to the example of Saynte Paule declarynge in the ninth chapyter of hys fyrste pystle to the Corinthyans where he sayth of hym selfe thus Subigo corpus meum in seruitute redicd ne cum alijs predicem ipse reprobus efficiar That is to saye I chastyce or tame my bodye and bryng it in subiection or bondage leaste whyle I preache to other I my selfe become a cast awaye The fourth is to auoyde Idlenesse for Idle personnes are ful of lustes and cōcupiscence And as it is wrytten in the. xxiii chapyter of Ecclesyasticus Multam malitiam docuit 〈◊〉 That is to saye Idlenes hath taughte much euyll As maye well be exemplyfyed in Sodoma of whyche it is wrytten in the xvi chapter of Ezechyell Beholde thys was the iniquitie of Sodom thy syster pryde saturitie or eatynge to the full excessyue wealthe and the ydlenes of her and her doughters And here you shall note that when we aduyse you to flye euyll companye and Idlenes we imploye therin that you shoulde alwayes haunte the companye of honest and godlye personnes and also euer to be ententiuelye occupyed in some vertuous ex excyse or meditation And by the waye we thynke thys good to note agayne vnto you as cōcernynge concupyscence that al be it not to haue it at al in thys lyfe is a thinge to vs impossible yet to consent vnto it or by the grace of God to dissent from it is a thing wel possyble vnto vs. And in dede to dissent frō or resyste concupiscence we owghte to the vttermooste of oure power and vsyng the specyall meanes before rehearsed or some of them we by the grace of GOD shal be hable so to doo And to procede further concernynge the declaration of this tenthe commaundemente ye shall knowe that all they be transgressoures of thys commaundemement who by delyberatiō and ful con sent doo cast or set theyr myndes and bartes to accomplyshe the concupyscence and desyre whych they haue to obteyne and gette vnlawefullye an other mans wyfe chylde seruaunt house lande cattayle or any thyng that is theyr neyghboures Secōdlye also they doo transgresse thys commaundement who through enuy be sory for theyr neyghboures wealth prosperitie or be glade of theyr sorowe hynderaunce or aduersitie Thirdelye and fynally all they do transgresse and breake thys tenth commaundemente who doonot sette theyr myndes and studyes to preserue maynetaine and defende vnto theyr neygheboures as muche as in them lyeth theyr wyues chyldren seruauntes houses landes goodes and all that is theyr neyghboures And thus endeth the tenne commaundementes wyth theyr expositions whyche almyghtye God graunte that we maye obserue and kepe for then we shal be sure to haue the kyngedome of heauen and to lyue eternally in ioye and felicitie ¶ Here nowe doth folowe the praier of oure Lorde called the Pater noster deuided into seuen petytions beyng wrytten in the vi chapter of Saynte Mathewe Oure father whiche arte in heauen halowed be thy name Thy kingdome come Thy will be done in earth as it is in heauen Geue vs this daie our daily breade And forgeue vs our trespasses as we doo forgeue them that trespasse against vs. And let vs not be ledde into temptation But delyuer vs from euyll Amen ¶ The preface to the prayer of oure lorde called the Pater noster BEfore we shall enter vnto the speciall declaratiō of the petitions conteined in the prayer of oure lorde called the Pater noster we callynge to oure remembraunce the godlye coūsaile moste nedefull to be folowed in thys behalfe written in the. xviii chapter of Ecclesiastycus in these wordes Before prayer prepare thy mynde wyl for your good instruction declare fyrst of all vnto you in what sorte you oughte to prepare your mindes before you begynne to praye Knowe ye therefore that concernyng our dewe preparation vnto prayer three thynges are amongest other specyallye requisite on oure behalfe the fyrst is Fayth the second is Hope and the thirde is Charitie and as concernyng Faith Ye shall vnderstande that forasmuche as Praier is an eleuation or liftinge vppe of the hearte to God to aske of hym all suche thinges as be necessarye And to lyfte vppe ones hearte or mynde is vnfruitefull and vnpossible wythout faythe accordynge to the sayinge of Sayncte Paule who in the tenth chapyter to the Romaynes wryteth thus Howe shall they inuocate or call vpon him in whome they haue not beleued Therefore aboue all thynges faythe yea and stronge fayth must be in vs whensoeuer we doo goo aboute to praye for fayth teachethe vs two thynges the one to knowe our owne infyrmytie and miserable estate both in bodye and soule the other to knowe the maiestye of God hys almyghtye power and good wyll towardes vs. And of faythe wyth the greate vertue thereof in prayer our sauiour Chryste speakyng in the xxi of Saynt Mathewe sayinge Omnia quecunque petieritis in or 〈◊〉 credentis accipietis That is to saye All thinges whatsoeuer you aske in praier beleuinge or hauing faith you shall receyue them And as concernyng Hope Sayncte James in the fyrst chapyter of hys epystle wryteth thereof sayinge thus Si quis autem uestrum indiget sapientia postulet a deo quidat omnibus affluenter non improperat dabitur ei postulet autem in side nihil hesitans qui enim hesitat similis est fluctui maris qui auento mouetur circumfertur non ergo existimet homo ille quod aliquid accipiet a domino That is to saye Yf anie of you haue nede of wisedome lette him aske of God who giueth to al haboundantlie and dothe caste no man in the teth it shal be giuē vnto him But let him aske in faith nothing douting for he the douteth is like vnto the waue of that sea which is moued tossed of the wynde There fore lette not that man thynke that he shall re ceaue any thing at Goddes handes The propertye of hope in prayer is to cause a man pa cientlye wyth longe sufferaunce to abyde the wyll pleasure of God in the obteynaunce perfourmaunce of hys request and prayer For we may not prescrybe to God anye determynate or specyall tyme to accomplyshe oure prayer but we muste commytte vnto hys holy wyll bothe the manner howe and the tyme whē to helpe vs. Accordynge as 〈◊〉 prophete Dauyd doth counsayle vs in his xxvi Psalme sayenge Expecta dominum uiriliter ageconfortetur cor tuum sustine dominum That is to saye Looke for oure Lorde or abyde the pleasure of hym do thou manfully let thy hart be conforted and pacyentlye doo thou susteyne oure Lorde And of thys patyence in hope and of hope in prayer we haue a notable example in the seuenth and viii chapyters of the boke called Judyth where it is wrytten howe that a certayne towne of Jewrye called Bethulia was soore assaulted of the Assyryans in so much that the people of the sayd towne despayrynge of all ayde and succor
god it is of two fortes it is to wytte the kyngedome of grace in thys worlde and the kyngdome of glorye in the worlde to come and of the kyngdome of grace S. Paule dothe speake in the. xiiii to the Romaynes in thys wyse Règnum dei est iustitia pax gaudium 〈◊〉 spiritu sancto Qui enim in hoc seruit Christo placet deo probatus est hominibus That is to saye The kyngedome of God is iustyce and peace and ioy in the holy gost for he that in thys serueth Chryste pleasethe God and is allowed with men Lykewyse the sayd Saynt Paule speakynge of thys kyngdome of grace doth in the fyrste chapiter of hys epistle to the Collossenses say thus He hath translated or caried vs frome the power or kyngedome of darkenes into the kyngedome of his derelye beloued sonne in whome we haue redemption and remission of synnes And moreouer we doo reade in the fyfte of the Apocalipse after thys maner Fecisti nos deo nostro regnum That is to saye Thou haste made vs a kingedome vnto our God For doubtles so longe as we remayne in grace god doth raygne in vs as in a spirituall kyngedome and we as his faythfull people doo obeye hym therein And as concernynge the kyngedome of glorye in the worlde to come you shall vnderstand that oure Sauiour