replebuntur That is to say If ye walke in my preceptes and kepe my commaundementes and do them I wil geue vnto you raynes in their due seasons and the earth shall bringe furth her sede and the trees shal be replenished with fruite In the. vi chapiter also of Ecclesiasticus it is wrytten Cogitatum tuum habe in praeceptis dci in māc datis illius maxime assiduus esto ipse dabit ubi cor 〈◊〉 〈◊〉 dabitur tibi That is to say Haue thy thought in the preceptes of God and be thou contynuallye occupied in his commaundementes and he will geue the a harte and desyre of wysedome shal be geuen to thee Whych thinge is well proued by the testimonye of kynge Dauyd who sayth of hym selfe in his cxviii psalme Super senes intellexi quia mandata tua qu. esiui That is to saye I haue had vnderstanding more then the olde men because I haue soughte thy commaundementes And here omittynge infinite testimonyes of scripture whiche declare that not onely in this worlde all helth welth and prosperitie is promised to the kepers and obseruers of Goddeslaw and commaundementes but also after this lyfe acrowne of immortalitie and eternall ioye and blysse we wyl here conclude repeatynge agayne one shorte sentence of oure sauioure Chryste in the. xix of Mathewe wher he saieth thus Si uis ad uitam ingredi serua mandata That is to saye Of thou wylt entre into lyfe kepe the com maundementes ¶ Thexposition or declaration of the fyrste of the ten commanndementes which is Thou shalt not haue straunge goodes before me HAVINGE in this matter fyrst set forth vnto you the number of Goddes com maundements that perfectly knowinge them ye maye bothe kepe them your selues and also of chrysten charytye teache them to other especyally of your family and household And hauyng in the pre face of these commaundementes declared vnto you what is the lawe and commaundemente of GOD howe also the commaundementes of God muste be obserued what punyshmentes God dothe manace inflicte to the breakers or 〈◊〉 〈◊〉 of hys commaundementes And fynally what rewarde the kepers of Goddes commaundementes shall at Goddes handes receyue Mete and conueniente now it shall be to expounde and declare the sayde commaundementes accordynge as heretofore in the preface of hys boke hathe bene promysed vnto you and for the better knowledge of this matter ye shal vnderstand that thys doctryne of commaundementes conteyned in Dicalogo that is to saye in tenne sentenses was fyrste wrytten in two tables of stone by the hande and power of almyghtye God and delyuered vnto Moyses in a mountayne Called Sauai to be declared vnto the Israelites or Iues whiche were forbydden to come vppe to the Mountayne and were beneth standynge at the foote of the hyl the cyrcumstaunce of whyche matter is wonderfull large and notablye sette fourthe in 〈◊〉 16. and in Deteronomye 4. where emongeste other thynges dotne clearelye appeare that in the gyuynge of thys doctryne conteyned in these two tables there was a terrible or a fear full fyre a greate smoke and notable thunder and lyghtenynge partly to sygnify the stony hartes of the Iues partelye to declare the greate burden and he uynesse of the lawe not hable of her selfe and by her owne power to iustifye and therefore neding farther helpe of grace therein and partelye also to putte in feare the hartes and conscyences of the people and to styrre them vp to seke and laboure for helpe at goddys handes to fulfyll the saide Lawe whych fashion and maner of gyuynge the sayde Lawe in the olde testament doth muche dyffer from the fashyon maner of gyuyng the euangelical lawe in the newe testa ment and yet in this there is a greate agremente in bothe that aswell in the geuynge of these tenne commaundementes in the olde testament as also in the gyuinge of the euangelicall lawe in the newe Testament that was a hygh place in whych the lawe was gyuen and also there was fyre In the olde testamēt the lawe was gyuen vpon a grosse and earthly moun tayne whyche was called Syna or Synai takyng the name of a preceptes or commaundemente in asmuche as the preceptes or commaundementes were geuen in it to brydle and kepe vnder the headye rebellions and styffenecked people not suffered to come vp to it but commaunded to be vnder it In the newe testamente the lawe is gyuen in dede in a mountaine but yet not called Sina or Syani but called Siō whych by interpretation doth sounde or sygnifye a beholdynge place from whense al 〈◊〉 lye thynges maye be considered or loked vpon and from whense beinge highe and nighe vnto heauen heauenlye and celestiall thynges maye be holden And therefore the blessed Apostles beynge in theyr conclaue in the sayde mounte Syon were of one mynde and quyet prayinge together and lokynge for the heauenly gyft promysed before vnto them by Chryst. In the geuing of the lawe in Mount Syna there was fyre lyghte nynge and thunder and dyuerse other thynges very terrible to signifye the cheife strength of the lawe to consist in terror and fearefulnes accordynge wherevnto Saynte Paule in the forthe chapyter to the Romaynes doth saye Lexiram oper 〈◊〉 That is to saye The lawe doth worke or brynge fourthe wrathe In the gyuynge of the lawe in Mounte Syon ther was a vehemente spyryte or blaste but yet bryngynge wyth it alacritie and Ioye and a fyre there was but yet not brennyng the bodye but lyght ninge the blynde harte or mynde of man and kynde linge his slothful and dull will vnto goodnes so that not by terror or feare compelled as in the olde lawe but incited moued by harty loue he runneth in the waye of the commaundementes forgettyng the thinges behinde and stretchynge hym towarde the thinges beyng before hym that pleasing God by kepyng his commaundemētes he may accordyng to christes promyse Mathei Deeimo nono entre into life and reygne wyth Chryste In the fyrste