Catechism for Children — Archishop Thomas Cranmer

Catechism for Children · Archishop Thomas Cranmer

¶A generall preface / to be rehersed in the begynnynge of eueryevery sermon, made vponupon the Lordes prayer.

YE hauehave learned heretofore good childrē in y^e Crede, what we ought to beleue, and in the ten cōmaūdemē tes what we ought to do, but we can neyther beleue nor do as we ought to do, excepte the holy gost worke with in vsus, bothe a true faith & also a dewe obedyence towardes God and his lawe. For faith is the gyfte of God, and all good thinges commeth from the father of lightes.Iacob. i▪ Therefore we must nedes aske and craue these benefites at his hande whiche only is the gyuer of theim. For so Christ saieth, that God the father wyll gyue to vsus his children all thinges, so that we sue to hym for theim.Psalm. i. And the prophet Dauyd saieth. Cal vponupon me in the daye of thy trouble, and I shal deliuer the, and thou shalt glorifye me. Also our Sauioure Christ commaūdeth vsus to do y^e same, sayng.Mat. vii. Iere. xxix. Mar. vii. Luke. xi. Ioh. xvi. Aske and you shal hauehave, seke and you shall fynde, knocke and the dore shall be opened vntounto you. Now therfore, seyng that we hauehave learned what we shoulde beleue and do, it is most necessary for vsus, to cal for gods grace with most feruēt and ernest prayers, that we may be able to performe y^e thinge whiche we are bounde to do. For our sauiour Christ hath promised vsus, that what soeuer we aske the father in his name, he wyll gyue it vsus. Also he saieth,Ioh. xiii▪ that what soeuer we aske, yf we beleue, we shal receaue y^e same. Wher is to be noted, that yf we wyll obteyne oure requestes, we must aske in y^e name of Christ, and also trust assuredly, that for Christes sake our praiers shal be heard. To aske in Christes name is to aske accordynge to his wil, that is to say, to aske y^t which he hath commaunded.

Therefore when we praye we may saye thus. 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 vntounto thy most highe and excellent maiestye to desyer any thyng of the, but thy welbeloued sonne our Lord Iesus Christ hath commaūded me so to do, and only in his name and at his commaū demente am so bolde. Therfore yf thou hear me, y^u hearest thy dearly beloued sonne oure Lorde Iesus Christ. And yf thou heare me not, thē thou hearest not Iesus Christ him selfe, who hath sent me to the, and hath commaunded me to aske in his name. Of this prayer made in fayth, speaketh saincte Iohn in his epistle saying. This trust we hauehave in God, y^t when we aske any thynge accordinge to his will, he doth heare vsus.

Therefore we shoulde stedfastly beleue that God doth heare our prayer. For he that beleueth not, he shall obtayne nothynge. And therefore Christe saith. If you beleue, you shall obtayne. And to thentent,Mark. xi. that we should beleue & surely thynke, that we be herde, he hath promysed to graunt what soeuer we aske in his name. And agayne to thentent that we shuld knowe and be suer, that we praye accordyng to his wil, he hymselfe hath taught vsus, howe & what we should praye and aske. Therfore it is not in our lybertye, whether we wil praie or not, but by goddes commaundement, we be boūde to praye, as you hauehave hearde in the seconde commaundement. Now therefore with all dilygence lerne good children, y^e holy prayer of y^e Lord, which y^e greate doctour and our Lorde Iesus Christ taught vsus hymselfe, saying to his disciples. Ye shall praye after this maner.

Math. vi. Luke▪ xi.OUre father which art in heauē / halowed be thy name. Thy kyngdome come. Thy wil be don in earth as it is in heauē. Geue vsus this day our daily bread. And forgeue vsus our trespaces as we forgeue them that trespace against vsus. And suffre vsus not to be led into temptacion. But delyuer vsus from euyl. Amen. 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, nor other creature, was able so pitheli to cōprise in so few wordes. For in this prayer Christ oure Lord teacheth vsus to aske all thynges, y^t eyther be cōmaūded vsus in the ten cō maundementes, or promysed vsus in y^e article of our Crede. Wherfore good children you ought to endeuour your selfes, not only to lerne without y^e boke this most holy prayer, taught vsus by Christes owne mouthe, our great master & teacher, but also you ought to giuegive dilygence to vnderstāde & iustlye to weye eueryevery worde of so great a master, that when you be apposed herein, you maye be able to make a directe answer, and also in tyme to come to teache your childrē the true vnderstāding of this praier, as you youre selfes be nowe instructed. For what greater shame can ther be before God and man, thā whā in our mouthes we professe our selues to be christē men, and to knowe what we ought to beleue, and howe to lyue, and yet to be ignoraunt what thynge we ought to aske of God, and after what maner we ought to aske those thinges, whiche he of his goodnes hath promised most largely to gyue vsus.

Or els yf we knowe howe and what to aske, yet of neglygence, slouth or contempt of God, not to aske the same in dede in suche wise as we ought to do. Specially seynge y^t the propre office of a Christen man is, to call vponupon God in all his busynes and necessities, to gyue thankes, and euermore to honoure his mooste blessed name with moost hye laudes and prayses. Wherfore good children for asmuche as God hath commaunded vsus to resorte to hym boldelye, and to moue oure selues to him in all our troubles and aduersities, and hathe promysed that he wyll heare our praiers, delyuer vsus, and graunt vsus al thinges necessary for our saluatiō, let vsus not refuse this honoure that we be called vntounto, let vsus not refuse this remedie, helpe, ayde and succoure that is freelye offered of oure most mercifull father, to all his children that wyll call vponupon his name. For this is a sacrifice most acceptable to God, wherwith he is moost higly honored and pleased.

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. Offer vp vntounto 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 vntounto you by your sauiour Christ. The perfume wherof, yf it be cast into the burnynge coles of faythe and charitie, it perceth the cloudes, and is so swete and pleasant vntounto God, that it vanishethe not awaye, vntyll it hauehave obteined that thynge, that it was sente for. For it is writen, that the prayer of a iust man can do much with god, and the eyes of the Lord do looke vpō the rightuous, and his eares be opened to heare theyr prayers.

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.

This preface must be rehersed before eueryevery sermon of the Lordes prayer.

The fyrst sermon.

¶A declaration of the fyrst peticion.

Luke. xviiiNOw 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, and go before him, in the worke of our iustification, but it is God that layeth the fyrst foundation of our saluation, he begynneth with vsus, and fyrste calleth vsus, by the gospell. Fyrst he sendeth vntounto vsus godly and faythful ministers by whom we be baptised and before we do anye good woorke, he offereth vntounto vsus hys grace, he sēdeth vntounto vsus preachers and messengers of peace, whiche declare vntounto vsus the glad tidinges of the gospell, and the promises of the fauoure of God, towardes all them that truely repente theym of theyr euyll lyuynge, and do moue theym to put theyr trust in Gods mercye for pardon of the same. God also openeth our hertes, that we maye lysten and gyue credit to his holy preachers, as Christ hym self sayeth. Ye hauehave not fyrste chosen me, but I hauehave chosen you. Nowe forasmuche as God hathe thus called vsus to the fayth, and by fayth hath gyuen vsus lyght in our heartes, that we maye forsake all straunge Gods, and beleue onelyonly 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 vsus, to healpe & strengthen vsus, that by his grace we may be able to do those thinges, whiche he hath commaunded vsus, and that he wyll augment and increase our fayth in vsus. For the prayer of the vnfaythful, is nothinge worth before God, and without faithe it is vnpossible to please God. Therefore God must beginne, and cal vsus by his worde, and put faith in our heartes, or elles we shoulde neuer aske nothing of him. And for this cause we be not taught in the lordes prayer to saye to God. Father graunt me to beleue, that thou art my father, but we be taught to say thus. Oure father whiche arte in heauen, halowed be thy name. That is to saye, o Lorde God our heauenly father, before I beganne to praye, and before I knewe thy name, thou through thin exceding greate mercye didst sende vntounto me thi preachers, by whom thou didst declare vntounto me, that thou art my father for Iesus Christes 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 he y^t taketh not God to be his father, yet he maye lerne that it is so by this prayer. 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 hauehave taught vsus this title, our father) and therfore must we again vpō our parties hauehave suche a louelove and obedience to hym, as becommeth the childrē vntounto their father, & conceyue a most assured trust in God (who is all our fathers) that we shall lacke nothyng necessarye for vsus, and that nothyng shalbe able to hurt, as long as we hauehave so mighty and so louyng a father. 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, howe they labore to prouide for their liuing, and al thīges necessary for theim. And if perchance theyr childrē cō mitteth any faulte, for the whiche they deserue correction yet we se how the fathers louelove remayneth, what pitie and compassiō he hath of them, howe lothe he is to beate theim, and wolde rather forgyue theim, yf it wer not for their benefite and amendment. And whē the childe falleth on his knees, and asketh forgyuenes, promysynge amendement, we see how redy and willynge the father is to forgiue. 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 vsus, teache & instructe vsus, the way to euerlastyng saluation. And yf we fall into anye errore or synne, yet for Christes sake he is wyllynge to forgyue vsus, and althoughe he punysheth vsus here for a tyme, yet he doethe it of fatherlye louelove that he beareth towardes vsus not to punyshe vsus for euer, but to amend vsus and to make vsus to know our faultes, and to bryng vsus agayne into the right waye. And lyke a most louyng father he correcteth vsus for a smal tyme in this worlde, lest he shoulde punyshe vsus for euer in y^e worlde to come. Of this therefore so louyng and so mightie a father we may wel reioyce, and hauehave an excedynge great comforte, farre passyng any harte to thynke, or tongue to tel. And hym agayn we ought moste entierlye to louelove and obey, seyng that he is our father, and hath loden vsus with so many gyftes and benefites. With glad hartes therfore you ought to saye this prayer, which whā you say, you speake with God the father in heauen, & he heareth you, and lyke a most kynde father, dothe graunt al that you aske.

Often tymes also, and ernestly you must praye, whan you ryse in the mornyng, whan you go to the churche, 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. For by prayer we shall obteyne all thynges, that eyther Christ hathe purchased for vsus, or our heuenly father hath promised to vsus.

