bicause of conscience And for this cause ye paye tributes for they be goddes ministers seruinge for the same purpose Gyue therfore to all men that is due tribute to whom tribute is due custome to whō custome is due feare to whom feare is due and honour to whō honour is due And saint Peter sayth Obeye vnto all sortes of gouernours for goddes sake i. Peul ii whether it be vnto the kyng as vnto the chiefe heade or vnto rulers as vnto them that be sent of him to punyshe euyll doers to cherishe them that do well And shortly after it foloweth Feare god honour the king And there be many exaumples in scripture of the great vengeaunce of god that hathe fallen vppon rulers and suche as haue bene disobedient vnto theyr princes But one principall exaumple to be noted is of the rebellion whyche Chore Dathan and Abiron made againste their gouernous Num. xvi Moyses and Aaron For punyshement of whiche rebels god not only caused the earthe to open and to swalowe them downe and a great numbre of other people with them with theyr houses and all theyr substance but caused also the fyer to descende from heauen and to burne vp CCl. capitaines whiche conspired with them in the sayde rebellion Moreouer all christen men be bounde by this commaundement to exhibite due honour and reuerence vnto the spirituall fathers parentes whych haue cure and charge of theyr soules as vnto those who be appoynted by god to minister his sacramentes vnto the people to feede them with his worde and by the same to conducte and to leade theym the strayght way to the father in heauen euerlastynge And our sauiour Christe in the gospell maketh mencion as well of the obedience as of the corporal sustenance whyche all christen people do owe vnto theyr spirituall fathers Of the obedience he sayth That who soo euer receyueth you Math. x. receyueth me And in an other place he sayth He that heareth you heareth me Luc. vii and he that dispiseth you dispiseth me And saynte Paule sayeth Obey your prelates and gyue place vnto them Heb. xiii for they haue muche charge and muche care for your soules as they whyche muste giue an accompte therfore that they may do it with ioye and not with griefe that is to saye that they may gladly and with muche comfort do theyr cure and charge whan they do perceyue that the people be obedient to theyr teachynge Lyke as contrarye wyse although they be bounde to do it yet the people gyue theym lytle comforte to doo it whan they fynde them disobedient and repugnant And for the sustenance of theyr lyuynge whiche is comprised in this word Honour Luc x. as before is declared Christe sayeth in the gospell The workeman is worthy his wages Corin. ix And saynt Paule sayeth who goeth on warfare vppon his owne stipende And who planteth the vine and eateth no parte of the fruite And who fedeth the flocke and eateth no parte of the mylke And after foloweth Euen so hathe the lorde ordeyned that they whiche preache the gospell 1. Tim. vi shulde lyue of the gospell And therfore in an other place it is written Priestes that rule well be worthye of double honour specially they that labour in the ministration of the worde of god and his doctrine In whiche place the apostle meaneth by Double honour not onely the reuerence whiche is due vnto the spirituall fathers as is aforesayde but also sufficiencye of all thynges necessary and requisite as wel for theyr sustenance and findyng as for the quiete and commodiouse exercisynge and executynge of theyr sayd office Fynally in this commandement is conteyned the honour and obedience of the seruaunt vnto his mayster that is to loue his mayster to be reuerente and lowly to him in all his wordes and gesture to suffre and forbeare hym to be redy with a good wyl without murmuration or grudging to obey all his laufull and reasonable commandementes to feare hym and to be loth to displease hym to be faythful and true vnto hym And to his power to procure doo that whiche is for his maysters honestie and profyte And that as well in his maysters absence and out of his syght as whan he is present and loketh vpon him accordynge to the wordes of saynte Paule where he saith Ephe. vi Seruantes be you obedient vnto your maisters with feare and trembling with simple and playne hartes as vnto Christe not seruyng onely in theyr syghte as pleasers of men but as the seruantes of Christe doynge the wyll of god from the harte and with good wyll thynkyng that ye serue god and not men And be you sure that of all your good seruice you shall receyue rewarde of god Tit. ii And agayn to Titus he writeth thus exhorte the seruantes to be obedient vnto theyr maisters to please them well in all thynges not to be patterers and praters against them nor pickers nor priuy cōueiours of theyr maisters goodes But to shewe all truth and faythfulnes i. Petri. ii Saynte Peter also byddeth seruantes to obey theyr maisters with all feare not onely yf they be good and gentile but also