of these two tables there are conteyned in effecte all those thynges whiche we oughte to doo vnto god and wherein we ought to be occupyed with god that is to saye the very true seruyce of God aswell internall as externall And in the seconde table are conteyned all those thynges whych wee owe vnto our neyghboure and howe wee on oure parte oughte to behaue oure selues to hym And yet heare muste ye marke that thys seconde table dothe issue or comme from the fyrst table so that the works of the seconde table cannot truelye be done wythoute the workes and dedes of the fyrst table For then in dede we maye be sene ryghtly and well to loue our neyghboure when wythout consyderation of anye priuate poffytte commynge vnto vs and wythoute anye worldelye or carnall respectes we do onely loue hym for Goddes sake and doo embrace and cheryshe hym as oure owne selues bycause that God in whome is all oure hope and truste and to whome in harte and mynd we haue ioyned
vnto God and lykewyse in the. xxiii of the same boke where it is commaunded that on the seuenth daye both the Oxe and the Asse shall cease from worke and the sonne of the bonde mayde and the straunger muste be refresshed And also of thys we haue in the. xxxi chapyter of the same boke where almyghtye God dyd by Moyses gyue commaundement to the chyldren of Israell to kepe the sabbotte and that so strayghtly that he commaunded the 〈◊〉 thereof to be put to deathe the 〈◊〉 whereof is expressed in the. xxxv of the sayde Exodus And for example thereof ye maye reade in the. xv chapiter of Numeri That a poore man hauyng gathered a fewe stickes vpon the Sabbotte daye was by the commaundement of God stoned to deathe and besydes these places ye haue a greate numbre of other places of scrypture but these here alreadye alledged are sufficiente for thys purpose to proue that the Sabbote daye or Sondaye ought to be kepte as is before declared But yet besydes the foresayde Sabbotte daye or Sonday Chrysten men haue always euen from the tyme of the Apostles vsed to kepe holye sondrye feastes aswell of our sauiour Chryst and of the blessed vyrgyn Mary his mother as also of othere saynctes in whyche feastes also men ought to cease frō worlde lye busynes and occupatyon yea and to spende the same in Goddes seruyce and contemplatyon of heanenly thynges doing such good workes as are mete and conuenient for the holy daye of whyche feastes you shal hea 〈◊〉 certayne auncient aucthorities of the ho ly fatheres for youre better instructyon herein And 〈◊〉 S. 〈◊〉 in hys 118. 〈◊〉 wrytten to Ianuatius sayeth thus 〈◊〉 autem 〈◊〉 non 〈◊〉 〈◊〉 custodimus qui quidem toto terraram orbe obseruantur datur intelligi 〈◊〉 ab ipsis Apostolis uel plenarijs 〈◊〉 quorum est in ecclesia saluberrima authoritas 〈◊〉 atque 〈◊〉 retincri sicutiquod domini passio resurrectio ascensio in coelum 〈◊〉 us de coelo spiritus sansti anniuarsaria solempnitate celebrantur That is to saye Concernynge those thynges whych we doo kepe or obserue not beynge wrytten but by tradition lefte vnto us beynge suche whyche in dede are kepte througheoute the whole worlde it is to be vnderstanded the same eyther of the apostles themselues or of generall coūsailes whose aucthoritie in the churche is moste holesome cōmended establyshed or decreed to be reteyned or kepte as that the passion of oure Lorde and resurrction and ascension into heauen and the commynge of the holye goost from heauen are 〈◊〉 anniuersarye or yearelye solempnitie celebrated And the same saynte Augustyne in hys 244. sermō De tempore Doth there not onelye declare moste mauifestly that the feastes of blessed martyres were in his tyme solempnysed and kepte holye but also that the people dydde on suche feastes with greate deuotyon repayre to the churche and for that theyr deuotyon he there doeth declare hym selfe hyghelye to haue reioysed sayinge Magnummihi gaudium facitis fratris charissimi dum insolempnitatibus martyrum tanta deuotione fidei ad 〈◊〉 cons 〈◊〉 That is to saye You mooste derelye veloued brethren make vnto me great ioye whiles you on the solempnities of the martyres with so greate deuotion of fayth doo come to gether to the churche And immediately after that he doth further instructe them and in them vs howe they should vse them selues on the festyuall dayes to the pleasure of God and theyr owne 〈◊〉 saying iu thys maner Sedsivultus deo auxiliante uestrum profectum nostrum gaudium spiritualiter adimplere ita 〈◊〉 uos pacem charitatem inspirante domino conseruare ut contra hominem nullum odium habeatis in corde probonis orate ut semper ad meliora proficiant pro malis assidue supplicare ut cito se corrigamt secundum ponceprum domini Quecunque uultis ut faciant nobis homines hee uos facite omnibus Tunc enim in veritate pax iustitia misericoraia custoditur 〈◊〉 non solum nullis hominibus malum facimus sed etiam vbicunque poterimus adiuuare contendimus 〈◊〉 go hec Christo adiuuante fidcliter agas mus beatos martyres in hijs quae supra diximus praecipius et preclaris operibus imitantis partem eum illis in eterna beatitudine habere proterimus Et tune pro nobis absque ulla dubitatione sancti martires intercedunt quando in nobis aliquid de suis uirtutibus recognoscunt That is to saye If ye by Gods helpe wyll spirituallye fulfyll or make perfecte bothe your owne profytte and also my ioye soo doe you amonge or be twene your selues kepe peace and charytye God inspiringe you that agaynste no man ye haue anye hatred in youre harte praye for the good men that they maye alwayes encrease to better and for the yll men make sup plications continuallye that they maye quic kely amende them selues and accordinge 〈◊〉 the commaundement of oure lorde Math. 