the meanynge of the two forsayd coÌ„maundementes herunto apperteyneth what so euer is coÌ„maunded vnto vs of worshyppynge god of hearyng goddes worde of good workes by whiche we may subdue the fleshe to the spyryte soo that all our lyfe and all our workes be goddes and not our owne ¶ The fulfyllynge of the fourth is with full obedyence and mekenes to submytte hym selfe to all offycers because it pleaseth god as wryteth Thapostle Peter without coÌ„tradyction without compleynt and without any grudgynge herunto applye what so euer thynges are wryten in scrypture of obedyence humylyte subiectyon and reuerence ¶ The fulfyllynge of the fyueth is sufferaunce mekenes goodnes peace mercy an herte that is full puryfyed with loue and swetenes clene without hate wrathe and bytternes not to his frendê only but also to his enemyes yea indyfferently to all men hyther conferre all the instructions of pacyence gentelnes peace and vnyte ¶ The fulfyllynge of the syxte is chastyte sobrenes shamefastnes not of dedes only but of wordê maners yea of thoughtê Besydes that atteÌ„peraunce of meate drynke slepe and what so euer doth helpe châ—stite hyther applye all places of holy scriature coÌ„sernyng chastite fastynge sobryete atteÌ„peraunce praier watchyng laboures and in conclusyon all thynges that maynteyne chastite ¶ The fulfyllyng of the seuenth is pouerty of spirite kyndenes liberalyte speÌ„dyng of our owne goodes to proffet our neyghbours to lyue without couetousnes and desyre of ryches here gather all that is wryteÌ„ of couetousnes of goodes iniustly goten possessed of vsury sotelty euyll deceypte of iniury and hurte done of lettynge thy neyghbours proffet or despysyng hym ¶ The fulfyllynge of the eyght is a peasyble and hole tonge which hurteth nomaÌ„ but profyteth all men whiche setteth enemyes at one whiche excuseth defendeth them that be noted vicyous persones and synners Such symplicite and proffet is in speakynge herunto apperteyne al thyngê which ar spoken of sylence and speakynge and what so euer toucheth the good name honour ryght causes and proffettes of thy neighbour ¶ The fulfyllyng of the last is the perfect and absolute purenes and despysyng in the harte of all temporall ryches pleasures which thyng shall be done perfectly in the lyfe to come In all these thynges seest thou non other thynge but to loue other that is loue god and thy neyghbour which loue seketh not dis owne profet but only those thynges whiche belonge to god and to his neyghbour which loue yeldeth and gyueth hym selfe pleynly to euery man grauntyng the ryght gladly in thyr necessyte the moderat vse of all his goodes and proffettes Now seyst thou that in all these tenne coÌ„maundementes in a good ordre and bryefly are coÌ„teyned all kyndes of informations that are expedyent for mans lyfe which yf any man wyll do his diligence to kepe truely he shal neuer be ydle no not an houre but shall haue occasion to do good dedes so that truely he shall neuer haue nede to chose to hym other straung workes of mans inueÌ„tion neyther to be occupyed in suche thynges as in no place ar coÌ„maunded which be no thynge profyttable neyther to hym selfe nor to his neyghbour It is euident that in al these preceptes there is nothyng wryten which teacheth vs to serue our selues eyther to do leue or require of any man that whiche consernyth our owne proffet but only what we are bounde to do to other that is to say to god to our neyghbour So that euen blynde men may well perceyue that the fulfyllynge of the commaundementes stondeth in loue towardê other not towardes our selfe For man of his owne nature seketh and auoydeth sufficiently that which is for or agaynste his proffet so that it nedeth not to moue hym to it but moch rather to brynge hym from it Therfore he lyueth beste whiche lyueth not to hym selfe And contrary he lyueth worste which lyueth to hym selfe This is theffect that the tenne coÌ„maundementes teache wherby it is manifest that there be but few that lyue well ye in that we are men none of vs lyueth well This knoweÌ„ we must learne of whome to aske this excellent gyfte to lyue well so that we may fulfyll these coÌ„maundementes ¶ The Crede or Belefe THeffect of our Faythe stondeth in thre partes as in it are rehersed thre persones of the godly Trinite The fyrst is of the father The seconde of the Sonne The thyrde of the holy ghoste and to euery one of these persones is applyed his operation This is the chyef Article of the fayth on yâ— whiche all the other depende ¶ Here note two maner of beleues fyrst some there be whiche beleue that those thynges be true whiche are spoken of god euen as a man doth beleue those thynges to be true whiche he hereth of the Turke of the deuyll and of hell This faythe is rather a scyence or a vayne opynyon then a sure truste or belefe There is an other fayth towardes god that thou do not only beleue these thynges to be true whiche thou hearest of god but also trust to hym and betake and coÌ„myt thy selfe hooly vnto hym besydes that to