which will not hear his Father's & mother's Commandment & being corrected disdains to obey them, they shall take him & bring him before the judges of the City, and shall say thus.
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and our fathers & mothers are the instrumentes and toyles, wherby God doth worke vs, make vs and fashyoneth vs. For God is the eternall and mooste maruelous creator, and he daylye doeth create.
and our Father's & mother's Are the Instruments and toils, whereby God does work us, make us and fashyoneth us For God is the Eternal and most marvelous creator, and he daily doth create.
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But when he entendeth to make mā, he maketh him not now of a glod of earth (as he did whē he first made Adam) but he vseth our parētes to this straunge & wondrefull worke & maketh vs by theym.
But when he entendeth to make man, he makes him not now of a glod of earth (as he did when he First made Adam) but he uses our Parents to this strange & wondered work & makes us by them.
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And when god doth entend to feade vs in our cradels he doth not sende downe breade from heauen (as he did Māna) but he wonderfully fylleth our mothers dugges full of mylke, wherwyth she may gyue sucke to vs,
And when god does intend to feade us in our cradles he does not send down bread from heaven (as he did Manna) but he wonderfully filleth our mother's dugs full of milk, wherewith she may gyve suck to us,
For yf our parentes STARTPAGExlv were not christened we were lyke to be wrapped in cōtinuall blindnes and errours. (For you see no Iewes children come to be baptised) and if we should haue heathen parentes & dye without baptisme, we should be dāned euerlastingly And in case we died not in our infancie,
For if our Parents STARTPAGExlv were not christened we were like to be wrapped in continual blindness and errors. (For you see not Iewes children come to be baptised) and if we should have heathen Parents & die without Baptism, we should be damned everlastingly And in case we died not in our infancy,
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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,
yet we should be ungodly brought up in thouses of Heathen and unchristened Parents, and should be taught even from our tendre age, to hate and despise the true faith of christ as we may see an Exampl by Turkes & Iewes children, which vehemently hate the faith of christ,
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then god teacheth vs by our parentes his most excellent doctrine that is to saye, tharticles of our faythe, the ten commaundementes, & the Lordes prayer.
then god Teaches us by our Parents his most excellent Doctrine that is to say, tharticles of our faith, the ten Commandments, & the lords prayer.
From our parentes we haue oure countrey, (then whyche nothynge is more pleasant vnto vs) and the fredome fraunchesies and lyberties of ye citie in the whiche we wer borne.
From our Parents we have our country, (then which nothing is more pleasant unto us) and the freedom's fraunchesies and Liberties of the City in the which we were born.
STARTPAGExlvi They also teache vs dyuerse wayes of marchaundise, mani handycraftes and all kyndes of sciences, by the which we may honestly and in the waye of treuth get oure lyuyng here in this world.
STARTPAGExlvi They also teach us diverse ways of merchandise, mani handycraftes and all Kinds of sciences, by the which we may honestly and in the Way of truth get our living Here in this world.
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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 yt be of nonage tutors, gardians,
And this is done for these considerations, For when the Parents do ley on their death Bed then in their laste will or Testament they assign and appoint to their children that be of nonage tutors, guardians,
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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,
For such be left unto them in the stead of their Parents and they nourished their pupylles or wards and make much of them, & se that they be honestly brought up in virtue and learning,
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Obey them that are appoynted to gouerne you, for they do wake and watche for your soules as men that shall STARTPAGExlviii make an accompt for the same.
Obey them that Are appointed to govern you, for they do wake and watch for your Souls as men that shall STARTPAGExlviii make an account for the same.
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.
or teach them handy crafts, or the art of merchandise, and when this chaunseth, then it is the office of children to obey in all things and to honour even as their Parents, those to whom they be thus committed & with whom they dwell.
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wherefore we ought to be glad and willynge to paye to thē tribute, taxes, tollages & subsidies, whereby they may be the better able to maintaine the tranquillitye of ye commen welth. Learne therfore good childerne.
Wherefore we ought to be glad and willing to pay to them tribute, Taxes, tollages & subsidies, whereby they may be the better able to maintain the tranquillity of you come wealth. Learn Therefore good children.
And this is a great poynt of wisedome, yea in worldly pollicie, to acknowlege yt of bounden deutie we owe to these persons aboue rehersed honor and reuerence,
And this is a great point of Wisdom, yea in worldly policy, to acknowledge that of bounden duty we owe to these Persons above rehearsed honour and Reverence,
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and please God, then kepe this commaundement, obey your parentes and euery commen officer, feare them, be obedient to their lawes and statutes, be subiecte vnto thē in all thinges.
and please God, then keep this Commandment, obey your Parents and every come officer, Fear them, be obedient to their laws and statutes, be Subject unto them in all things.
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And beware good children yt you dispise not your parentes, or vncurtesely entreat thē, because perchaūce thei be simple men, rude, vnlerned, poore, weake, feable and impotēt by ye reason of their olde age.
And beware good children that you despise not your Parents, or vncurtesely entreat them, Because perchance they be simple men, rude, unlearned, poor, weak, feeble and impotent by you reason of their old age.
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nether that you play the truantes or runne away from your teachers, maysters or other artificers into whose house tuition and custodie your fathers and mothers shall committe you.
neither that you play the truants or run away from your Teachers, masters or other artificers into whose house tuition and custody your Father's and mother's shall commit you.
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But specially you must eschew this most detestable kynde of disobediēce (which now a daies is very cōmen) that you intangle not your selues wt mariage without the knowlege and consente of your parētes.
But specially you must eschew this most detestable kind of disobedience (which now a days is very come) that you entangle not your selves with marriage without the knowledge and consent of your Parents.
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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.
This is that grief and punishment that daily Troubles & scourges us all our life time, from the which there is no means to escape but by death only.
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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 mariages,
And it is to be feared, when we go about to marry oureselues, not making our Parents privy to such contracts or bargains but contemning their Authority, that God will not prosper such marriages,
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and STARTPAGElii to flye into sanctuarie, or elles to wandre in straunge regions lyke banyshed menne, farre from their kynsfolkes acquaintaūce & frendes, where no man doth helpe thē, trust them, or hath pitie of theym.
and STARTPAGElii to fly into sanctuary, or Else to wander in strange regions like banished men, Far from their kinsfolks acquaintance & Friends, where no man does help them, trust them, or hath pity of them.
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And thys is the true meanynge of the fourthe precept, whiche I praye you depely to prynt into youre memories, that when you shall be asked how STARTPAGEliii you vnderstand the fourth cōmaūdemēt, you may answer, we ought to loue & dreade our Lord God,
And this is the true meaning of the Fourth precept, which I pray you deeply to print into your memories, that when you shall be asked how STARTPAGEliii you understand the fourth Commandment, you may answer, we ought to love & dread our Lord God,
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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.
how you must behave your selves towards your Father's & mother's & all come Ministers in the public weal. Now Followeth the fift Commandment. Thou shalt not kill.
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For the lawe is spirituall (as saynt Paule sayeth) and requyreth of vs obedience, not onli in outward worke but also in thaffection of hart and inwarde motions and most secret senses of the same.
For the law is spiritual (as saint Paul Saith) and requireth of us Obedience, not only in outward work but also in thaffection of heart and inward motions and most secret Senses of the same.
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For he that is angry with his neyghbour, killeth hys neyghbour in harte and STARTPAGElv wyll and breketh this commaundemente of God, thou shalte not kyll.
For he that is angry with his neighbour, kills his neighbour in heart and STARTPAGElv will and breaketh this Commandment of God, thou shalt not kill.
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For whersoeuer angre, hatred, enuye, and malycyousnes reygneth, there is manslaughter, whiche althoughe it be not performed in dede with the hande & sword,
For wheresoever anger, hatred, envy, and malycyousnes Reigneth, there is manslaughter, which although it be not performed in deed with the hand & sword,
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so whā the sparkes of angre, hatred and enuye do set on fyre mans hearte STARTPAGElvii they do oftentimes prouoke more hurte than euer a man thoughte,
so when the sparks of anger, hatred and envy do Set on fire men heart STARTPAGElvii they do oftentimes provoke more hurt than ever a man Thought,
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Furthermore Christ sayeth, he that sayeth to his brother Racha, that is to saye, he that with voice or gesture sheweth anye token of an angry herte, is worthye the sessyons,
Furthermore christ Saith, he that Saith to his brother Racha, that is to say, he that with voice or gesture shows any token of an angry heart, is worthy the sessyons,
In these sentences our master Christ teacheth vs, that in wordes is manslaughter committed, when we vtter the poyson of our herte with any suche wordes wherby the venome of our herte is perceyued.
In these sentences our master christ Teaches us, that in words is manslaughter committed, when we utter the poison of our heart with any such words whereby the venom of our heart is perceived.
For he doeth not only say, he that kylleth, but he also that is angrye with his brother, is worthy iudgement, that is to saye, is gyltye STARTPAGElviii before God of so great a cryme, that he hath deserued to be arrested, violentlye to be drawen in to the place of iudgement,
For he doth not only say, he that killeth, but he also that is angry with his brother, is worthy judgement, that is to say, is guilty STARTPAGElviii before God of so great a crime, that he hath deserved to be arrested, violently to be drawn in to the place of judgement,
But he yt 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, yt it is not nowe necessarie to empanel a quest to inquire whether he hath deserued punishment or no,
But he that with voice or gesture doth utter the malice of his heart, is worthy the sessions, that is to say, he hath committed so grievous an offence in the sighed of God, that it is not now necessary to empanel a quest to inquire whither he hath deserved punishment or no,
forasmuche as his offence is manyfest, but the greatnes 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.
forasmuch as his offence is manifest, but the greatness of the sin hath only need of a session or a numbered of judges, to determine how grievously such an offender ought to be punished.
But he whiche inflamed with angre calleth his neighbour by such approbrius wordes, that his estimacion and good nameis hurte and decayed, he is worthye hell fyre, that is to saye, he hath synned so heynously, that he hathe deserued tormentes both in this world and in an other worlde,
But he which inflamed with anger calls his neighbour by such approbrius words, that his estimation and good nameis hurt and decayed, he is worthy hell fire, that is to say, he hath sinned so heinously, that he hath deserved torments both in this world and in an other world,
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And in case the manqueller escape mans handes, and punishment of the commen offycer, or yf they that haue Goddes sworde in theyr handes, be neglygent in doynge theyr office, STARTPAGElix or wyl be blynded with affections and corrupted wyth monye,
And in case the manqueller escape men hands, and punishment of the come officer, or if they that have God's sword in their hands, be negligent in doing their office, STARTPAGElix or will be blinded with affections and corrupted with money,
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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,
For not only in this life God did so soar Punish him, that his conscience was vexed with such unquietness and horrible Fear, that all his body shook and trembled most pitifully,
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neyther in wil, worde nor dede, but contrarywyse to endeuour oure selfes to practise Christes lessons, who hath taught vs gentylnes, mildnes, long sufferance and pacience. For he saith.
neither in will, word nor deed, but contrariwise to endeavour our selves to practise Christ's Lessons, who hath taught us gentleness, mildness, long sufferance and patience. For he Says.
Blessed ar they, that suffer persecutiō for rightousnes, for theyrs is ye kyngdō of heauen. Wherfore good children, marke ernestly what God here commaūdeth.
Blessed Are they, that suffer persecution for righteousness, for theirs is you Kingdom of heaven. Wherefore good children, mark earnestly what God Here commandeth.
Yf thou offrest thy gyft at the aulter, & there remembrest that thy brother hath any thīg against the, leaue there thyne offering before the aulter, go thy waye,
If thou offerest thy gift At the alter, & there Rememberest that thy brother hath any thing against thee, leave there thine offering before the alter, go thy Way,
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Oblations and sacrifices wer in tholde testament a very commendable and an highe kynde of worshipping god. (For asmuche as he hymselfe dyd appointe and commaunde them).
Oblations and Sacrifices were in tholde Testament a very commendable and an high kind of worshipping god. (For asmuch as he himself did appoint and command them).
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Furthermore the keping of these commaūdementes, helpeth muche to mayntayne the tranquillite, peace and quietnes of the commē wealth. For Christe sayeth.
Furthermore the keeping of these Commandments, Helpeth much to maintain the tranquillity, peace and quietness of the come wealth. For Christ Saith.
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Agree wyth thyne aduersarie quickely, whiles thou arte in the waye with him, yt 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 STARTPAGElxi deliuered except we pay ye vtmost farthynge.
Agree with thine adversary quickly, while thou art in the Way with him, that is to say, we must refrain our self from discord, variance, hatred & contention and asmuch as lies in us, seek peace, concord and quietness ▪ lest we be cast into prison, from whence we shall not be STARTPAGElxi Delivered except we pay you utmost farthing.
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,
And in these civil and worldly Courts, although our cause be good and rightful, yet is it possible that judgement be given against us And in case that At the length we have sentence on our side,
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but rather defēde him from hurt, sow, and norishe vnitie, peace and frendshyp betwene all men, make agrementes & loue daies betwene them that be fallen at discorde, auoyde all occasyons of angre or displeasure,
but rather defend him from hurt, sow, and nourish unity, peace and friendship between all men, make agrementes & love days between them that be fallen At discord, avoid all occasions of anger or displeasure,
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For this is the dutie of all godlye menne, to preserue and defende their neyghbour, frendely to admonyshe him of his faultes, to instruct him and to comforte him.
For this is the duty of all godly men, to preserve and defend their neighbour, friendly to admonish him of his Faults, to instruct him and to Comfort him.
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For we be bound to healpe oure neyghboure in hys necessitie, to lende hym money, to gyue to him when he asketh, to refreshe his hunger with meate and drynke, to clothe his nakednes, to receaue into oure house the harbourles, to comforte hym when he is sicke.
For we be bound to help our neighbour in his necessity, to lend him money, to gyve to him when he asks, to refresh his hunger with meat and drink, to cloth his nakedness, to receive into our house the harbourles, to Comfort him when he is sick.
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,
Wherefore good children mark it well, and when you be asked, how understand you the fifthe Commandment? you shall answer, we ought to love and dread our Lord God above all things,
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Thou shalt not committe adulterye, the whiche teacheth vs, howe we shoulde order our selues towardes oure wyfes, that we shoulde loue theym, not forsake theym or breake the promyse of wedlocke with theim, but louingly kepe theym companye.
Thou shalt not commit adultery, the which Teaches us, how we should order our selves towards our wife's, that we should love them, not forsake them or break the promise of wedlock with them, but lovingly keep them company.
For yf he had not commaunded thys thing by his worde, then maried folkes could haue had no childrē Wherefore ye shall by these wordes chefely learne, that there is a great difference betwene wedlocke and the vnlawfull cōpanye betwixt man and woman.
For if he had not commanded this thing by his word, then married folks could have had no children Wherefore you shall by these words chiefly Learn, that there is a great difference between wedlock and the unlawful company betwixt man and woman.
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wherfore it is muche for the profit of ye 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,
Wherefore it is much for the profit of you come wealth, that wedlock should be kept purely and chastely, out of the which springs the fruit of virtuous and honest children, which may prove honest men,
Therfore oure Lorde God doth here plainly shewe, that he wyll minister plentyfullye to maried folkes, all thynges necessarie to the maintenaunce of their lyfe,
Therefore our Lord God does Here plainly show, that he will minister plentifully to married folks, all things necessary to the maintenance of their life,
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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 purchase STARTPAGElxvi and possesse those my ryches truely and honestly.
For he Saith, dig, plow or till the earth, as who should say, I have made for your sake all things that grow upon the earth, I have given to you all Kinds of hests, Fish, fowls, that liveth in the world, only labour you that you may purchase STARTPAGElxvi and possess those my riches truly and honestly.
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Other there be to whome God by a syngular 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.
Other there be to whom God by a singular gift hath given the gift of chastity, which live unmarried for this purpose and intent, that they might the better know and Set forth the Kingdom of God.
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Nowe forasmuche as mariage is a kind of lyfe so holy godly and honest, and yt also it perteineth so muche to ye profit of the commē wealth, that the promyse therein made shoulde be faythfullye obserued, STARTPAGElxvii for ye causes aboue rehersed,
Now forasmuch as marriage is a kind of life so holy godly and honest, and that also it pertaineth so much to you profit of the come wealth, that the promise therein made should be faithfully observed, STARTPAGElxvii for the Causes above rehearsed,
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For it is not ynough to absteyne from carnal copulation wt an other mans wyfe, but we must absteyne also frome all wanton communicacion, all vncleane affections and thoughtes. Wherfore this commaundemēt.
For it is not enough to abstain from carnal copulation with an other men wife, but we must abstain also from all wanton communication, all unclean affections and thoughts. Wherefore this Commandment.
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so it is our deutie also to monyshe and dissuad al other from suche shameful interprises, STARTPAGElxviii both with threates, punyshmentes and all meanes possyble to stoppe and let them from so great abomination.
so it is our duty also to monish and dissuad all other from such shameful enterprises, STARTPAGElxviii both with Treats, punishments and all means possible to stop and let them from so great abomination.
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as some frantike mē do thinke, that single fornication betwene vnmaried parsons is not forbyd, because God in this cōmaūdement speaketh in expresse wordes onely of adulterers or wedlocke breakers,
as Some frantic men do think, that single fornication between unmarried parsons is not forbid, Because God in this Commandment speaks in express words only of Adulterers or wedlock breakers,
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But take hede good childrē, that ye erre not with these vngodlye wicked parsons, but know ye for a suertie, that fornication, whoredome, lecherie and all kynde of vncleanes, by what so euer name or title it be called, is synne, and highly displeaseth god. For Moses sayeth.
But take heed good children, that you err not with these ungodly wicked parsons, but know you for a surety, that fornication, whoredom, lechery and all kind of uncleans, by what so ever name or title it be called, is sin, and highly displeaseth god. For Moses Saith.
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Wherfore flye whoredome as the pestilence and the deuels poyson. For God dyd forbyd whoredome STARTPAGElxix and all kynde of vncleanes, when he sayde. Thou shalt not committe adultery.
Wherefore fly whoredom as the pestilence and the Devils poison. For God did forbid whoredom STARTPAGElxix and all kind of uncleans, when he said. Thou shalt not commit adultery.
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And he that is a whore haunter he shall hardelye escape wedlocke breakynge. For he that in his hart excheweth adultery, shall also exchewe fornicatiō.
And he that is a whore haunter he shall hardly escape wedlock breaking. For he that in his heart excheweth adultery, shall also exchewe fornication.
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 bodye, but the wyfe.
The woman hath not power or liberty of her own body, but her husband, likewise the husband hath not power or liberty of his own body, but the wife.
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Secondarely yf you wil kepe this cōmaundemēt, you must abstayne frō all fylthye wordes & vncleane cōmunicatiō, STARTPAGElxxi 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,
Secondarily if you will keep this Commandment, you must abstain from all filthy words & unclean communication, STARTPAGElxxi you must not craftily go about with flattery and loving words to deceive the simplicity of young women, you must not with fair promises or Gifts entice them to folly,
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neyther with wanton songes or vnhonest dalyance kyndle the fire of lecherie, but asmoche as is possible, you shall auoid all wanton lokes and vnchaste gestures, to muche nysenes in trymmynge and deckynge youre bodyes,
neither with wanton songs or unhonest dalyance kindle the fire of lechery, but as as is possible, you shall avoid all wanton looks and unchaste gestures, to much nysenes in trimming and decking your bodies,
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and apparellyng them to gorgiously, and all kyndes of craftye entycementes, whiche louers do vse to please ye eyes and myndes of their peramoures, whereby they maye allure them to loue and lechery.
and apparelling them to gorgeously, and all Kinds of crafty entycementes, which lovers do use to please you eyes and minds of their peramoures, whereby they may allure them to love and lechery.
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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.
For although the world doth neither see nor Punish the Sins of our thoughts, yet God which searcheth men's herts and reins, doth both see, and Punish them. Therefore Christ say.
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You must also diligently auoyde al occasions, by the whiche suche vnlawfull lustes are prouoked as surfetyng, dronkenes, idlenes, wanton daunsing & such like.
You must also diligently avoid all occasions, by the which such unlawful lusts Are provoked as surfeiting, Drunkenness, idleness, wanton dancing & such like.
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and dede, that you auoyde all euell occasion, 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.
and deed, that you avoid all evil occasion, both by your selves and by other, that we all may lead a godly chaste and pure life, that the bond or knot of wedlock may not be broken or loosed.
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Wherby the commen wealthe maye haue plentye of good and vertuous children, whiche maye be able in tyme to come, eyther to be preachers and ministers of Goddes most holy worde,
Whereby the come wealth may have plenty of good and virtuous children, which may be able in time to come, either to be Preachers and Ministers of God's most holy word,
YE haue hearde in the exposition of the syxte cōmaundemente howe we shuld behaue our selfes toward our owne wifes and oure neyghbours wifes also, by the which commaūdemente,
you have heard in the exposition of the Sixth Commandment how we should behave our selves towards our own wives and our neighbours wives also, by the which Commandment,
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And here note good children, that this worde, thefte, doeth not onely signifie open robberies, extorcions and manyfest poollyng but also all maner of craftes,
And Here note good children, that this word, theft, doth not only signify open robberies, extortions and manifest poollyng but also all manner of crafts,
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and subtile wayes by the whyche we conuey our neyghbours goodes from him, contrarye to his knowledge or wyll althoughe the gyle haue neuer so fayre a coloure of STARTPAGElxxv vertue and honesty.
and subtle ways by the which we convey our neighbours goods from him, contrary to his knowledge or will although the gyle have never so fair a colour of STARTPAGElxxv virtue and honesty.