Nowe this also you must dilygently considre, that we say, O father which art in heuē, to dyscerne hym from our fathers whiche be here vponupon earthe. For we hauehave fathers here in earth, whiche be but men, and be not able to saue vsus. But in heauen we hauehave an other maner of father, of far more might, a spiritual & an euerlastīg father: whiche in al oure nedes is able to helpe vsus, and finallye to gyue vsus helth & lyfe euerlasting. And as childrē take of their carnal fathers fleshe and blode, and many tymes be veray lyke theim in their face and countenaunce, 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, and in all thynges be conformable to hys holy wyl and worde. And than is he assuredlye oure gentle father, and we his dere children.

And than as he dwelleth in heuen, in a lyght passynge all measure, euyn so shall we dwel wyth hym in heauen for euer. These great thynges (whiche far excede the capacitie of mannes vnderstanding) our sauiour Christ doth teache in these fewe wordes, whan he teacheth vsus to saye. O our father, whiche art in heauen.

Now folowe in this holy praier certen petitions, wherein be comprehended all thynges, that be either conteyned in y^e ten Commaū dementes, or elles promised in the Crede. These petitions good childrē, you shall lerne with al diligence, that you may know what you shoulde aske. The thre first petitions entreate of the matters perteynynge to y^e first table. The other .iiii. speake of thīges promised in the Crede, & belongynge to the seconde table, as herafter you shall heare.

The first petition conteyneth matters of the first and seconde commaundement. I am thy God. Thou shalt not take the name of thy Lord God in vaine. And these be the wordes of that petition.

Thy name be halowed.

Nume. xv.BEfore I told you good children, y^t we go not before god, we pray not first, that God wil be our God and our father, but god of hys inestimable mercye dothe preuent vsus, dothe cal vsus by hys worde, dothe cal vsus vntounto faithe, doth gyue vsus his spirite, to know him for our father and Lorde, before we coulde thynke therof, and seke for God. But now seing that by his word & faith he hath called vsus, and by Baptisme hath grafted vsus in Christ, and made vsus membres of his churche, we ought not to be slouthful nor ydle, but study to go forwarde & increace in godlynes, and to praye thus. Our father, whiche art in heuen, for asmuche as thou hast gyuen vntounto vsus, being vnworthy, thi holy gospell, and hast chosen vsus, and not we the, and seyng that thou haste sent vntounto vsus preachers, whiche teache vntounto vsus thy word, wherby we be sanctified, and instructed in the faith, (so that nowe we maye know the for God, and partelye fulfyl the first commaundemente) now fulfyl O father y^t thou haste begonne, procede to helpe vsus, that we maye fulfyl the seconde commaūdemēt, that is, y^t thy name mai be halowed, that is to say, may be honored as holy. This prayer pleaseth God, and he heareth it, & God giueth vsus grace & strength, that we maye halowe his name.

To halowe the name of God, is not to make it holye (whiche in it selfe is euer most holy) but to halowe his name is to take it for holy, & reuerentlye to vse it, as a most holy thing, of great feare and louelove to God, to beware that we speake not of his name vaynely, nor with out great reuerence to confesse his name, to laud him, extolle him, & in all necessities to call vponupon hym. And on the other syde, we do violate the holye name of God, whan we abuse the same to euyll and naughty thinges, whan we speake euyll of God or godlye thynges, whan we teache any false doctrine of God and his religion, or abuse the name of God to ydoltarie and errours, or whan by the name of God we be forsworne.

Also whan by the name of God we curse mē or other creatures, or whan we speake of God & godlye thīges & make therof but scoffing & gestyng. And whan we lyue not accordynge to the worde of God, and regarde not God, but gyue euyl exāple to other, both to thinke and speake of God and godly thinges lyghtly and contemptuously, as they passed not of them.

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, and yet we be so faynte, so euyll, naughtye and vnkynde people, that we do not halow nor reuerētli vse his name. Therfore it is more than nede to praye, and instantlye to pray for Gods helpe, that we mysuse not his name vnreuerētly, but that we maye halowe it, and most hyghly honour it oure selfes, and prouoke other to do the lyke whiche we shall do, yf we preache and teache the worde of God purelye, and agree vntounto the same in pure innocent lyuynge, so that no man can reprehende vsus, yf we beleue Gods word▪ and professe thesame, in all necessities call vponupon hys name, and gyue hym thankes for all his benefites,

But whan false doctrine is taughte, than the name of God is defiled, and false doctrine is honored, 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 howe can the holy name of god be more horribly abused? thā whan the deuyls lyes and false inuentions, be sette out and honoured vnderunder the pretence and coloure of Gods holye name, that by that meanes the people maye the sonner be deceyued.

Moreouer the name of God is not halowed, but blasphemed and dispised, whan the true woorde of god is cruelly persecuted, as Cain persecuted his brother Abell. For whan the vngodly hypocrites, do call the gospell and true doctrine of Christe, heresy and errore, than is God as it were accused of heresy, which gaue the sayde doctrine, whiche is an horrible blasphemie of Gods name.

Also whan we beleue not the worde of God, than we violate and do iniurie to y^e name of God, not takynge hym to be true.

The name of God is halowed also, but lytle regarded and contemned, whan the gospel & worde of God, is not boldely professed before the worlde. For he that denyeth y^e gospel, and doth not constantly stāde vntounto it, but for feare of men doth shrynke from it, and reuoketh those thinges, which before he hath truly & godly taught he counteth not Iesus Christ the sonne of the lyuing God, nor hys holy worde and gospell, to be of that value and estimation, that he wil for their sakes, speake boldely, or suffer any thynge, before the kynges and powers of the worlde.

Also we do not halowe y^e name of God, whan we cal God our father, and bost our selfes to be his childrē, and yet that thing whiche we professe, we do not parforme by holy and godly liuing. For an vnthristy & wicked child, is a dishonour to his father. Herof complayneth God by the Prophet Ezechiel the .xxvi. Chapter, saying. By you my name is blasphemed amonge people & nations.

And he also regardeth not the holy name of God, that doth not cal vponupon God, and gyue thankes to god, as though he wer not the very true God, which hath holpen hym, and both can and wyll helpe him in all his nedes. For he that knowlegeth himselfe, that he is holpē of God, he of dewty must nedes gyue hym thankes therefore, and he y^t trusteth to be holpē, must lykewyse cal vponupon hym for the same.

Therefore briefly to conclude, he y^t teacheth any other thā goddes true doctrine, that beleueth not in the name of Christe, that doth not boldely confesse y^e 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, and his holy name, & gyueth occasion to other, to do y^e lyke, which of al other, is the greatest offence to God. Therefore we ought to praye, that God kepe and defende vsus from this synne.

This is the meanynge & plaine vnderstandynge of this petition. The name of God is of it selfe holy, but in this petitiō we desier, that we may also halow it, which we do, whan the worde of God is purely & sīcerely taught, whā we walke and lyue accordynge to the gospel. This graunt vsus O heuē ly father. For he that teacheth other doctrine, than the pure word of God, he dyshonoreth and defyleth the worde of God. Wherfore from this synne good Lorde defende vsus.

Lerne these thinges dilygentlye good children, and whan you be asked, how vnderstande you this first petition? you shall aunswer. The name of God of it selfe is holy, but here we do aske, that it may be halowed of vsus. And whā you be asked, how is it halowed of vsus? Answere, whan the worde of God is puerly and syncerelye taught, whan we leade our lyfe in this worlde holyly and godly, as it becommeth the veray true children of God. Here in this point succour vsus good Lorde, helpe vsus O heauenly father. For he that either teacheth or liueth, otherwise than the worde of God requireth, he dyshonoreth and polluteth the worde of God.

The generall conclusion in all sermons of the Lordes praier.

Thus you hauehave herde good children, the summe and mynd of this firste, seconde, thirde &c. peticion, kepe this in your memorye, & cease not to make your prayers vntounto the Lorde, nothyng dowting but he wil heare you, & make you holy and veray godly as the true children of God without faulte, whiche hauehave their father in heauen. For he hath promysed to graunt vsus, what soeuer we aske in his name. And in his name we aske, when so euer we say his prayer, and vse the same forme of praier whiche he prescribed vntounto vsus, and commaūded vsus so to praye. Therefore we ought to beleue in our hartes, that God doth heare, for so muche as he is oure father. For whan we giuegive faithe vntounto hys promyses, than surelye he hearethe vsus, 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 vsus all. Amen.

Thy kyngdome come.

Rom. vii▪ Philip. i…. 2. Cor. v.….BEfore you herd in the first petytion, howe we praye in it, that God wyll graūt vsus, that we may fulfyll the seconde commaundemente, that is to saye, that we take not the name of God in vaine, but that it maye be sanctified and honored by vsus.

Nowe foloweth the seconde petitiō, wherin we pray, y^t God wil graunt vsus 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, but it is chieflye done, whan we mortifye the desyers of the fleshe, dilygentlye heare the worde of God, and obeye the same in our hartes whiche we can not do, without a special and synguler grace and fauoure of God. Therefore we hauehave nede, feruently to praye, euyn as Christe hath caught vsus in this secōde petition.

Thy kingdome come.

That you maye vnderstande these wordes rightly & iustly, take good dilygent hede, that you may lerne, what y^t kingdome is whiche you do aske. The kyngedome of God (as saynt Paule saieth Rom. xiiii.) is iustice, peace and ioye, in the holy gost. And although these wordes paraduenture seme vntounto you harde and darke, yet you shal vnderstande theym, yf you take good hede. You knowe that Emperours & kinges in this worlde, hauehave their realmes & kyngdomes, and those people that be within their landes and dominions, and dewly obey their lawes and commaundemētes, those be their true and faithfull subiectes of their realmes. And eueryevery king geueth commaundementes vntounto his subiectes, & gouerneth theim in suche wyse, that they do not, eueryevery man what he lyst hym selfe, but what it pleaseth his prince to cōmaunde hym.