〈◊〉 Whatsoeuerye would that men shoulde doe to you do you the same vnto al. For then in trueth or veritie is kepte peace iustyce and mercye when not onelye we doo not euyll to any man but when we indeuour oure selues or labour to helpe whensoeuer we maye So that yf we Christ helpyng vs do these thynges faythfully imitatinge or folowynge the blessed martyres in those principal and notable workes wherof we dydde speake before we maye haue part with them in euerlasting blysse And then with out anye doubte the holye martyres doo make intercessions for vs when as they doo perceaue or knowe anye of their vertues in vs. To the foresayde places of S. Augustyne we wil here for the same purpose nowe ioyne the testymonye of S Hierome who in his exposition made vpon the epystle ofs Paule to the Galathians and declaring these wordes written in the iiii chapyter of the same epystle Dies obseruatis mensis tempore annos That is to saye Ye obserue dayes and monethes and tymes and yeares doth wryte in thys maner Dicat aliquis si dies obseruare non licit menses tempora annos non quoque simile crimen incurrimus quartā sabbati obseruantes parasces 〈◊〉 diem dominicum et icunium quadragesimae paschae festiuitatem pentecoste lctitiam prouarictate regionum diuersa in honorem 〈◊〉 〈◊〉 tempora constituta That is to saye Som maye peraduenture saye yf it be not lawfull to obserue daies monthes and times and yeres then we also meanynge Chrysten men runne into lyke faulte obseruynge the wednesday and the Frydaye fastyng dayes and the Sonday holy daye and the faste of Lent and the festiuitie of Easter and the ioyfull solemnitie of Whitsonday accordinge to the diuersitie of countryes diuers tymes appoynted in the honour of martyres By whiche obiection besides manye other notale thynges this is mooste euydente that no man was so lewde in those dayes but that he dyd obserue besydes
xiii to the Hebrewes Be ye obedient to them who haue the ouersighte of you and submitte youre selues to them for they doe diligentlye watche euen as they that muste gene accounte for your soules And in the. x. Chapyter of Luke oure our Chryste sayeth touchyng his apostles and 〈◊〉 successours Qui uos audit me audit qui uos spernit me spernit que 〈◊〉 me spernit 〈◊〉 quimisit me That is to say He that heareth you hearethe me and he that dispiseth you dispiseth me and he that dyspiseth me dispiseth him who sente me And moreouer Saynt Paule in his fyrste Epystle to the 〈◊〉 and the fyrste chapyter sayeth thus Rogamus nos fratres ut noueritis cos quilaborant inter uos et praesunt nobis in domino monent uos ut habeatis illos abundantius in haritate propter opus illorum et pacem habete cum cis That is to saye We do beseche you brethren that you woll knowe them that labour emongest you and are youre ouerseers in oure Lord and do monyshe you that you will haue them more habundantly in Charitie for their workes sake and haue you peace with them There are of spirituall diso bedience Terryble examples in the xvi 〈◊〉 of the boke called Numbers where it is wrytten howe the earth dyd sodenlye open and swallowe vppe Chore Dathan and 〈◊〉 with their 〈◊〉 and theyr substaunce for theyr disobedience and rebellyon agaynst Moises Aaron the highe preist And howe also fyre camme from God and dyd dystroye 350. men whyche were of that rebellion Further we doe rede in the 〈◊〉 booke of the kynges and the Seconde Chapyter thereof howe that two and fortye chyldren at one tyme were deuoured of beares sodenlye sent of God for that they did mocke Helyzeus the Prophette and mynyster of God And howe then can they thinke to escape the greate wrath indignation of god whiche of late mooste spitefullye not onelye in 〈◊〉 wordes but in dedes also most vnchristian lyke haue despised vnreuerentlye vsed and dishonored the mynysters of Chrystes Churche And as concernynge the Cyuyll magistrates the sayde Saint Paule in the. xiii of his epystle to the Romains sayeth thus Let euery soule be obediente to the higher or super or powers for ther is no power but of God And the powers whych be are ordeined of God therefore he that withstandethe the power doth tseist yeordinaunce of god And they who do resist or wtstande that do gette or purchase vnto them selues dānation for prin ces or rulers are not to be feared for good wor kes but for euill workes wilte thou in dede not feare the power do thou that whiche is good thou shalt haue prayse of the same power for he is the minister of God for good to that But if thou doo euyll doo thou then feare for he doth not without cause carye or beare the sworde for he is the minister of God auenger 〈◊〉 of them that doo euyll Therefore you muste of necessitie be obediente not onelye for wrathe sake but also for conscyence sake ther fore verelye doo you paye trybutes c. A not able example of the obedyence and duety that euery subiect oweth to his soueraygne we haue in the behauour of Dauyd towardes kynge Saul wryttē in the 2. 9. 2 chap. of the fyrste boke of kynges And S. Peter in his fyrst epistle ii cha spekyng of the obedience due to kynges magistrates wryteth thus Submyt your selues to euery creatur or ordinaunce of mā for our lordes sake whether it be to king as one that precelleth vnto or gouernouresor rulers as being sent of hym to the punishmēt of euil doers and the commēdation or praise of the good And in the foresayde xiii chapter to the Romaynes it is wrytten Geue you vnto al men that which is due vnto them to whō tribute belongeth tribute to whom custome custōe to whom feare feare to whō honor honour And as concernyng the duetie of the seruaunte to the mayster therof S. Paule speaketh Ephe. vi saing in thys maner Ye seruauutes be ye obediēt vnto your carnall maysters with feare tremblynge in singlenes or simplicitie of your hart as vnto Christ not seruing in the eye syghte or presence onely as men plesers but as the seruauntes of Chryste doyng the wyll of God from