whiche arte in heauen hallowed be thy name WE cannot comprehend in our mynde the great goodnes of God towardes vs in that he hath taughte vs here in the begynnyuge of oure prayer to cal hym Oure father Of truthe this was not vsed in the tyme of the olde testamente amongeste the Iewes for they lyued vnder the bondage of Moyses lawe as seruauntes and durste not call God theyr father but Lorde whych is a 〈◊〉 of maiestye and power but we Chrysten men are taughte by oure Sauioure Chryste hymselfe the author and maker of thys prayer boldelye to call God oure father whyche is a name of be 〈◊〉 mercy gentlenes and greate loue And yf the holy pa triarche Abraham who was called the frend of god dyd call GOD his Lord whan he made hys prayer vnto hym sayinge in the. xviii of Genesys Shall I speake to my Lorde seynge I am but dust and 〈◊〉 Howe muche lesse durste we haue called God our father except that he had so taught vs and commaunded vs to 〈◊〉 In why the hys doynge he hath gyuen vs ryghte great cause to put our hole con fidence in hym and to loke and truste for all good at his hande But ye wyll percase aske howe hathe almyghtye God made hym selfe to be oure father Trulye it is not by natural generation for after that sorte he onelye is father vnto Iesus Chryste but he hath made hymselfe to be our father by adoptinge vs 〈◊〉 hym throughe faythe in Chryste Iesus whych thyng he doth in the tyme of oure baptysme accordyng as it is wrytten in the fyrste of S. Iohn 〈◊〉 eis 〈◊〉 〈◊〉 〈◊〉 dei fierihijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saye 〈◊〉 He Chryst gaue vnto them power to be made the sonnes of God to thē who beleue in hys name And in the. viii to the Bomaynes S. Paule sayeth 〈◊〉 haue receiued the 〈◊〉 of Adoption to be the sonnes of God in whych 〈◊〉 we doo crye Abba father And in the 〈◊〉 to the Ephesyans S. Paule sayeth Be ye folowers of God as mooste dearelye beloued sonnes and walke in loue as Chryst hath loued 〈◊〉 And in the fyft of Mathew our sauiour Christ saieth Be ye perfit as youre heauenlye father is perfit And here is to be noted a lesson that as 〈◊〉 worde father doth declare the greate 〈◊〉 mercy and loue of GOD towardes vs as well in creation as also in the redemption of man so it 〈◊〉 sheth vs agayne of oure duetye towardes hym and howe we be bound to shew agayne vnto hym our hole harte loue obedience and redynes to fulfyll with all gladenes and humilitye all hys preceptes and commaundementes And therefore whosoeuer presumeth to come to God with this prayer and to call hym father and yet hathe not full intente and purpose to vse hym selfe in all thynges lyke a kynde and an obedyente Sonne he commeth to him as Iudas came to Christ wyth a kysse pretendyng to be his frende and hys ser uaunte in callynge hym mayster and yet he was in dede a traytoure to hym and a deadelye enemye And for thys consideration euerye chrysten man that intendeth to make thys prayer ought inwardly and throughly to searche and examyne hym selfe and yf he fynde in hymselfe anye notable cryme for the whiche he oughte to be ashamed to cal GOD his father let hym accuse hym selfe therefore to God and recognyse hys vn worthynes saying as the prodygal sonne sayde father I haue offended the I am not worthye to be called thy sonne And wyth due repentaunce 〈◊〉 purpose and intente to amende hys naughtye lyfe let hym lyte vppe hys harte to God and callynge for hys grace of reconciliation let hym humbly say Oure father c. Neyther is it wythoute greate cause that oure sauyour Chryste teacheth vs to saye Oure father and not My father For thereby he geuethe vs clerly to vnderstande that as we our selues be the sōnes and chyldren of God by adoption throughe faythe so are all other Chrysten men and women the chyldren of GOD by the same faythe and therefore we ought to loue them all with perfecte loue and charytye as brethen and systers in God Oure heauenlye doctoure in thys worde doeth geue vs instruction of vnitye concorde and peace and to praye to God for all chrysten people knowen and vnknowen for and frende And for that purpose and effecte he hath not learned vs to saye My father whiche art in hea uen but he hath taught vs to saye Oure father whiche arte in heauen Lykewyse we saye not gyue me thys daye my daylye breade but Giue vs thys daye oure daylye breade nor we say not forgiue me my synnes and trespasses but forgyue vs oure synnes and trespasses Lykewyse we saye not delyuer me from euyll but Delyuer vs from euyll To sygnyfye that throughe faythe in Iesus Christe we are all the sonnes of God and therefore shoulde not the gentleman dyspyse the yoman nor the ryche the poore Malachye Malach. 