Euen so almighty God hath here in earth in his church an heuenly kyngdō. And this kyngdō (which Christ in his gospell so often calleth the kyngdome of heauen) begynneth among his faithful peoble, in this worlde. And al that truly beleue, & kepe his commaū dementes, parteyne vntounto thys kyngdom. And whan God by his gospel, begynneth to cal vsus vntounto this kyngdom, than the kyngdom of God commeth vntounto vsus, and begynneth in vsus. For God beginneth, and in dede is the kyng and Lorde of theim that be godly, he gouerneth and ruleth theim, so that they worke not after y^e lustes and desiers of their owne fleshe, but as the Lord God (who is their kyng) teacheth and commaūdeth theim by his worde.

And kynges and great men in this worlde, rule and gouerne by forse, by soore threatenynges and greuous paynes, and comstrayne their subiectes to obedyence (and so they ought to do, for it is the ordinance of God) but God doeth not order his affaires so, ī this forsaid kingdom of heuen, but ruleth his subiectes lyke a gentle father, by the worde of his gospel, and by the holy gost, & that after this sort.

God causeth his ghospel to be preached vntounto vsus, howe Christe for our sakes suffered death, was buried and rose againe, as before you herd in y^e Crede. Moreouer he openeth oure hertes, & gyueth vsus faith, to beleue his gospel. And to them y^t beleue his gospel he giueth the holy gost, which doth gouerne vsus, and leade vsus vntounto all trueth.

For fyrste by faythe we be iustified before God (for fayth maketh vsus partakers of y^e iustice of christ, and planteth vsus 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. Therfore he that beleueth in Christ, and truely beleueth y^e gospel, he is iust & holy before God, by y^e iustice of Christ, whiche is imputed & gyuē vntounto hī as Paule saith. Ro. iii. we thinke y^t mā is iustified by faith w^tout workes.Roma. iii. He is also iust before y^e world, because of y^e louelove & charitie, which the holy gost worketh in his herte.

Secondly, faith worketh peace and quietnes in oure heartes and consciēces. For by faith we be certified that our synnes be forgiuen. Therfore saythe sayncte Paule to the Romanes.Rom. iiii. Beyng iustified, we hauehave peace and quyetnesse wyth God, by our Lorde Iesus Christ.

Thirdely, this peace bringeth vntounto vsus a great and synguler ioy in our hertes and consciences, and maketh vsus, for this excedyng benefite of gods mercy and grace towarde vsus, feruentely to louelove him, gladly to laude and praise him, to honoure his name and to professe the same before all the worlde, euermore to gyue vntounto hym moste harti thankes, and to be swift and redye to do all thinges that maye please God, and to eschewe those thynges that may dysplease hym.

Thys good children is the sayd kyngdome of God, whan by the gospell and the holy ghoste, God raygneth in oure hartes, whan he worketh in vsus our Iustification, that we hauynge peace of conscience may hauehave ioye and comforte in the holy gost, of the abundance and plentifulnes of grace and the benefytes of Christe. And this is that thinge, whiche sayncte Paule speaketh of to y^e Romaynes.Rom. xiiii. The kyngdome of God is iustice, peace and ioy, in the holy gost.

Nowe as an earthly kyng doeth gouerne his subiectes by hys lawes and commaundementes, and by his mighte and power, so doeth God rule and gouerne his church and true faithfull people (whiche although they be here in earth, yet they be of his heuenly kyngdome) suche I saye he gouerneth by the holy worde of his gospell, and the power of the holy ghost (whom he powreth plentifully vponupon al them that beleue the gospel) and by that comfortable worde of the ghospell he gentilly entiseth and drawethe vsus vntounto him, that we should gladly of our owne free will obey him. For God loueth not seruyce constrayned by forse, suche as slaues and bonde menne do, more for the feare then louelove, but he wold hauehave his people to serue him willyngly of hearte and louelove,Psal. cx. as Dauid said in the .cx. Psalme.

And this is the forsayde kyngdome of God, whan he dothe in suche wyse raigne in vsus and gouerne vsus, that we do not wourke after our owne wylles, but in body and minde do ceasse & rest from our owne euyl workes, and shrewed wylles, and folowe the workyng of God and the holye goste in vsus. And this is to sanctifye the sabbot daye (that is to say, to kepe an holy rest) whan we honor God with true honour, whan we heare dilygently the worde of God, whē we yelde our selfes clerly to God, that his holy spirite maye worke in vsus, holy, godly & heuenly workes, y^t is to say, iustice, peace, comfort & other workes of y^e holy gost.

Therfore he that praieth thus. Thy kingdome come, he prayeth, nothynge elles, but that God wil gyue vsus grace, that we maye rest from our own propre willes, that we do not those thynges that delyte the body, and please oure appetites, but that we maye suffre God, by his holy worde & spirite, to worke in vsus holy workes, that so the thirde cōmaundement maye be fulfilled. Remembre that thou sanctifye the sabboth daye. For so doth Esaye declare this commaū dement,Esa. lviii. saying. If thou worke not after thine own wyl, in my holy day, than thou shalt be called a pleasant rest, to sanctifye and honoure the Lorde, yf thou honoure him so, that thou worke not after thyne owne wayes, nor fynde the meanes to folowe thyne own wil, nor speake thyne owne pleasure, than shalt thou hauehave pleasure in the Lorde. 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 vsus, that we maye obey him in suche wyse as you hauehave herde.

Nowe the kyngdome of God commeth vntounto vsus two maner of wayes, first by his worde & faithe, whan the gospell is preached vntounto vsus, that our Lorde Iesus Christ, delyuered vsus frō synne, death and hel, by crosse, death & resurrection. For by the preaching of his word we do lerne to put oure truste in God and to louelove God. And this knowlege and faith in Christe, increaseth from tyme to tyme, not only in theim that hauehave but newlye begonne to beleue, but they also whiche many yeares hauehave professed Christe, do profyt in the same faith more and more. For their faith and louelove towardes God, by the dayly preachyng of the gospel is confirmed & made more strong. Secondly, the kyngdome of God shall come to vsus at the laste daye whan the euerlastynge glorye and kyngdome of God shalbe reueled, whan at the laste daye we shalbe raysed from death to lyfe, and be receyued into the kyngdome of heauen, where we shalbe made perfytely iuste, holy and safe for euer, whiche thynge so long as we be here in this worlde, is hyde from vsus, and appereth not clerlye vntounto vsus, but at that last daye shal appere to all men, that excedynge ioye, which no tonge is able to expresse. As saith saint Iohn in hys Canonical epistle.i. Iohn. iii Yet it appereth not, what we shalbe, but we know that whan it shall appere, we shalbe lyke vntounto hym, and we shall see hym, euen as he is.

All these thynges oure Lorde God causeth to be preached in the hole worlde, of his mere goodnes and most abundāt merciemercy, not for our workes or merites, but before we desiered him. But although it be preached through y^e world, yet it should not auayle vsus, if we beleued not, that is to say, if he came not into oure hartes, yf the kyngdome of God wer not within vsus. Therefore must we with all dilygence praye, that God not onelyonly may make this to be preched, but also y^t he wil gyue faith, not onelyonly to other, but also to our selfes.

And shortly, this is the summe of this petition, that God by his syncere preachers, wil sende his worde and gospel of Christ, and by his holy spirite brynge vsus to the faith, and obedience to God, and daily to encreace the same. And than vtterly to abolyshe and take awaye from vsus, the rest of the worlde, whiche is wicked and disobediēt, withal their sinne and wickednes, and to receiue vsus in to his eternall kyngdome and glorye.

This is the meanyng & plaine vnderstanding of this secōde petition. The kyngdome of god cō meth of it selfe, w^tout our prayer, but here we pray, that it may com to vsus. Whiche commeth to passe, whan the heauenly father gyueth vsus his spirite, to beleue his holy word, to lyue wel and godly, here in his churche for a tyme and after in heauen for euer.

The thirde petition.

Thy wil be done in earth as it is in heauen.