the harte wyth good wyl doing your seruice as vnto God our Lord and not vnto men The like herof he hath also in the thyrde cha to the Collossenses and in his seconde chapiter to Tite he doth say thus Teache seruauntes to be obedyent vnto theyr maysters pleasynge them in all thynges not contraryeng them not deceyuyng or defraudyng but in all thynges shewynge good faythe that they maye sette furthe the doctrine of God our sauioure in al thinges Agaynste thys commauudemente fyrste doo all they offende whyche thynke scorne of theyr naturall parentes for their pouertye syckenes aduersitie or any mysfortunes sake or doo denye vnto they re sayde parentes necessarye releyfe sustentation or succoure with foode clothe or harber in tyme of theyr necessitye yf that they be hable to helpe theyr sayd 〈◊〉 in thys case But most of all they do breake this commaundement whych doo curse theyr parentes strike thē backbyte them vse contumelyouse or opprobryouse wordes vnto them and hate them Secondly al they do breake thys commaundement who doo not loue reuerence obeye and duly honour theyr spirituall parentes and gouernours as prelates pastoures and all that haue cure and charge of soules nor payt vnto them theyr tythes and duetyes accordyngelye as they are bound Thyrdelye they doo offende and that greuously agaynst thys commaundement who make sedition agaynst theyr prince ruler or country And they also that doo rebell or cause other to rebell agaynste any of them they also that are false or negligent in doyng theyr commaundementes And whosoeuer wyll not loue reuerence obeye or serue them with his true and vnsayned seruyce but wyl thynke Imagyne or speake any vntruth lye or euyl agaynst them 〈◊〉 or consent vnto the same or beare ther with as the more it is to be lamented of late hathe 〈◊〉 vsed emongest vs to the great offence and displesure of almyghtye GOD and the dyshonour of thys hole realme they all do breake and transgresse thys commaundement Fourthlye all suche seruauntes are 〈◊〉 of thys commaundemente who doo not faythefullye obeye theyr maisters commaundemenees and fulfil them nor vse theyr maisters with due reuerence side litie diligence both to please them also in al theyr affayres wherein they are charged to be trustye and faythfull to the vttermost of theyr power And here is not to be omitted that reuerence and honor is due also vnto suche as are aunciente aged or as we commonlye doo call them fatherlye men Althoughe they haue none of the foresayde aucthorytyes ouer vs whyche cummelye and cyuyle reuerence and honer GOD by Moyses commaunded vs to obserue and kepe as appeareth in the nintene
agaynste theyr enemyes dyd ernestlye solicite and moue Ozais theyr chiefe ruler to render vppe the towne to the Assyrians who than beseyged them And that the sayde Ozias dyd exhorte then the people to be quiet and patiente and to abyde the mercye of GOD duringe the space of 〈◊〉 dayes promising them that after fyue dayes yf God dyd not succoure or ayde them againste theyr enemyes he then woulde accordynge to theyr desyres render vppe the towne vpon whych aunswere of Ozias the Godly wydówe Judyth mislikyng greatly the same dyd rebuke Ozias sharpelye for that he would and dyd presume to ap poynte God anye tyme in whyche he shoulde deliuer them from the daunger that they were in and howe also she sayde to Ozias and to other that were wyth hym in thys maner Quod est hoc 〈◊〉 in quo consensit Ozias ut tradat ciuitatem Assyris si intra 〈◊〉 dies non 〈◊〉 uobis 〈◊〉 Et qui estis uos 〈◊〉 tentatis 〈◊〉 〈◊〉 onest iste sermo quimisericordiam prouoces sed potiut 〈◊〉 iram exitet et 〈◊〉 accendat Posuistis uos tempus miserationis domini in orbitrium uestrum diem constitu istis ei That is to saye What thynge is thys wherevnto Ozias hath consented that he woulde delyuer the cytye to the assyrians yf wythin fyue dayes there come no succour or ayde vnto you And who are you that tempt our Lord God thys speache or sayinge is not suche as may prouoke the mercy of GOD but rather such as maye styrre vp hys anger and kyndle hys fury haue you putte or sette a time of the miseration or merci of our Lord and haue apointed or prescribed vnto hym a daye after youre wyll or pleasure Nowe concernynge Charytie whyche is the thyrd thynge requyred in prayer you shall vnderstand that wythout it no prayer 〈◊〉 be in anye wyse acceptable before the face of GOD. And therefore oure Sauyoure Chryste sayeth in the 〈◊〉 of Mathewe in thys wyse Yf thou offer thy gyfte at the aultar and there dooeste remember that thy brother hathe anye thynge agaynste the leaue thy gyfte ther before the Aulter and goo and be fyrste reconciled to thy brother and than come and offer thy gyfte Thus you see howe that yf you wyl haue your prayer harde and accepted of almyghtye God you muste of necessitie be fyrst prepared thervnto by faythe hope and charytie More ouer in the scryptures lefte for oure instruction and edifienge there are sondrye examples teachynge vs that prayer accumpanyed wyth fastynge and almes dedes is made therby a greate deale the more acceptable in the syghte of almyghtye God as apearethe in the twelue chapiter of the boke called Thoby wher the Aungell of God dothe saye vnto Thoby thelder as foloweth Bona est oratio cum ieiunio 〈◊〉 magis q̄ thesaurus 〈◊〉 That is to say Prayer with fastinge and almes dedes is good rather then to heape vp threasures of Golde Other examples also there are 〈◊〉 as of Kynge Iosaphat and the Iewes in the. ix 〈◊〉 of the seconde boke of Paralipomenon of Iudeth and the chyldren of Israell in the iiii chapyter of Iudythe of the Niniuites in the thyrd chapiter yf the prophet Ionas of Cornelius the conturiō in the x. chapyter of the actes of the Apostles but these are sufficiente And to procede further Concernynge 〈◊〉 ye shall note