thoughe they be frowarde And of the other syde the offyce and duetie of maysters to theyr seruantes is to prouide sufficiently for them of all thynges necessarye to se them instructe in the knowlege of the commandementes of god and that they obserue the same and not be ouer rigorouse vnto them but with discretion to correcte them whan they do amisse and to commende and cherishe them whan they do well accordyng to the saying of saynt Paule Col iiii You that be maysters do vnto your seruantes that is ryght and reason knowynge that your selues haue also a mayster in heauen Ephe. vi And in an other place he sayeth Be not rigorous vnto your seruātes for you haue a master in heauen that regardeth al persons indifferently And the wyse man sayth Ec. xxxiii Meate correctiō worke is due vnto seruantes Set thy seruante vnto labour that he be not ydle for idlenes bringeth moche euyl set him to worke for that belongeth to him if he be not obedient correcte him And in this commandement is also implied that chyldren and yonge folkes shuld gyue due honour and reuerence to olde men and to all suche as be theyr maysters and tutours to brynge them vp in lernyng and vertu whiche be in this behalfe as fathers vnto them and so as fathers must be honoured and obeyed The exposition of the .vi. commandement of god Thou shalt do no murther IN this commaundement is forbidden not onely bodely killing and all maner of violent layinge of handes vpon any man as strikyng cuttyng woundynge and all maner of bodyly hurtyng by acte or deede but also all malice anger hate enuye disdaine and al other euyll affections of the harte also al sclander backbityng scoldyng bannyng raylynge scornyng or mockynge and
Trinitie and that he dyd begette him of his owne substance by eternall generation that is to say by generation that neuer had begynning And where this article conteineth that god the father is Almighty it is as moch to say as that he may do all thynges that he wil. in heauen and in earthe and nothyng is to hym impossible and that his godly power and myghte excelleth infinitely and incomparably all other powers in heauen earth and hell so that all other powers whiche be in heauen earthe or hell be nothynge as of theym selues but haue all their might force and strength of hym and be all subiecte vnto his power and can not resyst or lette the same And althoughe god be omnipotent and of infinite power yet he is not author or worker of any synne for whan soeuer any synne is done by any creature the same is wrought by the malice of the deuyll or free wyll of man only by the sufferance and permission of god not and by the working power of god in styryng vp furtheryng or assisting the malice of the euyll thought or deede This article conteineth further that god the father Almighty dyd at the begynnynge create fourme and make of nought heauen and earthe and all thynges visible and invisible and that he dyd gyue vnto them all theyr power and myghte and so he doth from tyme to tyme continually preserue gouerne susteyne and mainteine the hole worlde and all creatures therin by his onely goodnesse and high prouidence in so moche that without his continuall workynge nothinge shulde be able any while to continue And for the more euydent and playne vnderstandyng of the firste parte of this article whyche is I beleue in god it is to be noted that we muste not onely beleue stedfastly that god is and that he is true in all his wordes and promyses and that he is omnipotente and creatour of heauen and earthe and so forthe but we muste also with this our beleue loue god and cleaue onely vnto hym and that with al our harte and power and so continue and dwelle styll in hym by loue It sygnifieth also that we must obey vnto his wyll as well in al our inwarde thoughtes and affections as also in al our outwarde actes and dedes and that we must abhorre all vyce and not wishe or desyre of god any euyll or vngodly thing It sygnyfyeth also that we must constantly betake and commytte our selues and all ours holy vnto god and fyxe all our hole hope trust and confidence in hym and quyete our selues in hym beleuynge perfectly and assuredly that he wyll in dede shewe no lesse goodnesse loue mercy grace and fauour vnto vs than he promyseth by his word to do with vs vsing our selues as afore is sayde This maner of beleue we ought to haue in no creatour of god be it neuer so excellente but in god only therfore in this crede the said maner of speaking kyng I beleue in is vsed onely in the thre articles whiche concerne the thre persons in trinitie that is the Father the sonne and the holy goste The seconde article ¶ And in Iesu Christ his onely sonne our lorde FOr the vnderstandinge of this second article it is to be knowen that IESVS CHRIST is the only begotten sonne of almighty god the father and that he was begotten of his godly nature substance eternally and that he is very god the same substance with