Mat. xxvi. Mar. xiiii. Luke. xxii. Iohn. vi. and .xviiiYE hauehave herde how in the former petycions, we require of our Lord God, to gyue vsus al thinges that perteyne to his glorye, and to the kyngdom of heauen, whereof he hath gyuen vsus commaundemente in the three preceptes, written in the first table Nowe foloweth the thirde peticyon, wherin we praye God to graūt vsus, that we maye fulfyll the other seuen commaūdementes also, the whiche intreat of matiers concernyng this worldly kingdome and transitorye lyfe, that is to saye, to honoure our parentes and gouernours, to kyl no man, to committe none adulterye, to absteyne from thefte and lyinge, and to behaue our selfes in all thinges obedyentlye, honestlye, peaceably and godly. And these be the wordes of this petitiō. Thy wil be don in erth, as it is in heauen. And to the intent, that you maye the better vnderstande this petition, you shall knowe, that there be two maner of kingdomes. The first is the kingdome of God or of heauen, wherof we spake in the second petition. The other is an earthly or worldly kyngdome, of the whiche you shall nowe heare. Nowe our Lord God, is the chiefe ruler and gouernoure, in bothe these kyngdomes. In the kyngdome of heauen he doth so raygne, that he begynneth in vsus here in this world, the kingdome of euerlastyng lyfe and saluation. And the worldlye kingedomes he doeth so gouerne, that here he gyueth vsus peace and quietnes that we may heare and learne the kyngdome of God, and so atteyne the kyngdom of heuen. And God hath ordeined in this erthlye kyngdome, commen officers and rulers vnderunder him, whiche he hath appoynted for thys purpose, that they shoulde in his name gouerne the commen people, and laboure with all dyligence that peace and quietnes maye be maynteyned in the same. And he hath gyuen them the authoritie of the sworde, that they shoulde not onelyonly therewyth defende the godlye, but also punishe malefactours, and breakers of the commen peace and quietnes, as traytours, rebellions, mā quellers, adulterers, theues, and false wytnesse bearers, and all wronge doers to other men, accordynge to the sayinge of sayncte Paule in the .xiii. chapiter to the Romayns. Let eueryevery soule (saieth he) submit himself vntounto the higher powers. For there is no power, but that commeth of God. And the powers that be, are ordeyned of God. Whosoeuer therfore resisteth the superiour powers, resisteth the ordinaunce of God. And they that resist, do purchase to thē selues damnation. For the rulers are not fearefull to theym that do good, but to theym that do euell. wylte thou be withoute feare of the powers? do well then, and so shalte thou be praised of the same. For he is the minister of God for thy wealth. But yf thou do euell, then feare, for he beareth not the sworde in vayne. For he is y^e mynister of God, to punishe him that doeth euell. Wherefore you muste nedes obey, not onelyonly for feare of punyshement, but also for veraye conscience. By these wordes you may well perceyue good children, that it is Gods will and pleasure, that we shoulde leade here in this worlde an honest and quyet lyfe, and that they whiche be sedytyous and full of trouble and vnquietnes in the commen wealthe, shoulde be punyshed. And vponupon these considerations he hath gyuē vsus these commaundementes. Honour thy father and mother. Thou shalt not kyll. Thou shalt not commytte adulterye. Thou shalte not steale. Thou shalte beare no false witnesse against thy neyghboure. Thou shalt not desier anye thynge that is thy neyghbours. And God hath commaunded the gouerners of commen welthes, to punyshe suche as do not obey these commaundementes, and he himselfe wyll punyshe theym also, wherefore lette suche as be disobedient, loke for punyshment, not onelyonly of the gouerners here in the sight of the worlde, but also of God hymselfe. And the gouernours, whiche accordyng to gods commaundement, do correcte and punyshe offenders, they do wourshyppe God highly, and do to him a pleasaunt and acceptable sacryfice. And God hathe ordeyned the higher powers, and quietnes to be in commen welthes, that thereby we might heare and learne the gospell more easely and quietly. For where as warre and sedycion is, there is not the place to preach the worde of god with fruyt & profit. For the whiche cause saynt Paul, wrytynge to Tymothye, sayeth on this wyse: I charge you, that prayers and supplications be made for all men, for kinges, and for al that are in authoritie, that we may lyue a quiet and a peaseable lyfe, with all godlynesse and honestye. For this is good and accepted in the syght of God our sauiour, whiche wylleth all men to be saued, and to come to the knowlege of the truth. Nowe therefore forasmuche as we know, by Goddes holy commaundementes, what his wyll is, it is our part to confirme our willes to his wyll, and to desier him, to giuegive vsus his grace and ayde, to accomplyshe his most holy wyll, saying as Christ hath taught vsus. Thy wyll be donne in earthe, as it is in heauen. 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, therefore whensoeuer you wyll make thys prayer to God, and saye. 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 vntounto you hertofore declared. For in this shorte request, you comprise asmuche, as yf you shuld praye on this fashion.

O God oure mooste mercyfull father in heauen, gyue vsus thy grace and healpe, that we maye obey our parentes and commen officers, and honour them with all our hertes, keape vsus frome manslaughter, from enuye, hatred, malice, anger, desyre of reuengynge, and all euell myndes towarde our neyghbours.

Graunt that we may hartely louelove oure neyghbours, and do theim good, both in wordes and deades Graunte vsus to lyue purelye and chastely, to auoyde all occations of offence, to prouoke no bodye to vncleane lyuynge, but y^t we maye studye to saue eueryevery mans & womans chastitie and honestye. Graunt, that neyther by thefte, gyle or anye craftye meanes we take brybe or keape awaye anye mans goods from him, 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. Graunte that we hurte no man wyth false witnes bearing or lying, but that we maye bothe iudge and speake all goodnes of our neyghboure. Kepe vsus from all euell lustes and desyres, that we couet not oure neyghbors goodes, nor hauke or hunt after any thinge that is hys. For all these be the commaundementes of thy holy & godlye wyll, wherto thou hast commaūded vsus to be obedyente.

And marke well these wordes I praye you (good children) that we do not onelyonly praye God, that hys wyll maye be donne, but also we desyer, y^t it maye be fulfylled here of men in erth, euen as it is of the angels in heauen. Nowe the angels in heauen fulfyll Gods wyll most perfectlye, bothe with moost feruent louelove and moste perfyte obedience. And there is not in anye of the heauenly spirites any euell desier, to do any thynge contrarye to gods wyll, but they be whollye inflamed with moste perfecte louelove towarde God. Euen so oughte we also to be that dwell here in earth. But the wekenes and euylnes of mans hart is so greate that we be not able to perfourme the same.

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 vsus grudgynglye, coldly & as it were halfe agaynste our willes. 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, but euer they want many thinges, that belong to their perfection. We must therefore continually praye God, to gyue vsus his grace & helpe, that we may fulfyll his holy wyll, and be made as iust and obediente, as the angels whiche be in heauen. Forthermore (good children) you shall note that when we saye, thy wyll be donne, we do not onelye praye for our selues, but for other also, that bothe we & they maye do the holy wyl of God. And whē any man goeth about to do anye vngodly thinge, whiche is agaynste gods wyll, then we praye in this petition that God wyll let his naughty purpose, that gods wyl onelyonly maye be donne. This praier also is against the deuyl and thys most corrupte worlde, that neither the deuels will, neither the wyll of the wicked worlde maye be done. For when we heare the gospell preached vntounto vsus, and gyue credyte to it, and frame our lyfes and conuersation after the same, then Satan rageth and is sore greued and vexed, than he calleth all hys wittes vntounto him, & 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. Thē he is busye to rayse vp persecutions, seditiōs, insurrections, cōmotyons, warre and blasphemies, whereby ye maye let the worde of God to hauehave his course, and trouble the kingdome of Christe. And Satan is not alone, whē he fyghteth against Christ and his kyngdome, but he hath on his syde this false and deceyuable worlde, and also oure owne fleshe, whyche do not cease to intyce and moue vsus agaynst gods most holy wil. But when we say in the lordes prayer, thy wyll be donne, then we do not only pray, that both we and other maye kepe gods commaundemē tes, but we praye also, that the moste naughty wyll of the Deuel and the corrupte worlde maye be broken, and only the wyll of God maye be fulfilled, that in commen welthes maye be peace and quietnes, the gospell frely & fruitefully preached, and that we may lede in this world holy and godly lyues. And forasmuche as Christe oure Lord, hath cammaunded vsus thus to praye, and hath promysed, that whatsoeuer we aske the father in his name, he wyl gyue it vntounto vsus, we ought stedfastly to beleue, and nothyng doubte, but that he wyll staye all the craftye imaginations and compassynges, of the worlde and the deuel, and defende vsus against all persecutions, that we maye kepe and lerne his worde in peace and quietnes.

Wherefore our dewtie is, stedfastly to cleue to the gospell, dylygently to studye and learne the worde of God, and constantly w^t out feare to confesse and abyde by the same. For Christ himself saith.Math. x. Luke. xii. He that confesseth me before men, I wyll also confesse and acknowlege him before my father in heauen. But he that denyeth me before men, I wyll denye hym before my father in heauen. 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, and willynglye to beare, what soeuer crosse or trouble, he shal lay vponupon our sholders. For we praye y^t hys wil maye be done, than we forsake our awne wyl, 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 quietnes, where as gods wyll is contrarye that oftentymes we shoulde be tryed in oure faithe by aduersyties, and beare oure crosse, as our Lorde and mayster Christ was crowned with thornes and nayled on the crosse for oure sakes.Rom. viii. 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. And our sauioure Christe himselfe sayeth. He that taketh not his crosse, & foloweth me is not worthye to be my dysciple.Luke. ii▪

And this is not a token of gods angre, when he sendeth vsus afflyetion or aduersitie, but rather a signe of his louelove toward vsus. For he chasteseth eueryevery childe whome he loueth, as the wyse man Salomon witnesseth.Prou. lii… ▪ And they that fele not his rodde, be not his true children, but rather bastardes as sainte Paule writeth in thepistle to the Hebrues. Wherefore good children larne patience,Hebr, xii, that you may gladly suffer aduersitie (For correction is a teachyng) and whē God shall trye your faith with sycknes, pouertie persecution, or any other kynde of aduersitie, reioyce and be glad. For these be euident tokens, of gods fatherly louelove towarde you, and that he wil kepe you cleane from synne and corruption of this worlde, and brydle your wyll, that you maye, learne to knowe gods holy wyll, whiche is a wonderful wisdome.

And therefore sayncte Paule so many tymes repeteth in his epystles, these wordes, that is to say, that you maye knowe the wyll of God. For this knowledge is a most high and heauēly wysedome and obedyence, most lyke to the obedience and holines of thangels in heauen. And you be bounde to obey God, in sufferyng his rodde and crosse. For God in our baptysme hath made this couenaunt with vsus, that we must dye and be buryed with Christe, & be grafted in his passion and death, if we wil ryse againe and be glorified with him in the kyngdome of heauen, whereunto he is rysen and assended. Wherefore good children, marke wel these lessons, that you maye learne pacience in all afflictions and aduersities, whether you suffre sycknes, pouertie, reproches or persecution for the gospel. And what soeuer kynde of aduersitie troubleth you, perswade your selues, for a suertye, that it is Gods wil, that you should suffer and be tryed. And therfore Christ sayeth. One heare shal not fal from your headde,Luke. xxi. without the wyll of your father whiche is in heauen.

Therfore yf perchaunce at any tyme you shalbe moued to impacience, in your trouble and aduersitie, then with all your hertes call vponupon God for his ayde and succour, desyre hym to sende you the gyfte of pacience, and saye. Thy wyll good Lorde be done, and not ours: For so oure sauyour Christ hath not onelyonly taught vsus to pray, but he himselfe also dyd vse the lyke prayer, not longe before he suffered his passion. And this is the playne meaning of this thirde petition, concernyng y^e fulfyllyng of Gods wyll. Nowe I pray you good children, applye your willes and mindes to learne y^e same, that whē you be demaunded, how vnderstād you y^e thirde petition? you may answer after this maner. Althoughe Gods holy wyll be done w^tout our praier, yet we pray that it maye be done in vsus, and fulfylled among vsus here in earth. Which is done, whan God doeth ouerthrow and destroy the wicked counsels of the deuell, of worldlye people, and of oure owne fleshe (whiche do all that lyeth in theim, to let and hynder the kyngdome of God, and the halowynge of his name) and doeth kepe vsus in the true knowledge of his worde, in the lyuely faithe of Christ, in hys louelove and obedyence of hys commaundementes. For this is the holye and perfecte wyll of God, whiche God graunte vsus to keape nowe and euer. Amen.