in hys second comminge which shal be at dōes day shal giue entrance perpetual possessiō therof to 〈◊〉 elect whēhe shal say vnto them as it is 〈◊〉 Comeye the blessed of my father doo you posselle the kyngedome prepared for you before the creation or beginning of the worlde Nowe concernynge the kyngedome of the Deuyll which is cleane contrarye to the kyngdome of God that in dede is a dominion or rule and souerayntye whych the deuyll hathe in the hartes of the wycked men and women who accordyng to his pernycious wyll and entycynges doo transgresse the commaundementes of God and doo make them selfe bonde and thrass to synne wyllyngly consentynge to the denyles tentations and drawen thereby to hys seruice and holden also therein by concupyscence of the fleshe by concupyscence of the eye and by pryde of life And of thys kyngedome of the deuyll S. Paule Ephe. ii doth speake sayinge He God the father hathe reuyued you al at ones when you were deade thorough your trespasses wherein in tymes past you did walke accordinge to the course of this worlde after the prynce of the kynge dome or power of this ayre the spirite which nowe worketh vpon the children of vnbeleif Accordynge wherevnto oure sauiour also Jhon xii doeth call the deuyll the prynce of thys worlde that is to saye of all euyll and wycked people lyuynge in the worlde And in the. xli chapter of Job the deuyll is called the kynge of al proude men And forasmuche as it is not in oure power to delyuer our selues from the 〈◊〉 of the Deuyll but onelye by Godes helpe For oure perdition and vndoing is of oure selues but oure helpe and faluation is of God as sayeth the Prophete Ozee cap. 13. therefore it is very necessarye for all true christen people to make this petition incessantlye vnto our heauenly father and to beseche hym according to this doctryne of Chryste that by hys grace helpe we may escape the dominion and power of the Deuyll and that we maye be made subiecte vnto hys heauenlye kyngedome Therfore in this petytyon we dysyre God to gyue vs afore all thynges true and constant fayth in him and in hys sonne Jesus Christ and in the holye Ghoste with pure loue and charitie towardes hym and all men to kepe vs also from infidelitie desperation and malyce whyche myghte be the cause of oure destruction and to delyuer vs from dissensions couctuousnes lecherye and euyll desyres and lustes of synne and so the vertue of his kingdom to come to reigne within vs that al our heart 〈◊〉 and wyttes wythall our strength inwarde and outwarde maye be ordered and directed to serue GOD to obserue his commaundementes and hys will and not to serue our 〈◊〉 the fleshe the worlde or the Deuyll We desyre also that this kingdome ones in vs begonne maye be daylye cucrcased and goo forwarde more and more so that all subtyll and secrete hate or slouth whych we haue to goodnes be not suffered to rule so in vs that it shall cause vs to loke back againe and to fall into synne but that we maye haue a stable purpose and strenghte not onelye to begynne the 〈◊〉 of innocencye but also to procede ernestly furthe in it and to perfourme accordynge to the sayinge of Saynt Paule Colosse i. where he prayeth that we maye walke worthelye pleasynge god in all thynges beyng fruitefull in all good workes growynge and increasynge in the knowledge of god Also Eph. iiii he doth saye Worke and doo the truth in charite and increase and goo forwarde in Christ. Therefore in this prayer desyrynge the kyngedome of god to come we requyre also that we beynge alredy receyued and entred into the kyngdom of grace and mercye of god may soo contynue and perseuer therein that after this lyfe we may come to the kyng dome of glorye whych endureth for euer and thys is that greate and feruent desyre where with good men beyng mortyfyed from worldely affections haue bene and be alwayes kyndled and enflamed as appeareth by Saynte Paule when he sayd Philip. I woulde be losed from this bodye and be with Chryste and he sayth Rom. eyght We that haue receiued the firste fruites of thy spyryte doo wayle and mourne in our selues 〈◊〉 and loking to be delyuered from the mortalitie miserles of this body into the glory of the children of God 〈◊〉 Thexposition or declaration of the thyrde petition whyche is Thy wil be done in earth as it is in heauen AFter that in the seconde petition we doo aske of God oure eternall father that hys kyngedome of grace maye come vnto vs in thys worlde that we maye finallye come to hys eternal kyngdome in heauen whyche is the hyghest degree of mans filicitye there doth by ryghte order folowe thys thirde petition wherein we doo aske of God oure eternall father that hys wyll maye be fulfylled here in earthe by the fulfyllynge and kepynge of hys commaundementes whyche is the best and mooste perfecte meanes to procure vnto vs the foresaide highe degree of our felicytie And for the better and playner vnderstandynge of thys thyrde petition you shall note that by disobedience and synne of our fyrst father Adam we be as of our nature onelye without the grace of God vnhable to fulfyll the wyll and preceptes of God and so are enclyned to loue our selues and oure one wylles that we canne not hartely loue neither god nor man as we oughte to doo And therfore we being once chrysten men it is requisite for vs to praye that lyke as the holye aungelles and saynctes in heauen in whome GOD reygnethe perfectlye and holye
dyd kepe in fygure for then shal be our true rest when the resurrection shall be done and perfecte rewarde in bodye and soule together therefore brethren lette vs obserue or kepe the sondaye or daye of our Lorde and let vs sanctifye it as it was commaunded vnto thē of the olde tyme concernynge the Sabbot the lawe maker saying Exodi 20 From euenyng to euenynge you shall celebrate youre Sabbottes Let vs marke or see that oure reste by not vayne or frutlesse but that we beinge fequestred or separated frome all rurall workes and frome all busynes doo from the euenynge of the Saturdaye vntill the eueninge of the Sondaye gyue our selues to dyuyne seruyce onelye and after such sorte we do duly or well satysfye the Sabbote of oure Lorde Oure lorde saying Ye shall do no worke in it Therefore let euery one to whome it is possible come to the euensonge and noctunall seruyce and let hym there in the assemblye of the churche praye to God for hys synnes and he that canne not thys do let hym at the leaste praye in hys house and let hym not neglecte to perfourme hys vow and to yelde the dew or taske of hys seruyce vnto God And in the daye lette none separate or absente hymselfe from the holy celebration of Masses nor let any remayne idle at home whē other doo go to the churches nor occupye 〈◊〉 in huntynge and be bounden or thrall to a 〈◊〉 she offyce wanderynge or goyng about the fylde woddes lyftynge vp or exalting wyth hys mouth crieng or shotynge and 〈◊〉 loude laughynge and not vtterynge from 〈◊〉 bottome of his harte vnto God sighinge and wordes of prayer Moreouer yet some whych is more detestable comminge to the churche doo not occupye or gyue them selues to contynuall prayer nor wyth silence do tary out the holye celebra tion of Masses but whyle dyuyne lessones are redde within the churche they than withoute doo applye or set theyr myndes to pleade causes or with sondrye false accusatyōs or sclaunderes to pycke quareles or forsoth at the dice or vnprofytable games or sportes to sweare lustlye And some tymes also which yet is worse wyth ouermuch wrath are set on fyre most bytterly doo chide or braule insomuch that they assault or lay at one an other with weapōs or clubbes And often tymes doo commytte murther And thys thing is moste of all commytted or done of those who beyng replenyshed with enuy and hatred the 〈◊〉 beyng there guyde do goo to the assembly of the churche not for to helpe thē selues but to hurte or endamage other Suche in dede