god the father and the holy gost vnto whom he is equall in all thinges of the godhead And although we christen men may be called the children of god by adoption and grace yet onely our sauiour Iesus Christe is god the fathers sonne by nature We must knowe also and beleue that IESVS CHRIST was eternally preordeined and appointed by the decree of the hole Trinitie to be our lorde and to redeme and brynge vs from vnder the dominion of the deuyl sinne vnto his kyngdome lordshyp and gouernance and therfore is worthely called IESVS that is to say sauior and CHRIST that is to saye anointed king priest and LORDE that is to saye redemer and gouernour for he hath done and fulfilled for all mankinde the very office bothe of a priest and of a kynge and lorde Of a priest for asmoch as he hath made sacrifice and oblation on the crosse in that he there willingly suffered his naturall body to be slayne and his bloudde to be shed for remission of synne and so was bothe the prieste and the sacrifice it selfe And of a kinge and lorde in that he hath like a moste mighty conquerour ouercome and vtterly oppressed his ennemyes and hath spoyled theym of the possession of mankinde whyche they wanne before by fraude and deceyte by lyinge and blasphemynge and hath brought vp now into his possession and dominion to reigne ouer vs in mercy lyke a most louing lord and gouernour And therfore in this article we call hym Our lorde And although this worde Dominus diuers tymes is translated in to our englysshe tongue the lorde and the place and circumstance of scripture oftentimes requireth the same yet amonge vs christen men in our common speche when we speake of Christe and call hym Lord it is mooste mete and conuenient that we call hym Our lorde to signifie and admonishe vs that we be his peculiar people redemed by hym and deliuered from the dominion and the captiuitie of the deuyll and be made his owne propre and obedient seruauntes after which sorte the heathen people bycause of their infidelitie be neither his seruauntes ne partakers of his benefites and therfore can not say and call him as Christen men do Our lord The thirde article whiche was conceyued by the holy gost borne of the virgin Mary FOr declaratyon of this artycle ye shall vnderstande that whan the tyme was come in the whiche is was before ordeyned and appoynted by the decree of the hole Trinitie that mankynde shoulde be saued and redemed than the sonne of god the seconde person in Trinitie and verye god descended from heauen in to the world to take vpon him the very habite fourme and nature of man and in the same nature to suffer his glorious passion for the redemption and saluation of all mankinde And for farther declaration hereof it is to be consydered that before the commynge of Christe mankynde was so blynded and drowned in synne that the true knowlege of god was euery where in the world forgotten and his lawes broken not only by the gentiles in all other nations but also by the iewes the chosen people of god to whome god had by his seruaunt Moises giuen his lawes wher by they myght knowe howe to auoyde synne and pleased hym and where those lawes gyuen by god were often by them transgressed yet almighty god dyd from tyme to tyme sende to theym his prophetes inspired with his holy spirite bothe to admonyshe them of their synnes and to teache them how they shuld truely vnderstande and
hym our god is to conceyue hym in our hartes to cleaue faste and surely vnto hym with harte and mynde to put all our trust confidence in him to set all our thoughtes and care aboue all thynges to please hym and to depend holely of hym takyng him to be infinitely good and mercyfull vnto vs beynge his creatures and continuyng in his flocke Secondly god commandeth vs thus to do to hym onely and to no creature nor to no false and fayned god For as a kynde and louynge man can not be content that his wyfe shulde take any other husband So can not our most kynd most louing god and creatour be pleased if we shulde forsake hym and take any other goddis And surely he is more presente with vs and more ready to shewe vs all kyndnes and goodnes than any creature is or can be And already of his gyft we haue al that we haue meate drynke clothe reason witte vnderstandynge dyscretion and all good thynges that we haue perteynynge bothe to the soule and the bodye And therfore he wylle not suffre vnpunysshed soo muche ingratitude and vnkyndenesse at our handes that we shoulde forsake hym and fyxe our faythe and godly truste in any other thinge besydes hym Thyrdly by this precepte god commandeth vs not onely to truste thus in hym but also to gyue hym the hole loue of our hartes aboue all worldly thynges yea and aboue our selues so that we may not loue our selues ne any other thyng but for him according as Moises saith in the boke of Deutronomie Thy lorde god is one god Deut. vi and thou shalte loue hym with all thy harte and with all