2. doth saye Nunqui non pater unus omnium nostrum 〈◊〉 non unns deus creauit nos quare ergo unusquisque nostrum despicit fratrem suum That is to saye Haue not we all one father hathe not one God made vs all wherefore than doth euerye one of vs dyspise hys brother The prayer in dede that the proude Pharisey made Luke 18 〈◊〉 not acceptable vnto God bycause he dispised hys neighboure the publican Let vs al 〈◊〉 knowe our selues to be brethren in god through sayth equally to be hys chyldren And as concerninge these wordes whych art in heauen we maye not by theym vnderstande that God is conteyned and included wythin the heauenes as the aungelles and holy sayntes are for as Salomon sayeth in the thyrd booke of the kynges and the eyght chapyter The heauens of heauens doo not comprehende or include hym But in thys respecte he is sayde to be in heauen because he by hys almyghtye power doth conteyne kepe holde vp and mayntayne all the heauens and also all other creatures whyche are enclosed and shutte vnder the cope or compasse of heauen accordynge as S. Paule sayeth Collos. i. Omnia in ipso constant That is to saye All thynges in hym haue theyr beynge And therefore vnto god onelye we doo saye whyche arte in heauen Bycause that god onely as he hath made heauen and all thynges vnder heauen so he onely is in all the heauens and wyth hys almyghtye power conserueth and kepethe them in all theyr beyng And here must we note that we maye not thynke that god is so in heauen that thereby he can not be or is not in earth also as shall please hym selfe For truelye he is in all places by hys essence by hys presence and by hys power accordynge as he sayethe Hieremye xxiii Nonne coelum terram ego impleo That is to saye Doo not I fyll heauen and earth and he is sayde specyally to be in heauen for as muche as in heauen he
hauynge in hym selfe great erperience of miserable and synnefull estate of man dothe open the same to the worlde in these workes Homo natus de muliere breui 〈◊〉 〈◊〉 repletur multis miserijs qui quasi flos egreditur et conteritur et fugit velut vmbra et 〈◊〉 in eodem statu permanet et dignū ducis super 〈◊〉 aperire oculos tuos et adducere cum 〈◊〉 in iudicium qui potest 〈◊〉 mundum de immūdo conceptum femine That is to say Man beyngeborne of a woman lyuynge a worte tyme is full of manyfolde miseries he spryngeth vp lyke aflower fadeth againe vanyshyng away as it were a shadow and neuer contine weth in one state And doest thou iudge it mete O Lord to open thyne eyes vpon suche a one and to brynge him to iudgement with thee who can make hym cleane that is cōceyued of an vncleane sede In dede all men of they re euylnes and naturall prones were so vniuersallye gyuen to synne that God as the scripture testifyeth repented the euer he made man And by sinne his indygnatyon was so muche prouoked agaynste the worlde that he drowned all the worlde wyth Noes fludde except Noe himselfe and hys lytle householde It is not without greate cause that the scripture of God doth so many times call all menne here in thys worlde earthe sayenge O thou earth thou earth thou earth heare the woorde oure Lorde Hiere xxii Thys oure ryght name vocation and tytle earthe earthe earth prouounced by the prophet sheweth what we be in dede by what soeuer other style tytle or dignitye mē doo cal vs. Thus he plainly nameth vs who knoweth best bothe what we be what we ought of ryght to be called And thus he dyscribeth vs 〈◊〉 kynge by hys faythfull Apostle S. Paule to the Romaynes the. iii. Chapiter saying All men Jewes and Gentiles are vnder synne there is none ryghteous no not one there is none that vn derstandeth there is none that seketh after God they are all goone out of the wai they are all vnprofitable there is none that dothe good no not one theyr throte is an open se crafte and deceyte the pyoson of serpentes is vnder theyr lippes their mouthe is full of cursinge and bitternes their fette are swifte to shed bloude destruction and wretchednes are in theyr wayes the waye of peace haue they not knowen there is no feare of God be fore their eyes Aud in an other place that is to wit Galathians iii. S Paule wryteth thus God hath wrapped all nations in vnbeleif that he myght haue mercy on all The scripture concludeth all vnder sinne that the promise by the fath in Jesus Christ should be geuē vnto theim that beleue S. Paule in many pla ces paynteth vs out in our callours callyng vs the chyldren of the wrathe of God when we be 〈◊〉 sayeng also that we cannot thinke a good thought of oure selues much lesse we can say wel or do wel of our selues And the wyseman sayeth in the boke of Prouerbes the iuste man falleth seuen tymes a daye The mooste tried and approued mā Job feared all hys woorkes S. John the Baptist