that when when we do praye our intent and the hole desyre of oure harte ought to be ioyned alwaye with the praier of oure mouth elles that reprochs wrytten by the pro phete Esaye in his xxix Chapyter recyted also in the. xv chapyter of Mathew may wel be verified on vs whyche is Populus hic lahijs me honorat cor autem corum longe esta me That is to saye Thys people honourethe me with theyr lyppes but theyr harte is farre from me And to drawe nere to oure purpose and speciallye to speake of oure Lordes prayer called the Pater noster you shall vnderstande that amongeste all the prayers whyche a Chrysten man maye make to God there is none soo worthy and so excellent a pray er as it is For it was not made and taughte vs by anye earthlye creature no nor by anye aungell of hea uen but by the very sonne of God our sauioure Iesus Chryste who is the eternal wysedome of God the father And the prayer is soo compendions and shorte that it maye easelye be learned and borne in mynd of all men so that excuse of ignoraunce or of not knowynge of it or of omyttynge the frequente vse and sayynge of it is cleane taken awaye from all personnes hauinge the vse of reason And thoughe thys prayer be shorte in wordes yet it is excedynge longe and pro founde in sence For in vii petytions comprysed in it it dothe conteyne all thynges that we canne desyre of God whether it be for the welthe of oure soule or of oure bodye or otherwyse and not onelye concerning thys lyfe but also concernynge the lyfe to come And it dothe kepe the selfe same order whyche we oughte to kepe in alloure desyres and petytyons For fyrste and aboue all other thinges we shoulde desyre that God be knowen honoured gloryfyed and magnyfyed bothe of vs and also the people of the worlde And that is it whych we do desyre of GOD in the fyrste petition sayinge Hallowed be thy name Secondlye we shoulde desyre at Goddes handes all thynges that are good and that doo we in the three petitions nexte folowynge for in the fyrste of the thre whyche is Let thy kyngdome come we doo aske eternall good thynges in the seconde whiche is Let thy wyll be done in earth as it is in heauen We doo aske spiritual good thynges And in the thyrde whyche is Gyue vs this day oure dayly breade We doo aske temporal good thynges appertaynynge to our bodely sustentation Thyrdelye as we oughte to desyre God to delyuer vs from al euyll soo doo we in the three last petitions for in the fyrste of them whyche is Forgeue vs oure trespaces as we doo forgyue thē that trespace agaynste vs. we doo desyre God to deliuer vs from synne and eternall deathe whyche is the rewarde of synne And in the seconde whyche is And leade vs not into temptation We do desyre to be deliuered from our spirituall enemyes and in the laste whyche is But deliuer vs from euyll We doo desyre be sydes other thynges that we may be delyuered from euyles temporall Breifely thys prayer of our Lord is so profound soo aboundaunt and so plenteous that there is no prayer whether it be wryttrn in the olde testament or in the newe but the summe and effecte thereof is conteyned in some of these seuen petytyons Wherefore we exhorte all people to saye thys prayet ofte distinctlye and 〈◊〉 and well to note the particuler declaration thereof which here foloweth ¶ The exposition or declaration of the fyrste petition of the Pater noster whyche is Oure father
wisdome c. And hereby ye doo playnelye perceyue that in thys petition our sauioure teacheth vs not onelye to aske our heauenlye father for dayly sustenaunce of the bodye but also to aske for the sustenaunce of the soule ¶ The exposition or declaration of the fyfte petition whych is And for geue vs oure trespasses as we do forgeue them that trespasse agaynst vs. FOr asmuche as the end and scope of all prayer is onelye to obtayne thynges which are good or to be pourged preserued or delyuered from thynges whiche are euyll And that thys oure Lordes prayer is not onley a moste perfecte fruiteful and ample prayer in sense but also a moste perfecte fourme where by all maner of prayers eyther in parte or in the hole are framed or shapen Therefore after the former foure petitions in whyche we doo aske all that good is there doeth folowe in verye good order the other three petitions in whyche we doo aske the auoydynge of all euyll as fyrst of synne commytted and payne due to the same it beynge the greatest euyll of all euyls Secondlye of tentation whyche is the chiefe meanes whereby man is induced to synne Thirdelye and lastlye we do aske the auoydynge of all other thynges that may be hurteful dammageable or 〈◊〉 vnto vs and especially for the auoydynge of the deuyl who is to vs mooste daungerouse And the order of the three laste petitions of the 〈◊〉 noster beynge thus opened vnto you mete it shall be nowe to entreate of the fyrste of them whiche is Forgeue vs our trespasses as we forgeue 〈◊〉 that do trespasse againste vs. In whych peticion we haue two proffitable lessones geuen vnto vs. The fyrste is that we should lerne alwayes to be lowlye and meke in harte consideryng that we are all synners in the syghte of God Sainct Iohn so testifyeng in the fyrste Chapiter of hys first epystle and saying If we saye that we haue no sinne we do begyle our selfe and there is no veritye or truthe in vs whervnto agreeth Salomon in the. xx of hys prouerbes sayinge Who can saye my harte is cleane and I am pure from synne And agayne he sayth in ye. iiii of Ecclesiastes There is no manne so good vpon the earthe but that he synneth And moreouer in the. 24. of the pronerbes he sayth Aiuste man shall fall seuen tymes a daye and shall ryse agayne By consideration of whyche our owne infirmitie 〈◊〉 to synne we shoulde humble our selues in the syghte of God knowing as Saint James doth saye in the fourth chapiter of