thy soule with all thy minde and with all thy strengthe and power And this loue muste brynge with it a feare that euen for very pure loue we ought to be muche ashamed and afrayde to breake the leaste of his commaundementes Lyke as the chylde the more he loueth his father the more he is lothe and afrayde to displease hym in any maner of case Fourthly all they offende agaynste thys commaundemente whiche set theyr hartes and mindes vpon any worldly thing aboue god For what so euer we loue aboue god so that we set our myndes vpon it more than we do vpon god or for it we wyl offende god truely we make that for the tyme our god For as saint Paule sayeth The couetous man maketh his goodes his god And the gluttonous man maketh his bealy his god For the one setteth his mynde vpon his goodes the other vpon his bealy more than they do vpon god and for them they will not sticke to offende god Also all they whiche haue more confidence in the creatures of god than in god do make the creatures of god theyr god And howe greuousely god is offended therewith we fynde in the boke of Paralipomenon ◠Par. xvi where it is written that whan Aza kynge of Iuda beynge sore constrayned by Baasa kynge of Israell sente for helpe to Benadad kinge of Syria and gaue hym greate treasure for to allure hym to his ayde Our lorde sente the prophete Hanani to Aza the kynge of Iuda who sayde vnto hym on this maner Bycause thou haste trusted in the kynge of Syria and not in thy lorde god therfore the hoste of the kynge Syria is escaped from thy handes Were not they of Ethiopia and Libia of farre greatter power bothe in charyottes and horsemen and in numbre and multitude whyche were innumerable and yet our lorde as longe as thou dyddest put thy truste in hym dyd yelde them in to thy handes The eyes of god do beholde all the worlde and gyueth strength to them that truste in him with all theyr harte In whyche wordes it dothe appere that it is layde to Azaes charge that he dyd not beleue in our lorde bycause he dyd more trust in Benadad the hethen prince thā in our lord It is noted also in the same chapiter that where as Aza had very great peyne in his feete he sought not to our lorde for remedy of his disease but trusted more in the art and remedy of phisike Wherby we maye learne that it is one great parte of perfit belefe in our lorde god to put our truste and confidence moste principally and aboue al other in him wherfore they that do otherwyse do transgresse this commandement and make to them other goddis Also all they transgresse this commaundement whiche eyther presume so muche vpon the mercy of god that they feare not his iustice and by reason thereof do styll continue in theyr synne or elles soo muche feare his iustyce that they haue no truste in his mercy Also they be of the same sorte whiche by lottes diuination chatterynge of byrdes and lokynge of mens handes or other vnlawfull or superstitiouse craftes take vpon them certeinly to tell determine and iudge before hand of mens actes and fortunes which be to come afterwarde For what do they but make them selues goddis in this behalfe as the prophete Esaie sayeth Tell vs afore what shall come Esai xii and we shall say that ye be goddis Also al they which by charmes and witchecraftes do vse any prescribed letters sygnes or carectes wordes blessynges roddes christall stones sceptures sweardes measures or for any superstitious entente charmes or wytchecraftes hange saincte Iohns gospelle or any other thynge aboute theyr neckes or any other partes of theyr bodies or vse to drynke holy water or any other suche vayne obseruation trustyng therby to continue in long life to dryue awaye syckenes to preserue them from sicnes fier water or any other peryll otherwyse than phisike or surgery dothe allowe doo also offende agaynst this commaundement But moste greuousely of all and aboue all other they do offende agaynst this commaundement whiche professe Christe and contrary to theyr profession made at theyr baptisme do make secrete pactes and couenantes with the deuyll or do vse any maner of coniurations to rayse vp deuyls for treasure or any other thynge hydde or loste or for any maner of cause what so euer it be for suche committe so hygh offence and treason to god that there can be no greatter For they yelde the honour due vnto god to the deuyll goddis ennemie And not onely all suche as vse charmes wytchecraftes and coniurations transgresse this chiefe and high commandement but also all those that seke and resorte vnto them for any counsayle or remedy accordynge to the sayinge of god when he sayde Let no man aske counsayle of them that vse false diuinations Deu. xviii or suche as take heede to dreames or chattering of birdes Let there be no witche or enchanter amonges you or any that asketh counsaile of them that haue spirites nor of sothesayers nor that seke the trouthe of them that be dead for god abhorreth all these thinges The exposition of the seconde commaundement of god ¶ Thou shalte not haue any grauen Image nor any lykenes of any thyng that