Iohn. vi. a Mat. iiii. b and .xv d. Mar. vi. d viii. a. b. c. Luke. ix, bGyue vsus this daye our dayly breade.

YE hauehave herd, how in the former petitions we desyer of God, to gyue vsus 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. Wherby we be euidently taught, that we be not able to fulfyll the lawe and commaundementes of God, without the grace of Christe and Goddes healpe. Nowe foloweth the other four peticions, in the whiche we praye God, that he wyll vouche safe to gyue vsus all those thinges, whiche be promysed vntounto vsus in the gospell, and whiche our Crede teacheth vsus to loke for. And first in this fourth petition, we sue to God, to graunte vsus all those thinges, which we be taught to beleue in the first parte of oure Crede concernyng our creation. For when we saye. Gyue vsus thys daye oure daylye breade, we praye to God, that as through his great mercye and goodnesse, he dydde create vsus, so he wil lykewyse nouryshe and feade vsus. 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. For seynge that God hathe made heauen and earth, he is lorde and mayster of al creatures in heauen or erthe, and all be vnderunder his wil and pleasure. And forasmuche as he made them all for vsus he hath appointed them all to serue vsus, and to healpe and releue our necessities. Wherefore let vsus not be carefull for meate or drincke or other thinges necessary for oure lyuynge. But lette vsus put oure confidence in God oure father, whiche hath made vsus, and giuen vsus our lifes, and we may be sure, that he wyll also sende vsus all thinges necessarie for the preseruation and maintenaūce of the same. For seyng that he made al creatures of nothing, it muste nedes be, that all creatures muste obey hys wil and commaundemente. And in case ther were not in the world, creatures sufficient to nourish vsus, yet we shoulde not mistrust hym, for he is able to make newe creatures, to gyue vsus all thinges necessarie. 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 of his lyfe, Christe hathe taught vsus, to aske these thynges of oure heauenlye father, whiche onelyonly is able to preserue and feade vsus. Of him therefore oughte we hertely to aske the same, saying. Gyue vsus this daye oure daylye breade. For this thinge tendeth to the glorie of god, and syngulerly pleasethe him, whan we aske of hym al thynges necessarie for vsus. And for this cause God hath commaunded vsus to praye contynually wythout ceasynge.

And our sauyour Christ hath promysed vsus, that he wyl gyue vsus all thynges,Lu. xviii. Iohn. xiii. whiche we shall aske in his name. And it is euident by the wordes of this petition, that we ought oftentymes to praye. For Christ hath not taught vsus to aske our sustinaunce for fyfthy or thre score yeare, nor yet for one yeare, no nor for one monethmonth or weake, but he hath wylled vsus to aske our dayly breade. And he saieth. Be not carefull for to morowe, for to morow bryngeth care enough of it selfe.

Now yf we shal not be careful for to morow, but onelyonly 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. For we shal hauehave asmuch nede of meate and drynke to morowe, as we hauehave this presēt daye, & 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, for that pleaseth God, and he is veray redy, to giuegive you al thinges that you nede, so that we giuegive him his due honoure, and aske of hym as our dutie is. But specyally they that be godly, muste vse to praye, whan they go to bedde, whan they ryse, whan they go to the churche, or syt doune at the table. For these times are chiefly appoynted to prayer, as scripture doth witnesse in many places. And forasmuch as we be not able to get our dayly breade, by oure owne wit, laboure and dylygence, except God giuegive it vsus, let vsus therfore before all thynges seke his kyngdome and studye to please him, that he may gyue vsus al thinges necessarye for vsus.

And although many men in this worlde, get their lyuyng and ryches by crafte and deceipte, yet let vsus absteyne from such vnlawful meanes. For they do rather bryng pouertye to a man, then ryches. And althoughe brybers, extorcyoners, vsurers, and craftye deceauers of their neighbours, do prosper for a while in this worlde, yet they seldome establyshe theyr thynges. For it is written, that scasely the thyrde heyre shal enioy goods yll gotten. And God doth only wynke at theim, suffryng thē to floryshe for a tyme, that afterwarde he maye y^e more greuouslye punyshe, and sodenly destroy thē. And when we desyer God to gyue vsus our dayly breade, thynke not (Good children) that our heuenly father wyl gyue vsus only a morsell of bread, and nothyng besyde, but vnderunder the name of breade be all thinges conteyned, whiche be necessarie to the maintenance of our lyfe, as meate, dryncke, apparell, house, landes, cattell, and monye, accordyng to the saying of sainct Paule. God gyueth all thynge to our vse richely and aboundantly. But Christe teacheth vsus in this petition, to aske only for our dayly breade, for this entent, that we shoulde be content with suche a meane, as oure dayly vse and necessitie doth require, and that we should not by ouermuche eatyng and drynkynge, wastfully spende those thynges, wher w^t poore people myght be relyued. For sayncte Paul doth commaunde vsus to laboure and worke, that we maye eate our awne breade, & also gyue to thē that hauehave nede. The which commaundement we shall easely kepe, yf we wyll be contente with a meane dyet, and kepe a measure in our apparell. 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 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 hauehave wherwith to mainteyne their charges and sumptuous expēses. 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 y^e poore. 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 vsus, that is to saye, we praye for seasonable wether and holsomenes of the ayer, for helthe of bodye, for peace and quyetnes of the commen welthe, for trustye and faithful seruantes, and suche lyke. For except God sende a faire and seasenable wether all the fruites and corne growyng vponupon the earth are lyke to peryshe, and so all our laboure in plowyng, sowyng and plantyng shall be bestowed in vaine. Also he y^t hath not his helth, he can hauehave no pleasure in his riches, or greatly ioy in his meat or drinke, be it neuer so deinty. Furthermore in warre time, all thoughe God sende vsus great plē tye of corne and wyne, yet all is destroyed of oure ennemyes, somuche that we maye scante truste our frendes from spoilyng of vsus. For than all is full of robbynge, burnynge, beatyng, kyllynge and wasting with fire & sworde. And yf we hauehave any thinge lefte vsus in the tyme of warre, yet we can not quyetly hauehave y^e vse of it, for feare, care and trouble of the warres.

And yf it be a tyme of peace, yet yf thou hauehave an enemye within the walles of thyne awne house, that is to saye, yf thou hauehave an vnkynde or vnfaythful wyfe, vnthryftye children, vntrustye and neglygente seruauntes, then by them, thy lyuynge is wasted and cōsumed. For al these do defraude the of thy dayly breade, and by y^e occasion of thy greate losse and hynderance. The principal cause of all these aduersities is the deuel. For he is so mortal an enemie to mankynde, that he is desyrous not onli to destroy our souls with false doctrine and erroneous opinions, but also throughe tempestes, infection of the ayer, dyuerse kyndes of sykenesses by famyne, batteyl, by the malyce and falsehed of oure owne householde and of our neyghbours, he wolde fayne cōsume our lyfe, helth, house and goods, & clerely destroy them

And this wicked spirite woulde ouerthrowe, in a momente of an houre whole realmes & commen welthes, yf God dyd not let hym. Wherefore we must ernestly pray to God that he wil staye this wycked spirite, and gyue vsus our daily bread, that he wil preserue vsus frō all sycknes, that hauynge helthe of our bodyes, we may vse & inioy our substance. And that also he wil sende vsus godly and dilygente rulers, to defēde vsus from our enemyes, and to prouide, that nether our goodes be stollen from vsus by thefes or robbers, neyther lost or conuayed from vsus, thorowe the vntrustynes or falsenes of oure householde seruauntes. Furthermore you shall note good childrē, that our Lorde Iesus Christ hath not taught vsus to saye, father gyue me my dayly breade, but gyue vsus oure dailye breade, and lykewyse in all the petitions that folowe, no man prayeth in the synguler noumber for himselfe alone, but in the plurel noumber aswel for other as for himselfe. By y^e whiche lesson we be admonyshed of the brotherly charitie, whiche one of vsus shoulde beare towardes an other. For we be all offenders, and from our birth the children of yre. Neuertheles God so loued vsus, that he gaue his only sonne Iesus Christ to suffer deathe for vsus, to obteyne for vsus remyssion of oure synnes, to reconcile vsus to him, & to make vsus his children. Therefore nowe is God our father, & Christe oure brother, and we be goddes children and heyres, and coinheriters with Christ, and amonge oure selues we be brethren, and all brethrē to Christ. 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. Furthermore this is a great comforte for vsus, to know that all the church and congregation of Christ, doeth praye for vsus, and that all the treasurs of Gods riches, that is to say Christ himselfe, the kyngdome of heauen, the holy gospell, the sacramentes, and the prayers of al godly men, be common to vsus all. For whan soeuer anye Godly man, requireth any good thynge of God, he also requireth the same for vsus alone, for no man oughte to praye for him selfe. And this is a greate consolation for all Christian people. For the scripture sayeth, that the prayer of one iust man may do muche wyth God. And therfore whan manye iust and godlye men do make their supplications vntounto God, with one accorde, we may be sure that their prayers are herde.

And thys is the playne sense and exposition of this fourth petition. Now (good children) I pray you diligently to remember these thynges, that when you be asked thys question, howe vnderstande you the fourth petition? you may answere, God doeth sufficientlye prouide for vsus meate and lyuyng with out our desire, neuerthelesse we desyre him, to graunt vsus, that we maye knowe that we hauehave all thynges at his handes, and that we may gyue to him due thankes for the same. And yf further anye man wyll aske you, what is mente by thys worde, our dayly breade? aunswere, that by daylye breade is vnderstande all thynges necessarie for oure lyuynge, 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, and suche lyke thynges, whereby we maye leade in this worlde a Godly and quiet lyfe.