hys epystle God will resiste the proude and 〈◊〉 the humble 〈◊〉 doth giue grace The seconde lesson whyche we shoulde learne in this petition is that the forgyuyng of other mens offenses done agaynste vs is a cause meanes to obteyne remissyon of our synnes at Gods handes accordyng where vnto our sauyoure sayeth in the. vi of Luke Forgeue and ye shal be forgeuen And in the sixt of Mathewe he sayth 〈◊〉 you forgyue to men theyr offences than shall youre heauenlye father forgeue you your offences and synnes But yf you do not forgeue men neyther shall your father forgeue you youre synnes And moreouer in the. xviii ' of Mathewe it is wrytten howe when Peter came to our Lord and demaunded of hym howe oft he shoulde forgeue hys brother whyche had offended hym and whether it was not sufficient to forgeue hym seuen tymes Oure Lorde answered hym and sayde I tell the Peter that thou oughtest to forgeue him not only seuen times but seuentie times seuen times Meanynge thereby that from tyme to tyme we must continually forgeue oure brother or neygheboure wyth all our hearte althoughe he trespasseth agaynst vs neuer so often And Chryste also in the same place declareth the same by a parable There was sayth Chryst a kynge which callyng hys seruauntes vnto an accompte and fyndynge that one of them did owe vnto hym the summe of tenne thousand talentes and had it not to pay he cōmaunded that the saide debtor his wife and his children al that he had 〈◊〉 be sold but when the debtour came vnto the kyng praied him on his knees to haue paciēce whim promising him to pay al the king had pitie of him forgaue him the hole debte Nowe it fortuned afterwarde 〈◊〉 thys man beinge thus acquited mette wyth an other of his felowes that ought hun but one hundreth pence and wyth violence almooste he strangled hym and sayde vnto him Paye that thou owest And the sayde seruaunte his felowe fell vpon his knees and prayed hym to haue pacience promysinge to paye all but his felowe woulde not but caste him in to prison vntyll all was payed And whan the reste of his felowes seinge this crueltye had tolde the kinge thereof the kynge furthwith sente for this cruell felowe and sayde to 〈◊〉 O wycked man I Forgaue thee thy hole debte at thy sute and request it shoulde therefore haue beseemed the to haue shewed like compassion vnto thy felowe as I shewed to the. And the kinge beynge sore dyspleased with this crueltye committed hym to tormenters that shoulde roughelye and straitelye handle him in prison tyll he hadde payed the whole debte Upon this parable Chryst inferreth and sayeth Euen so shall your heauenly father doo wyth you if you will not forgeue euery one of you his brother from the hearte Thus it appeareth playnelye that yf we wyll be forgeuen and wyll escape euerlastynge dampnatyon we muste putte oute of oure hearte all rancoure malyce and wyll to reuenge or to satysfye oure owne carnall affections referrynge the punyshmente of the offenders whyche in theyr offences haue transgressed the lawes of God or of the prynce to the order of Justyce where of vnder God the prynces and rulers be ministres in earthe in whyche doynge we vtterlye forgeue our owne priuate grudge and dyspleasure And yf anye peraduenture wyll thynke it to be an harde thynge to suffer and forgeue hys enemye whyche in woorde and deede hathe doone hym anye displeasures lette hym consyder agayne howe manye harde stormes oure Sauyoure Chryste suffered and aboode for vs what were we when he gaue hys moste precyous lyfe for vs but horryble synners and hys enemyes Nowe mekelye tooke he for oure sake all rebukes mockes byndynge beatynge crounynge wyth thorne and the mooste approbryouse death It is vndoutedlye aboue oure frayle and corrupte nature to loue our enemyes that dooe hate vs and it is a deade of greater perfection then man hath of him selfe but GOD that requireth it wyll gyue grace that we maye doo it yf we aske and seke for it And therefore in thys petition oure Sauyour Christ teachethe vs to aske thys grace of our heauenlye father that we maye forgeue vs our enemyes and that he wyll forgeue vs our trespasses euen soo as we forgeue them that trespasse agaynst vs. It is farther to be noted that to forgeue oure brother hys faulte is also to praye to GOD that he
brittle vessels Of our selues we be crabbe trees that can bryng furth no Aples we be of our selues of such earth as can bryng furth but weedes nettels brambles bryers cocle and darnell Our fruytes 〈◊〉 declared in the fyfte chapter to the Galathians We haue neitherfayth Charitie hope pacience chastitie nor any thinge els that good is but of God and therefore these vertues be called there the fruytes of the holy ghoste and not the frutes of man Let vs therefore acknowledge our selues before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble oure selues hartely to cry to God for mercye Lette vs all confesse wyth mouth and harte that we be full of imperfections Let vs knowe our owne workes of what imperfection they be and then we shall not stande folyshly and arrogantly in our owne conceytes For truely ther is imperfections in our best 〈◊〉 we doo not loue God so muche as we are bounde to doo with all our harte mynde and power we doo not feare God so muche as we ought to doo we doo not pray to God but wyth great and many imperfections We geue forgeue beleue loue and hope vnper fectlye we speake thinke and doo vnperfectly we fyght agaynst the deuyll the worlde and the fleshe vnperfectly Let vs therefore not be ashamed to cō fesse playnely oure 〈◊〉 of imperfection yea let vs not be ashamed to confesse imperfection euen in al our workes Let none of vs be ashamed to sai with holy S Peter I am a synfull man Let vs all saye with the holy prophete Dauid We haue sin ned with our fathers we haue done amisse and