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God hathe commaunded vs to paye to prynces and gouernours of the commen wealth, rentes, seruices, tributes, customes, toll, subsidies, pensions and other yerelye reuenewes, wherby they maye be the more able to susteine and beare the charges of the commen admynistration,
God hath commanded us to pay to Princes and Governors of the come wealth, rents, services, Tributes, customs, toll, subsidies, pensions and other yearly revenues, whereby they may be the more able to sustain and bear the charges of the come admynistration,
and scholemaysters, because they grudge to gyue theym an honest and sufficient lyuyng, but wyll take out of the commen sort to minister suche hygh offices, those that will serue for lest monie.
and Schoolmasters, Because they grudge to gyve them an honest and sufficient living, but will take out of the come sort to minister such high Offices, those that will serve for lest money.
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As of late tyme here in Englande, manye of theym had great gaynes by diriges, seruices to synge for sowles, trentals, pylgrimages, pardons and suche lyke deceytes.
As of late time Here in England, many of them had great gains by Dirges, services to sing for Souls, Trentals, Pilgrimages, Pardons and such like Deceits.
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This kynde of deceyte, in vttryng false ware for good, is thefte before God. For menne therby be deceyued, whiche woulde gyue no monye at all for suche marchandise,
This kind of deceit, in uttering false ware for good, is theft before God. For men thereby be deceived, which would gyve no money At all for such merchandise,
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Likewise Lawers, aduocates, sergeants, attorneis and procters are theues before God, when they for their owne gaynes do counsell a man to wage the lawe, makynge hym to beleue that hys mater is good,
Likewise Lawyers, advocates, sergeants, attorneis and proctors Are thieves before God, when they for their own gains do counsel a man to wage the law, making him to believe that his mater is good,
Or when for monye they wil so craftely handle or STARTPAGElxxvii plead a matter, that thei with their shiftes and colors will purposely hyde the trueth,
Or when for money they will so craftily handle or STARTPAGElxxvii plead a matter, that they with their shifts and colours will purposely hide the truth,
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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,
when with forged letters and feigned news they persuade other to be hasty to fell that kind of ware good cheap, which they know will be dear shortly 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 Else by such like craft, entice men to buy of them great plenty of that kind of merchandise, of the which they know that the price will shortly After decay.
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Also when the riche marchaunte men and vserers, haue the heads of the poore handy craftes men so bounde vnder their girddels, that the poore men of necessitie are compelled to brynge their ware to theim,
Also when the rich merchant men and usurers, have the Heads of the poor handy crafts men so bound under their girddels, that the poor men of necessity Are compelled to bring their ware to them,
and by suche meanes compell theym to sell their wares better chepe thē they be able to aforde theim, not regardyng what greate losse theyr poore neyghbore doth suffer therby.
and by such means compel them to fell their wares better cheap them they be able to afford them, not regarding what great loss their poor neyghbore does suffer thereby.
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when one man or one companye getteth all in their awne hādes, that no man maye haue gayne but they onely, when by these or suche lyke deceites they compell the poore to bye at their own price, suche wares as they must nedes occupie, thē they be arrant theues before God.
when one man or one company gets all in their awn hands, that no man may have gain but they only, when by these or such like Deceits they compel the poor to buy At their own price, such wares as they must needs occupy, them they be arrant thieves before God.
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Lyke wyse it is of husbande men in the countrey, to whome Lordes and gentle men let theyr lande to ferme to thentente yt they should plowe and tyl it, that therby the commen welthe maye haue STARTPAGElxxix plentye of corne, and dearth maye be auoided:
Like wise it is of husband men in the country, to whom lords and gentle men let their land to ferme to tenteth that they should plow and till it, that thereby the come wealth may have STARTPAGElxxix plenty of corn, and dearth may be avoided:
than if they be negligent or slouthful in plowyng the grounde, or sel their corne, cattal or other vitayle, at vnreasonable prices, to enriche themselues therby, they be veraye theues before the face of God.
than if they be negligent or slothful in plowing the ground, or sell their corn, cattal or other vitayle, At unreasonable Princes, to enrich themselves thereby, they be very thieves before the face of God.
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, yt ther by the commen people may be fedde & nourished.
And the fermour or husband man, to whom such lease is made, is nothing Else but a servant appointed by the lord so to occupy his ground, that there by the come people may be fed & nourished.
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They which wil not at the day appointed restore that monye which thei haue borowed. They which can, and wil not pay their dettes, for their awne lucre.
They which will not At the day appointed restore that money which they have borrowed. They which can, and will not pay their debts, for their awn lucre.
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For the worlde is full of priuie theues, and there is almoste no state or kynde of lyfe, from the highest to the lowest, of the whiche there be not manye that haue broken this commaundemente.
For the world is full of privy thieves, and there is almost no state or kind of life, from the highest to the lowest, of the which there be not many that have broken this Commandment.
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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.
Abstain from all Kinds of theft, steal no thing from no man, hurt no body, gyve and render to every man that which is due unto him, according to his degree, state and calling.
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Now good children ye haue heard how this seuenth commaūdement forbyddeth you to hurte youre neyghbour, eyther in acte, worde or thoughte, it commaundeth you neyther pryuely nor openly, 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 wt flatterie, fayre wordes, craftye cōmunication we defraude circumuent or begyle our neyghbour,
Now good children you have herd how this Seventh Commandment forbiddeth you to hurt your neighbour, either in act, word or Thought, it commandeth you neither privily nor openly, to steal or take away an other Man's goods against his will, it wills you to commit no theft in words, that is to say, to beware that neither with lies, swearing, forswearing neither with flattery, fair words, crafty communication we defraud circumvent or beguile our neighbour,
But contrarywise 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 STARTPAGElxxxii losse,
But contrariwise this Commandment charges us to gyve and render to every man that which is due unto him, willingly to serve and profit all men, to defend our neighbour from all manner of hurt STARTPAGElxxxii loss,
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and damage, (asmuche as it shall lye in vs,) so to ordre oure wordes and communication that therby (asmuche as shalbe possible) we maye healpe and comforte oure neyghboure, hertely to loue and fauour all men, and to enuye no man.
and damage, (asmuch as it shall lie in us,) so to ordre our words and communication that thereby (asmuch as shall possible) we may help and Comfort our neighbour, heartily to love and favour all men, and to envy no man.
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Also thys precepte wylleth 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.
Also this precept willeth us to be so Far absent from taking away an other Man's good, that it biddeth us to gyve part of our own riches to them that lack and desire it, according to the Commandment of christ, which Saith.
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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,
We ought to Fear and love our Lord God above all things, and for his sake willingly to abstain from our neighbors goods and cattle, to take nothing from him,
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YE haue hearde how ye ought to vnderstande the seuenth precepte, by the whiche ye haue learned, yt by no meanes we shoulde take awaye our neyghbours goodes agaynst his wyll.
you have heard how you ought to understand the Seventh precept, by the which you have learned, that by no means we should take away our neighbours goods against his will.
For this commaundemēt teacheth vs, howe we shoulde behaue oure selues, in defendyng oure neyghbours good name, that we dishonest hym not wyth lyes, false accusations,
For this Commandment Teaches us, how we should behave our selves, in defending our neighbours good name, that we dishonest him not with lies, false accusations,
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 selues, whiche he chargeth other not once to offer vnto vs,
And forasmuch as God so earnestly forbiddeth other men, to hurt our good report and estymatyon, which men have conceived of us, it must needs follow, that much more he forbiddeth our selves, to do that hurt to our selves, which he charges other not once to offer unto us,
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& to beware yt ye beare no false witnes agaynst other mē, yt is to say, that ye diffame not thē or impaire their good name by your lyes & slaunders.
& to beware that you bear no false witness against other men, that is to say, that you diffame not them or impair their good name by your lies & slanders.
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Then yf any third parson come in, and saye I was present, 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.
Then if any third parson come in, and say I was present, and did see when this man lent him this sum of money, (whereas he saw no such thing in dead) then this false witness does to his neighbour double injury.
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Secōdarily he causeth him to lese his good name and credit, and to be called a shameles lyer, insomuche yt euery man wyl poynt at him when he goeth in the streates, and saye.
Secondarily he Causes him to less his good name and credit, and to be called a shameless liar, insomuch that every man will point At him when he Goes in the streets, and say.
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Wherfore God in this commaundemente forbyddeth vs, that with lies we slaundre not our neyghboure, that we gyue no occasion to hatred, dyscorde or debate,
Wherefore God in this Commandment forbiddeth us, that with lies we slaundre not our neighbour, that we gyve no occasion to hatred, discord or debate,
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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,
Wherefore good children, beware chiefly, that you be no liers, nor false witness berers, but for any occasion you spare not to speak the truth At all times and places,
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For God hymselfe hath ordeyned lawes, courtes and officers, to defende the good, and to punyshe ye euel, without the whiche, there can be no peace or quietnes in this worlde.
For God himself hath ordained laws, Courts and Officers, to defend the good, and to Punish you evil, without the which, there can be no peace or quietness in this world.
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For a false wytnes doth forsweare himselfe againste the seconde commaūdement, he doth as much as lieth in him to ouerturne and destroye courtes and iudgements, founded and establyshed by God, he despiseth and deceueth ye iudge, he hurteth hys neyghbor both in his name and goods, he stoppeth ye peace, frēdshyp and agremente, the whiche shoulde haue ben made betwene the parties by the iudges trewe iudgemēt, he mainteineth wrōg,
For a false witness does forswear himself against the seconde Commandment, he does as much as lies in him to overturn and destroy Courts and Judgments, founded and established by God, he despises and deceiveth you judge, he hurteth his neighbour both in his name and goods, he stoppeth you peace, friendship and agreement, the which should have been made between the parties by the judges true judgement, he maintaineth wrong,
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nether expounde his wordes or deades to the wourst, yt we suspecte hym not without a cause nor vtter to other our suspicions conceyued against any man,
neither expound his words or deads to the wourst, that we suspect him not without a cause nor utter to other our suspicions conceived against any man,
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For they which groundyng thēselues vpon suspicions, do rayse euel tales or vntrue brutes against their neighboure, they do beare false witnes against hym,
For they which grounding themselves upon suspicions, do raise evil tales or untrue brutus's against their neighbour, they do bear false witness against him,
STARTPAGElxxxviii For they that lye openly, or that in the face of ye courte beare false witnes against a man, may be accused & punyshed for theyr offence.
STARTPAGElxxxviii For they that lie openly, or that in the face of you court bear false witness against a man, may be accused & punished for their offence.
Wherfore vtterly exchewe this vice, & be not suspicious of your neighbours, takynge all thynges that you heare or see in theim to the worste, but rather to the beste.
Wherefore utterly exchewe this vice, & be not suspicious of your neighbours, taking all things that you hear or see in them to the worst, but rather to the best.
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And for the better vnderstanding of this cōmaūdemēt good children, marke wel this, that by this commaundement are forbidden al speakynges and communication, whiche be against charitie to the hinderance of our neyghboure.
And for the better understanding of this Commandment good children, mark well this, that by this Commandment Are forbidden all speakings and communication, which be against charity to the hindrance of our neighbour.
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Wherof many euils & harmes, but no good thinge doth aryse. For when mens synnes be publyshed and spreade abrode, many therby take occasiō of synne, and thinke on this fashion.
Whereof many evils & harms, but no good thing does arise. For when men's Sins be published and spread abroad, many thereby take occasion of sin, and think on this fashion.
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Yf thys and that man haue donne thys thynge, why maye not I do it also, seyng it is a faute commenlye practised in the worlde. Therfore sainct Paul saieth.
If this and that man have done this thing, why may not I do it also, sing it is a fault commonly practised in the world. Therefore saint Paul Saith.
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Moreouer, when we vse thus rashely to slaunder men, it chaunceth oftentymes, that the parties whiche be slaundered, be made therby paste shame, vnrepentaunte and more obstinate to continew in their wicked lyfe.
Moreover, when we use thus rashly to slander men, it chanceth oftentimes, that the parties which be slandered, be made thereby past shame, vnrepentaunte and more obstinate to continue in their wicked life.
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 we must also take heed, that we gyve no occasion to other so to do, that is to say, we must neither maintain, rejoice nor Comfort them, that speak evil of their neighbours,
Now to make a briefe rehersal of suche thinges as haue ben spoken heretofore, you shall vnderstande (good chyldren,) that by this eyght commaundemente are forbyd all lyes, fraudes,
Now to make a brief rehearsal of such things as have been spoken heretofore, you shall understand (good children,) that by this eyght Commandment Are forbid all lies, frauds,
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We ought to feare and loue oure Lorde God aboue all thynge, and for his sake to absteyne from all liynge, backebytyng, slaunderyng and yll reportynge, by the whiche oure neyghbours good name fame and credit may be impeched or decayed,
We ought to Fear and love our Lord God above all thing, and for his sake to abstain from all liynge, backebytyng, slandering and ill reporting, by the which our neighbours good name fame and credit may be impeached or decayed,
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The nynth sermon. ¶ And exposition of the nynthe and tenth commaundement. Thou shalte not desire thy neyghbours house / wyfe / man seruaūt / woman seruaunte / oxe / asse /
The nynth sermon. ¶ And exposition of the nynthe and tenth Commandment. Thou shalt not desire thy neighbours house / wife / man servant / woman servant / ox / Ass /
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THe nynthe and tenth commaundementes good children, be as it were briefe commentaries and expositions of the other commaundementes, that were spoken of before.
THe nynthe and tenth Commandments good children, be as it were brief commentaries and expositions of the other Commandments, that were spoken of before.
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And it is much necessary for you good children, to marke dilygently and to beare away this lesson, to thentent you maye therby acknowlege your awne synne.
And it is much necessary for you good children, to mark diligently and to bear away this Lesson, to thentent you may thereby acknowledge your awn sin.
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And let not the sayinges of certen vnlerned persons moue you, whiche affirme that infantes and suche as be vndre ye yeres of discretion, are pure, innocēt and cleane without sinne.
And let not the sayings of certain unlearned Persons move you, which affirm that Infants and such as be under you Years of discretion, Are pure, innocent and clean without sin.
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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,
For men reason can not attain to it, neither can it comprehend, how Infants should be Sinners by the reason of lusts & Desires, called concupiscence in the which they be conceived and born,
But we in this case must not iudge after our reason, but according to ye worde of God, whiche euidently declareth vnto vs, that concupiscence is synne.
But we in this case must not judge After our reason, but according to you word of God, which evidently Declareth unto us, that concupiscence is sin.
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,
For if we were in deed clean, fawtles and innocent, then our nature would not so vehemently seek for those things which Are pleasant to our appetites,
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but woulde be contente with yt which God shoulde sende vnto vs, and whatsoeuer thing did please God, that also should please vs. Moreouer we shulde not so much desire to auoide suche thinges as be displeasant to the flesh,
but would be content with that which God should send unto us, and whatsoever thing did please God, that also should please us Moreover we should not so much desire to avoid such things as be displeasant to the Flesh,
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Also we shoulde be more willyng to suffre all kynde of afflyctions, paynes and miseries (yf it were gods will that we should so do) then contrary to his wil, to hauke and hunte for pleasures, to seke to liue idely, to hurde vp riches, purchase landes or other commodities.
Also we should be more willing to suffer all kind of afflictions, pains and misery's (if it were God's will that we should so do) then contrary to his will, to hawk and hunt for pleasures, to seek to live idly, to hurde up riches, purchase Lands or other commodities.
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And to knowe this thing, good chyldren, is a point of high wisedom, to the which euery man doth not attain For thapostle Paule doeth confesse, that he had not knowen this synne,
And to know this thing, good children, is a point of high Wisdom, to the which every man does not attain For apostle Paul doth confess, that he had not known this sin,
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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.
Wherefore (good children) forasmuch as we know, that concupiscence lust or longing is sin, we ought to eschew and bridle it (asmuch as we may) by God's grace.
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And that you maye the better attayne to the vnderstandyng of this commaūdement, I wyll declare vnto you the other wordes of this commaūdement, thou shalt not desire thy neyghbours house.
And that you may the better attain to the understanding of this Commandment, I will declare unto you the other words of this Commandment, thou shalt not desire thy neighbours house.
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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,
When thy neighbour is a noble man born, and hath goodly manors, great cupbordes of plate, costly hangings of cloth of arris, great plenty of riches and abundance of all things as appertain to such a household,
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then thou shalt not desier his house, that is to say, thou shalte in no wyse wyshe yt he might lese any of these thinges, to thētent yt thou myghtes haue thē.
then thou shalt not desire his house, that is to say, thou shalt in no wise wish that he might less any of these things, to thētent that thou mighties have them.
Furthermore they breake this commaundemente, that be desyrous to put theyr neyghbour out of his house or lande, to thentente that they maye haue the same.
Furthermore they break this Commandment, that be desirous to put their neighbour out of his house or land, to tenteth that they may have the same.
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& 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 yt his inheritaunce to be solde,
& in his need dost offer to lend him money, to the intent he may run so Far in thy dealt, that At length he shall be compelled to offer to that his inheritance to be sold,
and to cause him to sell the same, but thou oughtest rather to helpe thy neyghbour both with thy counsel STARTPAGExcviii and wyth thy money, to kepe still hys inherytaunce and not to defraude his heyres or posteritie of those landes, whiche hys auncesters by longe succession haue left to him and his heires.
and to cause him to fell the same, but thou Ought rather to help thy neighbour both with thy counsel STARTPAGExcviii and with thy money, to keep still his Inheritance and not to defraud his Heirs or posterity of those Lands, which his Ancestors by long succession have left to him and his Heirs.
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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.
nor other thing belonging unto him, that we put him not from his possessions or goods but help him (asmuch as shall lie in us) to retain ▪ and keep his Lands, goods and all that is his.
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The tenth sermon. ¶ An exposition of the tenth commaundement. Thou shalte not desyre thy neyghboures wyfe / nor hys man seruaunte / nor woman seruaunte / nor his Oxe / nor his Asse /
The tenth sermon. ¶ an exposition of the tenth Commandment. Thou shalt not desire thy neighbours wife / nor his man servant / nor woman servant / nor his Ox / nor his Ass /
I Wyl not be long good children in declarynge vnto you the tenth commaundemēt, 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.
I Will not be long good children in declaring unto you the tenth Commandment, part lie Because the words and sense of the same be so plain that they need no long declaration, partly Because I have all ready expounded the same in the former sermon.
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But wheras the former commaundemente 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 fashion.
But whereas the former Commandment did forbid us, that we or should not wish to succeed our neighbour in his Lands, honours dignities, a carnal man would Peradventure reason on this fashion.
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And that whyche doeth hym but small seruice, STARTPAGEc by reason of hys greate aboundaunce, woulde do me moch pleasure, and greatly releaue my necessitie.
And that which doth him but small service, STARTPAGEc by reason of his great abundance, would do me much pleasure, and greatly releaue my necessity.
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Yf it were Goddes pleasure, that I shoulde possesse 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.
If it were Goddess pleasure, that I should possess such a thing, or if he knew that it were for my wealth, to have it, he would have sent it to me, aswell as to my neighbour.
For surely good 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 glenyng and carefulnesse,
For surely good children, these ravening wolves, that be ever thryftynge After other men's goods, lack the benediction of God and Therefore they can not long prosper, no not in this world For other they bring nothing to pass with all their gaping glenyng and carefulness,
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And what a gaynyng is it I praye you, by purchasynge of a lytle lande herein this lyfe to STARTPAGEci purchase therwithal euerlastynge damnacion in hel? What profyteth it a man (sayeth Christ) yf he wynne all the worlde and lese hys awne soulle? what dyd Dauid wynne,
And what a gaining is it I pray you, by purchasing of a little land herein this life to STARTPAGEci purchase therewithal everlasting damnation in hell? What profiteth it a man (Saith christ) if he win all the world and less his awn soul? what did David win,
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when he lusted after the wyfe of Urie, & had his pleasure of her? did not God therfore so punyshe him, that he hymselfe lost all his awne wifes? For his sonne Absolon in the sight of al the people entred vnto his fathers wyfe,
when he lusted After the wife of Uriah, & had his pleasure of her? did not God Therefore so Punish him, that he himself lost all his awn wives? For his son Absalom in the sighed of all the people entered unto his Father's wife,
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What did it profit Achab, that he slewe Naboth & toke possession 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,
What did it profit Ahab, that he slew Naboth & took possession of his vineyard? Verily God did Punish him Therefore in such sort, that he caused him to be slain in the next battle that he went unto and took the Kingdom from all his succession,
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& 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 Naboth to be slayne.