beyng sanctified in hys mothers wombe and praised before he was borne called an aungel and great before the Lorde replenyshed euen from hys byrth with the holy ghost the preparer of the way for our sauiour Chryst to be more then a Prophet and the greatest that euer was borne of a womā yet he plai nely graunteth that he had nede to be washed of Chryst he worthely extolleth and glorifieth his lord and mayster Chryste and humbleth himselfe as vn worthy to vnboukle hys showes and geueth al honoure and glory to God So doeth sayncte Paule both oft and euydently confesse hym selfe what he was of hym selfe euer geuinge as a moste faithfull seruaunte ought to doo all prayse to hys mayster and sauioure So doeth blessed saynte Ihon the euangelyst in the name of hym selfe and of al other holy men be they neuer so iust make this open con session If we say that we haue no sinne we deceiue our selues and the truth is not in vs. If we knowledge our sinnes God is faithfull and iust to forgyue vs our synnes and to clense vs from al vnrighteousnes If we say we haue not synned we make him a lier and his worde is not in vs. Wherfore the wysemā in the booke called Ecclesiastes openly de clareth that there is not one iuste man vpon the earth that doth good and sy nneth not And sainte Dauid is ashamed of hys synue but not to confesse hys synne Howe ofte howe earnestly and how lamentable doeth he desyre Gods greate mercye for hys great offenses and that God shuld not entre in to iudgement wyth hym And agayne howe well wayeth this holy man hys synnes when he confesseth that they be so many in number and so hydde and harde to 〈◊〉 that it is in maner vnpossyble to knowe vtter or number them Wherfore he hauinge an earnest and depe contemplation consideration of hys synnes and yet not comming to the 〈◊〉 of them maketh supplicatiō to god to forgyue hym his prinye secrete hydde synnes to the knowledge of the whych he cannot attayne He wayeth ryghtly hys synnes from the origynall roote and spryng heade 〈◊〉 inclinations prouocations 〈◊〉 stynginges budes braūches dregges infections tastes feiynges sentes of them to cōtinue in him stil. Wherefore he sayeth Marke behold I was conceiued in sines He saieth not sinne but in the plurel number sinnes for asinuche as oute of one as fountayne spryngeth all the reste And oure sauiour Christ sayth there is none good but God and that we can doo nothing that is good without hym or no man can come to the father but by hym He commaundeth vs all to saye that we be vnprofitable seruauntes when we haue doone all that we can doo He preferreth the penitente Publican before the proude holye and gloryouse Pharysey He calleth hymselfe a phisition not to them that be hole but to them that be sycke and haue nede of his salue for theyrsore He teacheth vs in oure prayers to reacknowledge oure selues synners and to aske forgeuenes and deliueraunce from all euyls at oure heauenly fathers hande He declareth that the synnes of oure owne hartes doo defyle oure owne selues He teacheth that an euyll worde or thought deserueth condempnation affyrmyng that we shall gyue an accompte for euery ydle woorde He sayeth he came not to saue but the shepe that were vtterlye lost and cast awaye Therefore fewe of the 〈◊〉 iust learned wyse perfect and holy Pharisies were saued by hym because they iustified them selues by theyr counterfeyte holynes before men Wherefore good people let vs beware of such Hypocrisie vaine glorye and iustifienge of our selues Let vs loke vpō oure feete and then downe oure Pecockes fethers downe proude harte downe vayne claye frayle and
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
our selues dothe soo wyll vs and commaude vs to do The greate clerke Orygen whome also Saynt Hyerome foloweth doth allote or appoynt vnto the fyrste of these two tables 〈◊〉 commaundementes makynge of Non babebis deos 〈◊〉 coram me And of Non facies tibi sculptile two commaundementes as we doo vnderstandynge in the fyrste to be forbydden al Idolatry spyry 〈◊〉 or internall and in the second all Idolatrye externall or bodely And vnto the seconde table he doth allote or appoynte sixe preceptes or commaundemēts knittynge and puttynge together for one precepte or commaundement the prohybytyon of 〈◊〉 the wyfe or Goodes of thy neyghbour But Saynt Augustyne in his seconde booke of 〈◊〉 vpon Exodus in the. lxxi chapyter and as manye as doo folowe Saynt Augustyne do appoynte vnto the fyrste table three preceptes or commaundementes onelye ioyning our two fyrste in one and vnto the Seconde table appoynting vii preceptes or commaundemēts deuydinge 〈◊〉 ten or last commaundement whiche is concernynge the vnlawefull desyre of the wyfe and Goodes