haue a sure hope and confydence in hym with the maner of a certayn good presumptyon vpon hym that without doubte thou surely shalt opteyne and receyue of hym that which thou hardest spoken of hym and that with suche fayth and coÌ„fydence as thou woldest gyue to no erthly maÌ„ Beyt in case that the Turke or any other maÌ„ be greatly praysed vnto the and that thou beleue faythfully that some man is dyscrete and worthy prayse yet for all that thou wyll not coÌ„mytte thy selfe vnto hym puttynge all thy trust and confydence in hym But this faythe which boldely betaketh hym selfe to god both in ieopardy of lyfe and death knowlegynge that he is suche as he is spoken of maketh only a Christen obteyneth of god what so euer she desyreth neyther is there any false harte that receyueth this faythe for this is the quyck fayth whiche is requyred in the fyrst coÌ„maundement whiche sayeth thus I am thy god take no strauÌ„ge goddes wherfore this In is not put in vayne but it is to be obserued with a notable sygnyfycatyon For we do not say I beleue to god the father or of god the father But I bleue in god the father in Iesu Christe and in the holy ghost wherfore this fayth ought to be had in none but in one god so that by this we coÌ„fesse also the godhed of Chryste and of the holy ghost because we beleue none other wyse in the sonne the holy ghoste then we do in the father hym selfe For euen as we haue one fayth in all thre persones so all thre persones are only one god ¶ The fyrste parte of the Belefe I Beleue in God the father almyghty maker of Heuen and Erthe That is I forsake satan al Idolatry al charmes wytchecraftes and false hope I put my trust in noman of all the worlde
obediet herte a meke herte and a newe spirite put thou in to vs and make vs walke in thy coÌ„maundementê hate and slee that thou forbyddest vs loue folowe that thou coÌ„maundest vs. Iac. j. Lyghten oh father of lyght frome whome all goodnes doth descend lyghten our blynde hertê Eph. iiij blynded with errour ignorauÌ„ce wrong iudgment euyl affections myne the most blynd of all blynd lorde father I aske the mery lyghten them I beseche the with the true lyghte of thy worde that we maye knowe thy wyll loue it lyue therafter psal C xviij for thy worde sayth thy prophete dauyd is a lantorne to my fete and lyght vnto my pathes Lu. j. Gyue vs this lantorne blessed father gyue vs this lyght Shyne vnto vs that syt in darknes in the shadowe of death psal xij for thou arte be that lyghteneth our lantornes oh lorde lyghten thou our derknes psal xlij Send out thy lyght and the truthe of thy worde and they shall lede and brynge vs in to thyne holy mountayne which is also thy tabernacle ê“uer xxj The kynges hert is in thyne handes Oh lorde that where thou wylte thou mayest inclyne it for soo sayeth thy scrypture Inclyne his herte to this purpose oh father that it wyl please hym to coÌ„maunde his prelates of his realme no lenger to kepe from his people his louynge subiectes the lyght of thy worde the lyght of holy scrypture the lyght of the testament of thy deare sonne our sauyour Iesu christ the lyght wherin he that walketh erreth not neyther stumbleth at ony stone put it in his mynde lorde to coÌ„mauÌ„de that lyke as thrugh thy secrete inspyratioÌ„ other nations alredy haue so his people also by his coÌ„maundement maye haue in to theyr tonge truely translated thy holy scrypture wherin they may learne perfytely know thy godly wyll pleasure obedyently submyt theym selfe vnto the same folowe it expresse it in theyr lyuynge Da. ix O lorde god heare these thy seruauntes prayers depe desyres bowe downe thyne eares heare Open thyne eyes and beholde the thycke derknes that we wanderin psal xxx lyghten thy shynynge face vpon thy seruaÌ„tes that truste in the that flee vnto the that cleaue fast vnto thy promesses we are synners lord haue lyued vngodly and haue iustly deserued to be depriued of thy lyght and to be throwen forth in to this palpable derknes be cause we dyd not knowe what daunger we were in we sought not vnto the to helpe vs out of it but now lorde god seynge that thrughe thy goodnes we are brought to feele and perceyue our derknes with deape syghes we sue vnto the for to be with thy lyght illumyned Lorde for thy mercy sake heare vs lorde for thy truthe sake graunt vs lorde for thy benygnite sake come agayne in grace with vs. Lorde for thy ryghtwysnes sake attende vnto our peticion and brynge this thynge to passe But now we thynke I heare souÌ„dynge in myne eares that fearful and ouer true worde that thou longe a go spakest by the holye prophete Esaie .xxix. chapytour this people draweth vnto me with theyr mouthes and with theyr lyppes they gloryfye me but theyr herte is ferre from me For they synne dayly without repentaunce Rom. ij Despisinge the riche plentifulnes of my goodnes pacience and longe suffringe not considerynge that my benignite styrreth calleth them to repentaunce but for their hardenes impenitent herte they saye vp as it were in stoore and treasurye myne