& destroyed all his lineage, and left not one man alive, and beside all this, the Dogs licked Ahab's blood in the same place where he caused Naboth to be slain.
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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 moreover this inconvenience comes hereby, that when Servants perceive men to sue for them, they wax so hawte and stubborn, that they will be content with no mean wages,
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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.
And God does not Punish only such as entice other men's Servants from them but also all those that go about to get any other part of their neighbours goods or cattle.
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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 slaunderous tongues,
then let no crafty or malicious Fellows persuade you, to forsake your masters, but do them faithful service (as your duty is.) And trust not such flattering or slanderous tongues,
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And beleue 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 believe this good children, as a most sure article of your faith, that our God is the true lord of all thing, he is the governor and master of all the world,
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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 First made us, and from time to time does daily nourish us He does Set all things in ordre in his family, he it is, that does call every man to that office, state, ordre, degree and kind of living, in the which it Pleases him to Set them.
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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,
That as soon as you be demanded this question, how understand you the tenth Commandment? you may be prompt and ready to answer, we ought to Fear & love our Lord God above all things,
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Then yf you wyll attayne therto, you must chiefely and most diligently, applye youre myndes to learne the christian faythe and the articles of the same.
Then if you will attain thereto, you must chiefly and most diligently, apply your minds to Learn the christian faith and the Articles of the same.
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For you haue hearde that without it there is nothing able to reconcile vs to God ye father, to pacifie his wrath and to bringe vs to the lyfe euerlastyng.
For you have heard that without it there is nothing able to reconcile us to God you father, to pacify his wrath and to bring us to the life everlasting.
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For this is the office of the lawe (as saincte Paule sayeth) to teache vs our offences and to set before our eyes the great feare of God and the indignation whiche we haue deserued by breakynge STARTPAGEcvi his commaundementes, to the intent, that we acknowledgyng our owne weakenesse, shoulde flye to Goddes grace and mercye.
For this is the office of the law (as saint Paul Saith) to teach us our offences and to Set before our eyes the great Fear of God and the Indignation which we have deserved by breaking STARTPAGEcvi his Commandments, to the intent, that we acknowledging our own weakness, should fly to Goddess grace and mercy.
This feare of God is learned in the ten commaundementes, and it is the begynnyng of wysedome But the holy christian fayth is a muche more hyghe and excellente knowledge and wysedome, as sayncte Paule wytnesseth saying.
This Fear of God is learned in the ten Commandments, and it is the beginning of Wisdom But the holy christian faith is a much more high and excellent knowledge and Wisdom, as saint Paul Witnesseth saying.
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nor of the rulers of thys worlde, whiche be mortall, but we teache the wysedome of God, whiche is secret and hyd, which God ordeyned before the worlde vnto oure glorye, whiche wysedome none of the rulers of this worlde dyd knowe.
nor of the Rulers of this world, which be Mortal, but we teach the Wisdom of God, which is secret and hid, which God ordained before the world unto our glory, which Wisdom none of the Rulers of this world did know.
and he giueth vnto vs the holy goost, whiche doeth lyghten and kyndle our hartes, that we maye begynne to kepe hys lawe, whiche els of our owne strengthe we were not able to kepe and fulfyll.
and he gives unto us the holy ghost, which doth lighten and kindle our hearts, that we may begin to keep his law, which Else of our own strength we were not able to keep and fulfil.
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and he that will STARTPAGEcxxiii receyue the holy gooste, muste beleue in Christe (for by faith we receyue the holy goost) therefore by faith we be iustified.
and he that will STARTPAGEcxxiii receive the holy ghost, must believe in Christ (for by faith we receive the holy ghost) Therefore by faith we be justified.
Agayne yf we wyll be saued, we must knowe God and our Lord Iesus Christ, as it is written Iohn the.xvii. But we can not knowe God and his sonne Iesus Christ but by faith,
Again if we will be saved, we must know God and our Lord Iesus christ, as it is written John the xvii But we can not know God and his son Iesus christ but by faith,
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And in Iesus christ his only sonne our Lord which was conceiued by the holye goost / borne of the virgin Marye. Suffred vnder Ponce Pylat / was crucified dead and buried / he descended into hel. And the third dai / he rose againe from death. He ascended into heauē.
And in Iesus Christ his only son our Lord which was conceived by the holy ghost / born of the Virgae Marye. Suffered under Ponce Pilate / was Crucified dead and buried / he descended into hell. And the third day / he rose again from death. He ascended into heaven.
I Beleue in the holy gost. The holy Catholyke churche / The communion of saintes the forgiuenes of sinnes. The resurrection of the bodye. And lyfe euerlasting. Amen.
I Believe in the holy ghost. The holy Catholic Church / The communion of Saints the forgiveness of Sins. The resurrection of the body. And life everlasting. Amen.
and yet to be ignorant in the chief pointes of Christes faith, and his doctrine? Considering that euery Christen man is bounde openly to declare his faith,
and yet to be ignorant in the chief points of Christ's faith, and his Doctrine? Considering that every christian man is bound openly to declare his faith,
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TO thentent good children that you maye the better vnderstande the true Christian faythe and doctrine, you muste fyrste of all learne and knowe that God is a spirituall or gostly substance, as Christ sayth Iohn the.iiii. God is not a bodily thing whiche maye be sene and felte.
TO thentent good children that you may the better understand the true Christian faith and Doctrine, you must First of all Learn and know that God is a spiritual or ghostly substance, as christ say John the iiii God is not a bodily thing which may be seen and felt.
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And forasmuche as mannes witte coulde not serche or fynde out the knowlege of thys highe misterie of the substaunce of God, Christ himselfe the sonne of God dyd open to vs that beleue in hym what God is.
And forasmuch as Man's wit could not search or find out the knowledge of this high mystery of the substance of God, christ himself the son of God did open to us that believe in him what God is.
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But Christē men haue this mysterye so openlye declared vnto them, in the worde of God, that babes and yong childrē may heare and learne this lesson, almost as soone as they be able to crepe out of their cradell.
But Christian men have this mystery so openly declared unto them, in the word of God, that babes and young children may hear and Learn this Lesson, almost as soon as they be able to creep out of their cradle.
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STARTPAGEcxxvii Hereby you perceaue (good childerne) that in this shorte treatice called the Crede (as I said before) we be taught what God is, that is to saye, God the father, God the sonne and God the holy gost.
STARTPAGEcxxvii Hereby you perceive (good children) that in this short treatise called the Crede (as I said before) we be taught what God is, that is to say, God the father, God the son and God the holy ghost.
Also herby we learne what great benefytes God hath gyuen vnto vs, and howe tenderly he loueth and fauoreth vs lyke a moost gentle and mercifull father.
Also hereby we Learn what great benefits God hath given unto us, and how tenderly he loves and favoureth us like a most gentle and merciful father.
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whether he were our frende or foo, fauourable or angrie, pleased or displeased with vs, then oure conscience beynge waueryng and doutful, shoulde be destitute and voide of comforte.
whither he were our friend or foe, favourable or angry, pleased or displeased with us, then our conscience being wavering and doubtful, should be destitute and void of Comfort.
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Wherfore lysten to me dilygently good childerne, that you maye knowe what benefites those be which god hath gyuen among you, what loue he beareth towarde you,
Wherefore listen to me diligently good children, that you may know what benefits those be which god hath given among you, what love he bears toward you,
so there be thre specyall workes whereby he hath declared his singular loue towarde vs. The first is, that God the father hath creat & made vs of nothing,
so there be Three special works whereby he hath declared his singular love toward us The First is, that God the father hath create & made us of nothing,
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For the whiche consyderations we entende to deuyde this our exposition made vpō the Crede, into thre partes, of ye which the first shalbe of ye Creation, the second of the Redemptiō, and the third of Sanctificatiō.
For the which considerations we intend to divide this our exposition made upon the Crede, into Three parts, of you which the First shall of the Creation, the second of the Redemption, and the third of Sanctification.
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They therfore STARTPAGEcxiii that trust in men, in theyr fauour or frēdship, they that trust in their owne learnyng, wysedome, riches, power, frendes,
They Therefore STARTPAGEcxiii that trust in men, in their favour or friendship, they that trust in their own learning, Wisdom, riches, power, Friends,
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nor loke for al good thinges from him, but rather dispise him, and worship for theyr God and make an ydole of that thynge, wherin they put their trust, and so greuously offēd god.
nor look for all good things from him, but rather despise him, and worship for their God and make an idol of that thing, wherein they put their trust, and so grievously offend god.
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Wherfore it must nedes be, that at the length thei must be brought to confusion and ruine that they may lerne by their owne fal and decay, that those wer but vaine thynges, wherin they put their truste & cōfidence,
Wherefore it must needs be, that At the length they must be brought to confusion and ruin that they may Learn by their own fall and decay, that those were but vain things, wherein they put their trust & confidence,
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And whosoeuer beleueth in him after thys sort, those he taketh for his welbelouyd children and in all thynges he declareth to thē, that he is their louyng father.
And whosoever Believeth in him After this sort, those he Takes for his well-beloved children and in all things he Declareth to them, that he is their loving father.
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In thys number be they, that do not beleue the bodye of Christ truely to be gyuen in the Lordes supper, to theym that receyue the sacramente, althoughe Christe hymselfe sayeth playnely.
In this number be they, that do not believe the body of christ truly to be given in the lords supper, to them that receive the sacrament, although Christ himself Saith plainly.
But you good children folowe not suche, but beleue you, with all youre hearte, that God is almyghtye, that he is able to worke and do all thynge that he wylleth and perfourme all thing that he speaketh or promiseth.
But you good children follow not such, but believe you, with all your heart, that God is almighty, that he is able to work and do all thing that he willeth and perform all thing that he speaks or promises.
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Furthermore in this article God is called maker of heauen and earth, that is to saye, God made heauen and earthe and all thynge contayned therein of no thynge.
Furthermore in this article God is called maker of heaven and earth, that is to say, God made heaven and earth and all thing contained therein of no thing.
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For God made not these thynges as a carpenter maketh an house, (whiche can not woorke yf he lacke hys toyles & stuffe.) But he onelye sayde, lette it be done,
For God made not these things as a carpenter makes an house, (which can not work if he lack his toils & stuff.) But he only said, let it be done,
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And therefore he hathe a newe title whiche was neuer herde among all the Philosophers, beynge called the creatour of the worlde, that is to saye, that by his woorde he wonderfullye made all thynges of nothynge.
And Therefore he hath a new title which was never herd among all the Philosophers, being called the creator of the world, that is to say, that by his word he wonderfully made all things of nothing.
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Thus he made manne, and gaue hym bodye and soule, reason and wysedome, and dyd sette vnder his gouernaunce the yerth and all thyng that groweth theron,
Thus he made man, and gave him body and soul, reason and Wisdom, and did Set under his governance the yerth and all thing that grows theron,
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as all kynde of trees wyth their fruytes, all kyndes of herbes and floures, all fyshes of the sea, foules of the ayer and al maner of beastes tame or wylde,
as all kind of trees with their fruits, all Kinds of herbs and flowers, all fishes of the sea, fowls of the air and all manner of beasts tame or wild,
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and partely to hys apparell and ornament of hys bodye, in so muche that he made the Sunne Moone and all ye sterres for thys ende, that they shoulde STARTPAGEcxvii serue mā.
and partly to his apparel and ornament of his body, in so much that he made the Sun Moon and all you Stars for this end, that they should STARTPAGEcxvii serve man.
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And (that is most comforte to vs of all) he made al these creatures before he did creat mā, declaryng therby, that he is carefull for vs and prouydeth suche thinges as we haue nede of, yea before we be borne.
And (that is most Comfort to us of all) he made all these creatures before he did create man, declaring thereby, that he is careful for us and prouydeth such things as we have need of, yea before we be born.
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And forasmuche as he made all thynge for vs, it is also manyfest therby, yt he willeth all creatures to do vs seruice, let vs therfore folow ye counsel of Christ who saith.
And forasmuch as he made all thing for us, it is also manifest thereby, that he wills all creatures to do us service, let us Therefore follow you counsel of christ who Says.
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Is not ye lyfe more worth then meat? and the bodye, more of value then rayment? Beholde the foules of the ayer, the whiche do neyther sowe nor reape nor carye into the barnes,
Is not the life more worth then meat? and the body, more of valve then raiment? Behold the fowls of the air, the which do neither sow nor reap nor carry into the Barns,
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yet to morow it wythereth away & is cast into a fournas) shal he not muche more do ye same for you, o ye men of litle faith? These be the wordes of Christ good children STARTPAGEcxviii by the which he exhorteth vs to put our trust and confidence in God our father,
yet to morrow it wythereth away & is cast into a fournas) shall he not much more do you same for you, oh you men of little faith? These be the words of christ good children STARTPAGEcxviii by the which he exhorteth us to put our trust and confidence in God our father,
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and stedfastlye to beleue, that he whiche hath gyuen to vs our lyfe, is both able & willyng also to gyue vs all thynges necessarye to the maintenaunce of our lyfe.
and steadfastly to believe, that he which hath given to us our life, is both able & willing also to gyve us all things necessary to the maintenance of our life.
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Wherfore let no mā trust to his own wit reasō or cōpassinge, thinking ye he is able to get his liuing or riches by hys awne carefulnes or to maynteyne hys lyfe,
Wherefore let no man trust to his own wit reason or compassing, thinking the he is able to get his living or riches by his awn carefulness or to maintain his life,
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and put it vnto hym, Thus good children I haue expounded vnto you ye first article of our belyfe, conteinyng the doctryne of the creation and making STARTPAGEcxix of the worlde, the whiche heauenly philosophie (to the intent you may the more easely beare it in youre memories) I wyl knit it vp in few wordes, that whē you be demaunded,
and put it unto him, Thus good children I have expounded unto you the First article of our belyfe, containing the Doctrine of the creation and making STARTPAGEcxix of the world, the which heavenly philosophy (to the intent you may the more Easily bear it in your memories) I will knit it up in few words, that when you be demanded,
I beleue that God ye father hath made me, and al creatures in heauē and earth, that he hath gyuē to me and conserueth my bodye and soule, reason, senses, eyes, eares, & all my other members.
I believe that God the father hath made me, and all creatures in heaven and earth, that he hath given to me and conserveth my body and soul, reason, Senses, eyes, ears, & all my other members.
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Also I beleue that the same almyghtye Lorde and God doeth dayly gyue to me and to vs al, meat, dryncke, cloth, wife, children, house, lande, ryches, cattell,
Also I believe that the same almighty Lord and God doth daily gyve to me and to us all, meat, drink, cloth, wife, children, house, land, riches, cattle,
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& to take hede that we be not vnkynde to him, yt hathe shewed so greate kyndnesse towardes vs. ¶ A generall conclusion to be rehersed at the ende of euery sermon made vpon the Crede.
& to take heed that we be not kind to him, that hath showed so great kindness towards us ¶ A general conclusion to be rehearsed At the end of every sermon made upon the Crede.
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Now it is youre parte deapely to prynte the same in youre heartes, that you maye put your hole trust and confidence in the true and lyuynge God oure heauenly father.
Now it is your part deapely to print the same in your hearts, that you may put your hold trust and confidence in the true and living God our heavenly father.
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STARTPAGEcxx And forasmuche as fayth is the worke of god, and the light of our hartes, whiche God putteth in vs by hys worde and holy spirite, (so that we can not atteyne fayth and the knowledge of Christ withoute goddes word and true preachers) therfore accustome your selfes euē from youre tendre age to hear the worde of God, that he by his holy spirite maye moue and sturre vp your hertes to true fayth & knowledge of him.
STARTPAGEcxx And forasmuch as faith is the work of god, and the Light of our hearts, which God putteth in us by his word and holy Spirit, (so that we can not attain faith and the knowledge of christ without God's word and true Preachers) Therefore accustom your selves even from your tendre age to hear the word of God, that he by his holy Spirit may move and stir up your herts to true faith & knowledge of him.
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All these benefytes we receyue by faythe in the whiche who so euer contynueth vnto the ende of his lyfe, shalbe saued, the whiche God graunte to vs all. Amen.
All these benefits we receive by faith in the which who so ever Continueth unto the end of his life, shall saved, the which God grant to us all. Amen.
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I Declared vnto you heretofore good childrē, that the Crede entreateth chiefly of thre thynges, that is to saye, of God the father that made the world, of God the sonne that redemed the worlde,
I Declared unto you heretofore good children, that the Crede entreateth chiefly of Three things, that is to say, of God the father that made the world, of God the son that redeemed the world,
I beleue in Iesus Christ his only begotten sonne / our Lorde / whiche was conceyued by the holye goost / borne of the virgin Marie / suffered vnder Ponce Pilate / was crucified / dead and buried. He descended into hell.
I believe in Iesus christ his only begotten son / our Lord / which was conceived by the holy ghost / born of the Virgae Marry / suffered under Ponce Pilate / was Crucified / dead and buried. He descended into hell.
And as in ye first article ye haue learned what benefytes we receyue of God the father to the sustentation & maintenaūce of this temporal & transitorie lyfe,
And as in you First article you have learned what benefits we receive of God the father to the sustentation & maintenance of this temporal & transitory life,
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so in this seconde parte we shall lerne to know, how great treasures and ryche gyftes we haue receyued by ye sonne of God Iesus Christ, to the atteinyng of ye perfect & euerlastīg lyfe.
so in this seconde part we shall Learn to know, how great treasures and rich Gifts we have received by you son of God Iesus christ, to the attaining of you perfect & everlasting life.
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For he made theym lordes ouer al liuely creatures, both beastes fyshe and fowle, and did giue vnto them al trees yt bare fruit, that thei might feade thereon.
For he made them Lords over all lively creatures, both beasts Fish and fowl, and did give unto them all trees that bore fruit, that they might feade thereon.
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First when Adam and Eue wer thus deceyued by ye serpent, and perswaded that God dyd not fauoure theym but had enuye at theim, that they shoulde haue knowledge of good and yll, (and that for enuye he forbad thē to eate of that fruit, that shoulde gyue to them so great knowlege) they did no more trust God,
First when Adam and Eue were thus deceived by you serpent, and persuaded that God did not favour them but had envy At them, that they should have knowledge of good and ill, (and that for envy he forbade them to eat of that fruit, that should gyve to them so great knowledge) they did no more trust God,
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And after yt thei had thus put their trust and cōfidence in themselues, and dotyngly loued all that was their awne, by & by folowed feare and concupiscence.
And After that they had thus put their trust and confidence in themselves, and dotyngly loved all that was their awn, by & by followed Fear and concupiscence.
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For by an by they beganne to hate and eschewe all thinges, that wer paynful or vnpleasant STARTPAGEcxxiiii to the fleshe and dotynglye to lust & long for such thinges as wer delectable and pleasant to the fleshe.
For by an by they began to hate and eschew all things, that were painful or unpleasant STARTPAGEcxxiiii to the Flesh and dotynglye to lust & long for such things as were delectable and pleasant to the Flesh.
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Hereby you perceiue good children, how our first parētes Adam and Eue, poisened with the venome of the serpente, were cast into.iiii. horrible vices or diseases.
Hereby you perceive good children, how our First Parents Adam and Eue, poisened with the venom of the serpent, were cast into iiii horrible vices or diseases.
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The third that they did not feare him, but as a cruell tyranne. The fourth, that they were replenished with concupiscence and euyll desiers lustes and appetites.
The third that they did not Fear him, but as a cruel tyrant. The fourth, that they were replenished with concupiscence and evil Desires lusts and appetites.
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So Adam and Eue had a very great fal, that fel from gods benediction fauoure & loue, in to gods curse angre & dyspleasure, that fel from original iustyce into original syn, by the which fal al the strēgth and powers both of their bodyes and soules were sore decaied & corrupted.
So Adam and Eue had a very great fall, that fell from God's benediction favour & love, in to God's curse anger & displeasure, that fell from original Justice into original sin, by the which fall all the strength and Powers both of their bodies and Souls were soar decayed & corrupted.
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For thei haue not their truste in God, they loue not God, they haue not a fatherly feare vnto hym, they be ful of yl lustes appetites & desiers as you haue herde good children in the.ix. and tenth commaundementes.
For they have not their trust in God, they love not God, they have not a fatherly Fear unto him, they be full of ill lusts appetites & Desires as you have herd good children in the ix and tenth Commandments.
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I beleue in Iesus Christe, whiche was conceyued by the holy gooste, borne of the virgyne Marye, suffered vnder Ponce Pilate, was crucified deade and buried.
I believe in Iesus Christ, which was conceived by the holy ghost, born of the Virgae Marye, suffered under Ponce Pilate, was Crucified dead and buried.