dealt wyckedlye Let vs all make confession with the prodigall sonne to oure father and say with hym We haue synned agaynst heauē and be fore thee O father we are not worthy to be called thy sonnes Lette vs all saye wyth holye Baruche O lord our God to vs is worthely ascribed shame and confusion and to the righteousnes We haue sinned we haue don wicked ly we haue behaued our selues vngodly in all thy rightousnes Let vs al saye with the holy prophet Danyell O Lorde rightuousnes belongeth to thee vnto vs beldngeth cōfusion We haue synned we haue bene naugh tie we haue offended we haue fled frō the wee haue gone backe from all thy precepts and iudgementes So we learne of al good men in holy scripture to humble our selues and to exalte extoll prayse magnifye and glorifye God Thus ye haue hearde howe euill we be of our selus how of our selues by our selues we haue no good nes helpe nor saluation but contrary wyse synne dampnation and deathe euerlastynge whyche yf wee depely weyghe and consyder we shall the bet ter vnderstande the great mercy of God and how our saluation commeth onely b y Chyst for in our selues as of our selues we fynde nothyng whereby we may be delyuered from this miserable capti uitie into 〈◊〉 whyche we were cast throughe the enuye of the deuyll by transgression of Godes commaundement in our fyrst parente Adam We are al become vncleane but we al of our selues are not hable to clēse our selues nor to make one an other of vs cleane We are by nature the chyldren of Gods wrathe we are not hable of oure selues to make vs the chyldren and inheritours of Gods glorye We are shepe that 〈◊〉 astray we cānot without goddes grace and helpe come agayne to the shepefolde so greate is our imperfection and weakenes In our selues therefore maye not we glorye which of oure selues are nothyng but synnefull neyther maye we bragge of oure workes that we doo whyche all be so vnperfecte and vnpure that they are not of them selues hable to stande before the ryghteous throne of GOD as the holye Prophete Dauyd sayeth Enter not into iudgemente wyth thy seruaunte O Lorde for no man that lyuethe shal be founde ryghtuous in thy syghte To God therefore must wee stye or els shall we neuer fynde peace rest and quyetnes of conscience in oure hartes For he is the father of mercyes and God of all consolation he is the Lorde with whom is plen teouse redemption He is the God whiche of hys owne mercy saueth vs and setteth oute his charitie and exceading loue towards vs in that of his owne voluntary goodnes when we were peryshed he saued vs and prouyded an euerlastyuge kyngedome for vs. And all these heauenly treasures are giuē vs of hys mere mercy freelye And for whose sake Trulye for Iesus Christes sake that pure and 〈◊〉 Lambe of God He is that dearely beloued sonne for whose sake God is fullye pacifyed satisfyed and set at one with man He is the Lambe of God whyche taketh awaye the synnes of the worlde of whome it maye be truely spoken that he dyd all thinges wel and in his mouthe was founde no crafte nor subtyltye Lykewyse he maye saye the prynce of the worlde came and in me hath nothinge He maye saye also which of you shall reproue me of anye faulte He is that hyghe and euerlastynge preiste whyche hathe offered him selfe to God whē he instituted the sacrament of the Aultar and once for all in a bloudye sacryfyce doone vpon the crosse with which oblatyon he hath made perfecte for euermore theym that are sanctified He is the mediatoure betwene God and man which payed our raunsome to God wyth hys owne bloude and wyth that hathe clensed vs from synne He is the Phisition whych healeth all our dyseases He is that sauioure whiche saueth the people from all theyr synnes To be short he is that flowing and most plenteous fountayne of whose fulnes all we haue receyued For in him are all the tresures of the wysedome and knowledge of God hydden And in hym and by him haue we from God the father al good thinges perteyning eyther to the bodye or to the soule O howe much then are we bounde to this oure heauenlye father for these his greate mercyes whiche he hath so plenteouslye declared vnto vs in Chryst Iesu oure Lorde and sauiourer What thankes worthy and sufficiente can we giue to him Let vs all wyth one accord burst oute wyth ioyfull voices euer praysynge and magnifying this Lord of mercy for hys tender kindenes shewed to vs in his dearelye beloued sonne Iesus Chryst our Lord. Let vs nowe iearne to knowe our selues our frailtie and weakenes withoute anye ostentation or vnastynge of our owne good dedes and merytes Let vs also knowledge the exceadynge mercye of God towarde vs and confesse that as of our selues commeth all euyll and dampnation so lykewyse of hym commeth all goodnes and saluation as God hym selfe saith by the Prophet Oze O Israel thy destruction commeth of thy selfe but in me onely is thy helpe and comforte If wee thus humbly submytte our selues in the sight of God we may be sure that in the time of his visitatyō he wil 〈◊〉 vs vp into the kyngedome of his derely beloued