ire wrathe and vengeaunce agaynst the daye of wrath and ryghtfull iudgemeÌ„t Truthe it is oh lorde and ouertrue we coÌ„fesse it to the which knowest al our noughâ—â—nes Hie. xxxj But now coÌ„uert thou our impenitent hertes blessed father which can not repente of them selues and myne most impetent of all impenitentes lorde father I aske the mercy conuert them blessed father vnto repentaunce throughe thyne almighty power Eph. j. whiche thou shewdest in Christe Iesu thy sonne in raysynge hym from deathe for it is no lesse poure to conuerte a synner than to rayse vp a man froÌ„ death no not a whit lesâ—e than to make the whole worlde of nought CoÌ„uert thou vs therfore oh moste blessed father whiche art of abilite mighte and powre to do it Hier. xxxj Conuert thou vs and than shal we be truely conuerted for thou arte oure lorde god whiche only wylte and canste do it and yf thou conuertest vs than shall we erneastly repente and do true penaunce And yf thou ones shewest vs oure synnes we shal sinyte our selues on the thyes and euer be coÌ„fussed and ashamed in our selues of it and els al is but very hiprocrice what so euer without thy spirite we inforce oure selues to do psal lxxxiiij Conuert thou vs therfor we beseche the oh almighty father and turne away thy wrath from vs. Gyue vs grace blessed father to haue a spiritual taste and a gostly fealynge in our hertes of thyn infinite goodnes mercy and exceding kyndenes that thou haste so many wayes declared and setforth vnto vs iÌ„ and by our swete sauiour Iesu Christe whome thou hast geuyn vp to moste paynfull and after the worldes estymation moste shamefull death for to redeme vs thy moste wreched seruantes from euerlastynge death damnation that we hadde deserued in oure father adam and so innumerable wayes also by our owne abhomynable synne and wrechednes and I most wretchedly of al wretches lord father I aske the mercy and to make vs thy chyldren and heyers brethreÌ„ and inheritours togyther with thyne onely naturall sonne our sauiour Iesu Christ. Graunt blessed father that we beynge myndefull of this excedynge kyndenesse maye so condemne oure vnkyndenesse and our abhominable synne and wretchednes hate it and eueÌ„ abhorre it in our hertê as we shold do Graunte that we maye cease from it leaue it resiste agaynste it and withstonde in tyme of temptation as we sholde do Graunte that with vnfayned fayth with sure beleue in thy promesse we maye aske and obteyne of the forgyuenes of it with grace to amende our vngracious lyues as we sholde do Graunte that we maye be kynde and thankefll for uthy greate benefites that we haue receyued and daylye do receiue of the and laude the loue for them as we sholde do Graunte that for loue of the we maye also loue thyne holy coÌ„maundemeÌ„tes as we shold do Graunt vs ghostly eyes to se the bewty of vertue that is coÌ„tayned in them and so consequently an inwarde delectation a ghostlye luste pleasure to muse thynke of them yea a syghyng desyre with a ferueÌ„t prepensed purpose an ernest wyll to obserue and keape them as we sholde do Graunte vs thy contynuall assistence and ayde with a constant determination of our mynde not wantynge abilite power nor strenghte to perseuer in them forgettyng that good which thrugh thy grace we haue done neuer thynkynge that we haue done ynoughe neuer wery of well doynge but euer lokynge forwarde
and also to his sayntes yet by cause thei were garnished with gloryous tytles and with redde letters promysyng moch grace and pardon though it were but vanite haue sore deceiued the vnlearned multytude one is called the gardeyn of the soule another the paradyse of the soule by cause I wyll be short loke thou thy selfe what dyuerse and glorious names be gyueÌ„ vnto them wherfore here nedeth sherpe reformation yea and many of them be worthy to be vtterly destroied The same iudgement and reformation is olso to be had of the bokes of passyons sayntes lyues called legendes for in these are also many thynges added wherof SathaÌ„ is author how be it syth neither time suffycyent is gyuen to one man neither the burtheÌ„ of this reformation of one may be susteyned I thought it ynoughe in this place onely to haue monyshed you trustiÌ„g that god in tyme commynge shall adde to those thynges bothe tyme conuenyent also lyght Therfore here as entryng my mater fyrst I wyll declare after a symple playne maner by the which euen as by a glasse thou shalt knowe what the knowlege of sinne is and how we ought trulye to pray folowyng the rehersal of the commaundementes and of the Pater noster And I duobte not but this one prayer is sufficyent ynough to them that pray how often soeuer it be or what soeuer they requyre yea yf they take but one lytle parte of it which so euer it be for a good prayer stondeth not nether coÌ„systeth in the multytude of wordes as Christe sayeth in the syxte of Mathew But here stondeth the pythe that thou syghe to god often from the botom of thyn harte for to haue strenght to do his wyll to fulfyll his