¶And forgyue vsus oure trespaces / as we forgyue them / that trespace agaynst vsus.

mat. xviiii d c & vi.v. Mar. xi. c Act. xvii. aYOu hauehave 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 vsus his children, and that we ought to trust for this thing, of no creature but of God only, as you hauehave lerned in the firste article of oure Crede, which intreateth of the creatiō. Now foloweth the fifth petitiō, in y^t whiche we desyer God, to giuegive vsus al those thīges, y^t we hauehave lerned in the seconde parte of oure Crede, whiche speaketh of our redemption, and teacheth vsus, 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 y^e quicke and the dead. The wordes of this peticion be these. Forgyue vsus our trespaces as we forgyue theym that trespace agaynste vsus.

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 vsus all thinges, whiche we aske in faithe and true belefe. Nowe true faith is grounded vponupon the promyse of god, and it is not buylded, but vponupon the foūdacion of his word. Wherfore yf we wyll aske any thing in true belefe, we must aske as the worde of God teacheth vsus, and we muste take suer holde of Gods promise, declared in the scripture. For it is not faithe, to beleue oure owne phantasies or dreames, of the whiche God hath nothynge spoken or taught. As yf a man would beleue that by Goddes healpe he shoulde not be drouned, 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, when he set him vponupon the pinnacle of the temple in the holy cytie,Mat, iiii, and said vntounto him. If thou be the sonne of God, cast thy selfe downe. But Christe refused so to do, & answered thus. Yt is written.Deut. vi. Thou shalte not tempte thy Lorde God. Nowe there is not in the whole scripture anye one promyse, that God wyll helpe me, yf I do any suche acte, but yf we do suche thynges as God hathe commaunded vsus, he hathe made vsus manye promyses, that he wyll ayde and succour vsus, in al our necessities and troubles. By the whiche promyses, he hath declared his fatherly louelove towardes vsus, intendyng therby to stirre and prouoke vsus, to runne vntounto him in all oure cares and nedes. Wherefore it is our bounden dutye, to cal vponupon his name in al our necessities, to trust vponupon hys promyses, to put him as it were in remembraunce of them, and ernestly to desier hym to performe y^e same. But amonge al other promyses, this promyse is speciallye to be remembred where Christ promyseth thus. Yf ye will forgyue men their trespaces, my heauenly father also wyll forgyue you, youre trespaces. But yf you wyl not forgyue men their trespaces, thē wyl not my heuēly father forgiue you. In the whiche promyse, Christe dothe not onelyonly offer vntounto vsus remission of our synnes, and suche thynges as apperteyne to euerlastyng lyfe, but also he promiseth vsus hereby peace and quietnes in this transitorye lyfe, with concord and a louyng harte towarde our neyghboure. And accordynge to this promyse, Christe our master hath taught vsus to pray after this sort. Forgiue vsus our trespaces, as we forgiue them, that trespace agaynst vsus. For it were not reasonable nor agreyng to iustyce, that we should require God to forgiue vsus our trespaces agaīst him, whē we are not minded to forgyue our neighbours, their offēces against vsus. Nor God would neuer heare vsus, yf we shoulde so praye. For yf we hauehave causes, why we wyll not forgyue our neighbors, thē suerly God hath both mo & more weightie causes, wherfore he wil not forgyue vsus. So that yf God were mynded to forgyue vsus oure synnes, 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, as Christe hymselfe doth playnly teache vsus,mat. xviii. 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, because he wold not forgyue his felow. Wherefore good childrē, accustome your selfs euē from your tendre age, gladly to forgyue them, that hauehave offended you. Be not desyrous to reuenge your awn quarels, and thē youre heuenly father, wil also forgyue you. Yf you be angry, synne not,… iiii▪ nor let not the sunne set vponupon your anger. For it is not possible, that any man can trewlye beleue that God hath forgyuen him hys synnes, when he hymselfe is not willyng to forgiue his neighbore. Wherfore God our heuēly father dyd not entende to hurte or hindre vsus, when he sayde, that he woulde not forgyue vsus, except we dyd forgyue other, and yf we forgyue our neyghbors their offēces, that then he wil also forgyue vsus. But God dyd knyt thys condytion to this promyse, for our great welth and benefyte. For vnderunder these wourdes, ther lyeth hyde great cōforte, for troubled conscyences, where vntounto yf you wil lysten dilygently, ye shal knowe the synguler goodnes of God and his fatherly louelove towardes you. It is not vnknowen to God, how harde a thynge it is for vsus to beleue, that God frelye and for his mere mercye wyll pardon vsus whan we hauehave offended him.

Wherfore he hath added to his promyse this token, whereby we might be assured that he hath forgyuen vsus, that is to saye, when we forgyue our neighbors. For although it be harde to forgyue our neyghbours, their offēces against vsus, yet more harde it is, to beleue that God hath forgyuen vsus. Let vsus therfore lay aside al anger and dyspleasure, and accustome our selues gladly to forgyue our neyghboures, that thereby we maye the soner beleue, that our Lorde God hath forgyuen vsus. For God is muche more inclyned and redye to mercye, then we mortal menne be. Moreouer the forgyuyng of oure neyghboure, Christe here in dothe not only stablyshe our faith, y^t our synnes be forgiuē of God but also it doth nouryshe peace, concorde & brotherly charitie. For if we shuld not muche forbeare and forgyue one another, but eueryevery man shuld studye howe he mighte be reuenged of his neighboure, for euerye matter, eyther by force or elles by subtiltie, then, we shoulde neuer hauehave measure nor ende of chiding, scoldynge, layinge in watche one of an other, deceauynge, lawyng, fightyng and suche lyke. Then fare wel all quietnes, peace, concorde and good ordre.

And this reuengynge of oure selfes should greatly hurt vsus, both in oure bodye, soule, good name, honore and ryches, as experience dayly teacheth vsus. For oftentimes we see, that whyle a man goeth to lawe for two or thre crownes, he spendeth twentye or thirthye. And manye men be kylled themselues whyle they go aboute to stryke or woūd other. Wherefore it is much better, one of vsus to forgyue an other, then to prouoke and increace the anger and malyce one of another.

And although we lose part of our goodes thereby, yet we shall hauehave this great wynnynge therby, that God wil forgyue vsus, euen as we forgyue them that trespasse agaīst vsus. And note wel (good children) that Christ doth not teache vsus to saye, forgyue vsus oure grosse synnes, but forgyue vsus our dettes or trespaces. For it is a greater benefyte, to hauehave oure dettes and all offences forgyuen, then to hauehave oure grosse synnes forgyuen vsus.

For that we proprely cal synne, which we do directly agaīst gods commaundement. But that is called dette, or offence whē we ought to do good & do it not, or do good vnperfitely, although dyrectly we do no hurte to no man. And we Christen men althoughe by baptisme we be made the chyldren of God, & receiue y^e holy gost, (which doeth healpe vsus to withstande all euil, & to do y^t is good) & although we cōmit no grosse sin, nor breake the law by any outwarde acte, yet we do not perfectely fulfyll gods commaūdementes, nor do al thinges whiche we ought to do. And when we do not all thinges which we oughte to do, then euer we be detters & synners in some thyng.

But God forgyueth vsus these dettes for Christes sake, when we praye to him therfore, and forgiue our neighbours for his sake. And this is the cause, why we can not be iustified, or deliuered from syn, death, and hell, by oure own workes. For in asmuche as oure good workes be euer vnperfecte, and hauehave nede of pardon, therefore we must nedes be redemed by the passion, death, & resurrectiō of Christ, as it hath ben taught you in that part of y^e Crede, which intreateth of our redemption, wherfore in as much as, according to oure Crede, we beleue that God for Christes sake hathe forgyuen vsus all oure synnes and dettes, we oughte also earnestly to praye, y^t he wil deale with vsus accordynge to our faithe, and forgyue vsus our trespaces, as we forgyue theim, that trespace agaynst vsus. And this is the playne vnderstāding of this fifth petitiō, whiche we dayly & hourely ought to make to God. And now I pray you (good children) that you wyll dilygentlye recorde the true meanyng of this petition. And when you be asked this question, howe vnderstande you the fifthe petitiō? Answere, and saye. Herein we desyere, that our heuenly father will not loke vponupon oure synnes, and for theim, cast vsus awaye. For we hauehave not deserued those greate gyftes and, grace whiche we desier at gods hādes, nor we be not worthye to hauehave the same, but we desyer God, that althoughe we dayly offende him, & deserue greuous punyshmentes for our synnes, yet he of his mere grace & mercye wyl heare our prayers, and frely forgyue vsus oure offences. And we offer our selues for his sake frō the botome of our heartes to forgyue them that hauehave offended vsus.

¶The syxte petition.

And suffer vsus not to be led into temptacion.