yf they by murder ther do peryshe or be taken awaye by sodayne deathe whyther do they goo els but with hym whose stepes they haue folow ed into euerlastyng tormentes Do ye not these thynges my brether doo not deceiue youre selues do not in youre assembly or commyng together gyue place vnto the deuyll but rathere prepare youre selues to be a ledginge or dwellynge place to Chryste do not you therefore gyue youre selues wythout the church to 〈◊〉 but wtin it geue your selues to psalmody prayers Doo not bable or talke to gither in the churche but be ye styll or quyet for there are verye manye and speciallye many women which doo so chatte in the churche and doo so bable that neyther they them selues doo heare the dyuyne lessones or seruyce nor yet suffer other to heare Ought such commyng together with such an order be in the house of God Or is it so decente to stande or be present in the syghte of God and holye Aungeles Besydes thys also whych is greatly to be lamented I wyl with you cōplayne that there are some and specially the great or myghty men of thys worlde Who whan they come to the churche they are not deuoute or gyuen to celebrate the prayses of God but constraine the preyst to make shorte the masse and to synge accordynge to theyr luste or pleasure neyther can he followe the ecclesyasticall maner or trade for theyr glotteny and couetuousnes that one moment of the daye myght vnto the seruyce of God and al the reste of the daye wyth the nyght be appoynted to theyr pleasures Doo not these thinges my most derely beloued bretherē do not consente to the doers of the same for not ouelye they that do these thynges but they also whych consent to the doers shall peryshe Wherefore aboue all other thynges Do you not vpon the festiuall dayes pleade nor here causes but at an other tyme and that wyth iustyce nor do you not wyth receyuyng gyftes subuerte iuste iudgementes for accordyng vnto the saying of our lorde with what iudgmēt ye shall iudge other shal be iudged of you Let none of you drynke hym selfe drounkē for the dronkard is most lyke to the mad man do you not by drinkyng among men put youre names out of heauen There are verylye many whych is worse who not onelye doo drynke them selues dronke but also constrayne and adiure other to drynke more than is expediente and thereof manye tymes emongest them doo ryse brawlynges and manslaughter Doo you not consyder brethren whose wyll these men herein do folowe for dronkardes and manquel lers sayeth the apostle in the fyrste epystle to the Corinthians the sirt chapiter shall not possesse the kyngedome of heauen I beseche you moste derelye beloued fathers and Mothers Brethren and Systeres by the name of oure Lorde Iesus Chryste and by hys kingdome and iudgemente to come that you wyll withdrawe yourselues from euerye man walkynge mordinatelye and that you walke worthy of the vocation with which you are called and that you neg lecte not your honor nor litle esteme the redemptyon whych is in Chryste Iesus Ye are called the children of God because the true sonne of God hath delyuered you Study you to please with good maner soo great or myghtye aparent that he doo not delyuer you as moste wicked seruauntes to perpetual payne but as moste derely beloued chyldren do brynge you to the heauenlye countrye aboue that ye may be coheritours with his sonne Iesus Chryst wyth whom he lyueth and reigneth God in the 〈◊〉 of the holye Ghoste for euer and euer Amen Nowe leauynge here Saynt Augustyne who of trouth in thys matter doth almost twelue hundreth yeare ago speake of suche sorte that he maye be sene eyther to haue had as noughtye ordered persones in hys tyme as we haue nowe in our dayes eyther ells by spyryte of prophecye to haue sene oure tymes and doynges Let vs retourne agayne to oure processe and let vs by scrypture declare howe the. vii daye of the weke is peculyar and specially appoynted vnto rest therefore called the Sabbote for profe wherof ye shall fyrste haue the seconde chapyter of 〈◊〉 where it is euident that God dyd blysse the seuenth daye and sanctyfye it Secondlye ye shall haue for thys purpose the. xvi chapyter of Exodus where we doorede that the rest or quyetnes of oure Sabbotte is sanctyfyed
accomplyshe in that he most myghtely conquered ouercame and vtterly oppressed his enemyes hath spoyled them of the 〈◊〉 session of mankyud which they wan before by fraud deceyt lying and blasphemyng And he hath brought vs now into his possession and dominatiō to reigne ouer vs in mercy like a most louyng 〈◊〉 and gouernour and therefore in this Article we call hym also Our Lorde Fynallye there is to be considered in this matter that althoughe this worde DOMINVS dyuerse tymes is translated into oure Englyshe Tounge The Lorde which the place and circumstaūce of Scripture manye tymes so requyreth and maye well beare yet amongest vs Christen men in our cō men speach when we speake of Chryste and do call hym Lorde it is mooste mete and conueniente that we call hym Our Lorde to 〈◊〉 and admonyshe vs that we be his peculier people redemed by hym and delyuered from the dominion and the captiuitie of the deuyll and be made his owne proper obedient seruauntes After whiche forte the Heithen people because of their infidelytie be nether his sernauntes nor partakers of his benefites and therefore cannot saye and call him as Chrysten men doe Our Lorde And the thing thus being so great pythe effecte and comforte consystynge in this word Our what an iniury do these newe fangled wyttes who for a singularitie or for a glorious badge of a protestaunt do in all their talke speaking of Christ our Lorde vse this peculier fashion of speakyng the Lorde the Lorde the Lorde ¶ The exposition or declaration of the third Artycle of the Crede whych is Which was conceaued by the holy Ghost borne of the Uyrgyn Marye IN this article two thynges are specially to be cōsidered the first is that Chryste was conceaued by the holye Ghoste And the seconde is that Chryste was borne of the Uyrgyn Marye And concernyng the fyrste ye shal learne that when we say that christ was conceyued by the holy Ghost we geue not ther in suche grosse and 〈◊〉 vnreuerente vnderstandyng as though the holy Ghoste dyd therein worke as man do the with woman in carnall generatyon which God forbyd we shoulde conceyue or thynke for his holye worke of the incarnation of Chryste was not wroughte by the sede of man but by the ver tue and power of the holye goste in the sayde mooste blessed virgyn without any motion of any concupiscence or spot of synne and was accomplyshed wyth oute any violation or detriment of the virginitye of that blessed vyrgyn S Marye who both in the conception and also in the byrth natiuitie of her chyld our sauiour Iesus Chryste yea and euer after dyd retayne styll her pure and immaculate virginitie as clere and without blotte as she was at the tyme that she was fyrst borne But when we do say that chryst was conceaued by the holy Ghost we doo consyder therin as Scripture doth That Mense sexto meaning of that sixt moneth that S. Elizabeth S. Ihon Baptistes mother had gone with chyld with S. Iohn missus est Angelus Gabriel a deo in ciuitatem Galilee cui nomē Nazareth ad uirginem desponsatam uiro cui nomen erat Ioseph de domo Dauid nomen uirginis Maria et ingressus Angelus ad eam dixit Aue gratia plena dominus tecum Benedicta tu in mulieribus Que cum audisset turbata est in sermone eius et cogitabat qualis esset ista salutatio et ait Angelus ei Ne timeas Maria inuenisti enim gratiam apud deum ecce concipies in utero et paries filium uocabis nomen eius IESVM hic erit magnus filius altissimi uocabitur dabit illi dominus deus sedē Dauid patrisleius et regnabit in domo Iacob ineternū regni eius non erit finis Dixit autē maria ad angelum Quomodo fiet istud quoniam uirum non cognosco respondens Angelus dixit ei Spiritus sanctus superueniet in