praier superfluous neyther there wanteth any petition suite or request for suche thinges as be necessarie for oure iourney and passage in this worlde or for oure furtherance to that â—eming of the lyfe and glorye euerlastinge Secondly that euery good christen man may be assured to atteine the requestes made in this praier if he shall enforce hym selfe and apply his hole harte and wyll to the wyll and grace of hym vnto whom this prayer is made and also if he shal vtter and offer the said petitions inwardly with his hart and with suche faith confidence and truste in god as he requireth For surely no prayer is thankfull vnto god Ps cxviii Exod. xiiii but that whiche is made with the hart And therfore the prophet Dauid crieth to our lorde with all his hart And Moyses is noted to crye out aloude whan he spake no word with his mouth but he spake aloude with his hart And our lord by his prophete noteth Psal xxix that some pray with theyr lyppes and in their hartes minde nothinge lesse than that which they praye for And therfore who so euer intendeth by saying his Pater noster to atteyne his desyre he must haue with faith a good and ernest deuotion and his hart as nigh as he can voyde of vayne thoughtes and applyed to god so that the entente and desyre of his harte maye be ioyned alwaies with the prayer of his mouth And for this purpose it is mete moch requisite that the vnlearned people shulde vse to make theyr prayers in their mother tounge which they best vnderstand wherby they may be the more moued and stirred vnto deuotion and the more ernestly minde the thinge that they pray for Our father which art in heauen halowed be thy name OF these wordes Our father placed in the beginning of this petition all true christen meÌ„ ought to conceiue a great comfort and ioy in that they be taught and commaunded in this prayer to take almighty god for their father and so to call him as for example If oure soueraine lorde the kynge wolde saye to any of vs take me for your father and so call me what ioye in harte what comforte what confidence wolde we coÌ„ceyue of so fauourable graciouse wordes Than moch more incoÌ„parably haue we cause to reioyse that the king prynce of al princes shewith vnto vs this grace goodnes to make vs his children And surely as the naturall sonne may assuredly trust that his father wyll do for him all thinges that may be for his settyng forth and aduancemeÌ„t euen so we may vndoubtedly assure our selues that hauyng almighty god to our father vsinge our selfe as obedient children we shall lacke nothynge whiche may be profitable for vs toward the euerlastinge inheritaunce prepared for vs. And here is to be noted a lesson that as this word Father declareth the great beneuolence mercy and loue of god towardes vs as well in the creation as also in the redemption of man so it admonisheth vs againe of our duetie towardes him and howe we be bounde to shewe againe vnto hym our hole harte loue and our obedience and redynes to fulfyll all his preceptes and commaundementes with all gladnes and humilitie And therfore who so euer presumeth to come to god with this prayer and to call hym father and yet hath not full entente and purpose to vse hym selfe in all thinges lyke a kinde and an obedient sonne he coÌ„meth to hym as Iudas came to Christe with a kisse 〈◊〉 xx.i. pretending to be his frende and his seruant in callyng hym mayster and yet he was in dede a traytour to hym and a deadly ennemy And for this consideration euery christen man that intendeth to make this prayer ought inwardly and thoroughly to inserche and examine him selfe and yf he finde in him selfe any notable crime for the whiche he ought to be ashamed to call god his father Let him accuse him selfe therof to god and recognise his vnworthynes sayeng as the prodigall sonne sayde Father I haue offended the Luc. xv I am not worthy to be called thy sonne And with due repentaunce and firme purpose intente to amende his naughty lyfe let him lyfte vppe his harte to god and callinge for his grace of reconciltation humbly say Our father c. Moreouer by these wordes Our father is signified that we ought to beleue that almighty god is the common father of al true christen people and fatherly regardeth all throughe and by the meane of our sauiour Iesu Christe vnto whom all faitheful and obedient christen men be brethern by grace and adoption and called to inherite with him the kingdome of heauen And they be also brethern eche one to other hauing al one father which is god almighty And therfore we ought not onely to be of one spirite towardes our said father and to employ and endeuour our selues to the vttermost to please him and to kepe his lawes and commandementes but we ought also eche to consent with other in perfite loue charitie eche to helpe further other towardes