coÌ„maundementes and this syghe ought to endure contynually Therfore I desyre al persones that from hensforth they forget suche prayers as be saynte Brigittes and other lyke whiche greate promyses and perdons haue falsely aduauÌ„ced And you shal retorne vnto this symple prayer nedefull for euery Christen whose comeÌ„ vse doeth yet perseuer amonge all men yf they dyd vnderstonde it and applyed they re myndes to it Suche vertue hathe the Pater noster that the longer and the more thou vse it the swetter and more acceptable it is whiche I desyre that the master of this prayer coÌ„ferme Iesus Christe whiche is blessed eternally So be it IT was neuer ordeyned withoute the synguler prouidence of god that the multitude of Christen people shuld learne by herte the tenne coÌ„maundementes the Crede and the Pater noster for truely he that vnderstondeth these hath the pythe of al those thynges which holy scripture dothe conteyne and what soeuer may be taught necessary vnto the Christen and that purely and plentyfully besydes that so bryefly and clerely that noman can coÌ„playne or excuse hym selfe iustly syth that whiche is required to the blessed lyfe is neyther ouertedyous nor yet so harde but it may be performed Thre thynges there be necessary to be knowen to obteyne eternall lyfe The fyrste is that thou know what is expedient to be done and what to be vndon The secunde when thou perceyuest that thou of thyn owne strenght cannest neyther doo neyther yet auoide that which thou art bounde to do or to eschewe that then thou knowe of whome to seke fynde and receyue this strenght The thyrde is howe thou shuldest seke and obteyne it And hereunto I wyll gyue the an ensample to th entent that thou mayst the more euydently perceyue it a man which is diseased with any maner of syckenes Fyrste enquireth with what kynde of sycknes he is infect then coÌ„sydereth he what strength he hath what he is able to do and what he can not do theÌ„ searcheth he for a medecyne to ley to his dysease so that by this meanes he may get his helthe that he may afterwarde be able to do and leaue vndone all thynges as the hole Fynally when he hathe founde this medecyne he wyl take it and vse it lykewyse the coÌ„maundementes of god do teache a man to knowe his infirmite that he may vnderstonde and fele what he can do what he can not what he can leaue and what he can not so that he maye knowlege hym a vitious person and a synner after he hath knowleged hym selfe so that then he may learne by faithe where to fynde remedy and grace whereby he may be restored and iustified and so may be able to fulfylle the coÌ„mauÌ„dementes For faythe pleynly declareth god and his mercy shewed and gyuen in Christe But the Pater noster dothe teache how we shulde desyre aske and obteyne this bountuous fauour as in a well ordered meke and faithfull prayer whiche getteth all these thynges so that fulfyllyng the coÌ„maundemeÌ„tes of god we may be saued made blessed wherfore as I haue saied in these thre coÌ„sisteth the hole scripture wherfore it is expedient to begyne at the coÌ„maundemeÌ„tes so that we maye by theym learne to knowlege our synne and malyce as the spirituall infirmyte which maketh vs feble and weake so that we can neither do neither leaue that which we be bounde to do or to leaue ¶ The tenne coÌ„maundementes THe fyrst and most excellent table of Moyses conteyneth thre coÌ„maundementes and doth shewe vnto vs what we owe to god that is to saye what we ought to do or eschew concernyng those thyngê whiche specially apperteyne vnto god Therfore in the fyrst of al the coÌ„mauÌ„dementes we be taught what god requireth in euery mans harte and what man ought to iudge and thynke of hym that is that he loke euer for the best of hym euen as of a father or of a speciall frende and that withoute doubtynge or any mistrust with constant faithe truste loue euer fearynge to dysplease hym euen as kynde chyldren feare to dysplease they re natural fathers for very nature dothe teache that there is one god of whome all our goodnes spryngeth whiche is our socour in all aduersyte for this thyng euyn the hethen dyd attribute and grauÌ„t vnto theyr ydolles ¶ The wordes of this coÌ„maundement ar these Thou shalt haue no straunge goddes ¶ The secounde precept teacheth vs how we ought to ordre our selfe towardê god as consernynge our outewarde workes before men also inwardly in our owne consciences whiche is that we honour the name of god for noman can shew god as he is in his owne nature neither to hym selfe neither yet to any other but by his only name ¶ The wordes of this commaundement ar these Thou shalt not take the name of god in vayne ¶ The thyrde precept doth shew how we ought to behaue our selfe towardes god in outwarde workes in worshyppyng hym ¶ The wordes ar these Thou shalt kepe holy the saboth day ¶ Here mayste thou see howe a man in these thre preceptes is taught to ordre hym selfe towardes god in his vnderstondynge thoughtes of the herte wordes workes that is to say thorough oute all his