te uirtus altissimi obumbrabit tibi Ideoque quod nascetur ex te sanctum uocabitur filius dei Lucae primo That is to saye In the syxt moneth the Aungell Gabriell is sent from God into the citie of Galilee to whom the name was Nazareth to a Uyrgin despoused vnto a man whose name was Ioseph of the house of Dauid and the name of the virgin was Marye and the Aungell entringe in sayd to her All hayle full of grace the Lorde is with thee blessed art thou among women Which wor des when she had harde she was troubled in his sayinge and thoughte what maner salutation thys was And the Aungell said vnto her Feare not Mary for thou hast founde grace with God Beholde thou shalte conceaue in thy Wombe and thou shalte brynge forth a Sonne and thou shalte call the name of him Iesus he shal be greate and shal be called the Sonne of the hyghest and the Lorde God shall geue to him the seate of Dauid his Father and he shall reigne in the house of Iacob for euer and no ende shal be of his Kyngdome And Marye sayde vnto the Aungell Howe shall this be for I knowe not a man And the aungell aunswerynge sayde to her The holye Ghost shall come from aboue into the and the power of the most hyghe shall ouershadowe the and therefore euen that holy one which shal be borne of the shal be called the Sonne of God Luke the fyrst Accordyng whervnto the Aungel of our Lord as S. Mathew testyfyeth in hys Gospell Math 1 saith Cum esset despōsata mater IESV Maria Ioseph ante quam conuenirent inuenta est in utero habens de spiritu sancto That is to say When Marye the mother of Iesus was despoused to Ioseph and before they came to dwell together she was founde hauyng in her wombe of the holy Goost And immediatelye it foloweth in the same place Ioseph autem uir eius cum esset iustus nollet eam traducere uoluit occulte dimittere eam Haec autem eo cogitante Ecce Angelus Domini apparuit in somnes Ioseph dicens Ioseph fili Dauid noli timere accipere Mariam coniugem tuam quod enim in ea natum est de spiritu sancto est That is to saye And Ioseph the husbande of her when he was a iust man and would not sclaunder her he purposed secretlye to leaue her And he thus thinking Beholde the aungell of the Lorde appeared to Joseph in a vision or dreame saying O Joseph the Sonne of Dauid feare thou not to take Marye thy wyfe for that which is borne in her is of the holy Goost So that the second person in Trinitie whych is the Sonne of God by eternall generatiō dyd in the wombe of the blessed vyrgyn Mary by the vertue and workyng of the holy Ghoost take vpon hym of her verye fleshe the nature and substaunce of man and beyng conceyued by the holy Ghoste was borne of her body and dyd vnite and conioyne together the
word of God be styrred moued to detest theyr synne to lamēt theyr noughty 〈◊〉 thervpon to entre into a new lyfe to vse godlye conuersatiō and honest be hauiour in al their doīges And albeit this wai before descrybed be the ordinary way meanes for sinners to obteyne remissiō of sin to be recōciled to the fauour of almyghty GOD yet in case there do lacke a preyste to make this confession vnto and so to obteine ofhim being Goddes minister the sayd absolution or that the synner by extreme necessitie cannot do and fulfyll as of duety he ought gladly he should the said workes of Penaunce in confession so enioyned vnto him thē in that case hauing thys good wyll and beinge otherwise truely with all his harte repentāt of his hole former noughty lyfe not wanting therw t a harti mynde vn fayned purpose through Gods grace to do the same whē such necessitie shal cease good occasion or oportunitie shal be gyuē the sayd sinner vndoutedlye shall haue at Godes handes pardō forgyuenes of all hys sayd sinnes misdoinge for as S. Cipryan doth say in his first boke contra 〈◊〉 euen in the houre of death whē the soule is ready to departe out of the body the great mercyfull goodnes of God doth not dyspise Pe naūce so that neither the greatnes of synne nor the shortnes of tyme nor yet the enormitie of lyfe do exclude that sinner from the mercy of God if so be ther be true contrition vnfained change of the harte frō 〈◊〉 conuersatiō An example wherof we haue of the thefe that did hang vpon the crosse who askyng mercy with a cōtrite harte was in that case forthw t made a cetezen of Paradise where as he deserued cōdempnation punyshment this his contrite hart did chaung his payne into martirdom and his bloude into baptisme yet thys not withstandyng no man ought vpon hope of Gods mercye styll to contynue in synfull lyuing like as no man woulde be sycke in hys bodye vpon hope to recouer healthe for such as wyl not forsake theyr wyckednes and yet do thynke that GOD wyl forgeue them are full many tymes and commonlye so preuented wyth the iuste plage of GOD that neyther they haue tyme to conuerte nor yet grace to receyue the benefitte of forgeuenes For consideration of whych daunger scripture Eccle. 5. doth say thus Non tardes conuerti ad dominū et ne 〈◊〉 de die in diem subito enim 〈◊〉 〈◊〉 illius ct in 〈◊〉 uindicte disperdet te That is to say Thou must not slacke to conuerte or tourne to God and thou must not differ or lynger from daye to daye for in dede hys anger wyl come sodenly and in the tyme of vengeaunce he will destroie the. Wherefore embrasynge the mercye of God on th one syde and fearyng the iustice of God on thother syde let vs at no tyme neyther dispayre of forgeuenes of our synnes nor yet presumptuouslye remayne 〈◊〉 in oure synnes knowynge that the iustice of God wyll straytlye exacte and require the dettes of all men which be not forgeuen or pardoned by hys clemency Here in thys matter amongest many other thynges two poyntes are specially to be noted and considered The fyrst is that althoughe the death of Christe be a satisfaction deseruyng and merytynge the remissyon of our synnes and not onelye oure synnes but of the synnes of the hole worlde as Saynct John sayeth 1. John 2. Etipse e st propitiatio pro peccatis nostris et non pro 〈◊〉 〈◊〉 tantum sed etiam pro totius mundi Wherby euerlastynge death is sufficicientlye of Christes parte abolished yet on oure behalfe it taketh not alwayes effecte by reason that we endeuor not our selues that it may be dulye applied vnto vs. For such is the mercy of CHRIST that he woulde haue all to be sauede and therefore when he approched nigh vnto the citie of Hierusalem and sawe the great enormities and wickednes therof he wepte vpon it and sayde Si cognouisses et tu et quid 〈◊〉 in hac dei tud quae ad pacem tibi nunc autem abscondita sunt ab 〈◊〉 Luce 19 That is to saye And thou yf thou hadest knowen and that in thys thy daye those thinges which belonge vnto thy peace but nowe are hid from thine eyes Luke the xix For which cause also Chryst lyke wyse in the reproche of Hierusalem cryed vnto it saying Mathei 23. Hierusalem hierusalem qui occidis prophetas et lapidas cos qui at te missi sunt quoties volui congregare filios tuos quemadmodum 〈◊〉 congregat pullos suos sub alas suas et noluisti That is to say O Hierusalem Hierusalem which dothe kyll the Prophetes and doest stone them whiche are sente vnto the howe often wolde I haue gathered thy chyldren together as the henne gathereth her chyckenes vnder her wynges but thou wouldest not Mathewe xxiii According wherevnto Christ also sayde vnto his Disciples Mathei 16. Si quis uult post me uenire aboget semetipsum et to 〈◊〉 lat crucem suam et sequatur me That is to saye 〈◊〉 anye man will come after me let hym denye hymselfe and take his Crosse and folowe me And immediately there doth folowe Qui enim uoluerit animam 〈◊〉 〈◊〉 saluam 〈◊〉 perdet cam Qui autem perdiderit animam suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say For in dede he that wyll saue his soule shall lease it and he that wyll lose his soule for my sake shall fynde it Agreable where vnto S. Paule not contentyd to haue sayd that no dampnation is