the saide inheritaunce of heauen And fynally in al our praiers to god eche to coÌ„prise other and to praye for other lyke as in this prayer we be taught to say Our father gyue vs our breade forgiue vs our synnes suffer vs not to fal into temptation and delyuer vs from euyll By these wordes whiche art in heauen we be taught that we ought to haue an inwarde desyre and a great care study to come to the place where our heauenly father is and moche couet his sighte and presence For lyke as a louynge chylde is euen desirous to be where his father is euen so oughte we euer desyre to be with our heauenly father and to endeuour our selues that our conuersation be al withdrawen from the worlde the fleshe and the deuyll and be sette in heauen and heauenly thinges Phili. iii. as saint Paule teacheth and we shulde continualy wayle and lament bycause we be not with oure heauenly father sayenge with the prophete Ps cxix wofull am I that my dwellynge apon the earthe is so moche prolonged In these wordes Halowed be thy name it is to be noted that by the name of god is vnderstande god him selfe the power of god the myght the maiestie the glory the wysedome the prouidence the mercy and goodnes of god and al suche other good thynges as in scripture be attributed vnto god And this name is halowed whan it is praised glorified sette forthe honoured and magnified of vs both in worde and deede And where in this petition we praye that his name myghte be halowed it is not to be taken or thought that this name of god whiche in it selfe is euermore moste holy most gloriouse most marueylous and full of maiestie can be eyther aduanced or diminished by vs or any thyng that we can do but we desyre here that this most holy name may accordinge as it is
holy conuersation in good workes good lyfe honour and glorifie him And that we may frō time to time so mortifie our owne natural corrupte and sinfull appetite and wyll that we may be euer redy like louyng children humblye lowly and obediently to approue allow and accomplysshe the wil of god our father in al thinges and to submitte our selues with all our harte vnto the same and to acknowlege that what so euer is the wil of god the same is most perfite most iust most holy and moste expedient for the wealth and helthe of our soules Wherfore in this petition also we desire of god true and stable pacience whan our wyll is letted or broken And that whan any man speaketh or dothe contrary to our wyll yet therfore we be not out of pacience neyther curse or murmure or seke vengeance agaynst our aduersaries or them whiche lette our wyll but that we may say well of them and do wel to them We pray also that by goddis grace we may gladly suffer al diseases pouertie dispisinges persecutions aduersities knowing that it is the wil of god that we shulde crucifie and mortifie our willes And whan any suche aduersitie chaunceth vnto vs attribute all vnto the wyl or sufferance of god giue him thankes therfore who dothe ordre all suche thynges for our weale and benefite eyther for the exercise and the triall of the good to make them stronger in goodnes and vertue or elles for the chastisement and amendement of the euyll to suppresse theyr euyll motions and desyres And also we pray that whā so euer it shal please god to call vs out of this transitory lyfe we may be wyllinge to die and that conformynge our wyll to the wyll of god we may take our deathe gladly so that by feare or infirmitie we be not made disobedient vnto hym We desire furthermore that all our membres eyes tongue harte handes and fete be not suffred to folowe the desyres of the fleshe but that all may be vsed to the wyll pleasure of god and that maliciousely we reioyse not in their troubles whiche haue resisted our wyll or haue hurte vs nor that we be enuiousely sory whan that they prosper and haue welfare but that we maye be contented and pleased with al thinge that is goddis wyll The fourth petition Gyue vs this day our dayly breade FOr the better declaration of this fourth petition ye shall vnderstand first that our lord teacheth vs not in this petition to aske any superfluous thing of plesure or delite but onely thinges necessary and sufficient and therfore he biddeth vs onely aske bread wherin is not ment superfluous riches or great substance or abundāce of thynges aboue our estate or condition but such thynges only as be necessary and sufficient for euery man in his degre and accordyng thervnto i. Tim. vi saint Paule saythe we haue broughte nothynge in to this worlde ne shall take any thinge with vs whan we depart hense And therfore if we christen mē haue meat and drinke and cloth that is to say thynges sufficient let vs hold our selues content for they that set their mindes on riches and wyl haue superfluities more than nedeth or is expedient to their vocation they fal into dangerous temptations into snares of the deuyll and into many vnprofitable and noisome desires