iudgement of our senses shoulde make vs once to doute of any one trueth in Chrystes religiō were it neuer so contrarye to the course of nature neuer so farre aboue our capacities and neuer so absurde to the appearaunce of our outwarde senses But forasmuch as through the iniquitie of these later euyll yeares diuers haue hadde sondrye fonde dowtes and scruples put into theyr heades especyally agaynst the presence of Chrystes body bloud in the Sacrament of the aultare and through such dowtes haue swarued from the true belefe therein therefore here shall folowe aunsweres and solutyons to such dowtes as haue ben most commen that from hence for the no man shal nede to be seduced by them or other lyke ¶ Fyrst it hath bene obiected that our sauiour Christ immediatlye after that he had instituted and delyuered to his Apostles the sacramente dyd say vnto them Do this in remembraunce of me Upon which wordes some haue concluded that the bodye of our sauiour Christ cannot be in the sacrament ¶ But let vs duely waye that words and meaning of the same and we shall moost plainly perceaue theyr erroure and mysvnderstandyng Sainct Paule in hys fyrst Epystle to the Corinthians and in the. xi chapter of the same Epistle intreating of the institu tion of the Sacrament of the aultar and there ope nyng the true sense of that commaundemente of Chryst sayth in this maner As oft as you eate of that breade and drinke of that cup you shall shew forthe the Lordes death vntil he come So then the remembraunce whych oure sauyoure there requirethe of vs is the remembraunce of hys death which is past and not presente and therefore after most proper maner of speache may well be remembred Now this remembraunce can in no wise possibly be so lyuely and so effectually worke in our hartes as when we most certenly beleue that in that sacrament of the aultare is verely the selfe same bo dy in substaunce which died for vs and therefore that Prophet Dauid foreseyng in spirit this so excellēt a memory sayeth in his 〈◊〉 Psalme Oure mercyfull gratious Lord hath made a memori of all his marueylous workes and by by decla 〈◊〉 in what maner he maketh that memori he addeth those wordes he hathe geuen a foode to suche as feare hym This fode which 〈◊〉 Prophet sayeth that Christ should leaue in remembraunce of al his maruelous workes that is of his incarnatiō his passion his ascension and glorye in heauen and other lyke workes most chiefely is to be verefied of the body and bloud of our sauyour Christe in the sacrament of the aultare Besydes thys the body and bloude of our sauiour Christ as it is in the sacramēt vnder the fourmes of breade and wine may in that respecte also very weli be a remembraunce of it selfe as it honge on the crosse in the vysyble fourme of a mortal man and as it is nowe in heauen in the forme of an immortall man Farthermore when our sauiour sayd Do this in the remembraūce of me he ment they should do the whol ministratiō which he then dyd in remembraunce of hym which whole ministration cannot be accordynglye doone otherwyse but that there must nedes be present the very body and bloude of our sauyoure Christe ¶ Another common obiection there is gathered of the wordes of Christ. Mathew xxvi when he sayd Poore men ye shal haue alwayes with you but me shal ye not alwayes haue with you Some haue vpon these wordes concluded that the body and bloude of our sauiour Christ cannot be in the sacrament of the aulter for then say they Christ should be alway with vs whereof hymselfe saythe the cōtrary ¶ But yf those mē so concludyng wold no more but confer sainct Marke and sayncte Ma thew together tonchynge the foresayde wordes of Christ and by that the one Euāgelist sayeth would sincerely iudge what the other ment they should sone perceue this ther obiectiō to be of no force or strēgth at al to proue that they thereby goo about to proue For sainct Marke iu his xiiii Chapiter fyrst telleth the story of the woman whych cam to Chryste and brought with her an Alablaster boxe of moost precious oyntment and poured the ointmēnt on his head next he telleth how certene of the disciples did murmure and grudge at that facte of the woman and sayd What meaneth this losse and waste of oyntment Might it not haue bene sold for more then three C. pence geuē to the pore Thyrdely he telleth howe oure sauioure beynge offended wyth the dysciples for theyr murmurynge agaynst the woman and how withall he allowing and commendynge her facte dyd say iu this maner Let her alone Why are ye greuouse vnto her she hath done a good dede for alwayes shal you haue poore men amongest you and when ye shal please you may bestowe your charitie on them but me shal ye not haue alwayes amongest you This woman hath bestowed on me that she had and she hathe preuented to anoint my bodi against it shal be 〈◊〉 By this processe of S. Marke it is euydent that our sauiour in al that his talke had a respecte to the charitie whiche that womau then shewed vpon hym when she poured the precious oyntmente on hys heade the lyke whereof he sayethe no man should be able to shew on him in tyme to come meaning that when he should once ryse from death to lyfe and haue an immortall bodye that then he woulde not looke to 〈◊〉 the lyke at anye mannes handes but that then men myght at their pleasure bestowe on the poore who alwayes are in the worlde in the mortall estate and maye by charity of good folke be releued and comforted In such sorte in dede oure sauiour is not nowe amongest vs but the beynge of his body and bloud in the Sacrament of the aulter is atter another sorte For in the Sacrament he is to fede vs with his body and bloude and not vysyble to shewe him selfe vnto vs as he thē did to his apostles nor to haue ointment poured on hym as he then had ¶ Another obiection is there gathered partely of S. Paule in the. x. of hys firste Epystle to the Corinthians where he speakethe of a spirituall meate and spyrytuall drynke partelye of Christes wordes in the. vi of Ihon where he sayeth that It is the spirite whych geueth lyfe and that the fleshe 〈◊〉 nothing partely vpon the common maner of speakyng vsed of the Catholyke churche which calleth the Bodye and bloude of our Sauiour Chryste in the sacrament of the aul tar a spirituall meate and a spirituall drynke ¶ For aunswere to which obiection it is syrste to be vnderstanded that one selfe thing may be bothe spirituall and yet neuerthelesse of a corporall substuunce to As for example the bodye of man after the 〈◊〉 shall as S. Paule wytnessheth in the. xv chapeter of hys fyrst