to them that are in corpate to CHRIST and whych do not walke after the flesh but after the spirite nor beyng contented to haue called them the children of GOD the heyres of GOD and coheyres of CHRIST dothe in the. viii chapiter to the Romaynes knitte vppe al those thynges together and concludeth all the same to take effect cōditionally saying Sitamen compatimur vt et 〈◊〉 That is to say 〈◊〉 yet we do suffer with himthat with hym also we maye be gloryfyed And thys to be true it well appeared for that that at the day of Judgment when the sonne of mā shall come in his glorye and all hys holye Angelles wyth hym and on the one syde of hym there shal stand the shipe on the other the goates it shal not be sufficient or inoughe to say to Chryst Syr you haue sufficiently redemed vs by your passiō we nede not for our parte to do any thing at all sauing to beleue you soo to haue done For Chryst then shal saye otherwyse vn to them for vnto the blessed chyldren of hys father he shall saye Venite benedicti patris mei 〈◊〉 paratum nobis regnum a constitutione mundi suriui et dedistis mihi māducare c. That is to saye Come you the blessed of my father doo you possesse the kyngdome prepared for you
the sondaye dyuerse other holy dayes also aswell in the specyall honour of Chryste hym selfe as of hys holye saynctes and martyres but because the selfe same obiection of late tyme not by supposyng to be obiected as s. Nierome 〈◊〉 but in dede hath by deuely she persones for abrogatyon of ho ly dayes bene alledged therefore we thy nke it good besydes referynge the learned amongest you to the sayd place ofs Nierome where they maye fynde thys obiection aunswered and dysproued at large by two manec of aunsweres breifly to aunswere the same ob iection in thys maner That is to saye that we christē men should not thynke oure selues in conscience boūd to the ceremonyalles of 〈◊〉 lawe as the Galathians dydde thynke to whome sayncte Paule dyd wryte the sayde wordes before rehearsed And in dede to consyder a daye in no other respecte then as it doeth conteyne a tyme so no man oughte to obserue in religyon more one daye then another 〈◊〉 to consyder a daye in respecte of a thynge done in the daye by God in chrysten relygion soo we maye and ought to obserue and kepe dayes And so doe we obserue and kepe the Sondaye for the resurection sake done in it and likewyse Christmas daye for the birth sake of Chryst beyng borne on 〈◊〉 dai so of the other dayes aswell of Chryst as of hys blessed martyres saynctes And to conclude in thys matter whosoeuer lyst to reade the workes of Cypryan Saynte Bafyll Chysostome and saynte Augustyne shall finde moste godly sermons of theyrs made by thē in the Churche to the people vpon the festyuall dayes bothe of oure Sauioure Chryst the blessed Uyrgyn Marye and of the rest of holy martyes and Saynctes And agaynst thys commaundemente do they mooste greuously offende which in theyr hartes hate that diuine seruyce done in the churche or the cath olyke preachyng of the worde of God and by reason of suche hatrede doo absente them selues from theyr paryshe Churche in tyme of mattens masse euensonge and sermones or other diuyne seruyce vsed in the churche of whych sort there hath of late bene in thys realme a greate number and yf anye yet be lefte God gyue thē grace hereby to knowe there 〈◊〉 offence and therevpon spedely to conuerte them from suche theyr wycked trade and soo to auoyde the wrathe of God and eternali dampnation Secondly agaynste thys commaundemente they also doo offende who thoughe they doo not hate the sayde diuine seruyce yet for gayne and lucres sake they do worke on the holye daye not giuing thē selus holye to godly contemplatyon and dyuyne seruice as they ought to do Fynally al they doo transgresse this commaundemente of God who in tyme of common prayer or preachynge not onely doo not them selues geue dilygent eare and good attendaunce therevnto but also by walkynge talkyng and other euyl demeanour doo lette other that woulde vse them selues deuoutlye and Godlye ¶ Thexposition or declaration of the fyfte commaundement which is Honour thy father and thy mother IN the foure commaundemēts which are declared in the former processe being the cōmaūdemētes of the firste ta ble you haue hard that duty whych we do ow vnto almyghty god In al these other folowyng which are the cōmaū demētes of the ii table you shal be instructed of that duty whych we do owe to oure neyghbour in thoughte word dede And in the first of thē we are instructed how we shall doo our duty to oure parentes fathers and mothers and elders here in this world to whom next after God and aboue al other neyghbors we do owe honour and obedience For the better vnderstandyng of thys cōmaundement you shall note that vnder the names of father mother are here sygnifyed not onelye oure naturall parentes but dyuers other also as fyrst they whyche haue cure and charge of oure soules who by theyr offyce doe begette vs to the faythe of Chryste and doo nouryshe and brynge vs vppe in the same after whyche sorte and maner Saynt Paule calleth hym selfe father of the Corynthyans in the fowerth chapyter of his fyrste epystle to the sayde Corynthians And secondly we vnderstand by those names father and mother all cyuyll or publyke magystrates and thyrdely al other who haue in any wyse power auctoritie or gouernement ouer vs as the mayster ouer the seruaunte c. To all these foresayde sortes beynge comprehended in thys commaundemente vnder the names of father and mother we are bounden to geue due honour whiche standeth specially in thre pointes it is to wyt in loue in obedience and in reuerence Aud herein as touchynge our naturall parentes oure sauyour Chryst in the seuenth of Marke doth say thus Honor thy father and thy mother He that doeth curse father or mother shall dye the death And Chryste hymselfe gaue herein vnto vs example both of oure subiection and also of obedyence to be geuen and done vnto our naturall parentes as appeareth in the seconde of Luke where it is wrytten thus And he that is to saye Chryste dyd goo downe wyth them and came to Nazerethe and was subiecte or obedient vnto them and that all 〈◊〉 do owe vnto theyr naturall parentes obedyence and honoure Saynt Paule wytnesseth in the vi chapiter to the Ephesians saying Chyldren be you obediente to your parentes in our Lorde for that is iuste or ryght Honoure thy father and thy mother which is the fyrst commaundement in promyse that it may be well with the and thou mayst be longe lyued on the earth The 〈◊〉 whereof S Paule also dothe wryte in hys thyrde chapyter to the Collossians And moreouer it is wrytten in the thyrde chapter of Ecclesiasticus after thys maner Sonne receaue with reuerence the olde age of thy father and make not hym sad in his lyfe c. And in the same chapter shortlye after dothe folowe thys saying Of howe euyll fame or name is he that forsa keth his father and cursed is he of God that 〈◊〉 or angreth his mother And in the xix of the Prouerbes it is 〈◊〉 He that dothe afflicte his father and doth flye from his mo ther shal be infamous and wretched And in the. xx of the sayde Prouerbes Salomon sayth thus He that curseth hys father and mother his light shal be put oute of the myddeste of darkenes In the ix of Genesis C ham the sōne of Noe brought the curfe of God or maledictyon to hym selfe and his posteritye for that he dyd dyshonoure and deryde hys father in the xxxv and xlix chapyters of the same booke appeareth of the dyshonour whyche Ruben the fyrste begotten sonne of Iacob dyd to hys father and howe he therefore was accursed And in the seconde booke of the kynges and the. xviii chapyter we reade howe Absolon who intended to haue thrust hys father out of his kingdome was by a notable and mooste myserable deathe plaged Aud of the duetye that we doe owe vnto oure spirituall fathers we doo reade in the.