whiche drowne men in to perdition euerlasting damnation for the spring and roote of all euils is such superfluous desyre The wyse man also making his petition to our lord saith Pro. xxx Giue me neither pouertie nor excesse but only thynges sufficient for my liuing left that hauing to moch I be prouoked to denie god to forget who is the lord on the other side lest that by pouertie constrained I fall in to thefte forsweare the name of my god These two wise men the one of the old the other of the newe testament agree with the lessō of our sauiour for both declare that they desire onely thinges necessarye sygnified here by breade and both refuse and renounce superfluities vnprofitable daungerouse and noysome Secondely in these wordes of our sauiour Iesu Christ be reproued all those persons which eate not their owne bread deuoure other mens bread of which sort be all those whiche liue of rauen and spoiles of theft of extortion of craft and deceite they also whiche neither labour with their handes nor otherwise apply their study industry diligēce to some thing which is good and beneficiall to the cōmon weale and to the honour of god but liue in ease rest idelnes wanton plesure without doinge or caring for any suche thyng And al they likewise be reproued which being called in this world vnto any rome office or authoritie do abuse the same do not emply them selfe according to theyr vocatiō Thirdly as the husbande man tilleth and soweth his grounde wedeth it and kepeth it from destroieng praying therwith to god for the encrease putteth al his truste in him to send him more or lesse at his pleasure euen so besides our owne diligence policy labour and trauaile we must also pray dayly to god to sende vs sufficient and we muste take thankefully at his handes al that is sent and be no further carefull than nedeth but putting to our endeuour set our hole cōfidence truste in him for our sauiour Christ saith in the gospel I say to you be not careful for your liuyng Math. vi what ye shall eate ne what clothes ye shall weare Is not life better than your meate your body better thā your clothinge Loke vpō the birdes of the aire they sowe not they reape not they bring nothinge in to the barne yet your heauenly father feedeth them be not you of more price then they Loke vpon the lillies of the fielde they labour not they spin not yet I tell you Salomon in al his precious roiall apparel was not so clothed as one of them therfore care you not for these thinges Leaue this care to them that knowe not god your heauenly father knoweth that you haue nede of all these thinges but seke you first the kingdome of god his rightuousenes the waies iustly truly to liue and thē god shal cast al these thinges vnto you These be the wordes of Christ ful of good comfortable lessons that we shulde not care ne set our hartes to moche vpon these worldly thinge ne care so moche for to morowe that we shall seme to mistrust our lord And here is a thing greatly to be noted in cōfort of the true laboring man for surely be he craftes mā or be he labourer doing truly his office whervnto he is called he maye in that state and kind of lyfe please god and atteine saluation as surely as in any other state or kynde of lyuinge And although our lord hath so prouided for some that they haue alredy sufficient and plenty for many
the deuyll and from his power and tyranny so that he shuld not by his malyce and gyles intice vs and draw vs into synne wherby we myghte fynally be broughte vnto euerlastynge damnation From the whiche also we pray here to be delyuered ¶ The salutation of the angell to the blessed virgine Mary HAyle Mary full of grace / the lorde is with the blessed arte thou emonge women And blessed is the fruite of thy wombe FOr the better vnderstanding of this salutation of the angel made to the blessed virgine Mary ye shall fyrst consyder how it was decreed of the hole trinitie That after the falle of our firste father Adam by which mankinde was so long in the great indignation of god and exiled out of heauen the seconde person the euerlastynge sōnne of the father euerlastyng shulde take vppon him the nature of mā and so as he was perfect god shuld be perfect man to redeme mankynd from the power of the deuill Luc. i. and to reconcile the same again to his lord god And for this purpose as saint Luce in his gospel declareth in the .vi. moneth after saint Elizabeth was conceiued with saint Iohn the Baptist the aungell Gabriel was sent from god into a city of Galilee named Nazareth to a virgin which was despoused or ensured to a mā whose name was Ioseph of the house of Dauid and the virgines name was Mary And whan this angell came vnto this said virgin he said these wordes Hayle ful of grace the lord is with the blessed art thou emong women And whan the virgine hearing these wordes was troubled with theym and mused with her selfe what maner of salutation ti shuld be The angell sayd to