Secondly learne this also, by what meanes Christ dyd redeme vs. For what soeuer God hath commaunded STARTPAGEcxxvi in the ten commaundementes whiche we haue not fulfylled because we be all synners, yt Christe himselfe hathe fulfylled for vs. And what soeuer punishment we haue deserued to suffre of God for oure synnes and offences, that Christe hath taken vpō himself & suffered for vs. By this you may perceyue howe requisite it was, that Christ God and man, should be conceyued by the holy gooste,
Secondly Learn this also, by what means christ did Redeem us For what soever God hath commanded STARTPAGEcxxvi in the ten Commandments which we have not fulfilled Because we be all Sinners, that Christ himself hath fulfilled for us And what soever punishment we have deserved to suffer of God for our Sins and offences, that Christ hath taken upon himself & suffered for us By this you may perceive how requisite it was, that christ God and man, should be conceived by the holy ghost,
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but he must nedes haue had an other Sauyor and Redemer for him, aswel as we haue for vs. For what soeuer he had done or suffred, shuld haue bene worthely for hys owne offences,
but he must needs have had an other Savior and Redeemer for him, aswell as we have for us For what soever he had done or suffered, should have be worthily for his own offences,
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He was conceyued of the holy goost, borne of the virgyn Marye, that Christe beynge pure and cleane frome all synne, mighte redeme synners and satisfye for theim.
He was conceived of the holy ghost, born of the Virgae Marye, that Christ being pure and clean from all sin, might Redeem Sinners and satisfy for them.
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Therfore when we beleue in Christ and stedfastly cleuyng to the worde of God, suerly perswade oure selues in oure hartes, that we be thus redemed by Christe,
Therefore when we believe in christ and steadfastly cleuyng to the word of God, surely persuade our selves in our hearts, that we be thus redeemed by Christ,
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and rose frome deathe to lyfe, and sytteth at the ryght hande of the father, hereby we maye euidently perceyue, that the great wrath and indignation of God to vs, hathe an ende,
and rose from death to life, and Sitteth At the right hand of the father, hereby we may evidently perceive, that the great wrath and Indignation of God to us, hath an end,
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For than God doth no more impute vnto vs our former synnes, but he doth impute and giue vnto vs the iustice and ryghtuousnes of his sonne Iesus Christ whiche suffered for vs. These are STARTPAGEcxxix but fewe wordes,
For than God does no more impute unto us our former Sins, but he does impute and give unto us the Justice and righteousness of his son Iesus christ which suffered for us These Are STARTPAGEcxxix but few words,
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and to satisfye for vs, & so did in deede by hys death, we our selues for whō he was thus bounde iustely be delyuered and dyscharged from death and damnation.
and to satisfy for us, & so did in deed by his death, we our selves for whom he was thus bound justly be Delivered and discharged from death and damnation.
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And he that is not obediēt vnto Christes commaundementes shall be sore punyshed, for oure Lorde Iesus Christ shal come agayne to iudge both the quicke and the dead.
And he that is not obedient unto Christ's Commandments shall be soar punished, for our Lord Iesus christ shall come again to judge both the quick and the dead.
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Wherefore good children, laboure wyth all diligence and studye, that when Christe shall come againe to iudge the world, he may finde you holy and obedient.
Wherefore good children, labour with all diligence and study, that when Christ shall come again to judge the world, he may find you holy and obedient.
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And thys holy gooste renueth vs and clemeth vs from all euell lustes and desires, that we beynge thus made holye and rightuouse, maye kepe Goddes commaundemētes,
And this holy ghost Reneweth us and clemeth us from all evil lusts and Desires, that we being thus made holy and righteous, may keep Goddess Commandments,
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I beleue that Iesus Christ, veray God, begotten of God the father, and verye manne, borne of the virgin Marie, is my Lorde, whiche by hys precyouse bloode and holy passyon, hathe redemed me, a myserable & damned wretch from all my synnes, frome death eternall,
I believe that Iesus christ, very God, begotten of God the father, and very man, born of the Virgae Marry, is my Lord, which by his precious blood and holy passion, hath redeemed me, a miserable & damned wretch from all my Sins, from death Eternal,
IN the seconde parte of the Crede (which treateth of our Redemption and pryce giuen for vs) you haue bene taughte (good children) to knowe the seconde persone in Trinitie, Iesus Christe what he is,
IN the seconde part of the Crede (which Treateth of our Redemption and price given for us) you have be taught (good children) to know the seconde person in Trinity, Iesus Christ what he is,
All this you haue learned in the last sermon, but now good childrē, in this thirde parte of the Crede, you shall lerne to knowe the thirde person in trinitie, ye holy gost,
All this you have learned in the last sermon, but now good children, in this Third part of the Crede, you shall Learn to know the Third person in trinity, you holy ghost,
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and also his benefites and giftes that we maye knowe, what we haue receyued of God after our redēption, wherby we may be made mete to come to euerlastynge lyfe thorough the merites of Christ.
and also his benefits and Gifts that we may know, what we have received of God After our redemption, whereby we may be made meet to come to everlasting life through the merits of christ.
and hath set vs agayne in the fauor of God, yet we should haue no knowledge of these great benefites, we should feale in our cōsciences no comforte ioy or peace, by the same,
and hath Set us again in the favour of God, yet we should have no knowledge of these great benefits, we should feale in our Consciences no Comfort joy or peace, by the same,
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And our consciences should styl remaine troubled, and the feare of eternal death, and all noughty desiers and concupiscences of the frayle fleshe, shoulde euer remaine in vs (euē as frō Adams time thei be in vs as sone as we be borne) and so we shuld be vtterly vnapte to the kyngdō of God & lyfe euerlasting,
And our Consciences should still remain troubled, and the Fear of Eternal death, and all naughty Desires and concupiscences of the frail Flesh, should ever remain in us (even as from Adams time they be in us as soon as we be born) and so we should be utterly unapt to the Kingdom of God & life everlasting,
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And for this cause saincte Paule, writing to the Romaines, doth cal the holy gost, the spirite of sanctification, that is to say, the spirit that maketh holynes.
And for this cause saint Paul, writing to the Romans, does call the holy ghost, the Spirit of sanctification, that is to say, the Spirit that makes holiness.
and that we can not atteyne this holines by our awn strength or workes, and therfore we must beleue in the holy gost that he wil sanctyfye vs at such tyme and place,
and that we can not attain this holiness by our awn strength or works, and Therefore we must believe in the holy ghost that he will sanctyfye us At such time and place,
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But it is necessarye some thynges here to speake of the maner of sanctification, how and after what maner ye holy gost doth hallowe vs, yt we maye so prepare our selfes,
But it is necessary Some things Here to speak of the manner of sanctification, how and After what manner you holy ghost does hallow us, that we may so prepare our selves,
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Now I desier you to marke dyligently, by what meanes & fashion the holy gost dothe worke thys sanctification or halowyng in vs. After yt our Lorde Iesus Christ by his death passion and resurrection had redemed vs,
Now I desire you to mark diligently, by what means & fashion the holy ghost doth work this sanctification or hallowing in us After that our Lord Iesus christ by his death passion and resurrection had redeemed us,
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and obteyned for vs, that our synnes should STARTPAGEcxxxv be forgyuen, and we be made the childrē of God, shortly after in the feest of Pētecoste, he sent down vp on his Apostles the holy goost in the lykenes of fyery tongues.
and obtained for us, that our Sins should STARTPAGEcxxxv be forgiven, and we be made the children of God, shortly After in the feest of Pētecoste, he sent down up on his Apostles the holy ghost in the likeness of fiery tongues.
The whiche holy goost gaue them wysdome connynge audacitie and constācie, to teach boldly this holy gospell of Christe, that is to saye, this christen faith whereof we do speake.
The which holy ghost gave them Wisdom conning audacity and constancy, to teach boldly this holy gospel of Christ, that is to say, this christian faith whereof we do speak.
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And where they could not be presēt thēselfe, or long abide & continew in their awne persons, thither they sent their disciples & other godly & learned mē,
And where they could not be present themselves, or long abide & continue in their awn Persons, thither they sent their Disciples & other godly & learned men,
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How shal men beleue without a preacher? And how shal men preache, excepte they be sente? And here you may learne, that this holy gospel whiche we preache,
How shall men believe without a preacher? And how shall men preach, except they be sent? And Here you may Learn, that this holy gospel which we preach,
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The loue of God (saith he) is poured abrode in our hartes, by the holy gost which is gyuen to vs. And where as the true loue of God raygneth, there are gods commaundements kept,
The love of God (Says he) is poured abroad in our hearts, by the holy ghost which is given to us And where as the true love of God Reigneth, there Are God's Commandments kept,
These be the benefites and workes of ye holy gost in vs. And to thentent you maye the more easely beare them awaye, I wil (as briefly as I can) repete theym agayne vnto you.
These be the benefits and works of you holy ghost in us And to thentent you may the more Easily bear them away, I will (as briefly as I can) repete them again unto you.
Also thys holy ghoste doeth daylye more and more encrease and establyshe our faythe, that we lyke moste louing childrē maie colle and embrace our heuēly father,
Also this holy ghost doth daily more and more increase and establish our faith, that we like most loving children may colle and embrace our heavenly father,
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Furthermore with the crosse of syckenes & diuerse other kindes of afflictions and aduersities, the holy gooste doth as it were, crucifie and mortifie vs to the world, that we may lyue to Christ.
Furthermore with the cross of sickness & diverse other Kinds of afflictions and adversities, the holy ghost does as it were, crucify and mortify us to the world, that we may live to christ.
For he that beleueth in Iesus Christe, that he is oure Lorde and oure redemer, to him God gyueth the holy gost, to make him holye and ryghtuouse. As sayncte Paule witnesseth, saiyng.
For he that Believeth in Iesus Christ, that he is our Lord and our redeemer, to him God gyveth the holy ghost, to make him holy and righteous. As saint Paul Witnesseth, saying.
And for asmuch, as now it hath ben plainelie declared vnto you, after what sorte and manner the holy gooste doth sanctifie vs, it is your part, not onely to emprynt this lesson diligently in youre myndes,
And for as, as now it hath been plainly declared unto you, After what sort and manner the holy ghost does sanctify us, it is your part, not only to emprynt this Lesson diligently in your minds,
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And as muche as lyeth in you, apply your selfes to heare godly sermons and gyue youre hartes to God lyke waxe, apte and mete to receyue what thyng so euer it shal please him to prynt in you.
And as much as lies in you, apply your selves to hear godly Sermons and gyve your hearts to God like wax, apt and meet to receive what thing so ever it shall please him to print in you.
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I beleue the holy catholycke churche, that is to saye, all godly and Christē men must beleue, that the gospel or doctryne of goddes grace thorowe the merites of oure sauiour Iesus Christ, is neuer in vayne published in the worlde,
I believe the holy Catholic Church, that is to say, all godly and Christian men must believe, that the gospel or Doctrine of God's grace thorough the merits of our Saviour Iesus christ, is never in vain published in the world,
or sowed abrode without fruit, but euer there is founde some companye of men, or some congregacion of good people whiche beleue the gospel and be saued.
or sowed abroad without fruit, but ever there is found Some company of men, or Some congregation of good people which believe the gospel and be saved.
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And this congregation receaueth of their hedde and Lorde Iesus Christe, all spirituall riches and gyftes that perteyneth to the sanctification STARTPAGEcxl and making holy of the same bodye.
And this congregation receiveth of their head and Lord Iesus Christ, all spiritual riches and Gifts that pertaineth to the sanctification STARTPAGEcxl and making holy of the same body.
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That God ye sonne, is our redemer and mediatour betwene the father and vs. And that God the holy gost, is ye commen sanctifier or halower, of all theim yt haue a true faithe in God.
That God the son, is our redeemer and Mediator between the father and us And that God the holy ghost, is the come sanctifier or halower, of all them that have a true faith in God.
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The second, is the preaching of ye gospel, thadministration of baptisme, and the sacrament of the bodye and bloude of our Lorde Iesus Christ, by the whiche we are made partakers of all the inheritaunce of heauē,
The second, is the preaching of the gospel, thadministration of Baptism, and the sacrament of the body and blood of our Lord Iesus christ, by the which we Are made partakers of all the inheritance of heaven,
The fourth, is the crosse of affliction and aduersitie, whiche God sendeth to all godly men, to make theim to knowe him, to proue therby & trye their faith, to mortifye their fleshe & to make clene the corruption of the same.
The fourth, is the cross of affliction and adversity, which God sends to all godly men, to make them to know him, to prove thereby & try their faith, to mortify their Flesh & to make clean the corruption of the same.
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And here I speake onely of the crosse, which good men suffre. For thafflictions of the vnfaithful and vngodly, do rather hurt them, then make them holy.
And Here I speak only of the cross, which good men suffer. For thafflictions of the unfaithful and ungodly, do rather hurt them, then make them holy.
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But whan the true churche (which is ruled by the holy gost, & the worde of God) dothe promyse vs these so great riches and benefites, we ought not to doute,
But when the true Church (which is ruled by the holy ghost, & the word of God) doth promise us these so great riches and benefits, we ought not to doubt,
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And when ye churche doth happoint and ordeine vs, to be preachers and ministers of these most pretiouse treasures, we must stedfastly beleue, that God effectuously worketh with vs that he is present with vs,
And when you Church does happoint and ordain us, to be Preachers and Ministers of these most precious treasures, we must steadfastly believe, that God effectuously works with us that he is present with us,
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For where so euer the churche of Christ is, there is frely offred that eternall comfort aboue all measure, that is to say, the fauore of God, and remission of synnes.
For where so ever the Church of christ is, there is freely offered that Eternal Comfort above all measure, that is to say, the favour of God, and remission of Sins.
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& his posterity, we daily see this horrible paine, that the goodly beawtiful bodye of man, created to immortalitie, must nedes ones be dissolued by deathe,
& his posterity, we daily see this horrible pain, that the goodly beawtiful body of man, created to immortality, must needs ones be dissolved by death,
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and brought to a filthye and stinckyng corse and graue, that the tyranny of synne (whiche so long as we liue rageth in our fleshe) by our deathe may ceasse,
and brought to a filthy and stinking corpse and graven, that the tyranny of sin (which so long as we live rages in our Flesh) by our death may cease,
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Therefore good children, STARTPAGEcxliii from the bottome of your hartes, you must beleue in the holy gost, whiche doth promyse vnto vs remission of our synnes, by al ye true preachers & ministers of goddes worde.
Therefore good children, STARTPAGEcxliii from the bottom of your hearts, you must believe in the holy ghost, which does promise unto us remission of our Sins, by all you true Preachers & Ministers of God's word.
And the same holy goost dothe dayly purifye & sanctifye vs, purge and clense vs from sinne and after this bodily death, shall rayse vs agayne to euerlasting life.
And the same holy ghost doth daily purify & sanctify us, purge and cleanse us from sin and After this bodily death, shall raise us again to everlasting life.
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And take this for a sure conclusion, and doubt nothynge thereof, that the holy goost, as he hath begonne these thīges in vs, so he will fynyshe thesame in vs,
And take this for a sure conclusion, and doubt nothing thereof, that the holy ghost, as he hath begun these things in us, so he will fynyshe The same in us,
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Wherefore good children, marke well this lesson, that when ye be demaunded howe vnderstande you the thirde parte of the Crede, yee may answer thus I beleue, yt neither by mās strength power or wysedome,
Wherefore good children, mark well this Lesson, that when you be demanded how understand you the Third part of the Crede, ye may answer thus I believe, that neither by men strength power or Wisdom,
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& this he hath not done only to me, but also he calleth and gathereth togyther in the vnitye of one faith and one baptisme, all STARTPAGEcxliiii the vniuersal churche, that is here in earth,
& this he hath not done only to me, but also he calls and gathereth together in the unity of one faith and one Baptism, all STARTPAGEcxliiii the universal Church, that is Here in earth,
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but we can neyther beleue nor do as we ought to do, excepte the holy gost worke with in vs, bothe a true faith & also a dewe obedyence towardes God and his lawe.
but we can neither believe nor doe as we ought to do, except the holy ghost work with in us, both a true faith & also a dew Obedience towards God and his law.
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Now therfore, seyng that we haue learned what we shoulde beleue and do, it is most necessary for vs, to cal for gods grace with most feruēt and ernest prayers, that we may be able to performe ye thinge whiche we are bounde to do.
Now Therefore, sing that we have learned what we should believe and do, it is most necessary for us, to call for God's grace with most fervent and earnest Prayers, that we may be able to perform you thing which we Are bound to do.
For our sauiour Christ hath promised vs, that what soeuer we aske the father in his name, he wyll gyue it vs. Also he saieth, that what soeuer we aske,
For our Saviour christ hath promised us, that what soever we ask the father in his name, he will gyve it us Also he Saith, that what soever we ask,
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O God our father and the father of our Lorde Iesu Christ, which art in heuē, I durst not of myne awn head be so bold, to come vnto thy most highe and excellent maiestye to desyer any thyng of the,
O God our father and the father of our Lord Iesu christ, which art in heaven, I durst not of mine awn head be so bold, to come unto thy most high and excellent majesty to desire any thing of thee,
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Therefore we shoulde stedfastly beleue that God doth heare our prayer. For he that beleueth not, he shall obtayne nothynge. And therefore Christe saith.
Therefore we should steadfastly believe that God does hear our prayer. For he that Believeth not, he shall obtain nothing. And Therefore Christ Says.
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Now therefore with all dilygence lerne good children, ye holy prayer of ye Lord, which ye greate doctour and our Lorde Iesus Christ taught vs hymselfe, saying to his disciples.
Now Therefore with all diligence Learn good children, you holy prayer of the Lord, which you great Doctor and our Lord Iesus christ taught us himself, saying to his Disciples.
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This good children is the prayer of the Lorde, whiche althoughe it be short, yet it conteyneth moste great and weyghty matters, suche as neyther aungell nor man,
This good children is the prayer of the Lord, which although it be short, yet it Containeth most great and weighty matters, such as neither angel nor man,
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Wherfore good children you ought to endeuour your selfes, not only to lerne without ye boke this most holy prayer, taught vs by Christes owne mouthe, our great master & STARTPAGEcxlviii teacher,
Wherefore good children you ought to endeavour your selves, not only to Learn without you book this most holy prayer, taught us by Christ's own Mouth, our great master & STARTPAGEcxlviii teacher,
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but also you ought to giue dilygence to vnderstāde & iustlye to weye euery worde of so great a master, that when you be apposed herein, you maye be able to make a directe answer,
but also you ought to give diligence to understand & justly to weye every word of so great a master, that when you be apposed herein, you may be able to make a Direct answer,
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and euermore to honoure his mooste blessed name with moost hye laudes and prayses. Wherfore good children for asmuche as God hath commaunded vs to resorte to hym boldelye,
and evermore to honour his most blessed name with most high laudes and praises. Wherefore good children for asmuch as God hath commanded us to resort to him boldly,
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and graunt vs al thinges necessary for our saluatiō, let vs not refuse this honoure that we be called vnto, let vs not refuse this remedie, helpe, ayde and succoure that is freelye offered of oure most mercifull father, to all his children that wyll STARTPAGEcxlix call vpon his name.
and grant us all things necessary for our salvation, let us not refuse this honour that we be called unto, let us not refuse this remedy, help, aid and succour that is freely offered of our most merciful father, to all his children that will STARTPAGEcxlix call upon his name.
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Wherfore good children bothe daily and hourely accustome your selfes, euen from your tender age, to praye to your heauenly father, for all thinges necessarie.
Wherefore good children both daily and hourly accustom your selves, even from your tender age, to pray to your heavenly father, for all things necessary.
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Offer vp vnto hym at youre vprisinge and downe leyinge, before youre meales and after your meate, this sacrifice of your lyppes, the oblatiō of praise and thankes gyuing, wourshippe hym at al tymes with the frankyncense of thys prayer taught vnto you by your sauiour Christ.
Offer up unto him At your uprising and down laying, before your meals and After your meat, this sacrifice of your lips, the oblation of praise and thanks gyving, wourshippe him At all times with the frankyncense of this prayer taught unto you by your Saviour christ.
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Wherfore studye you, to be the children of God, and there is no doubte, but youre heauenly father wyll gyue all good thinges, which you shal desire of him, in the name of his sonne and your brother Iesus Christ, to whom be all glorye nowe and euer. Amen.
Wherefore study you, to be the children of God, and there is no doubt, but your heavenly father will gyve all good things, which you shall desire of him, in the name of his son and your brother Iesus christ, to whom be all glory now and ever. Amen.