is manyfest and sheweth hys godheade hys dyuyne maiestye power glorye ioye and blysse eternall whyche he hath promysed to geue as a rewarde to al suche as doo perseuer in hys fayth and obedience accordynge as he sayeth Math. v. Merces uestra multa est in coelis That is to saye Youre rewarde is greate in heauen And here doo you marke that these wordes whych arte in heauen are so placed and set furth to styrre vp our heartes to God and to cause in vs an inward desyre and a greate care and studye to come to the place where our heauenly father is yea and muche to couete hys syghte and presence For lyke as a louyng chylde is euer desyrous to be where hys father is euen so oughte we euer to desyre to be wyth oure heauenlye father and to endeuoure our selues that our conuersation be al wythdrawen frō the worlde the fleshe and the deuyll and be set vpon heauen and heauenlye thynges as S. Paule teacheth Phil. iii. And therefore we shoulde contynuallye wayle and lament because we be not wyth oure heauenlye father saying with the prophet Psal. cxix wofull am I that my dwellynge vpon the earth is soo muche prolonged And by these wordes shoulde there be engendred in vs a stronge hope of eternall glorye And howe can we fayle thereof yf we wyll seynge oure heauenlye father hathe bothe the wyll and also the power to perfourme it Hys wyll we clearelye vnderstande in asmuche as he made hym selfe to be oure father hys power is well knowen for that he is a God of power and glorye and maker and preseruer of Heauen Earthe and of all that in them is And here shall you further note that these wordes Our father whych art in heauen are put lyke a prologue before all the seuen petitions yea and euery one of them may haue prefixed before them the same prologue declaryng playnely that no man can saye thys prayer truely and duelye that no pleasure of god and hys owne meryte excepte he haue fayth hope and Charytye for wythout faythe nor can say truelye O father and wy thoute charytye to hys neyghbour no man cane say truelye and meritoriouslye Oure father and wythout hope no man can saye truelye Whyche arte in hauen doo thou remyt vs our synnes And in these wordes Halowed be thy name it is to be noted that by the name of God is vnderstande God hym selfe the power of God the myght the maiestye the glory the wysedome the prouidence the mercye and goodnes of God and all such other good thynges as in scrypture be attribute vnto God And thys name is halowed when it is praysed gloryfyed sette furthe honoured and magnyfied of vs bothe in woorde and dede And where in thys petytyon we praye that hys name maye be hallowed it is not to be taken or thoughte that thys name of God whyche in it selfe is euermore moste holy most glorious most merueylouse and full of maiestye can be eyther aduaunced or dymynished by vs or any thyng that we can doo but we desyre here that thys moste holye name maye accordynge as it is in it selfe moste holy be so taken vsed honoured and halowed of vs and of all others as well heathen as chrystened lyke as on the contrary parte thys name is sayde to be polluted and defyled when we doo eyther in worde or in deede contumelyouslye and contemptuouslye or otherwyse dyshonor the same We desyre therefore in thys petytion that all false faythe by the whyche men eyther mystrust god or put theyr confidence in anye othere thyng more then in hym may be destroyed And that all wytche craftes and false charmes coniurations by the whyche Sathan and other creatures be inchaunted maye cease and geue place to goddes holy name and so lykewyse that all heresyes and false doctrynes maye vanyshe awaye so that goddes holy worde may be truely interpreted and purely taught and sette furth vnto al the worlde and that all infydels maye receyue the same and be conuerted to the ryght catholyke faythe whereby al disceyte hipocrisye and counterfaytynge of trueth of ryghteousnesse or of holynes may clearely be extincted Furthermore we do beseche and praye god here that his name may be halowed so that no mā should swere in vayne by it or otherwyse abuse the same to lye or deceyue hys neyghboure And generallye that none shoulde fall into pryde or ambition into desyre of worldlye glorye and fame into enuy malyce couetousuesse adulterye gluttonye slouth backbytynge sclaunderynge of hys neyghbours ne into any other euyll or wicked thoughtes and dedes whereby the name of god maye be dyshonored and blasphemed In thys prayer also we doo requyre god to graunte vs that in all perylls and daungers we ruime vnto hym as vnto our onely refuge and call vpon hys holye name and that in oure good woorde and woorkes we maye please and magnifye hym and be by hym preserued from the mooste damnable synne of vnkyndnes towardes hym And also that we whoo doo all readye professe the ryghte fayth may styl continue therein and maye doo and expresse the same aswell in oure outwarde conuersation as in confessynge it with our mouthe so that by oure good lyfe and oure good workes all other maye be moued to good and that by oure euyll woorkes and synnes no man maye take occasion to sclauuder the name or dimynyshe the laude and prayse of God but that all our woorkes and doynges may redoūd to the honor prayse and glorye of Goddes name ¶ The exposition or declaratiō of the seconde petition which is Thy kyngdome come THys seconde petition verye orderlye doth folowe vppon the fyrst for as in the fyrst we do aske of God our eternall father that hys gloryous name maye be knowen through out all the worlde and be of all people whether they be turkes Jues or heathen loued magnifyed and gloryfyed alwayes aswell as it is of vs Chrysten men which is a thynge aperteynyng to the dewe honor and glory of God and whych we ought of dutye fyrste and pryncipallye to desyre So in thys second petition we aske of God our heauenly father that he wyll vouchsafe to brynge vs to hys eternall kyngdome euermore to be wyth hym and partycypante of hys enerlastyng glorye and heauenly enherytaunce wyth Chryst Jesu our Sauiour whych is a thyng of al other that a mā may wysh to hys owne selfe the chief most greatest And for the declaratiō of thys second peticion you shall vnderstand that there are two kyngdomes the one contrarye to the other it is to wytte the kyngedome of god and the kyngedome of the Deuyll For as concernynge worldelye kyngdomes and dominions they 〈◊〉 they be well gouerned and guyded by order of Jystyce doo perteyne to the kyngoome of god as Saynte Paule testifyeth in the. xiii chapter to the Romaynes And 〈◊〉 they be misordered through want of 〈◊〉 vsyng Tyranye they doo pertayne to the kyngdome of the deuyll Nowe concernynge the kyngdome of
the liberal handes of almyghty God who doth fede both man and beaste for of our selfe we can not 〈◊〉 nor assure or promysse oure selues anye thynge but whatsoeuer we haue we haue it in dede at the hande of almyghtye God as the prophet Dauid doth saye in his cxxx psalme All thynges doe wayte or looke for at thy hande that thou shouldeste geue them meate in tyme. And when thou doest geue vnto them they shall gather And when thou doest open thy hand all thynges shal be fylled with goodnes and when thou doest tourne awaye thy face they shal be in trouble or distresse And the same Prophette in the. cxliiii 〈◊〉 doeth saye The eyes of all thynges trust in thee o lorde and thou geuest them foode in dewe seasonne Thou doest open thy hande and dost fyll euery ly uynge thynge wyth thy blessynge Nowe the fourth thynge here in too be considered is the worde Us which noteth vnto vs that no man ought to say in prayer Geue me my dayly breade but Geue vs our dayly breade Beinge therby taughte that what thynges soeuer God dothe gyue or sende vnto vs he gyueth them not to vs for oure owne pryuate commoditye and vse onely but that we also shoulde gyue to other some parte or portion and some fruite therof especially to such as 〈◊〉 wayes by no menes possible can yerne or get theyr lyuynge And therfore 〈◊〉 suche wycked people doo praye in vayne who knowinge thys to be the petytyon Gyue vs thys day our daylye breade do not onely refuse of that thing whiche God hath sent to them to impart some what vnto the the pore But also wyll and doo rather robbe and spoyle them by fraude deceyte extortyon or otherwyse that they them selues maye encrease theyr pryuate wealthe not caryng howe vniustlye or vngodlye they come to goodes nor howe they kepe them or spende them and thys sorte of people almygh ty God abhorreth greatlye The fyft thing herein to be considered is this worde Hodie That is to saye Thys daye Wherby is ment partelye the hole contynuaunce time of mans lyfe 〈◊〉 inuste be referred to the disposition of almyghtye God concerninge his bodily sustenaunce and partelye yea and that most