her Feare not Mary be not abasshed for thou haste founde fauour in the syght of god Lo thou shalte conceyue in thy wombe and shalte bryng forthe a sonne and thou shalt call his name IESVS he shall be great and shall be called the sonne of the hyghest And the lorde god shall gyue vnto hym the seat of Dauid his father And he shall reigne ouer the house of Iacob for euer And his kyngdome shal haue no ende Than sayd Mary to the aungelle Howe can this be done for I haue not knowlege of man And the aungelle answerynge saide vnto her The holy gost shall come from aboue in to the and the power of the hyghest shall ouershadowe the. And therfore that holy one that shal be borne of the shall be called the sonne of god And lo thy cousyn Elyzabeth hathe also conceyued a sonne in her olde age and this is the syxte moneth sythe she conceyued whiche was called the bareyn woman for there is nothyng vnpossible to god To this Mary answered Lo I am the handmayde of our lorde be it done vnto me as thou hast spoken And than forthwith vpon the departure of the angell Mary beyng newly conceyued with the most blessed childe IESVS went vp into the mountaynes with speede in to a citie of Iuda and came to the house of Zacharye and saluted Elyzabeth And as soone as Elyzabeth hearde the salutation of Mary the chylde sprange in her wombe and furthwith Elyzabeth was replenyshed with the holy goste and cried with a greate voyce and sayde Blessed arte thou emonge women and blessed is the fruite of thy wombe And wherof cometh this that the mother of my lorde commeth to me For lo as soone as the voyce of thy salutation was in my eares the chylde in my wombe lept for ioy And blessed arte thou that dyddest beleeue for all thynges that haue ben spoken to the from our lorde shall be performed Secondly it is to be noted that the angel Gabriell which spake to the virgine was an high angel and an high messanger And truely it was conuenient that he shoulde be so for he came with the highest message that euer was sente whiche was the entreaty and leage of peace betweene god and man And therfore the fyrst word of his salutation that is to ssye Hayle or be ioyfull was very conuenient for the same For he came with the message of ioy and so sayde the other aungell whiche at the byrth of our sauiour appered to the shepherdes Luc. ii I shewe to you said he great ioye that shall be to all the people And surely consyderyng the effectes that ensued vpon his highe message all mankynde hadde great cause to ioy For man beinge in the indignation and displeasure of god was hereby reconciled Man beinge in the bondes of the deuyll was hereby delyuered Man beinge exiled and banyshed out of heauen was hereby restored thither againe These be suche matters of ioy and comforte to vs that there neuer was or shall be nor can be any lyke And not onely for this purpose he began with this high worde of comforte but also for he perceyued that the virgine being alone wolde be moche abashed and astonied at his maruailous and sodeine commyng vnto her And therfore he thought it expedient fyrst of all to vtter the worde of ioye and comfort whiche might put away all feare from the blessed virgine And he called her Full of grace by god endued so plentuously bycause she shulde conceyue and beare hym that was the very plenytude and fulnes of grace the lorde of grace by whom is all grace without whome is no grace And this is the syngular grace by which she is called not only the mother of man but also the mother of god Thirdly by these wordes The lord is with the is declared why the angell called her full of grace for surely our lorde is not with them that be not in grace nor tarieth with them that be voyd of grace and be in synne For there is a separation and dyuorce betwene the synfull soule and our lord as the wyse man saythe 〈…〉 Peruerse thoughtes make a separation and a diuorce from god Fourthly by these wordes Blessed arte thou emonge women was ment that there was neuer woman so blessed And truely she may wel be called so moste blessed emong all women for she had greate and high prerogatiues whiche none other woman euer had hathe or shall haue Is not this an high prerogatiue that of all women she was chosen to be mother to the sonne of god And what excellent honour was she put to whan not withstandinge the decree was made of his natiuitie by the hole trinitie yet the thyng was not done and accomplished without or before her consent was granted For the whiche so solemne a messanger was sent And also howe highe grace was this that after the defaute made through the perswasion of the firste woman our mother Eue by whom Adam was brought into disobedience this blessed virgin was electe to be the instrument of our reparation in that she was chosen to beare the sauiour redemer of the world And is not this a wonderfull prerogatiue to see a virgine to be a mother conceyue her chylde without synne we may worthily say