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NOw good childrē, to the intente you maye the better vnderstande this prayer, you shall fyrst learne thys lesson, that we wretched synners do not fyrst preuente God,
NOw good children, to the intent you may the better understand this prayer, you shall fyrst Learn this Lesson, that we wretched Sinners do not fyrst prevent God,
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Fyrst he sendeth vnto vs godly and faythful ministers by whom we be baptised and before we do anye good woorke, he offereth vnto vs hys grace, he sēdeth vnto vs preachers and messengers of peace, whiche declare vnto vs the glad tidinges of the gospell,
Fyrst he sends unto us godly and faithful Ministers by whom we be baptised and before we do any good work, he Offereth unto us his grace, he sends unto us Preachers and messengers of peace, which declare unto us the glad tidings of the gospel,
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and beleue onely STARTPAGEcli in him, now it is our parte, to lead our lyfe in godlynes, to desier god with hertye and feruente prayers, that it maye please hym to make perfecte, that thyng which he hath begonne in vs, to healpe & strengthen vs, that by his grace we may be able to do those thinges, whiche he hath commaunded vs,
and believe only STARTPAGEcli in him, now it is our part, to led our life in godliness, to desire god with hearty and fervent Prayers, that it may please him to make perfect, that thing which he hath begun in us, to help & strengthen us, that by his grace we may be able to do those things, which he hath commanded us,
and before I knewe thy name, thou through thin exceding greate mercye didst sende vnto me thi preachers, by whom thou didst declare vnto me, that thou art my father for Iesus Christes sake,
and before I knew thy name, thou through thin exceeding great mercy didst send unto me thy Preachers, by whom thou didst declare unto me, that thou art my father for Iesus Christ's sake,
and thou didst open my heart that I might beleue that thou arte my father. Therfore graunt I besech the my heauenlye father, that thy name maye be halowed.
and thou didst open my heart that I might believe that thou art my father. Therefore grant I beseech the my heavenly father, that thy name may be hallowed.
For Christ our Lorde knewe most certenly the wil of his heuenly father, that is to say, that he would be oure moste swete and louynge father (for els he woulde not haue taught vs this title, our father) and therfore must we again STARTPAGEclii vpō our parties haue suche a loue and obedience to hym,
For christ our Lord knew most Certainly the will of his heavenly father, that is to say, that he would be our most sweet and loving father (for Else he would not have taught us this title, our father) and Therefore must we again STARTPAGEclii upon our parties have such a love and Obedience to him,
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as becommeth the childrē vnto their father, & conceyue a most assured trust in God (who is all our fathers) that we shall lacke nothyng necessarye for vs,
as becomes the children unto their father, & conceive a most assured trust in God (who is all our Father's) that we shall lack nothing necessary for us,
We see by dayly experience, howe intierlye the fathers loueth their children, what care they take to bryng theim vp in vertue and lernyng and to get theim good maysters and gouernours,
We see by daily experience, how entirely the Father's loves their children, what care they take to bring them up in virtue and learning and to get them good masters and Governors,
And if perchance theyr childrē cōmitteth any faulte, for the whiche they deserue correction yet we se how the fathers loue remayneth, what pitie and compassiō he hath of them,
And if perchance their children Committeth any fault, for the which they deserve correction yet we see how the Father's love remaineth, what pity and compassion he hath of them,
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Now seyng our earthly fathers, be so louynge to their children, muche more God our heauenlye father wil be our most kynde and louyng father, wil nourysh kepe and defende vs, teache & instructe vs, the way to euerlastyng saluation.
Now sing our earthly Father's, be so loving to their children, much more God our heavenly father will be our most kind and loving father, will nourish keep and defend us, teach & instruct us, the Way to everlasting salvation.
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Of this therefore so louyng and so mightie a father we may wel reioyce, and haue an excedynge great comforte, farre passyng any harte to thynke, or tongue to tel.
Of this Therefore so loving and so mighty a father we may well rejoice, and have an exceeding great Comfort, Far passing any heart to think, or tongue to tell.
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whan you eate & drynke, whan you go to bed, whan you awake out of your slepe, that frō your youth you maye accustome your selfes, both gladly and oftē to praye.
when you eat & drink, when you go to Bed, when you awake out of your sleep, that from your youth you may accustom your selves, both gladly and often to pray.
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For we haue fathers here in earth, whiche be but men, and be not able to saue vs. But in heauen we haue an other maner of father, of far more might, a spiritual & an euerlastīg father:
For we have Father's Here in earth, which be but men, and be not able to save us But in heaven we have an other manner of father, of Far more might, a spiritual & an everlasting father:
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so take we of our heuēly father our soule and spirite, and therein we ought to resemble our heuēly father, that is to saye, we ought to beleue his worde, obey his commaūdementes, forbere those thinges that he forbyddeth,
so take we of our heavenly father our soul and Spirit, and therein we ought to resemble our heavenly father, that is to say, we ought to believe his word, obey his Commandments, forbear those things that he forbiddeth,
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but god of hys inestimable mercye dothe preuent vs, dothe cal vs by hys worde, dothe cal vs vnto faithe, doth gyue vs his spirite, to know him for our father and Lorde,
but god of his inestimable mercy doth prevent us, doth call us by his word, doth call us unto faith, does gyve us his Spirit, to know him for our father and Lord,
and partelye fulfyl the first commaundemente) now fulfyl O father yt thou haste begonne, procede to helpe vs, that we maye fulfyl the seconde commaūdemēt, that is, yt thy name mai STARTPAGEclvi be halowed, that is to say, may be honored as holy.
and partly fulfil the First Commandment) now fulfil Oh father that thou haste begun, proceed to help us, that we may fulfil the seconde Commandment, that is, that thy name mai STARTPAGEclvi be hallowed, that is to say, may be honoured as holy.
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But nowe it is an horryble hearyng good childrē, that we be called the churche of Christ and christen men, we be taughte that God is oure Lorde and father,
But now it is an horrible hearing good children, that we be called the Church of christ and christian men, we be taught that God is our Lord and father,
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and taken for the holy worde of God, which in dede is not holy, but wicked and the false inuentiō of the deuyll, the inuentour of all lyes and falsehode.
and taken for the holy word of God, which in deed is not holy, but wicked and the false invention of the Devil, the inventor of all lies and falsehood.
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And howe can the holy name of god be more horribly abused? thā whan the deuyls lyes and false inuentions, be sette out and honoured vnder the pretence and coloure of Gods holye name, that by that meanes the people maye the sonner be deceyued.
And how can the holy name of god be more horribly abused? than when the Devils lies and false Inventions, be Set out and honoured under the pretence and colour of God's holy name, that by that means the people may the sonner be deceived.
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Therefore briefly to conclude, he yt teacheth any other thā goddes STARTPAGEclix true doctrine, that beleueth not in the name of Christe, that doth not boldely confesse ye worde of God, that doth not leade hys lyfe accordyng to the gospel, that doth not cal vpō God in al necessitie, that doth not willyngly and gladly gyue thankes to God for al his benefites, he dispiseth God,
Therefore briefly to conclude, he that Teaches any other than God's STARTPAGEclix true Doctrine, that Believeth not in the name of Christ, that does not boldly confess you word of God, that does not lead his life according to the gospel, that does not call upon God in all necessity, that does not willingly and gladly gyve thanks to God for all his benefits, he despiseth God,
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Wherfore from this synne good Lorde defende vs. Lerne these thinges dilygentlye good children, and whan you be asked, how vnderstande you this first petition? you shall aunswer.
Wherefore from this sin good Lord defend us Learn these things diligently good children, and when you be asked, how understand you this First petition? you shall answer.
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For whan we giue faithe vnto hys promyses, than surelye he hearethe vs, and by our prayer we trust to obteyne that thynge which we aske and to obey and parforme such thinges as he hath commaunded, which thing God graunte vs all. Amen. Thy kyngdome come. STARTPAGEclxi
For when we give faith unto his promises, than surely he heareth us, and by our prayer we trust to obtain that thing which we ask and to obey and parforme such things as he hath commanded, which thing God grant us all. Amen. Thy Kingdom come. STARTPAGEclxi
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BEfore you herd in the first petytion, howe we praye in it, that God wyll graūt vs, that we may fulfyll the seconde commaundemente, that is to saye, that we take not the name of God in vaine,
BEfore you heard in the First petition, how we pray in it, that God will grant us, that we may fulfil the seconde Commandment, that is to say, that we take not the name of God in vain,
Nowe foloweth the seconde petitiō, wherin we pray, yt God wil graunt vs strength to fulfyll the thirde commaundement whyche is, reuerently, to vse and to halow y• sabboth day, whiche is not done, by easynge only from all outward bodely laboures,
Now Followeth the seconde petition, wherein we pray, that God will grant us strength to fulfil the Third Commandment which is, reverently, to use and to hallow y• Sabbath day, which is not done, by easing only from all outward bodily labours,
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so that they worke not after ye lustes and desiers of their owne fleshe, but as the Lord God (who is their kyng) teacheth and commaūdeth theim by his worde.
so that they work not After you lusts and Desires of their own Flesh, but as the Lord God (who is their King) Teaches and commandeth them by his word.
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and comstrayne their subiectes to obedyence (and so they ought to do, for it is the ordinance STARTPAGEclxiii of God) but God doeth not order his affaires so, ī this forsaid kingdom of heuen,
and comstrayne their Subjects to Obedience (and so they ought to do, for it is the Ordinance STARTPAGEclxiii of God) but God doth not order his affairs so, in this foresaid Kingdom of heaven,
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and planteth vs in Christ) and he that by true faithe, do receyue the promyse of grace, to him God gyuethe the holye ghoste, by whome charitie is spred abrode in our hertes, whiche perfourmethe all the commaundementes.
and plants us in christ) and he that by true faith, do receive the promise of grace, to him God gyveth the holy ghost, by whom charity is spread abroad in our herts, which perfourmethe all the Commandments.
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Therfore he that beleueth in Christ, and truely beleueth ye gospel, he is iust & holy before God, by ye iustice of Christ, whiche is imputed & gyuē vnto hī as Paule saith. Ro. iii. we thinke yt mā is iustified by faith wtout workes.
Therefore he that Believeth in christ, and truly Believeth you gospel, he is just & holy before God, by the Justice of christ, which is imputed & given unto hī as Paul Says. Ro. iii. we think that man is justified by faith without works.
and STARTPAGEclxiiii maketh vs, for this excedyng benefite of gods mercy and grace towarde vs, feruentely to loue him, gladly to laude and praise him, to honoure his name and to professe the same before all the worlde, euermore to gyue vnto hym moste harti thankes,
and STARTPAGEclxiiii makes us, for this exceeding benefit of God's mercy and grace toward us, feruentely to love him, gladly to laud and praise him, to honour his name and to profess the same before all the world, evermore to gyve unto him most harti thanks,
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whan he worketh in vs our Iustification, that we hauynge peace of conscience may haue ioye and comforte in the holy gost, of the abundance and plentifulnes of grace and the benefytes of Christe.
when he works in us our Justification, that we having peace of conscience may have joy and Comfort in the holy ghost, of the abundance and plentifulness of grace and the benefits of Christ.
and the power of the holy ghost (whom he powreth plentifully vpon al them that beleue the gospel) and by that comfortable worde of the ghospell he gentilly entiseth and drawethe vs vnto him, that we should gladly of our owne free will obey him.
and the power of the holy ghost (whom he poureth plentifully upon all them that believe the gospel) and by that comfortable word of the gospel he gently enticeth and draweth us unto him, that we should gladly of our own free will obey him.
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and folowe the workyng of God and the holye goste in vs. And this is to sanctifye the sabbot daye (that is to say, to kepe an holy rest) whan we honor God with true honour,
and follow the working of God and the holy ghost in us And this is to sanctify the Sabbath day (that is to say, to keep an holy rest) when we honour God with true honour,
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whan we heare dilygently the worde of God, whē we yelde our selfes clerly to God, that his holy spirite maye worke in vs, holy, godly & heuenly workes, yt is to say, iustice, peace, comfort & other workes of ye holy gost. Therfore he that praieth thus.
when we hear diligently the word of God, when we yield our selves clearly to God, that his holy Spirit may work in us, holy, godly & heavenly works, that is to say, Justice, peace, Comfort & other works of you holy ghost. Therefore he that Prayeth thus.
Thy kingdome come, he prayeth, nothynge elles, but that God wil gyue vs grace, that we maye rest from our own propre willes, that we do not those thynges that delyte the body,
Thy Kingdom come, he Prayeth, nothing Else, but that God will gyve us grace, that we may rest from our own proper wills, that we do not those things that delight the body,
and please oure appetites, but that we maye suffre God, by his holy worde & spirite, to worke in vs holy workes, that so the thirde cōmaundement maye be fulfilled.
and please our appetites, but that we may suffer God, by his holy word & Spirit, to work in us holy works, that so the Third Commandment may be fulfilled.
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For all these thynges therfore good children, ought you to praye to God, that hys kyngdome maye come, that he wil here in earth begynne his kyngdome in vs, that we maye obey him in suche wyse as you haue herde.
For all these things Therefore good children, ought you to pray to God, that his Kingdom may come, that he will Here in earth begin his Kingdom in us, that we may obey him in such wise as you have herd.
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whan at the laste daye we shalbe raysed from death to lyfe, and be receyued into the kyngdome of heauen, where we shalbe made perfytely iuste, holy and safe for euer, whiche thynge so long as we be here in this worlde, is hyde from vs,
when At the laste day we shall raised from death to life, and be received into the Kingdom of heaven, where we shall made perfectly just, holy and safe for ever, which thing so long as we be Here in this world, is hide from us,
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All these thynges oure Lorde God causeth to be preached in the hole worlde, of his mere goodnes and most abundāt mercie, not for our workes or merites, but before we desiered him.
All these things our Lord God Causes to be preached in the hold world, of his mere Goodness and most abundant mercy, not for our works or merits, but before we desired him.
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if he came not into oure hartes, yf the kyngdome of God wer not within vs. Therefore must we with all dilygence praye, that God not onely may make this to be preched,
if he Come not into our hearts, if the Kingdom of God were not within us Therefore must we with all diligence pray, that God not only may make this to be preached,
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whan the heauenly father gyueth vs his spirite, to beleue his holy word, to lyue wel and godly, here in his churche for a tyme and after in heauen for euer.
when the heavenly father gyveth us his Spirit, to believe his holy word, to live well and godly, Here in his Church for a time and After in heaven for ever.
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and to the kyngdom of heauen, whereof he hath gyuen vs commaundemente in the three preceptes, written in the first table Nowe foloweth the thirde peticyon, wherin we praye God to graūt vs, that we maye fulfyll the other seuen commaūdementes also, the whiche intreat of matiers concernyng this worldly kingdome and transitorye lyfe, that is to saye, to honoure our parentes and gouernours, to kyl no man, to committe none adulterye, to absteyne from thefte and lyinge,
and to the Kingdom of heaven, whereof he hath given us Commandment in the three Precepts, written in the First table Now Followeth the Third petition, wherein we pray God to grant us, that we may fulfil the other seuen Commandments also, the which entreat of matiers Concerning this worldly Kingdom and transitory life, that is to say, to honour our Parents and Governors, to kill no man, to commit none adultery, to abstain from theft and lying,
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And God hath ordeined in this erthlye kyngdome, commen officers and rulers vnder him, whiche he hath appoynted for thys purpose, that they shoulde in his name gouerne the commen people,
And God hath ordained in this earthly Kingdom, come Officers and Rulers under him, which he hath appointed for this purpose, that they should in his name govern the come people,
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By these wordes you may well perceyue good children, that it is Gods will and pleasure, that we shoulde leade here in this worlde an honest and quyet lyfe,
By these words you may well perceive good children, that it is God's will and pleasure, that we should lead Here in this world an honest and quiet life,
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And vpon these considerations he hath gyuē vs these commaundementes. Honour thy father and mother. Thou shalt not kyll. Thou shalt not commytte adulterye. Thou shalte not steale.
And upon these considerations he hath given us these Commandments. Honour thy father and mother. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal.
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and he himselfe wyll punyshe theym also, wherefore lette suche as be disobedient, loke for punyshment, not onely of the gouerners here in the sight of the worlde, but also of God hymselfe.
and he himself will Punish them also, Wherefore let such as be disobedient, look for punishment, not only of the Governors Here in the sighed of the world, but also of God himself.
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And God hathe ordeyned the higher powers, and quietnes to be STARTPAGEclxxi in commen welthes, that thereby we might heare and learne the gospell more easely and quietly.
And God hath ordained the higher Powers, and quietness to be STARTPAGEclxxi in come wealths, that thereby we might hear and Learn the gospel more Easily and quietly.
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I charge you, that prayers and supplications be made for all men, for kinges, and for al that are in authoritie, that we may lyue a quiet and a peaseable lyfe, with all godlynesse and honestye.
I charge you, that Prayers and supplications be made for all men, for Kings, and for all that Are in Authority, that we may live a quiet and a peaseable life, with all godliness and honesty.
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and to desier him, to giue vs his grace and ayde, to accomplyshe his most holy wyll, saying as Christ hath taught vs. Thy wyll be donne in earthe, as it is in heauen.
and to desire him, to give us his grace and aid, to accomplish his most holy will, saying as christ hath taught us Thy will be done in earth, as it is in heaven.
And because the wyl of God, (wherby he requireth here in earth obedience to lawes and gouernours) is expressed very plainly in the seuen latter commaundementes before rehersed,
And Because the will of God, (whereby he requires Here in earth Obedience to laws and Governors) is expressed very plainly in the seuen latter Commandments before rehearsed,
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Thy wil good Lorde be done in earth, as it is in heauen, you must before, call to your remembraunce, these seuen commaundementes, with their exposition vnto you hertofore declared.
Thy will good Lord be done in earth, as it is in heaven, you must before, call to your remembrance, these seuen Commandments, with their exposition unto you heretofore declared.
Graunt that we may hartely loue oure neyghbours, and do theim good, both in wordes and deades Graunte vs to lyue purelye and chastely, to auoyde all occations of offence, to prouoke no bodye to vncleane lyuynge,
Grant that we may heartily love our neighbours, and do them good, both in words and deads Grant us to live purely and chastely, to avoid all occasions of offence, to provoke no body to unclean living,
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but rather that we maye helpe theim to saue and kepe their riches, and yf any of thē be in pouertie that we maye be wyllyng to releaue them wyth our almes and charitie.
but rather that we may help them to save and keep their riches, and if any of them be in poverty that we may be willing to releaue them with our alms and charity.
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For oftentymes we obey Gods wyll nothyng at all, but gyue our selues wholly to the lustes of our fleshe, oftentimes we do that God requirethe of vs grudgynglye, coldly & as it were halfe agaynste our willes.
For oftentimes we obey God's will nothing At all, but gyve our selves wholly to the lusts of our Flesh, oftentimes we do that God requireth of us grudgynglye, coldly & as it were half against our wills.
This is a great feblenes, or rather an horrible sykenes, lepry, corruption and pestylente contagion of originall synne, by meanes wherof they that be most holy here in earthe, be not perfecttely iust and rightuous,
This is a great feebleness, or rather an horrible sickness, lepry, corruption and pestylente contagion of original sin, by means whereof they that be most holy Here in earth, be not perfecttely just and righteous,
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& setteth all hys studye & craftye, to styrre vp false and braynesyke doctors, to sowe the cockell of heresye and erroneous opinions, wher the good sede of gods word was first sowē.
& sets all his study & crafty, to stir up false and braynesyke Doctors, to sow the Cockle of heresy and erroneous opinions, where the good seed of God's word was First sown.
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Thē he is busye to rayse vp persecutions, seditiōs, insurrections, cōmotyons, warre and blasphemies, whereby ye maye let the worde of God to haue his course,
Them he is busy to raise up persecutions, seditions, insurrections, commotions, war and Blasphemies, whereby you may let the word of God to have his course,
And forasmuche as Christe oure Lord, hath cammaunded vs thus to praye, and hath promysed, that whatsoeuer we aske the father in his name, he wyl gyue it vnto vs, we ought stedfastly to beleue,
And forasmuch as Christ our Lord, hath cammaunded us thus to pray, and hath promised, that whatsoever we ask the father in his name, he will gyve it unto us, we ought steadfastly to believe,
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Also good childrē you shal dilygently learne this lesson (whiche I praye you to prynt wel in your memories) that in this peticion we yelde oure selues wholly to God, to be ordered after his wyll and pleasure,
Also good children you shall diligently Learn this Lesson (which I pray you to print well in your memories) that in this petition we yield our selves wholly to God, to be ordered After his will and pleasure,
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and willynglye to beare, what soeuer crosse or trouble, he shal lay vpon our sholders. For we praye yt hys wil maye be done, than we forsake our awne wyl,
and willingly to bear, what soever cross or trouble, he shall lay upon our shoulders. For we pray that his will may be done, than we forsake our awn will,
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and make a whole resignation thereof into Gods hādes, that it may not take effecte, whiche of it selfe desier nothynge but helth of body, riches, honors, rest,
and make a Whole resignation thereof into God's hands, that it may not take Effect, which of it self desire nothing but health of body, riches, honours, rest,
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This sainct Paule witnesseth, writyng these wordes, whom God hathe chosē before the beginnyng of the worlde, them also hath he ordeyned, to be lyke the image of his sonne.
This saint Paul Witnesseth, writing these words, whom God hath chosen before the beginning of the world, them also hath he ordained, to be like the image of his son.
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Wherefore good children larne patience, that you may gladly suffer aduersitie (For correction is a teachyng) and whē God shall trye your faith with sycknes, pouertie persecution,
Wherefore good children larne patience, that you may gladly suffer adversity (For correction is a teaching) and when God shall try your faith with sickness, poverty persecution,
& be grafted in his passion and death, if we wil ryse againe and be glorified with him in the kyngdome of heauen, STARTPAGEclxxvii whereunto he is rysen and assended.