speciallye that we hauinge thinges sufficyente for our 〈◊〉 necessytie should not be ouer carefull for the tyme to come Of which thing our Sauioure Chryst in the. vi of Mathewe doth speake sayinge I say 〈◊〉 you beye not carefull for youre lyuing what ye shall eate ne for your bodye what clothes ye shall weare is not lyte better then meate and your body better thē your clothing 〈◊〉 vpon the byrdes of the ayre they 〈◊〉 not they reapenot they bring nothing in the barne yet your heauenly father fedeth thē are not you of more price thē thei vpon the lylies of the fielde howe they grow they laboure not they spinne not and yet I tell you Salomon in all his glorye was not so clothed as one of them Nowe yf god so clothe that which to day is grasse of the feild and to morowe is cast into the fornace howe much more will he considre you O ye of little faithe Wherefore be you not carefull or pensiue sayinge what shall we eate or what shall we drinke or where with all shall we be clothed for all these thinges the heathen doo seke after But your father dothe knowe that ye haue nede of all 〈◊〉 thinges wherfore seke ye firste for the kingedome of god the rightuousnes thereof and all these thinges shal be giuen or caste vnto youe Be ye not then careful for to morowe For the morowe shall care for it selfe And secondelye as concernyninge the sustenaunce of the soule whyche also is ment and conteyned in thys petition ye shall vnderstande that this kynd of fode is of two sortes The one is that incomperable and most excellente foode wherof Christ maketh promise in the. vi of Ihon saying The breade or foode whiche I will geue is my fleshe whiche I will geue for the life of the worde Whyche breade or fode is conteined truely and 〈◊〉 〈◊〉 the blessed Sacramente of the aulter wherin vnder the formes of breade and wyne as we haue heretofore sufficientlye declared is the very body and bloude of our Sauiour Christ the other foode is the worde of God accordyng as oure Sauiour doth testifye in the fourth of Mathewe saying Not onelye wyth cor porall foode is the lyfe of man susteyned but with euerye worde that procedeth from the mouth of God And agreable to thys exposytyon Sayncte Augustyne in hys 135 sermon dc tempore expoundyng this fourth petition of the Pater noster dothe saye in thys maner Siquetur in oratione panem nostrum 〈◊〉 anum da nobis hodie Siue exhibitionem corpori necessariam petamus 〈◊〉 patre in pane significantes quicquid nobis est necessarium siue quotidianum panum illum intelligamus quem accepturiestis de altare petimus bene ut det nobis eum Quid est enim quod oramus nisi ne male aliquid admittamus unde a tali pane separemur ucrbum dci quod quotidie praedicatur panisest non enim quia 〈◊〉 panis est uentris ideonō est panis mentis Cum autem ista uita transierit nec panem illum querimus quem queric fames necsacramentum altaris habemus accipere quiaibi erimus eum Christo cuius corpus accepimus nec uerba ista nobis dici habent quae dicimus nobis nec 〈◊〉 legendus est quando ipsum uidebimus quod est uerbum dei per quod facta sunt bmnia quo pascuntur angeli quo 〈◊〉 angeli quo sapientes fiunt 〈◊〉 c. That is to saye It doth followe in our Lordes praier Gyue vs this daye our daylye breade whether we do aske of our father necessarye sustenaunce of the bodye in or by breade meaninge whatsoeuer is necessarye for vs or whether that by our dayely breade we do understand that which you haue to 〈◊〉 from the aultar we doo aske well of GOD that he wyll geue it vnto vs. For what doo we pray but that we commit not any offēce wherby we muste be separated from suche foode or bread And the woord of God whiche is dayly preached is breade or foode For it followeth not that because it is not the breade or foode of the belly therefore it is not the bread or foode of the mynd or soule And whan this life shal be once passed we neither doo seke that breade whiche hunger seeketh for nor we haue nede to receiue the sacramēt of the aultar for there we shall be with Christ whose body we haue receaued neyther these wordes are to be spoken vnto vs whiche we doo speake or vtter vnto you nor the booke is there to be redde bycause we shall see hym who is the worde of God by whome all thinges ar made on whom the angels doo feede by whom the angels are illuminated by whome angels doo receaue
and thynketh it a burdenintollerabel to be bounde to loue them that hate hym But the burden shoulde be easye yuoughe yf on the other syde euery man woulde consyder what dyspleasure he hath done to hys enemy agayne what pleasure he hath receyued of hys enemye And yf we fynde no egall recompence neyther in receyuing pleasures of our enemy nor in rendryng dyspleasure vnto hym agayne then let vs ponder the dyspleasu res whyche we haue done agaynste almighty God Howe often and howe greuously we haue offended hym Whereof yf we wyll haue of God forgyuenes there is none other remedye but to forgyue the offēces done vnto vs whyche be very small in comparison of oure offences done a 〈◊〉 God And yf wee consyder that he which hath off 〈◊〉 vs deserueth not to be forgyuen of vs let vs consider againe that we muche lesse deserue to be forgyuen of God And althoughe our enemy deserue not to be forgyuen for hys 〈◊〉 sake yet we oughte to forgyue hym for gods 〈◊〉 〈◊〉 howe great and manyfest benefytes we haue receyued of hym withoute oure desertes and that Chryste hathe deserued of vs that for his sake we should forgyue them their trespasses commytted agaynst vs. But here may ryse a necessary question to be dyssolued If charity requyre to thinke speake and doo well vnto euery man bothe good and euyl how can magystrates execute iustyce vpon malefactoures with charytye Howe can they caste euyll men into prison take away theyr goodes and sometyme theyr lyues accordynge to lawes yf Charytye 〈◊〉 not suffer them so to doo Herevnto is a plaine and brief answer that plages and punishementns be not euel of them selues yf they be well taken of innocentes and to an euyll man they are bothe good and necessarye and may be executed accordynge to charitye and with charity should be executed For declaracion whereof you shal vnderstande that charity hath two offices the one contrarye to the other and yet 〈◊〉 necessarye to the vsed vpon men of contrarye sorte and dysposion The one office of Charitye is to cherishe good and innocent men Not to oppresse them with false accusations but to incourage them wyth rewardes to doo well 〈◊〉 in well dooynge defendynge them wyth the sworde frō theyr 〈◊〉 And the offyce of Byshops and pastours is to laude good men for wel doyng that they maye perseuer therein and to rebuke and correct by 〈◊〉 woorde of God the offēces and 〈◊〉 of all euyll disposed persons The other office is to rebuke correcte punysh vyce without acceptation of parsons and thys is to be vsed against theim onely that be 〈◊〉 men and malefactours And it is aswell the offyce of charitie to rebuke punyshe and corrocte them that be euyll as it is to cheryshe and rewarde them that be good and innocent Sainte Paule soo declareth writing to the Romaynes and sayenge the 〈◊〉 poweres are ordeyned of GOD not to be dreadefull to them that doo well but vnto Malefactoures to drawe the swoorde to take vengeaunce of hym that commytteth the synne And sayncte Paule byddethe Tymothye constantlye and vehementlye to rebuke synne by the woorde of GOD. So that bothe offyces shoulde be dylygently executed to impuge the kyngdome of the deuyll the preacher wyth the woorde and the Gouernoure wyth 〈◊〉 swoorde Els they loue neyther God nor them whome they gouerne yf for lacke of correction they wylfully suffer God to be offended and them whom they gouerne to perishe For as euery louyng father correcteth his natural sonne when he dothe amysse or els he loueth hym not So all gouernoures of Realmes Countreys Townes and houses should louynglye correcte them who be offendours vnder theyr gouernaunce And cheryshe them who doo lyue innocently yf they haue any respecte eyther vnto God and theyr office or loue vnto them of whome they haue gouernauce And suche rebukes and punyshementes of them that doo offende must be done in due tymes least by delaye the offender fall headlinges into al maner of myschiefe and not onelye bee euyll theim selues but also doo hurte vnto many men drawynge other by theyr euyll example to synne outrage after them As one theef maye bothe robbe manye men and also make many theues and one sediciouse persō may allure many and noye a hole towne or countre And suche euyl persons that be so great offenders of god and the common wealth charity requireth to be cut of from the body of the common weale lest they corrupte other good and honest persons like as a good surgeon cutteth awaye a putrified and festred mem ber for the loue he