mat. iiii. a Mark. i. b Luk▪ iiii. aNOwe you hauehave hearde, how in the fyfte petition, we desire God to giuegive vsus all those thynges, whiche oure Lord Iesus Christ hath deserued for vsus, by his passion, deathe and glorious resurrection, that is to say forgiuenes of our synnes, and all therto belongynge, euen as we forgyue them that hauehave offended vsus, as you hauehave learned in the seconde part of the Crede, which intreateth of our Redemption. Now therfore foloweth the syxt petitiō, in the whiche we praye, that God wyll gyue vsus all those thinges, whiche we hauehave 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 vsus the holye ghost, whiche may assist vsus in our continuall batell agaynste synne, the fleshe, the world and the deuel, that in all temptations and skyrmishes with the same, we may mā fully withstande theim, and ouercome theim. For this we desyre, when we say. And suffer vsus not to be led into temptation. And to the intent, that ye maye the better vnderstande this petition, ye shall first dilygentlye learne this lesson, that althoughe synne is forgyuen vsus by Christ, yet it is not whollye purged or dryuen oute of vsus, but synne yet sticketh fast in our flesh, which doeth tempte and prouoke vsus to do against Gods commaundementes. For ye hauehave all redye lerned by the tenne commaundementes, what synne is, and what is very vngodlynes, to y^e intent ye may eschew it. Also you hauehave herd in your Crede, that God doth forgyue vsus our synnes, and doeth no more condempne vsus for the same, when we beleue in the son of God our sauiour Iesus Christe. But yet neuertheles, we feale the temptations of synne, which cleueth to vsus lyke glewe. And that this is true eueryevery one of you doth feale in your selues by dayly experience. For when you grudge to do that thing, whiche your parentes commaundeth you to do, then synne tempteth you, and prouoketh you to stoubbernes and disobedience towarde your father and mother. But yelde not you to this temptacion, but obey your father and mother, as God hathe commaunded you. Lykewise when you see other children hauehave any gay thing, whiche pleaseth you so well, that you woulde fayne hauehave the same, then synne tempteth and moueth you eyther by force, or by stelthe, or els by some craftie meanes to picke it from them, and so to deceyue your neyghbour. But it is your parte, to withstand this temptation, and to kepe Gods commaundement, whiche sayeth. Thou shalte not steale. And after this sorte we be tempted in the other cōmaūdemē tes of God also, and tried whether we wyll be obedyent vntounto them or no. But we muste striue agaynste tēptation, & manfully withstande the same, y^t we do nothing against gods cōmaundement. Now when we wyll resyst temptation, and not obey the same, but kepe the commaundementes of God, then we must hauehave the help and assistance of the holy Ghost. For without the holy Ghost no man can be rightuouse and good. And for this cause also he is called the holy ghost, because he maketh men rightuous, pure and holy. And god doth giuegive the holy ghoste, to al them, whiche do beleue with all their hearte in Iesus Christ our Lorde. For by this tokē sainct Paul teacheth vsus to knowe that we hauehave the holye ghost. No man (saith sainct Paul) can call Iesus Lorde,i. Cor. xii. but by the holy gost. And saynt Iohn in his epistel canonicall wryteth thus. Whē we do truely confesse Iesus Christ to be our Lorde than we be borne of God, and hauehave his holye spirite.

Wherefore good children, beleue with all your hartes, that Iesus Christe the true sonne of God, dyed and rose againe for you, that he hath purchased forgyuenes of synnes and euerlastynge lyfe for you, and that he is so your Lorde, that you shalbe sure to dwel with hym in euerlastyng lyfe. Forthermore ye shall beleue, that Christ doth gyue you the holy gost, who doth sanctifye you, helpe & assiste you, that ye be not led into temptation, but that ye may obey God, as you hauehave heard in the ten commaundementes. And as longe as we lyue here vponupon earthe, we must not loke to be voide of temptations.

For all our lyfe in this worlde, is subiecte to dyuerse temptations. Some tyme the fleshe tempteth vsus, some tyme the false & deceiptful worlde, some tyme the deuel tempteth vsus, who hath euer had a most feruent desire to do vsus hurt. And all the temptations of these oure enemyes, do leuell at this prycke, to bryng vsus, to do against gods cammaundementes. But it is oure partes, manfully to withstande suche temptations, that we assent not to any euel. And yet we are not able to withstande these our enemyes, onles God helpe vsus by the holy gost. Wherfore, when soeuer we be tempted, to do anye thing againste gods commaundementes, there is no better remedy, then to cal for gods helpe, and to say as Christ taught vsus. Good Lorde suffer vsus not to be leade into temptation. For when we do so, God heareth our prayers, he sendeth the holy gost, and helpeth vsus, that we be not led into temptacion.

And now good children, y^t you maye the better withstande suche temptations, you shal here learne, that there be thre kyndes of temptaciōs. The first is the temptation of y^e fleshe, as whē we are tempted to do any thing, whiche is plea…āt to the fleshe, and yet it is synfull. As when the fleshe dothe prouoke vsus to lecherye, adulterye, dronkenes and suche like. Or when we be tempted to leaue any thinge vndone, which is painful & greuous to the fleshe, and yet of it selfe it is holy and rightuous, as when we suffer afflictions against our wyl, when we do not gladly fast, when we do not gladly gyue almes, fraryng lest we shall lacke our awne selues, and not hauehave ynoughe to maintayne our pryde and pleasures. The seconde temptation is of the worlde, as when thorowe euel companye, we be corrupted in our awne lyuynge, and prouoked to folow noughty examples. Also when we swarue from that which is right & honest, for feare of persecution, dyspleasure, indignation or threatnynge of men. Or when men thorowe their falsehede, malice or craft do moue vsus to anger, enuy or hatred. The thirde temptation is of the deuel, as when we feale in our hartes, sodein and vehement motions to do euel, & yet neyther the fleshe nor the worlde doth prouoke vsus to the same. But euel thoughtes do so sodenly come into our myndes, that we our selues do not wel knowe from whēce they came. Such euyl thoughtes, no doute of it, come from the deuel, For the deuel is a spirit, whom we can neither feal nor see, Wherfore he can set our hartes afyer so sodenly, that we shall not knowe from whence suche soden fire and sparkes do come. Also when the fleshe and the world do tempte vsus, then Satan also taketh occasion thereby to enter in at y^e gate, which they hauehave set open for hym, and maketh their temptation so strōg, that it is harde for vsus to withstād and ouercome the same. And all these temptations good children be against gods commundementes. Wherefore hereby you shall learne to knowe what is temptation. For whan any thing cōmeth in to youre mynde, by the whithe you are prouoked to do against gods commaundemēt, y^t is temptation. Wherefore beware you do not thesame, but desyer of God helpe and assistence against temptation. For in this stādeth a Christian, and holy lyfe, that as oure synnes be forgyuen vsus by Christ, so we ought euer to withstande synne, that we suffer it not to enter in to vsus, or to raigne ouer vsus. For what a monstrous thynge should Christen relygion be? yf we that be Christen menne, (whiche confesse synne to be nought & against God, and desier God to forgyue vsus our synne) shoulde contynewe still and walke in synne, after that God most mercyefully hath forgyuen vsus the same.

Also we maye easely withstande temptation and sinne, if we beleue truly, and praye ernestly. For we hauehave lerned in y^e doctrine of faith, that we cā not be rightuous pure and holy of our selues, but y^e holy gost doth purify clense and halow vsus. And yf we beleaue this stedfastly, then we ought to pray with a feruent spirite, and saye thus. Lorde our heuenly father, we be seche the suffer vsus not to be led into temptation. And yf we thus praye, then God wil heare vsus, and wil gyue vsus strength against him that tempteth vsus, and against his temptacion. For a Christen mans life, is a cōtinual warre vpō earth, & so long as we liue in this world, we maye not loke to hauehave peace or quietnes, but as in y^e sea one wawe commeth after an other, so in this worlde one temptation foloweth an other. So that, when we hauehave ouercome one temptation, by and by, an other is at hande, paraduē ture greater then the first. Wherfore in this sixt petition, we do not praye thus. O heauenly father, graunt that we may hauehave no tēptations, but we say thus. O heuē ly father suffer vsus not to be led into tēptation. To be led into temptation, is when God suffereth, the greatnes of temptatiō so to grow, that we be not able to ouercome y^e same, but be so deceaued & blynded by y^e deuel, that synne is pleasant vntounto vsus, and we see nothyng in the same but pleasure and profit, and consyder not the anger of God due for synne, nor the poysen that lyeth hyd in the same, nor the payne that shal folow therof, and so we perswade oure selues, y^t we hauehave no more nede to watche or fyght against synne, but do consent to temptation, and yelde oure selues into the handes of our enemies. This Christ calleth to be led into temptation, as in oure comen speache we are wont to saye. This leadde me, or this broūght me, in to this myschiefe. And that we be not led into temptation, it is oure part, ernestly to praye to God, as Christ hath taught and commaū ded vsus.

So ye perceaue good childrē, the myserye of this transitorye & mortal lyfe, that it is full of temptations and snares. But we muste not gyue place to them, but withstande them, and lyue godly. But this we be not able to do, excepte y^e holy gost do sanctifye vsus, & make vsus pure and holy. Wherefore we ought to praye to God, that he wyll gyue vsus the holy gost, & that he wyll vouchesaue, to assiste and strengthen vsus, that we may withstande all temptations, and keape his holy commaundementes.

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. How vnderstande you the sixt petition? you maye answere, God tempteth no man. But here we praye, that God wil kepe and defēde vsus, that the deuel, the world and the fleshe deceaue vsus not, and leadde vsus not into vngodlynes, ydolatrie, blasphemie, desperation, or other horryble synnes. And althoughe we be tempted with these synnes, yet we desier God, that at length we may ouercome thē, and triumphe ouer them, by the helpe and assistence of the holy ghost.

¶The seuenth petition.

But delyuer vsus from euyl. Amen.

Mat. ix.…. and .xii. c. Mark, iii. Luke. xi.….YE hauehave hearde in the syxte petition, howe we sue to God, that he wyll rule, gouerne and strengthen vsus, by his holy ghost, that we maye be able to fyght against synne, to w^t stande al the perellous tentations of the fleshe, the worlde and the deuyll, and to ouercome theim, so that we maye become ryghtuous and holye. Nowe foloweth the seuenth laste peticion, in the whiche we desire God, to delyuer vsus frō this perelous & cōtinual battail, & from all other euelles, that thys great daūgier may not continew for euer, but y^t at lēgth we mai hauehave some ende therof. And for this Christ taught vsus to pray, & to say Good Lorde delyuer vsus frō euel.

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, onelyonly synne, against Goddes commaundementes, 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, as ignorāce, blyndnes of mynd, sadnes, sorow, trouble of conscience, fayntnes of the heart, sickenes of the body, pouertie, sclaunders, dispising, reproches, persecutions, battayle, sedition, hunger, pestilence, & al plages, with the which Satā doth afflict and trouble vsus, either by hymself, or by y^e wicked world, wherof he is prince and gouernoure. The whiche euyls no man can numbre nor reherse, for they be without numbre, and encrease daylye more and more. For the deuyll in this lattre tyme doeth dayly more and more rage against the true churche and people of God, forasmuche as he perceyuethe,Apoca. xii. that hys kyngdome draweth to an ende, and a shorte tyme remayneth vntyll the day of iudgemente come, and his euerlastynge damnation.