& be grafted in his passion and death, if we will rise again and be glorified with him in the Kingdom of heaven, STARTPAGEclxxvii whereunto he is risen and ascended.
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and the halowynge of his name) and doeth kepe vs in the true knowledge of his worde, in the lyuely faithe of Christ, in hys loue and obedyence of hys commaundementes.
and the hallowing of his name) and doth keep us in the true knowledge of his word, in the lively faith of christ, in his love and Obedience of his Commandments.
YE haue herd, how in the former petitions we desyer of God, to gyue vs al thinges that belong to the fulfyllynge of hys holy commaundementes, that we maye leade a godly lyfe, aswell towardes God, as also towarde oure neighbours.
you have heard, how in the former petitions we desire of God, to gyve us all things that belong to the fulfilling of his holy Commandments, that we may lead a godly life, aswell towards God, as also toward our neighbours.
Nowe foloweth the other four peticions, in the whiche we praye God, that he wyll vouche safe to gyue vs all those thinges, whiche be promysed vnto vs in the gospell,
Now Followeth the other four petitions, in the which we pray God, that he will vouch safe to gyve us all those things, which be promised unto us in the gospel,
And first in this fourth petition, we sue to God, to graunte vs all STARTPAGEclxxix those thinges, which we be taught to beleue in the first parte of oure Crede concernyng our creation. For when we saye.
And First in this fourth petition, we sue to God, to grant us all STARTPAGEclxxix those things, which we be taught to believe in the First part of our Crede Concerning our creation. For when we say.
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so he wil lykewyse nouryshe and feade vs. Wherefore good children, yf you wyll vnderstande this peticion, you must call to your remembraunce, those lessons which wer taught you in the first article of oure belefe, intreatyng of the creation.
so he will likewise nourish and feade us Wherefore good children, if you will understand this petition, you must call to your remembrance, those Lessons which were taught you in the First article of our belief, entreating of the creation.
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And to the intent, that no man shoulde truste in hymselfe, thynkynge that by his owne wysdome or laboure he is able to get all thynges necessarye to the maintenaunce STARTPAGEclxxx of his lyfe, Christe hathe taught vs, to aske these thynges of oure heauenlye father, whiche onely is able to preserue and feade vs. Of him therefore oughte we hertely to aske the same, saying.
And to the intent, that no man should trust in himself, thinking that by his own Wisdom or labour he is able to get all things necessary to the maintenance STARTPAGEclxxx of his life, Christ hath taught us, to ask these things of our heavenly father, which only is able to preserve and feade us Of him Therefore ought we heartily to ask the same, saying.
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For this thinge tendeth to the glorie of god, and syngulerly pleasethe him, whan we aske of hym al thynges necessarie for vs. And for this cause God hath commaunded vs to praye contynually wythout ceasynge.
For this thing tendeth to the glory of god, and singularly pleaseth him, when we ask of him all things necessary for us And for this cause God hath commanded us to pray continually without ceasing.
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Now yf we shal not be careful for to morow, but onely require of God sustinance necessarye for the present daye, it is manyfest hereby, that it is gods wyll, that we shoulde aske agayne of him to morow.
Now if we shall not be careful for to morrow, but only require of God sustenance necessary for the present day, it is manifest hereby, that it is God's will, that we should ask again of him to morrow.
& yet we praye not for to mrowes fode but for this dayes sustinance onli. Wherefore good children accustome youre selfes frome youre tender age, to pray gladly and often,
& yet we pray not for to mrowes food but for this days sustenance only. Wherefore good children accustom your selves from your tender age, to pray gladly and often,
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except God giue it vs, let vs therfore before all thynges seke his kyngdome and studye to please him, that he may gyue vs al thinges necessarye for vs.
except God give it us, let us Therefore before all things seek his Kingdom and study to please him, that he may gyve us all things necessary for us
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as oure dayly vse and necessitie doth require, and that we should not by ouermuche eatyng and drynkynge, wastfully spende those thynges, wher wt poore people myght be relyued.
as our daily use and necessity does require, and that we should not by overmuch eating and drinking, wastefully spend those things, where with poor people might be relyued.
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But they that delyght in superfluitie of gorgyous apparel and deynty fare, & make pleasure the ende of their eatynge and drynkyng ▪ and not necessitie, they be not wont to gyue muche to the poore,
But they that delight in superfluity of gorgyous apparel and deynty fare, & make pleasure the end of their eating and drinking ▪ and not necessity, they be not wont to gyve much to the poor,
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but commenly suche do deceaue the nedye, brybe and pyle from thē, and oftentynes by plaine robberies & force do steale other mens goods, that they maye haue wherwith to mainteyne their charges and sumptuous expēses.
but commonly such do deceive the needy, bribe and pile from them, and oftentimes by plain robberies & force do steal other men's goods, that they may have wherewith to maintain their charges and sumptuous expenses.
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As we see by daily experience, that couetous persons and the ryche men of this worlde, that be gyuen to ryot & superfluitye, vse to gyue lytle or nothyng at all to ye poore.
As we see by daily experience, that covetous Persons and the rich men of this world, that be given to riot & superfluity, use to gyve little or nothing At all to you poor.
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Furthermore in this petition we do not only desier our bodily fode and sustinance, but also all thyng necessarye to the same, wherby we maye vse and inioy suche as God hath sent vs, that is to saye, we praye for seasonable wether and holsomenes of the ayer,
Furthermore in this petition we do not only desire our bodily food and sustenance, but also all thing necessary to the same, whereby we may use and enjoy such as God hath sent us, that is to say, we pray for seasonable weather and holsomenes of the air,
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and so all our laboure in plowyng, sowyng and plantyng shall be bestowed in vaine. Also he yt hath not his helth, he can haue no pleasure in his riches,
and so all our labour in plowing, sowing and planting shall be bestowed in vain. Also he that hath not his health, he can have no pleasure in his riches,
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yet all is destroyed of oure ennemyes, somuche that we maye scante truste our frendes from spoilyng of vs. For than all is full of robbynge, burnynge, beatyng, kyllynge and wasting with fire & sworde.
yet all is destroyed of our enemies, So much that we may scant trust our Friends from spoiling of us For than all is full of robbing, burning, beating, killing and wasting with fire & sword.
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yf thou haue an vnkynde or vnfaythful wyfe, vnthryftye children, vntrustye and neglygente seruauntes, then by them, thy lyuynge is wasted and cōsumed.
if thou have an kind or unfaithful wife, vnthryftye children, untrusty and neglygente Servants, then by them, thy living is wasted and consumed.
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but also throughe tempestes, infection of the ayer, dyuerse kyndes of sykenesses by famyne, batteyl, by the malyce and STARTPAGEclxxxiiii falsehed of oure owne householde and of our neyghbours, he wolde fayne cōsume our lyfe, helth, house and goods, & clerely destroy them
but also through tempests, infection of the air, diverse Kinds of sykenesses by famine, battle, by the malice and STARTPAGEclxxxiiii falsehood of our own household and of our neighbours, he would fain consume our life, health, house and goods, & clearly destroy them
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Wherefore we must ernestly pray to God that he wil staye this wycked spirite, and gyue vs our daily bread, that he wil preserue vs frō all sycknes, that hauynge helthe of our bodyes, we may vse & inioy our substance.
Wherefore we must earnestly pray to God that he will stay this wicked Spirit, and gyve us our daily bred, that he will preserve us from all sickness, that having health of our bodies, we may use & enjoy our substance.
and to prouide, that nether our goodes be stollen from vs by thefes or robbers, neyther lost or conuayed from vs, thorowe the vntrustynes or falsenes of oure householde seruauntes.
and to provide, that neither our goods be stolen from us by thieves or robbers, neither lost or conveyed from us, thorough the vntrustynes or falseness of our household Servants.
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Neuertheles God so loued vs, that he gaue his only sonne Iesus Christ to suffer deathe for vs, to obteyne for vs remyssion of oure synnes, to reconcile vs to him,
Nevertheless God so loved us, that he gave his only son Iesus christ to suffer death for us, to obtain for us remission of our Sins, to reconcile us to him,
And therefore we ought to ioyne altogyther in one prayer, and to be glad one to healpe another, bothe in worde and dede, to the vttermost of our power.
And Therefore we ought to join altogether in one prayer, and to be glad one to help Another, both in word and deed, to the uttermost of our power.
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howe vnderstande you the fourth petition? you may answere, God doeth sufficientlye prouide for vs meate and lyuyng with out our desire, neuerthelesse we desyre him, to graunt vs, that we maye knowe that we haue all thynges at his handes,
how understand you the fourth petition? you may answer, God doth sufficiently provide for us meat and living with out our desire, nevertheless we desire him, to grant us, that we may know that we have all things At his hands,
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And yf further anye man wyll aske you, what is mente STARTPAGEclxxxvi by thys worde, our dayly breade? aunswere, that by daylye breade is vnderstande all thynges necessarie for oure lyuynge,
And if further any man will ask you, what is mente STARTPAGEclxxxvi by this word, our daily bread? answer, that by daily bread is understand all things necessary for our living,
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as meate, drynke, clothe, house, lande, cattel, monye, housholde stuffe, a good wyfe, obedyente chyldren, trustye seruaūtes, good gouerners, a wel ordered commen wealth, commen peace and tranquilitie, seasenable wether, holsome aier, health of body, constant frendes, honest neighboures,
as meat, drink, cloth, house, land, cattle, money, household stuff, a good wife, obedient children, trusty Servants, good Governors, a well ordered come wealth, come peace and tranquillity, seasenable weather, wholesome air, health of body, constant Friends, honest neighbours,
YOu haue hearde howe we desyer of God oure father, that for asmuche as he is the onelye and true maker of heauen and earth, he wyll vouchsafe to preserue and nouryshe vs his children,
YOu have heard how we desire of God our father, that for asmuch as he is the only and true maker of heaven and earth, he will vouchsafe to preserve and nourish us his children,
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STARTPAGEclxxxvii Now foloweth the fifth petitiō, in yt whiche we desyer God, to giue vs al those thīges, yt we haue lerned in the seconde parte of oure Crede, whiche speaketh of our redemption,
STARTPAGEclxxxvii Now Followeth the fifth petition, in that which we desire God, to give us all those things, that we have learned in the seconde part of our Crede, which speaks of our redemption,
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and teacheth vs, howe by the passion, death and resurrection of our Lorde Iesus Christe, we be delyuered from synne, death and hel, that with ioye and myrthe we maye loke for that daye, in the which he shal iudge both ye quicke and the dead.
and Teaches us, how by the passion, death and resurrection of our Lord Iesus Christ, we be Delivered from sin, death and hell, that with joy and mirth we may look for that day, in the which he shall judge both the quick and the dead.
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The wordes of this peticion be these. Forgyue vs our trespaces as we forgyue theym that trespace agaynste vs. To the intent good childrē that you maye the better vnderstande this petition, you shal call to your remembraunce that lesson, whiche you lerned a lytle before, that is to saye, that Christ hath promysed, that he wyll gyue vs all thinges, whiche we aske in faithe and true belefe.
The words of this petition be these. Forgive us our Trespasses as we forgive them that trespass against us To the intent good children that you may the better understand this petition, you shall call to your remembrance that Lesson, which you learned a little before, that is to say, that christ hath promised, that he will gyve us all things, which we ask in faith and true belief.
although he leapte into the sea, this were no faith, but a tēptaciō of god, a very heynous sinne, commyng dowtles of the deuel, who on this wise tēpted our master Christ,
although he leapt into the sea, this were no faith, but a temptation of god, a very heinous sin, coming doubtless of the Devil, who on this wise tempted our master christ,
yf I do any suche acte, but yf we do suche thynges as God hathe commaunded vs, he hathe made vs manye promyses, that he wyll ayde and succour vs, in al our necessities and troubles.
if I do any such act, but if we do such things as God hath commanded us, he hath made us many promises, that he will aid and succour us, in all our necessities and Troubles.
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By the whiche promyses, he hath declared his fatherly loue towardes vs, intendyng therby to stirre and prouoke vs, to runne vnto him in all oure cares and nedes.
By the which promises, he hath declared his fatherly love towards us, intending thereby to stir and provoke us, to run unto him in all our Cares and needs.
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Wherefore it is our bounden dutye, to cal vpon his name in al our necessities, to trust vpon hys promyses, to put him as it were in remembraunce of them,
Wherefore it is our bounden duty, to call upon his name in all our necessities, to trust upon his promises, to put him as it were in remembrance of them,
and suche thynges as apperteyne to euerlastyng lyfe, but also he promiseth vs hereby peace and quietnes in this transitorye lyfe, with concord and a louyng harte towarde our neyghboure.
and such things as appertain to everlasting life, but also he promises us hereby peace and quietness in this transitory life, with concord and a loving heart toward our neighbour.
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Forgiue vs our trespaces, as we forgiue them, that trespace agaynst vs. For it were not reasonable STARTPAGEclxxxix nor agreyng to iustyce, that we should require God to forgiue vs our trespaces agaīst him,
Forgive us our Trespasses, as we forgive them, that trespass against us For it were not reasonable STARTPAGEclxxxix nor agreeing to Justice, that we should require God to forgive us our Trespasses against him,
yet yf we be not mynded to forgyue our neyghbors, he wold stay, and (as it wer) cal againe this his purpose, by the reason of oure vncharitablenes and dissobediēce,
yet if we be not minded to forgive our neighbors, he would stay, and (as it were) call again this his purpose, by the reason of our uncharitableness and disobedience,
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as Christe hymselfe doth playnly teache vs, by the example of the seruaunt, whyche after he had hys dette forgyuen him, was compelled to paye all the monye wherof before he was dyscharged, by hys maysters pardon,
as Christ himself does plainly teach us, by the Exampl of the servant, which After he had his debt forgiven him, was compelled to pay all the money whereof before he was discharged, by his masters pardon,
except we dyd forgyue other, and yf we forgyue our neyghbors their offēces, that then he wil also forgyue vs. But God STARTPAGEcxc dyd knyt thys condytion to this promyse,
except we did forgive other, and if we forgive our neighbors their offences, that then he will also forgive us But God STARTPAGEcxc did knit this condition to this promise,
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For vnder these wourdes, ther lyeth hyde great cōforte, for troubled conscyences, where vnto yf you wil lysten dilygently, ye shal knowe the synguler goodnes of God and his fatherly loue towardes you.
For under these wourdes, there lies hide great Comfort, for troubled Consciences, where unto if you will listen diligently, you shall know the singular Goodness of God and his fatherly love towards you.
It is not vnknowen to God, how harde a thynge it is for vs to beleue, that God frelye and for his mere mercye wyll pardon vs whan we haue offended him.
It is not unknown to God, how harden a thing it is for us to believe, that God freely and for his mere mercy will pardon us when we have offended him.
Wherfore he hath added to his promyse this token, whereby we might be assured that he hath forgyuen vs, that is to saye, when we forgyue our neighbors.
Wherefore he hath added to his promise this token, whereby we might be assured that he hath forgiven us, that is to say, when we forgive our neighbours.
For although it be harde to forgyue our neyghbours, their offēces against vs, yet more harde it is, to beleue that God hath forgyuen vs. Let vs therfore lay aside al anger and dyspleasure,
For although it be harden to forgive our neighbours, their offences against us, yet more harden it is, to believe that God hath forgiven us Let us Therefore lay aside all anger and displeasure,
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and accustome our selues gladly to forgyue our neyghboures, that thereby we maye the soner beleue, that our Lorde God hath forgyuen vs. For God is muche more inclyned and redye to mercye, then we mortal menne be.
and accustom our selves gladly to forgive our neighbours, that thereby we may the sooner believe, that our Lord God hath forgiven us For God is much more inclined and ready to mercy, then we Mortal men be.
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Moreouer the forgyuyng of oure neyghboure, Christe here in dothe not only stablyshe our faith, yt our synnes be forgiuē of God but also it doth nouryshe peace, concorde & brotherly charitie.
Moreover the forgyuyng of our neighbour, Christ Here in doth not only stablish our faith, that our Sins be forgiven of God but also it does nourish peace, concord & brotherly charity.
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for euerye matter, eyther by force or elles by subtiltie, then, we shoulde neuer haue measure nor ende of chiding, scoldynge, layinge in watche one of an other, deceauynge, lawyng, STARTPAGEcxci fightyng and suche lyke.
for every matter, either by force or Else by subtlety, then, we should never have measure nor end of chiding, scolding, laying in watch one of an other, deceauynge, lawing, STARTPAGEcxci fighting and such like.
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therefore we must nedes be redemed by the passion, death, & resurrectiō of Christ, as it hath ben taught you in that part of ye Crede, which intreateth of our redemption,
Therefore we must needs be redeemed by the passion, death, & resurrection of christ, as it hath been taught you in that part of you Crede, which intreateth of our redemption,
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wherfore in as much as, according to oure Crede, we beleue that God for Christes sake hathe forgyuen vs all oure synnes and dettes, we oughte also earnestly to praye, yt he wil deale with vs accordynge to our faithe,
Wherefore in as much as, according to our Crede, we believe that God for Christ's sake hath forgiven us all our Sins and debts, we ought also earnestly to pray, that he will deal with us according to our faith,
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and forgyue vs our trespaces, as we forgyue theim, that trespace agaynst vs. And this is the playne vnderstāding of this fifth petitiō, whiche we dayly & hourely ought to make to God.
and forgive us our Trespasses, as we forgive them, that trespass against us And this is the plain understanding of this fifth petition, which we daily & hourly ought to make to God.
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NOwe you haue hearde, how in the fyfte petition, we desire God to giue vs all those thynges, whiche oure Lord Iesus Christ hath deserued for vs, by his passion, deathe and glorious resurrection, that is to say forgiuenes of our synnes,
Now you have heard, how in the Fifth petition, we desire God to give us all those things, which our Lord Iesus christ hath deserved for us, by his passion, death and glorious resurrection, that is to say forgiveness of our Sins,
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and all therto belongynge, euen as we forgyue them that haue offended vs, as you haue learned in the seconde STARTPAGEcxciiii part of the Crede, which intreateth of our Redemption.
and all thereto belonging, even as we forgive them that have offended us, as you have learned in the seconde STARTPAGEcxciiii part of the Crede, which intreateth of our Redemption.
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Now therfore foloweth the syxt petitiō, in the whiche we praye, that God wyll gyue vs all those thinges, whiche we haue learned in the.iii. parte of the Crede, whiche intreateth of our Sanctification, that is to saye, we desyre, that God will vouchesafe, to sende vs the holye ghost, whiche may assist vs in our continuall batell agaynste synne, the fleshe, the world and the deuel, that in all temptations and skyrmishes with the same, we may māfully withstande theim, and ouercome theim.
Now Therefore Followeth the syxt petition, in the which we pray, that God will gyve us all those things, which we have learned in the iii part of the Crede, which intreateth of our Sanctification, that is to say, we desire, that God will vouchsafe, to send us the holy ghost, which may assist us in our continual battle against sin, the Flesh, the world and the Devil, that in all temptations and Skirmishes with the same, we may manfully withstand them, and overcome them.
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And to the intent, that ye maye the better vnderstande this petition, ye shall first dilygentlye learne this lesson, that althoughe synne is forgyuen vs by Christ,
And to the intent, that you may the better understand this petition, you shall First diligently Learn this Lesson, that although sin is forgiven us by christ,
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yet it is not whollye purged or dryuen oute of vs, but synne yet sticketh fast in our flesh, which doeth tempte and prouoke vs to do against Gods commaundementes.
yet it is not wholly purged or driven out of us, but sin yet sticketh fast in our Flesh, which doth tempt and provoke us to do against God's Commandments.
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Wherefore good children, beleue with all your hartes, that Iesus Christe the true sonne of God, dyed and rose againe for you, that he hath purchased forgyuenes of synnes and euerlastynge lyfe for you,
Wherefore good children, believe with all your hearts, that Iesus Christ the true son of God, died and rose again for you, that he hath purchased forgiveness of Sins and everlasting life for you,
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Forthermore ye shall beleue, that Christ doth gyue you the holy gost, who doth sanctifye you, helpe & assiste you, that ye be not led into temptation,
Furthermore you shall believe, that christ does gyve you the holy ghost, who does sanctify you, help & assist you, that you be not led into temptation,
Some tyme the fleshe tempteth vs, some tyme the false & deceiptful worlde, some tyme the deuel tempteth vs, who hath euer had a most feruent desire to do vs hurt.
some time the Flesh tempts us, Some time the false & deceitful world, Some time the Devil tempts us, who hath ever had a most fervent desire to do us hurt.
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or to raigne ouer vs. For what a monstrous thynge should Christen relygion be? yf we that be Christen menne, (whiche confesse synne to be nought & against God,
or to Reign over us For what a monstrous thing should christian Religion be? if we that be christian men, (which confess sin to be nought & against God,
after that God most mercyefully hath forgyuen vs the same. Also we maye easely withstande temptation and sinne, if we beleue truly, and praye ernestly.