hath to that hole body least it infecte other members adioynynge to it Thus it is declared vuto you what true charitie or christan loue is so playnely that no man nede to be deceyued Whyche loue whosoeuer kepeth bothe towardes God whom he is bounde to loue aboue al thinges and also towardes hys neyghbours aswell frende as fooe it shal surely kepe hym frō al offence of God and iuste offence of man Therefore beare welaway thys one shorte lesson that by true christian charitye God ought to be loued aboue all thynges and all men oughte to be loued good and euyll frende and foo and to al suche we ought as we may doo good those that be good of loue we ought to encorag and cherysh because they be good And those that be euil of loue we ought to procure vnto them theyr correction and dewe punyshement that they may therby either be broght to goodnes or at the lest that god and the common welthe maye be the lesse hurte and offended hating alwaies the vyce or offence but louynge the person alwayes as the creature of God and as one who by nature is ioyned in kynred vnto vs. And yf we thus directe oure lyfe by christian loue and Charytye then Chryste doothe promyse and assure vs that he loueth vs and that we be the Chyldren of our heauenlye father and reconsiled to his fauor being very members of Christ and that after the shorte tyme of thys presente and mortall lyfe we shall haue with hym eternall lyfe in his euerlastyng kingdome of heauen Ther fore to hym wyth the father and the holy Ghost be al honor and glorye nowe euer Amen E. B. ¶ An Homely declaryng howe daungerous a thynge the breache of Charitye is Ur Saiyour Christ in ye. v. of Mathew setteth forth an vniuersal doctrine that is a doctrine apper teyning indifferently to all Chrysten mē and there he declareth how great per fection of lyfe ought to be in one of vs sayinge in thys maner Nisi abundauerit iustitia uestra plus quam Scribarum pharisaeo rum nonimrabit is in regnum 〈◊〉 That is to saye Except your ryghtuousnes excede the ryghtuousnes of the Scribes the Pharyseis ye cannot entre into the kyngedome of heauē For the ryght vnderstandynge of which wordes it is to be noted that rightuousnes in thys texte doth
stande in Who is there almoost emongest vs but that vncharitably calleth hys neighbour fole or som like euyl name yea who is ther in maner that doth not far passe thys degree of vncharitablenes And yet our sauiour nameth no mo degrees partely bicause the payne of thys thyrde degree beinge hell fyre no greater payne coulde be named for suche as should passe the same degre partly because the Chrystyan man should at the least be soo wary circumspecte in kepyng brotherlye loue and charitie that thoughe he dyd perchaunce so farre forgette hymselfe as to call hys brother foole vucharitably yet fardar than so he should not so much as thinke thoroughout his whole lyfe It is written of one Solon an infidell but yet a very polityke man howe when he made lawes for the gouernmēt of that famous citie of Athēs he in all hys lawes appoynted no punyshment for a parricide that is for suche a one as shoulde kyll hys father or mother and when he was demaunded why he prouided not for that case he aunswered that he verely thought and beleued that no one beynge brought vp in Athens vnder hys lawes wolde at any tyme attempte suche an heynous synne Euen so may we say of our sauiour that he speketh but of those fore saide three degrees of 〈◊〉 for that it is not lykely chrysten men beinge traded in Chrystes most parfyt religion woulde at any tyme proced in the violatyng of 〈◊〉 charitie fardar then so But here may be moued a question whether our sauioure hath so forbydden vs to be angry to saye Racha or thou foole one to an other that in no wise anye man may soo doo but therby he falleth in daunger of iudgement of councell or of hel fyre For answere to thys questiō it is to be noted that our sauiour in thys place forbiddeth vs al kynde of vncharitablenes and nothyng els For asmuch then as in that third of Mathewe S. Ihon Baptist calleth the scribes and pharisies adders brode and S Paule calleth the Galathians fooles and men without vnderstā ding in the second chapyter of his epistle writtē to them yea Chryst hymselfe in the. xxiiii of Luke calleth his dere beloued apostles fooles and 〈◊〉 of belefe and the thing which they dyd cannot be iudged vncharitable therefore we must say that when such as haue aucthoritie vpon a good and Godlye zeale rebuke trespassoures offenders therby to make them ashamed of there euyl doynges and the rather to leaue the same that this kind uf rebuking is lawfull and in no wise ment in the foresaid talke of Chryst. But the onely thing that is there forbydden is the breache of charitie when one man meaneth ne good at all to an other but for the onelye satisfyeng of his vncharitable harte wyshed hym hurte in his harte or vtteryng his secret vncharita ble mynde doth thou hym or tush at him or finally speaketh contumelious wordes expresly vnto hym callyng him fole ideot or by other lyke opprobrious names Wherefore to conclude seinge you nowe know what parfytte loue and charitie our sauiour Chryst doth requyre to be in vs let al accustomed tancour and malice from henceforth be vtterly banyshed from emongest vs that we dwelling in cha ritie may dwell in God and haue here in this lyfe GOD dwell in vs and in the worlde to come dwell in heauen wyth hym for euer which graunt vnto vs the blessed trinitie the father the sonne and the holye Ghoste to whome be all honor and glory worlde without ende Amen Io. Harpesfeld sacrae theologiae professor Arch. London 〈◊〉 An Homelie of the church what it is and of the commoditie thereof WHosoeuer good people wyll call to hys remembraūce that inestimable good nes of almyghtye God and his inesti mable mercye towards vs nothing deseruing the same yf there be any spot of heuenly grace in that person he shall be ashamed of hys owne vnthankfulnes and disobediens and be compelled to fall downe in body soule before our Lorde to aske pardon for his trāsgression Of the which goodnes and mercy of god you haue a sufficiente and moste euident declarati on in these godly and deuout homelies that are set fourth to you of the creation redemption of man Neuerthelesse for your further instruction gostlye comfort in this behalfe I haue thought good to lett you vnderstand an other hye benefytte geuen to vs by our sauioure and redemer Iesus Chryste that we hauyng perfyt knowledge of God maye euermore prayse and magnifye hym accordynge to our moost bounden duetye And this hye and heauenly benefyte is the holye catholyke churche whi che our deare and dreadefull Sauiour both before and after his paynefull deathe dyd ordeyne and ap poynt to be for euer to vs a moost louinge tender mother a perpetual preseruation for our soule helth and a pyller of truth in all our doutefull daungers Which churche forsomuch as he hath bene latelye assaulted by sundry sectes and heresies and so sore shaken that manye more is the pitie had separate them selues from the same and wylfully haue rune astray beynge ledde and caried with euerye waue and wynde of newe lerning I purpose by Godes grace to open shortly to you what this churche is what maner of church it is and what commoditie we haue by it Fyrst the churche is a conuocation of all people throughout the whole worlde professyng one faith of God and one vse of all the holy sacraments whi che churche because it is purchased and sanctified by the death of oure Sauioure Iesus Christe it is most derely beloued to God the father and is called in holy Scripture by most hie and excellent na mes as Corpus Christi Sponsa Christi Regnum celorum c. that is to say The body misticall of Chryste the spouse of Chryst the kyngdome of heauen For S. Paule speakyng of Chryste sayeth That he hath appointed sundry officers to maintaine the holy ones into the worke of ministration to the edifieng of the bodi of Christ. And kyng Salomon taught by the holy ghost dyd forsee the dignitie and beutye of his holye Churche and sayde in the name of GOD thereby 〈◊〉 est 〈◊〉 mea perfectamea That is to saye One is my doue and my perfyte one Wyth many other such louing words as my sister my spouse c. And Saynt Paule byddeth husbandes to loue theyr wyues euen as Chryst loued the church Lykewyse in the holy Ghospell our sauiour Chryst doth compare the 〈◊〉 to 〈◊〉 thinges vnder the name of the 〈◊〉 of 〈◊〉 as vnto a kyng whych made o mariage for his sonne somtimes to tenne Uyrgynes and many such other by al which names callings we may learne that the churche is a high and excellent thing and derely beloued to almyghty God who for his churche sake did gyue hys onely sonne to most vyle death for that whiche also he hath prepared the kingdome of heauen Nowe