Furthermore the worlde waxeth dayly worse and worse, and mē waxeth more wylde and vnrulye, synne, wickednes, malice and craftines encrease aboue all measure, so muche that it is not possible to numbre the great floodes of euels whiche hauehave almoste ouerflowed the worlde. 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. 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. Who perchaunce (yf they shoulde hauehave 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. And so their bodyly syckenes, wourkethe in theym their soule health and saluation.

Also many menne sette al their mynde vponupon riches, and welth of this worlde, whiche maketh them proude and hyghe mynded, full of reuengynge, idle and slouthful, piteles to y^e poore, and stubburne both toward god and their neighboure, to put their truste in theym selues, 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 hauehave labored for their lyuynge, and shoulde hauehave lyued muche more temperatlye, healthefully, quietly and Godly.

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 hauehave come vntounto, yf God had not letted theyr purpose, so that we knowe full lytle, what is for vsus, or agaynste vsus, what is good or yll, but as we be taughte by the word of God. And therefore we do not desyre God, to delyuer vsus frome thys or that particuler or specyall euell, but we be taughte to praye to God, with these shorte wordes, and syghynges of the spirite, that God wyll vouchesafe to healpe vsus, not as we shall thynke good, (whiche do not well knowe, what is good, nor what is yll for vsus) but as it shall please him, and as he shall iudge profytable for vsus, not prescribyng or appoyntynge vntounto hym eyther tyme, place or maner of helpynge or delyueryng of vsus.

For as sayncte Paule sayeth,Rom. viii we knowe not what to praye for as we ought to do, but the spirite himselfe maketh intercession for vsus wyth syghynges, whiche can not be declared. Neuertheles let not thys sayinge of saynct Paule dyscorage vsus frome prayinge. For God is not so ignoraunt, that he nedeth, that we should expresse oure particuler requestes vntounto hym. For he knoweth what we wante, before we open our mouthes to praye to hym. Wherefore Christe in the gospel teacheth vsus thys lesson, whan ye praye (saieth Christe) bable not muche, as the Heythen do. For they thinke, that they shall be hearde, for their muche bablynge. But be not you lyke vntounto them.

For your heauenly father, knoweth what you lacke before you aske of hym. Now forasmuche as the euelles of this myserable lyfe, be so many, that we can neyther noumbre them, knowe theim, nor rightly iudge of them, (as I hauehave hertofore declared) therfor our master christ (which forbyddeth vsus to vse many wordes in our prayers) hath as it were knyt vp together in one ferdel al y^e plages & aduersities y^t cā happen vntounto vsus in this worlde, and hath taught vsus to say this short prayer. Good Lord delyuer vsus from euel. As though he shoulde saye thus. Be not dyscoraged from praying, although you perfectely knowe not all the kyndes of euels, from the whiche you desyer to be delyuered, but only saye these fewe wordes, delyuer vsus from euel, and by and by your heuenly father knoweth, frō what thynge he ought to delyuer you, and wyl gladly do it.

Now (good children) you see howe good and merciful is God our heauenly father, who so much loueth vsus, and hath so fatherlye a care for vsus, that he seeth what we lacke, & what euils he should deliuer vsus frome, before we begyn to aske. And he requireth not, y^t we should vse many wordes, but only that from the depenes of oure hartes we shoulde cal vponupon him, and do to him this honour, that is to say, to aske all thynges of him, to take him for our only God, and to truste assuredly, y^t he wil heare vsus. Therfore good children, lerne perfytely thys lesson, that God wylleth and requireth of vsus, that we in all necessities and daunger, that may chaunce vntounto vsus, should cal of hym for helpe, and to putte our trust and confidence in him alone, and in no mā or creature besydes him. For y^e prophet Hieremye sayeth. Cursed be he, whiche doth put his trust in man, & maketh hī his defēce. And althoughe mē do oftentimes helpe & succour vsus yet it is not men, that do it, but it is God that worketh these thinges by men, as by his instrumentes, whom he hath chosen for that purpose. But when God wil not helpe vsus, then is ther no man, that is able, to delyuer vsus. If we hauehave any wrong done vntounto vsus, then yf it please God to succoure vsus, he doth it by his iudges and comen officers, whome he hath ordeyned for that purpose. But yf he be not mynded to delyuer vsus, then al the men in y^e world can not helpe vsus. Lykewyse when we be sycke yf goddes pleasure be not to make vsus hole, what can all phisicians & medycynes auayle vsus? But yf he be willing to make vsus hole again he worketh this thīg by phisitiās and medicines, whiche he hath or dened for y^e same vse. Our deuties is therfore, in all our nedes to call vponupon God, to aske helpe of hym, to confesse y^t all goodnes cōmethe from hym, and to make him onelyonly the authour and chyefe gyuer of al the good thinges that we hauehave, and to thanke him for the same. Neuertheles we muste also gyue due honour to gods instruments and meanes, by whom he worketh his benefites in vsus. Forthermore good children marke dylygentlye thys lesson also, that we be not taught to say in this petitiō, kepe vsus from euel, but deliuer vsus from euel. And in desirynge God, to delyuer vsus 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, & that we be not able to delyuer oure selues, there from.

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 mans will also by this synne is so poysened, that he doth not obey the wyl of God, nor keape his commaūdements. Now because mans reason is blynded, it is easy for the deuel, to led mā to all errores, as Idolatry, heresies, wytchecraftes, inchauntementes, and to all kynde of superstitious and false doctrine. And these offē ces God doth punish with diuerse and greuous plages, as w^t pryde, enuye, contencyon, detraction, slaunderyng, lying, raylyng, trouble and vnquietnes of conscience, feare and pensiuenes of the minde & suche like, which vices, so tormēt & gnaw our hartes, that they dayly wast & consume vsus. And hereof ensue dyuerse dyseases sykenesses and infirmities, and at lengthe death it selfe. Also when mans wil is not ruled by gods lawe, but foloweth his awne affections & lustes, 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. And because God of his iustice, can not suffer suche heinous synnes vnpunished, therfore he suffereth y^e deuil, some time to infect y^e aier, some time to sturre vp greate and daungerous tempestes and stormes, some tyme he permytteth hym to destroye oure houses, catel, and riches, wyth fyre or water. Agayne, God suffereth hym some tyme to hauehave suche power ouer vsus, for our sinnes y^t 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. 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. And this is his onelyonly entēt and study, to bring as many as he cā, to euerlasting damnatiō. Nowe you hauehave heard (good children) into how great and horrible euelles, we be brought vntounto by original synne, so that eueryevery momēt we be in daunger to be drowned with the ragyous floodes thereof. Wherefore surely we hauehave moste nede, cōtinually to crie to our heauenly father, desyryng him to deliuer vsus from so great perels and euels. For we can not offer vntounto God a more acceptable sacrifyce then by callynge vponupon his holye name to acknowlege him for oure God, and to gyue him this praise, that he it is, whiche is bothe able and wyllynge to delyuer vsus from all oure myseries. 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 vsus, & so to put theim cleare awaye, (whych for a tyme we muste suffre for our sinnes) y^t they mai remaine no longer in this worlde, but we desyer God to deliuer vsus frō the sayde euel, that is to saye, that after we hauehave suffered euel by some space of time in this life, and hauehave ben proued and tryed by the fyre of aduersite, that then (whē it shal seme good to our moste mercyfull father) he wil delyuer vsus from the sayd euyls, that we peryshe not in them. For seing that we hauehave brought our selues into these myseryes, we muste patientlye suffer them for a tyme, because they by punyshementes due for our sinne, which we most worthely, hauehave deserued. And althoughe oure heauenly father, doth most mercyefully forgyue vsus our offences, yet he dothe not take synne, cleane awaye, but durynge thys lyfe, we fyght agaynst synne, vntyl we die, and so be tryed and proued, whether we louelove him and his commaū dementes, better then oure owne wylles and pleasures. Also oure mercyefull father layeth on oure backes diuerse afflictions and aduersities, to pul downe our proud and hyghe stomakes, and to mortifie our fleshe, that we may be like oure brother Christe, who by the crosse, ouercame synne, deathe, and the deuyll, and so entred into euerlastynge glorye.

So that in this petitiō we must lerne both wisedome and pacience, wisdome, to beware of synne, whā it prouoketh vsus, and in no wise to folow the same. Pacience, to suffer willyngly the crosse and suche afflictions, as God shall sende vntounto vsus, & to pray god, with feruent desier, that he suffer vsus not, to perishe in the same, but mercifullye to defende vsus, vntyll suche tyme, as it shall please hym clearly to delyuer vsus, whiche shalbe, when we shal dye, and by Goddes power be raised agayne from death to lyfe, and be delyuered from all maner of euels. Therefore when we say in the Lordes prayer, delyuer vsus from euyll, we chiefly desyre God, to send vsus a good deathe, that then aboue all other tymes we may be delyuered from all euels.

For as muche as at that houre we be in the most daunger of all euels and temtations. Wherfore it is moste necessarie for vsus, euen from our tender age, to praye to oure Lorde, that at that laste houre chiefly he wyll be good and gracious vntounto vsus, delyueryng vsus from all maner of euell. So that death maye be to vsus none euyll, but a clere acquayntaūce frome al euels. And this the lordes prayer, we must euer ende with this word. Amen. Wiche is asmuche to saye as suerly I trust it shalbe so. And it is not ynough to say Amen with our tongue only, but also Amen muste be in oute harte, and continew and tary there, that is to saye, we ought to beleue suerly and constantlye that our prayer is hearde, and that oure heauenly father wil graunt vsus oure petitions. For so Christ hath promysed, that what soeuer we aske the father in hys name, it shalbe gyuen to vsus. And for that intente Christe confirmeth this his promise w^t an othe, saying Amen.

Nowe you hauehave 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, howe vnderstande you the seuenth petition? you may redely answere.

Herein we generally desyre our heauenly father, to delyuer vsus frō all euell and perell, bothe of body, soule, lande, catell and riches. And that when we shall ley on oure death bed, he wyll than graunt vsus a good houre, that we may departe oute of thys vale of miserie in hys fauoure, and from thys transitorie lyfe, enter into life euerlastynge. The whiche God graunte vsus all. Amen.

Catechism for Children, Sermons on the Lords Prayer