After that God most mercyefully hath forgiven us the same. Also we may Easily withstand temptation and sin, if we believe truly, and pray earnestly.
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And this is the meanyng and playne vnderstādyng of thys sixt petition. Wherfore good children I praie you diligentlye learne the same, that whē you be asked.
And this is the meaning and plain understanding of this sixt petition. Wherefore good children I pray you diligently Learn the same, that when you be asked.
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YE haue hearde in the syxte petition, howe we sue to God, that he wyll rule, gouerne and strengthen vs, by his holy ghost, that we maye be able to fyght against synne, to wtstande al the perellous tentations of the fleshe, the worlde and the deuyll,
you have heard in the Sixth petition, how we sue to God, that he will Rule, govern and strengthen us, by his holy ghost, that we may be able to fight against sin, to wtstande all the perellous tentations of the Flesh, the world and the Devil,
And now to the intent, that you may the better vnderstande thys petition, you shall knowe (good children) that this word, euel, doth not sygnifie in thys place, onely synne, against Goddes commaundementes,
And now to the intent, that you may the better understand this petition, you shall know (good children) that this word, evil, does not sygnifie in this place, only sin, against Goddess Commandments,
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and vnbelefe agaynst Goddes promyse, but here it betokeneth all kinde of aduersitie and affliction, whiche we suffer for our synnes, eyther in oure bodies, soules, honors or riches,
and unbelief against Goddess promise, but Here it Betokeneth all kind of adversity and affliction, which we suffer for our Sins, either in our bodies, Souls, honours or riches,
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as ignorāce, blyndnes of mynd, sadnes, sorow, trouble of conscience, fayntnes of the heart, sickenes of the body, pouertie, STARTPAGEccii sclaunders, dispising, reproches, persecutions, battayle, sedition, hunger, pestilence,
as ignorance, blindness of mind, sadness, sorrow, trouble of conscience, faintness of the heart, sickness of the body, poverty, STARTPAGEccii slanders, despising, Reproaches, persecutions, battle, sedition, hunger, pestilence,
forasmuche as he perceyuethe, that hys kyngdome draweth to an ende, and a shorte tyme remayneth vntyll the day of iudgemente come, and his euerlastynge damnation.
forasmuch as he perceiveth, that his Kingdom draws to an end, and a short time remaineth until the day of judgement come, and his everlasting damnation.
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Furthermore the worlde waxeth dayly worse and worse, and mē waxeth more wylde and vnrulye, synne, wickednes, malice and craftines encrease aboue all measure,
Furthermore the world Waxes daily Worse and Worse, and men Waxes more wild and unruly, sin, wickedness, malice and craftiness increase above all measure,
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Amonge the whiche euels, there is suche blyndnesse and corruption of iudgement, that few therebe, whiche can rightly deserue what is good and what is euell. As for example.
Among the which evils, there is such blindness and corruption of judgement, that few therebe, which can rightly deserve what is good and what is evil. As for Exampl.
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Many men when they be sycke, iudge bodily sicknes to be a great euell, wheras in dede (yf they woulde take it as they ought to do) it is to theim an occasion of greate goodnes.
Many men when they be sick, judge bodily sickness to be a great evil, whereas in deed (if they would take it as they ought to do) it is to them an occasion of great Goodness.
Who perchaunce (yf they shoulde haue contynuall health) woulde forget God, and runne hedlonge into daungerous perels, both of bodye and soule, from the whiche euyls, their bodyly diseases do staye and let theym.
Who perchance (if they should have continual health) would forget God, and run headlong into dangerous perels, both of body and soul, from the which evils, their bodily diseases do stay and let them.
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Also many menne sette al their mynde vpon riches, and welth of this worlde, whiche maketh them proude and hyghe mynded, full of reuengynge, idle and slouthful, piteles to ye poore,
Also many men Set all their mind upon riches, and wealth of this world, which makes them proud and high minded, full of revenging, idle and slothful, piteles to you poor,
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and to folowe bodyly pleasures, in ryotyng, surfetynge and bancketynge, whereof ensueth dyuerse diseases and sicknesses, wher as if they hadde ben poore menne, they woulde haue labored for their lyuynge,
and to follow bodily pleasures, in ryotyng, surfeiting and bancketynge, whereof ensueth diverse diseases and Sicknesses, where as if they had been poor men, they would have laboured for their living,
And manye there be whiche veraye vnpacyentelye take aduersitie, and murmure againste God, whan their worldly diuises come not to passe after their myndes, and manye tymes they know not what daūger they shuld haue come vnto,
And many there be which very vnpacyentelye take adversity, and murmur against God, when their worldly devises come not to pass After their minds, and many times they know not what danger they should have come unto,
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but we be taughte to praye to God, with these shorte wordes, and syghynges of the spirite, that God wyll vouchesafe to healpe vs, not as we shall thynke good, (whiche do not well knowe, what is good,
but we be taught to pray to God, with these short words, and syghynges of the Spirit, that God will vouchsafe to help us, not as we shall think good, (which do not well know, what is good,
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nor what is yll for vs) but as it shall please him, and as he shall iudge profytable for vs, not prescribyng or appoyntynge vnto hym eyther tyme, place or maner of helpynge or delyueryng of vs.
nor what is ill for us) but as it shall please him, and as he shall judge profitable for us, not prescribing or appointing unto him either time, place or manner of helping or delyueryng of us
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but the spirite himselfe maketh intercession for vs wyth syghynges, whiche can not be declared. Neuertheles let not thys sayinge of saynct Paule dyscorage vs frome prayinge.
but the Spirit himself makes Intercession for us with syghynges, which can not be declared. Nevertheless let not this saying of saint Paul dyscorage us from praying.
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nor rightly iudge of them, (as I haue hertofore declared) therfor our master christ (which forbyddeth vs to vse many wordes in our prayers) hath as it were knyt vp together in one ferdel al ye plages & aduersities yt cā happen vnto vs in this worlde,
nor rightly judge of them, (as I have heretofore declared) Therefore our master Christ (which forbiddeth us to use many words in our Prayers) hath as it were knit up together in one ferdel all the plagues & adversities that can happen unto us in this world,
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but only saye these fewe wordes, delyuer vs from euel, and by and by your heuenly father knoweth, frō what thynge he ought to delyuer STARTPAGEccv you, and wyl gladly do it.
but only say these few words, deliver us from evil, and by and by your heavenly father Knoweth, from what thing he ought to deliver STARTPAGEccv you, and will gladly do it.
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and to truste assuredly, yt he wil heare vs. Therfore good children, lerne perfytely thys lesson, that God wylleth and requireth of vs, that we in all necessities and daunger, that may chaunce vnto vs, should cal of hym for helpe,
and to trust assuredly, that he will hear us Therefore good children, Learn perfectly this Lesson, that God willeth and requires of us, that we in all necessities and danger, that may chance unto us, should call of him for help,
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But yf he be not mynded to delyuer vs, then al the men in ye world can not helpe vs. Lykewyse when we be sycke yf goddes pleasure be not to make vs hole, what can all phisicians & STARTPAGEccvi medycynes auayle vs? But yf he be willing to make vs hole again he worketh this thīg by phisitiās and medicines, whiche he hath or dened for ye same vse.
But if he be not minded to deliver us, then all the men in you world can not help us Likewise when we be sick if God's pleasure be not to make us hold, what can all Physicians & STARTPAGEccvi medicines avail us? But if he be willing to make us hold again he works this thing by Physicians and medicines, which he hath or dened for you same use.
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Neuertheles we muste also gyue due honour to gods instruments and meanes, by whom he worketh his benefites in vs. Forthermore good children marke dylygentlye thys lesson also, that we be not taught to say in this petitiō, kepe vs from euel, but deliuer vs from euel.
Nevertheless we must also gyve due honour to God's Instruments and means, by whom he works his benefits in us Furthermore good children mark diligently this Lesson also, that we be not taught to say in this petition, keep us from evil, but deliver us from evil.
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And in desirynge God, to delyuer vs from euel, we do confesse (as the truthe is in dede) that as long as we lyue in this myserable worlde, we be wrapped and subiect to all kyndes of euels,
And in desiring God, to deliver us from evil, we do confess (as the truth is in deed) that as long as we live in this miserable world, we be wrapped and Subject to all Kinds of evils,
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And the wel and heade, out of the which al these euyll do sprynge is original synne, in the whiche we were conceiued and borne in oure mothers wombes, whereby mans reason is so blynded, that of hymselfe he can not knowe God, nor his worde.
And the well and head, out of the which all these evil do spring is original sin, in the which we were conceived and born in our mother's wombs, whereby men reason is so blinded, that of himself he can not know God, nor his word.
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And these offēces God doth punish with diuerse STARTPAGEccvii and greuous plages, as wt pryde, enuye, contencyon, detraction, slaunderyng, lying, raylyng, trouble and vnquietnes of conscience, feare and pensiuenes of the minde & suche like, which vices,
And these offences God does Punish with diverse STARTPAGEccvii and grievous plagues, as with pride, envy, contention, detraction, slandering, lying, railing, trouble and unquietness of conscience, Fear and pensiveness of the mind & such like, which vices,
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then he runneth hedlonge into all kynde of grosse and horrible synne, as to treason, sedition, adulteryes, theft, extorcion, brybery, begylyng and deceyuyng his neighbour, to pryde, enuye, anger, glotonye, brawlyng, fyghtynge and manslaughter.
then he Runneth headlong into all kind of gross and horrible sin, as to treason, sedition, adulteries, theft, extortion, bribery, begylyng and deceiving his neighbour, to pride, envy, anger, gluttony, brawling, fighting and manslaughter.
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And because God of his iustice, can not suffer suche heinous synnes vnpunished, therfore he suffereth ye deuil, some time to infect ye aier, some time to sturre vp greate and daungerous tempestes and stormes, some tyme he permytteth hym to destroye oure houses, catel,
And Because God of his Justice, can not suffer such heinous Sins unpunished, Therefore he suffers you Devil, Some time to infect you air, Some time to stir up great and dangerous tempests and storms, Some time he permytteth him to destroy our houses, cattle,
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Agayne, God suffereth hym some tyme to haue suche power ouer vs, for our sinnes yt some he maketh to runne madde, some he causeth to drowne theimselfes, some to burne themselfes, some to cut their owne throtes, some hang theymselues.
Again, God suffers him Some time to have such power over us, for our Sins that Some he makes to run mad, Some he Causes to drown themselves, Some to burn themselves, Some to Cut their own throats, Some hang theymselues.
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For this is Satans chiefe studye, to dryue mē to suche feare, trouble & anguishe of mind, that thorow pensiuenes & heuines of harte, he maye brynge theym to desperation.
For this is Satan chief study, to drive men to such Fear, trouble & anguish of mind, that thorough pensiveness & heaviness of heart, he may bring them to desperation.
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Furthermore (good children) you shall yet lerne here another lesson, worthye to be noted and remembred, whiche is this, that in this request we desier not God vtterly to destroye all those euels, that do vexe & trouble vs,
Furthermore (good children) you shall yet Learn Here Another Lesson, worthy to be noted and remembered, which is this, that in this request we desire not God utterly to destroy all those evils, that do vex & trouble us,
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and haue ben proued and tryed by the fyre of aduersite, that then (whē it shal seme good to our moste mercyfull father) he wil delyuer vs from the sayd euyls, that we peryshe not in them.
and have been proved and tried by the fire of adversity, that then (when it shall seem good to our most merciful father) he will deliver us from the said evils, that we perish not in them.
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Therefore when we say in the Lordes prayer, delyuer vs from euyll, we chiefly desyre God, to send vs a good deathe, that then aboue all other tymes we may be delyuered from all euels.
Therefore when we say in the lords prayer, deliver us from evil, we chiefly desire God, to send us a good death, that then above all other times we may be Delivered from all evils.
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Wherfore it is moste necessarie for vs, euen from our tender age, to praye to oure Lorde, that at that laste houre chiefly he wyll be good and gracious vnto vs, delyueryng vs from all maner of euell.
Wherefore it is most necessary for us, even from our tender age, to pray to our Lord, that At that laste hour chiefly he will be good and gracious unto us, delyueryng us from all manner of evil.
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For so Christ hath promysed, that what soeuer we aske the father in hys name, it shalbe gyuen to vs. And for that intente Christe confirmeth this his promise wt an othe, saying Amen.
For so christ hath promised, that what soever we ask the father in his name, it shall given to us And for that intent Christ confirmeth this his promise with an other, saying Amen.
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Nowe you haue hearde good children, the true and playne exposition of the seuenth and last petition, whiche I praye you to place in your memories, that when you be demaunded,
Now you have heard good children, the true and plain exposition of the Seventh and last petition, which I pray you to place in your memories, that when you be demanded,
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OUre Lorde Iesus Christ good children ▪ in ye gospell of Iohn saith thus Except a man be borne agayne of ye water and the spret, he can not enter in to the kyngdome of God.
Our Lord Iesus christ good children ▪ in you gospel of John Says thus Except a man be born again of the water and the spret, he can not enter in to the Kingdom of God.
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& so be borne againe as he was before. (For it were great folyshenes so to thinke) But here we meane of a seconde birthe which is spiritual, wherby our inwarde man and minde is renewed by the holye ghost,
& so be born again as he was before. (For it were great folyshenes so to think) But Here we mean of a seconde birth which is spiritual, whereby our inward man and mind is renewed by the holy ghost,
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Wherfore good childrē, cōsidre diligently ye strength of baptisme, and marke wel, howe greate treasures and howe excellent benefites you receaued in youre baptisme, that you maye thanke God for the same,
Wherefore good children, Consider diligently the strength of Baptism, and mark well, how great treasures and how excellent benefits you received in your Baptism, that you may thank God for the same,
and comfort youre selfes by theim in all your temptations and endeuoure youreselfes, faithfully to performe al thinges, which you promised in your baptisme.
and Comfort your selves by them in all your temptations and endeavour youreselfes, faithfully to perform all things, which you promised in your Baptism.
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nor what the dyppyng in the water doth betoken? wher as all oure lyfe tyme we ought to kepe those promises, which there we solemply made before God and man,
nor what the dyppyng in the water does betoken? where as all our life time we ought to keep those promises, which there we solemnly made before God and man,
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Wherefore good children, to thentent you may the better know the strength & power of baptisme, you shall first vnderstande, that our lorde Iesus Christ hath instituted and annexed to the gospel, thre sacramēts or holy seales, of his couenāt and lege made with vs. And by these thre, gods ministers do worke with vs in the name and place of God (yea God him selfe worketh with vs) to confirme vs in our faith,
Wherefore good children, to thentent you may the better know the strength & power of Baptism, you shall First understand, that our lord Iesus christ hath instituted and annexed to the gospel, Three Sacraments or holy Seals, of his Covenant and lege made with us And by these Three, God's Ministers do work with us in the name and place of God (yea God him self works with us) to confirm us in our faith,
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For I wolde you should wel know this good children, that a Christen mās knowlege and lyfe, is a more excellēt thing, than vnlerned people can iudge.
For I would you should well know this good children, that a christian men knowledge and life, is a more excellent thing, than unlearned people can judge.
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Furthermore good chyldren, you shall dylygentlye learne, the cause, wherefore we are baptysed. You haue alredy herde, yt by baptisme we be borne agayne.
Furthermore good children, you shall diligently Learn, the cause, Wherefore we Are baptised. You have already herd, that by Baptism we be born again.
For as Adam did synne, and by sinne was so corrupted both in his body and soule, that by his awne power or strēgth he was not able to do any good thinge,
For as Adam did sin, and by sin was so corrupted both in his body and soul, that by his awn power or strength he was not able to do any good thing,
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euen so all the children & ofspring of Adam be borne synners, so that they can not be iustified by themselues or by their awn strength but are inclined and bent to synne at all tymes.
even so all the children & offspring of Adam be born Sinners, so that they can not be justified by themselves or by their awn strength but Are inclined and bent to sin At all times.
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Wherfore seyng all you that be here are alredy baptysed, continewe I praye you in this good mynde and purpose, knowlege in your hartes before God, that you be synners, be sory for ye same,
Wherefore sing all you that be Here Are already baptised, continue I pray you in this good mind and purpose, knowledge in your hearts before God, that you be Sinners, be sorry for you same,
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Therfore consider good chyldren, the greate treasures and benefytes, whereof God maketh vs partakers, STARTPAGEccxviii when we are baptised, whiche be these.
Therefore Consider good children, the great treasures and benefits, whereof God makes us partakers, STARTPAGEccxviii when we Are baptised, which be these.
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The seconde is, that the holy gost is gyuen vs, the whiche doth sprede abrod the loue of God in oure harte, whereby we maye kepe Goddes commaundementes accordyng to this saying of saynt Peter.
The seconde is, that the holy ghost is given us, the which does spread abroad the love of God in our heart, whereby we may keep Goddess Commandments according to this saying of saint Peter.
Fourthly by baptisme we die with Christ, and are buried (as it were) in his bloude & death, that we shoulde suffer afflictions and death, as Christ himself hath suffered.
Fourthly by Baptism we die with christ, and Are buried (as it were) in his blood & death, that we should suffer afflictions and death, as christ himself hath suffered.
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Firste before we were baptised it is euidēt, that we were synners, and he that is a synner, can haue no peace nor quietnes of cōscience before he come to Christ,
First before we were baptised it is evident, that we were Sinners, and he that is a sinner, can have no peace nor quietness of conscience before he come to christ,
and so by oure faith be iustified, than our conscyences be quieted, and we be glad and mery, trustyng assuredly, that God is no more angrye with vs for our former offences,
and so by our faith be justified, than our Consciences be quieted, and we be glad and merry, trusting assuredly, that God is no more angry with us for our former offences,
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and that we shal not be damned for ye same And thys is a meruelous alteration and renewyng of the inward manne the whyche coulde be wrought by the power of no creature, but by God alone.
and that we shall not be damned for you same And this is a marvelous alteration and renewing of the inward man the which could be wrought by the power of no creature, but by God alone.
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And this I wold you shoulde know for a suertye good childrē, & stedfastly beleue ye same that no child of ye Iewes or Turkes, whiche is not baptysed, hathe the holy ghoste,
And this I would you should know for a surety good children, & steadfastly believe you same that no child of the Iewes or Turkes, which is not baptised, hath the holy ghost,
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And when you beleue in the name of Christ, and loue the ghospell, and are glad & dyligēt to hear ye same, thē this is a suer tokē yt by the gospel you haue receaued ye holy gost
And when you believe in the name of christ, and love the gospel, and Are glad & diligent to hear you same, them this is a sure token that by the gospel you have received you holy ghost
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And in case he doth manfully wtstande synne, yet he seeth, that his iustyce and obedience be to weake and vnperfecte, to stande before the iudgement of God, (as in dede no man, not the holyest, is able to stande before ye iudgemēt of God by his awne rightuousnes).
And in case he does manfully wtstande sin, yet he sees, that his Justice and Obedience be to weak and unperfect, to stand before the judgement of God, (as in deed no man, not the Holiest, is able to stand before you judgement of God by his awn righteousness).
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For he knoweth STARTPAGEccxxi for a suerty, that he hath put vpō him Christ, and that his weakenes & imperfectiō, is couered & hydde, with the perfecte ryghtuousnes and holynes of Christ.
For he Knoweth STARTPAGEccxxi for a surety, that he hath put upon him christ, and that his weakness & imperfection, is covered & hid, with the perfect righteousness and holiness of christ.
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and lyue euerlastingly with christ And then, when syn and the kingdome of death is vtterli abolished and destroied, we shalbe perfectly holy and rightuous, both in body and soule.
and live everlastingly with Christ And then, when sin and the Kingdom of death is vtterli abolished and destroyed, we shall perfectly holy and righteous, both in body and soul.
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For it worketh forgyuenes of sin, it delyuereth from death & power STARTPAGEccxxii of the deuel, it gyueth saluation & euerlastynge lyfe, to all them that beleue.
For it works forgiveness of since, it Delivereth from death & power STARTPAGEccxxii of the Devil, it gyveth salvation & everlasting life, to all them that believe.
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God saued vs by the bath of regeneratiō, and renewyng of the holy ghost, whom he powred vpon vs plenteously, by Iesus Christ our sauiour, that we beyng made rightuous by his grace, maye be heyres of euerlastyng lyfe. Fourthly.
God saved us by the bath of regeneration, and renewing of the holy ghost, whom he poured upon us plenteously, by Iesus christ our Saviour, that we being made righteous by his grace, may be Heirs of everlasting life. Fourthly.
Yf a mā aske you, what doth the baptisynge in the water betoken? aunswer ye, it betokeneth, that olde Adam with all synnes and euel desyers, ought daylye to be kylled in vs, by trewe contritiō and repentaunce:
If a man ask you, what does the Baptizing in the water betoken? answer you, it Betokeneth, that old Adam with all Sins and evil Desires, ought daily to be killed in us, by true contrition and Repentance:
But how shal they call on hym, on whom they beleue not? How shal they beleue on him of whome they haue not hearde? Howe shall they heare without a preacher? Howe shal they preach, expcept they be sente? By the whiche wourdes saynct Paule doeth euidently declare vnto vs, two lessons.
But how shall they call on him, on whom they believe not? How shall they believe on him of whom they have not heard? Howe shall they hear without a preacher? Howe shall they preach, expcept they be sent? By the which wourdes saint Paul doth evidently declare unto us, two Lessons.
The fyrst is, that it is necessary to our saluation, to haue prechers and ministers of Goddes mooste holy worde, to instructe vs in the true fayth and knowlege of God.
The fyrst is, that it is necessary to our salvation, to have Preachers and Ministers of God's most holy word, to instruct us in the true faith and knowledge of God.
For it is not possible to be saued, or to please God, without fayth, & no mā can truely beleue in God by his owne wytte, (for of oure selfes we knowe not what we shoulde beleue) but we STARTPAGEccxxvii must nedes heare Gods woorde, taught vs by other.
For it is not possible to be saved, or to please God, without faith, & no man can truly believe in God by his own wit, (for of our selves we know not what we should believe) but we STARTPAGEccxxvii must needs hear God's word, taught us by other.
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Wherfore it is requisite, that preachers should be called and sent of god, and they must preache according to the authoritie and commission of God, graūted vnto them, wherby they may strengthen mennes belefe,
Wherefore it is requisite, that Preachers should be called and sent of god, and they must preach according to the Authority and commission of God, granted unto them, whereby they may strengthen men's belief,
Who knoweth whether thys be true, whiche I heare the preacher saye? who can tell whether God hath commaunded him to preach these thynges or no? And in case he teacheth no thynge but truth,
Who Knoweth whither this be true, which I hear the preacher say? who can tell whither God hath commanded him to preach these things or no? And in case he Teaches no thing but truth,
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And he hath promised therfore, yt what soeuer they shoulde bynde vpon earth, shoulde be bounde in heauē & whatsoeuer they shuld lose vpon earth shuld be losed in heauen also.
And he hath promised Therefore, that what soever they should bind upon earth, should be bound in heaven & whatsoever they should loose upon earth should be losed in heaven also.
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and promise vnto you, and so be saued by your fayth, learne diligently I prai you, by what wordes our lord Iesus Christ, gaue this cōmissiō & cōmaundemēt to his ministers,
and promise unto you, and so be saved by your faith, Learn diligently I Prayer you, by what words our lord Iesus christ, gave this commission & Commandment to his Ministers,
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and recite them the better when you come home. The wordes of Christ be these. ¶ Our Lorde Iesus brethed on his Apostles / & sayd. Receaue the holye gost / whose synnes ye forgyue / they are forgyuen vnto them. And whose synnes you reserue / they are reserued.
and recite them the better when you come home. The words of christ be these. ¶ Our Lord Iesus breathed on his Apostles / & said. Receive the holy ghost / whose Sins you forgive / they Are forgiven unto them. And whose Sins you reserve / they Are reserved.
Now good children, that you maye the better vnderstande these wordes, of our sauiour Christe you shall knowe, yt our Lorde Iesus Christ whē he beganne to preache, he ded cal and chose his twelue Apostils and afterwarde besydes those twelue, he sent forth thre score and tenne dysciples,
Now good children, that you may the better understand these words, of our Saviour Christ you shall know, that our Lord Iesus christ when he began to preach, he dead call and chosen his twelue Apostles and afterward besides those twelue, he sent forth Three score and tenne Disciples,
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and chiefely in those places, wher ther wer Christen mē alredy, whiche lacked preachers, and the Apostles theim selues could not longer abide with them For the Apostles dyd walke abrod into diuerse partes of the worlde,
and chiefly in those places, where there were christian men already, which lacked Preachers, and the Apostles them selves could not longer abide with them For the Apostles did walk abroad into diverse parts of the world,
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And they that were so ordeyned, were in dede, and also were called, the ministers of God as the Apostles theimselues were, as Paule, sayeth vnto Tymothy.
And they that were so ordained, were in deed, and also were called, the Ministers of God as the Apostles themselves were, as Paul, Saith unto Timothy.
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And so the ministratiō of gods worde (which our Lorde Iesus Christ hymselfe dyd first institute) was deryued from the Apostles vnto other after theim, by imposition of hādes,
And so the ministration of God's word (which our Lord Iesus christ himself did First institute) was deryued from the Apostles unto other After them, by imposition of hands,
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For Christe hath commaunded his ministers to do this vnto you, and he hymselfe, (althoughe you see him not with your bodily eyes) is present with his ministers,
For Christ hath commanded his Ministers to do this unto you, and he himself, (although you see him not with your bodily eyes) is present with his Ministers,
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And when the minysters do thus execute their cōmission, then they obey God, & whose synnes soeuer they forgyue in earth, their synnes be forgyuen in heauen also.
And when the Ministers do thus execute their commission, then they obey God, & whose Sins soever they forgive in earth, their Sins be forgiven in heaven also.
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but specially you shall learne this also, that oure Lorde Iesus Christe, dyd entende, by this authoritie of the Kayes, to comforte the troubled consciences of them, that after their baptisme, do fall in to haynous offences.
but specially you shall Learn this also, that our Lord Iesus Christ, did intend, by this Authority of the Keys, to Comfort the troubled Consciences of them, that After their Baptism, do fallen in to heinous offences.
but when the deuel and oure faith shall skyrmishe together, then in those straites, and troubles of cōscience, we haue nede of the helpe of some trewe minister of ye churche, whych (as it were in our swonynge) maye lyft vs vp wyth the wourde of God, comforte and refreshe vs. As the wyse kyng Salomon STARTPAGEccxxiiii doth declare by thys sentence.
but when the Devil and our faith shall skyrmishe together, then in those straits, and Troubles of conscience, we have need of the help of Some true minister of you Church, which (as it were in our swooning) may lift us up with the wourde of God, Comfort and refresh us As the wise King Solomon STARTPAGEccxxiiii does declare by this sentence.
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and dyd so faythfully, and louyngly ordeyne and commende them and put theim (as it wer) into the handes of his apostles & their successors, we ought in no wyse to dyspyse this greate authoritie, whiche God hath gyuen vnto men, but thankefully to vse it.
and did so faithfully, and lovingly ordain and commend them and put them (as it were) into the hands of his Apostles & their Successors, we ought in no wise to despise this great Authority, which God hath given unto men, but thankfully to use it.
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Therefore when we fal agayne to great synnes, after that we are ones baptysed, we oughte not to walke in a certē rechelesnes, thynkyng that our synnes be forgyuen vs onely because God is merciful (For this opinion or wauering STARTPAGEccxxvi imaginatiō, is more weake and feble, thē that in the feare and battaile of the conscience, it is able to stande against the violent force and craftye assaultes of the deuel) But in this fight betwene our cōscience & the deuel, our great trust and comforte is ye sure worde and worke of God, whiche maye asserteyne vs that our synnes are forgyuen, that is to say,
Therefore when we fall again to great Sins, After that we Are ones baptised, we ought not to walk in a certain rechelesnes, thinking that our Sins be forgiven us only Because God is merciful (For this opinion or wavering STARTPAGEccxxvi imagination, is more weak and feeble, them that in the Fear and battle of the conscience, it is able to stand against the violent force and crafty assaults of the Devil) But in this fight between our conscience & the Devil, our great trust and Comfort is the sure word and work of God, which may asserteyne us that our Sins Are forgiven, that is to say,
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whan we obteyne forgyuenes of oure synnes and absolutiō, of the ministers of the churche, to whome Christ hath deliuered the kaies, and hath promysed saying.
when we obtain forgiveness of our Sins and absolution, of the Ministers of the Church, to whom christ hath Delivered the keys, and hath promised saying.
and go not about to amende their lyfes, yet they wil be counted christē mē, and interpryse to receaue the same sacramētes, that other do, to come to ye churche, to worship God, and to praye with other.
and go not about to amend their life's, yet they will be counted christian men, and enterprise to receive the same Sacraments, that other do, to come to you Church, to worship God, and to pray with other.
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And althoughe those canons, ordynances STARTPAGEccxxvii and rites, whiche be agreable to the gospel, (and were ordeyned in tyme past, to punyshe suche opē trāsgressors and malefactors) are nowe in oure tyme almost vtterly abolyshed and taken awaye,
And although those Canonas, ordnances STARTPAGEccxxvii and Rites, which be agreeable to the gospel, (and were ordained in time past, to Punish such open transgressors and malefactors) Are now in our time almost utterly abolished and taken away,
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For they which presumptuously do cast away all pokes of ecclesiasticall discipline or chasticement, & do let, that such kynde of correction, whiche is agreable to the gospel, maye not be restored againe, shall haue without doubte God for their iudge.
For they which presumptuously do cast away all pokes of ecclesiastical discipline or chastisement, & do let, that such kind of correction, which is agreeable to the gospel, may not be restored again, shall have without doubt God for their judge.
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and the true vnderstādyng of the same, so also he wyll vouchesaue to rendre and sende agayne to vs, these and suche lyke good and holsome ordinances, agreable to his worde.
and the true understanding of the same, so also he will vouchesaue to render and send again to us, these and such like good and wholesome ordinances, agreeable to his word.
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Now when a man after baptisme hath greuously synned, and doubteth in his conscience, whether he be in the fauour of God or no (as oftentymes yt happeneth) then it is harde for hym to trust to his awn bare imaginations, thinking on this fashion.
Now when a man After Baptism hath grievously sinned, and doubteth in his conscience, whither he be in the favour of God or not (as oftentimes that Happeneth) then it is harden for him to trust to his awn bore Imaginations, thinking on this fashion.
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then seke and desyer absolution & forgyuenes of your synnes of the ministers, whiche haue receaued a commission and commaundement from Christ hymselfe, to forgyue men their synnes,
then seek and desire absolution & forgiveness of your Sins of the Ministers, which have received a commission and Commandment from christ himself, to forgive men their Sins,
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neither STARTPAGEccxix in hys awne good wourkes, nor yet in paineful chastysementes of his bodye, or any other thynge, whereto God hath not promysed remission of sinnes.
neither STARTPAGEccxix in his awn good wourkes, nor yet in painful chastysementes of his body, or any other thing, whereto God hath not promised remission of Sins.
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And this is the meaning and playne vnderstandynge, of these wordes of Christ, which you hearde heretofore rehersed, whiche are writen to thentēt yt we shoulde beleue, that whatsoeuer goddes ministers do to vs by Gods commaūdement, are as muche auaileable,
And this is the meaning and plain understanding, of these words of christ, which you heard heretofore rehearsed, which Are written to thentēt that we should believe, that whatsoever God's Ministers do to us by God's Commandment, Are as much available,
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For whether ye minysters do excommunicate opē malefactors and vnrepentant persons or do gyue absolution to those, which be truly repentant for their synnes,
For whither you Ministers do excommunicate open malefactors and unrepentant Persons or do gyve absolution to those, which be truly repentant for their Sins,
and be cōfirmed and ratified in heauē, as thoughe oure Lorde Iesus Christ himselfe had done the same Wherefore good children, learne these thinges dilygentlye.
and be confirmed and ratified in heaven, as though our Lord Iesus christ himself had done the same Wherefore good children, Learn these things diligently.
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¶ A sermon of the Communiō or the Lordes supper. OUr Lorde Iesus Christ good children, in the.xv. chapter of Iohn speketh these wordes. I am the true vyne /
¶ A sermon of the Communion or the lords supper. OUr Lord Iesus christ good children, in the xv chapter of John Speaketh these words. I am the true vine /
As the braunche can not beare fruit of it selfe / excepte it growe in the vyne / no more can ye / excepte ye abid in me. I am the vine / ye are the braunches. He that abideth in me / & I in hym / bryngeth forthe muche fruite.
As the branch can not bear fruit of it self / except it grow in the vine / no more can you / except you Abided in me. I am the vine / the Are the branches. He that Abideth in me / & I in him / bringeth forth much fruit.
when we are fallen in to synne after baptisme, so by the commuinion of the holy supper of the Lorde, we are preserued and strengthened, that we maye be able stedfastly to stād & fyght, against the violent inuasiōs of sin & the power of ye deuel.
when we Are fallen in to sin After Baptism, so by the commuinion of the holy supper of the Lord, we Are preserved and strengthened, that we may be able steadfastly to stand & fight, against the violent invasions of since & the power of you Devil.
Ye shall therefore dilygentlye learne the wordes, by the whiche oure Lorde Iesus Christ did institute STARTPAGEccxxxiii and ordeyne his supper, that ye maye repet them word for worde,
You shall Therefore diligently Learn the words, by the which our Lord Iesus christ did institute STARTPAGEccxxxiii and ordain his supper, that you may repet them word for word,
And these be the wordes of oure sauioure Christe. Our Lorde Iesus Christ the same nyghte that he was betrayed / toke bread / & gyuyng thākes / brake it /
And these be the words of our Saviour Christ. Our Lord Iesus christ the same night that he was betrayed / took bred / & gyving thanks / brake it /
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Do this in remembraunce of me. Lykewyse he toke the cuppe also / after he had supped / & giuyng thankes / gaue it to them / and sayd. Drynke of this al ye.
Do this in remembrance of me. Likewise he took the cup also / After he had supped / & giving thanks / gave it to them / and said. Drink of this all you.
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& wherfore they wer ordeyned? For saint Paul sayth, yt he whiche eateth and drynketh the supper of the Lorde vnworthely, doth eate and drynke his awne damnation.
& Wherefore they were ordained? For saint Paul say, that he which Eateth and Drinketh the supper of the Lord unworthily, does eat and drink his awn damnation.
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and that ye receyue not this sacramente to youre owne damnation, learne here dylygentlye, that the true vnderstandyng and vse of ye Lordes supper, standeth in two thynges.
and that you receive not this sacrament to your own damnation, Learn Here diligently, that the true understanding and use of the lords supper, Stands in two things.
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And this to do, is for oure great commoditie & profite, for elles our Lorde wolde not STARTPAGEccxxxv haue commaunded vs so to do, who knoweth better thē we, what helpe and comforte we haue nede of.
And this to do, is for our great commodity & profit, for Else our Lord would not STARTPAGEccxxxv have commanded us so to do, who Knoweth better them we, what help and Comfort we have need of.
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And wher as in this perellous tyme, certayne deceitful persons be founde in manye places, who of very frowardnes, wil not graunt, that there is the body and bloude of Christe,
And where as in this perellous time, certain deceitful Persons be found in many places, who of very forwardness, will not grant, that there is the body and blood of Christ,
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howe this thinge shoulde be broughte to passe, ye good children, shall with all dilygence beware of suche persons, that ye suffer not your selues, to be deceaued by them.
how this thing should be brought to pass, you good children, shall with all diligence beware of such Persons, that you suffer not your selves, to be deceived by them.
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For suche men surely are not trew Christyans, STARTPAGEccxxxvi nether as yet haue thei lerned the first article of ye Crede, whych teacheth, that God is almightye, whiche ye good children haue alredy perfectely lerned.
For such men surely Are not true Christians, STARTPAGEccxxxvi neither as yet have they learned the First article of you Crede, which Teaches, that God is almighty, which you good children have already perfectly learned.
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Wherfore eschewe such erroneous opinions, and beleue the wordes of our lord Iesus, that you eate and drynke his veray body & blode although mans reason can not comprehend how and after what maner ye same is ther present.
Wherefore eschew such erroneous opinions, and believe the words of our lord Iesus, that you eat and drink his very body & blood although men reason can not comprehend how and After what manner you same is there present.
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Thirdly he sayeth, that his body was gyuē to death for vs, & that his blod was shed for vs. Wherfore we muste beleue and confesse this thing, that all we are conceaued and borne in syn,
Thirdly he Saith, that his body was given to death for us, & that his blood was shed for us Wherefore we must believe and confess this thing, that all we Are conceived and born in sin,
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We are therefore by nature the childrē of gods wrath, & shoulde be damned for euer yf Christ had not redemed vs by his holy passiō For he was made mā for vs,
We Are Therefore by nature the children of God's wrath, & should be damned for ever if christ had not redeemed us by his holy passion For he was made man for us,
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Howe can the pryest or minister make the bodie and bloude of STARTPAGEccxxxviii Christ? To the whiche I answer, that the minister doth not this of himself.
Howe can the priest or minister make the body and blood of STARTPAGEccxxxviii christ? To the which I answer, that the minister does not this of himself.
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Nether let their argumētes or reasons perswade you, whiche say, yt the sacramēt ought not to be receaued vnder both kyndes, but vndre one kynde only.
Neither let their Arguments or Reasons persuade you, which say, that the sacrament ought not to be received under both Kinds, but under one kind only.
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We ought therefore to receaue the sacrament vnder both kyndes, as Christe commaunded vs. And regarde not the gageling of theim that speake againste the vse of the sacramētes vnder both kyndes, sayinge.
We ought Therefore to receive the sacrament under both Kinds, as Christ commanded us And regard not the gageling of them that speak against the use of the Sacraments under both Kinds, saying.
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It maketh no great matier, whether ye receaue it vndre both kyndes, or one alone, & yt it perteineth not to saluation, to receiue it vnder both kindes.
It makes no great matter, whither you receive it under both Kinds, or one alone, & that it pertaineth not to salvation, to receive it under both Kinds.
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So we ought to receaue this blessed sacrament, in the remembraunce of Christ, as saint Paule saieth, that is to saye, we ought to preache his death, vntil he come againe.
So we ought to receive this blessed sacrament, in the remembrance of christ, as saint Paul Saith, that is to say, we ought to preach his death, until he come again.
In the meane season, we ought to remembre and preach his death, that he hath redemed STARTPAGEccxxxviii vs, with his death and sheding of his most precious bloude,
In the mean season, we ought to Remember and preach his death, that he hath redeemed STARTPAGEccxxxviii us, with his death and shedding of his most precious blood,
Nowe when we preache the death of the Lord, and shewe that he hathe redemed vs thereby, we ought also to call this to our remembraunce, that he dyed not for vs onely,
Now when we preach the death of the Lord, and show that he hath redeemed us thereby, we ought also to call this to our remembrance, that he died not for us only,
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And forasmuche as Christe loued al men so entierely, that he dyed for theym, we ought for Christes sake to loue our neyghbours, for whom Christe hathe dyed. For Christ sayeth.
And forasmuch as Christ loved all men so entirely, that he died for them, we ought for Christ's sake to love our neighbours, for whom Christ hath died. For christ Saith.
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For him that doth not acknowlege his faute, God doeth iudge and chastice with dyuerse afflictions, that at the length he maye cause him therby to confesse his fautes,
For him that does not acknowledge his fault, God doth judge and chastise with diverse afflictions, that At the length he may cause him thereby to confess his Faults,
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Furthermore ye shal make an inquirie in your conscyences, whether you be gladde in youre harte, to forgyue youre neyghboure his offences against you and to loue him hartely and vnfaynedly for Christes sake.
Furthermore you shall make an inquiry in your Consciences, whither you be glad in your heart, to forgive your neighbour his offences against you and to love him heartily and unfeignedly for Christ's sake.
And when we be planted in Christ, then we maye come to this STARTPAGEccxl holy supper as often as we wyll, that by this gostlye fode, we may dayly more and more waxe stronger in our faith, that Christe was gyuen to be the raunsome for our synnes,
And when we be planted in christ, then we may come to this STARTPAGEccxl holy supper as often as we will, that by this ghostly food, we may daily more and more wax Stronger in our faith, that Christ was given to be the ransom for our Sins,
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and thereby doth declare, that he wil effectually dwel in vs, strengthen and preserue vs to euerlastyng lyfe, we may stedfastly beleue, that Christ doth worke in vs,
and thereby does declare, that he will effectually dwell in us, strengthen and preserve us to everlasting life, we may steadfastly believe, that christ does work in us,
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It is the trew body and true bloude of our Lorde Iesus Christe, whiche was ordeyned by Christ him selfe, to be eaten and dronken of vs Christen STARTPAGEccxli people, vnder the forme of breade and wine.
It is the true body and true blood of our Lord Iesus Christ, which was ordained by christ him self, to be eaten and drunken of us christian STARTPAGEccxli people, under the Form of bread and wine.
To eate and to drynke, doth not worke so great thynges, but this worde & promyse of God, my bodye whiche was gyuen for you, my bloude whiche was shede for you, for ye remyssion of sinnes.
To eat and to drink, does not work so great things, but this word & promise of God, my body which was given for you, my blood which was shed for you, for you remission of Sins.
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And yf you do so, then youre heauenly father wil purge and prune you (as the husbande man dothe the braūches of his vyne) that ye may daily floryshe more and more,
And if you do so, then your heavenly father will purge and prune you (as the husband man doth the branches of his vine) that you may daily flourish more and more,
And so at the length, ye shall STARTPAGEccxliii receaue lyfe and euerlastynge saluation and glorie, with oure sauiour Iesus Christ, the which God graunt vs all. Amen. FINIS.
And so At the length, you shall STARTPAGEccxliii receive life and everlasting salvation and glory, with our Saviour Iesus christ, the which God grant us all. Amen. FINIS.
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