of our neyghbour into two special 〈◊〉 dementes it is to wytte Non concupisces 〈◊〉 proximi tui and Nec desiderabis uxorumeius non 〈◊〉 ancillam non bouem non 〈◊〉 ne comniaque illius sunt Whyche dyuysion or order Saynte Augustyne doethe allowe and followe especiallye for that it settethe fourthe 〈◊〉 and representeth very lyuely the mysterye of the holy Trinitie in that that the fyrst commaundement is referred to the father the seconde to the Sonne who is the name and worde of God and the thyrde to the holye Ghost by whose workynge in vs we do kepe a sabboth and do reste from all seruyle workes whyche the fleshe destitute of the spyryte doth ingen 〈◊〉 and bryng forthe in vs. And forasmuche as saynte Augustyne hym selfe euen in the same place before al leged dothe declare that bothe these maners of ioynynge or partynge the two fyrst or the two last commaundementes were vsed and allowed in his tyme. And for that also neyther in the one or in the other maner of deuydynge or reckenynge these tenne commaundementes eyther the sense the worde or anye one 〈◊〉 of the matter is altered no nor yet anye more or lesse in eyther of the sayde ii tables thereby conteyned Therfore no man ought with thys our dyuisyon wherein for certayne good consideratyons we folowe Origene Saint Hierome to be in any wyse offended Folowynge then thys ourorder ye shall note that thys commaundemente Thou shalte haue no straunge Goodes before me as it is the fyrst in order so is it the most cheife and princypall emongest them al for in thys commaundement God requireth of vs these foure thinges in which consisteth his chief and pryncipall honour it is to wytte feare faythe hope and charitie and they to be geuen of vs vnto hym as beynge oure onelye and true God And as concerning the fyrste that is to saye feare howe necessary a part of oure secuyce duety towardes God that is Salomon in the. ix chapiter of his prouerbs playnelye and breifely declareth saying Principium sapientiae timor domini That is to saye The begynnynge of wysedome is the feare of God And of this feare also our sauioure Chryste 〈◊〉 speaketh in the. xii of Luke declaryng there that God chieflye and prin cipallye is to be dred and feared where he sayth thus 〈◊〉 eum qui postque occiderit corpus habet 〈◊〉 mittere in 〈◊〉 hennem I ta dico uobis hunc timete That is to say Feare him who 〈◊〉 that he hathe slayne or kylled the body 〈◊〉 power to put or cast into hel thus I saye vnto you feare hym And thys kynde or sorte of feare is commonlye called seruyle But there is an other kynde or sorte of feare due vnto god wher of the prophete Dauyd in hys xviii Psalme speaketh saying Timor domini sanctus permanet in seculum seculi That is to saye The holy feare of God continueth or abydeth for euermore And as concernyng fayth whiche is the seconde parte of our duetie towarde God there is wryttē of it in the. ii chapter of Ecclesiasticus after thys sorte Qui timetis dominum credite ille non euacuabitur mercis uestra That is to saye 〈◊〉 that feare our Lorde haue fayth in him or geue credite to him and your rewarde shal not be frustrate And to entreate further offayth in god here in thys place we nede not but do referre you to the declaration thereof made before both vpon the acceptions of fayth also vpon the fyrst artycle of the crede And as touchynge the thyrde parte of our bounden duety requyred on our behalfe towarde god which is Hope there is wrytten of it in the sayde seconde chap. of Ecclestasticus after thys sorte Qui 〈◊〉 dominum sperate in illum in oblectationem 〈◊〉 〈◊〉 〈◊〉 That is to saye 〈◊〉 that feare oure Lord do ye hope in him and his mercye shall come to you to your comforte or delectation And the prophet also in hys 〈◊〉 psal speaking hereof sayeth thus Beneplacitum est domino super timentis eum in eis qui sperant super misericordia eius That is to saye Oure Lorde hathe pleasure vnto them that feare him and in them that do hope vpon hys mercye Of which hope S. Paule in the. v. chapiter of his epi stle to the Romaynes doth say thus Gloriam in spe gloriae filiorum dei That is to say We retoyce or triumphe in the hope of the glorye promised to the chyldren of God But mooste notablye of this hope the same s. Paule speaketh in the. viii cha of the same epi stle to the Romaynes saynge Spe enim salui facti sumus spes autem quae 〈◊〉 non est spes Non quod uidit quis quid sperat si autem quod non uidemus speramus per 〈◊〉 expectamus c. That is Thorugh hope truely we be made safe but the hope which is sene is not hope For wher fore doth one hope or trust for that whiche he doth se but if we hope for that whyche we se not thē do we loke for or tary by 〈◊〉 c Nowe concernyng the fourth poynt or parte of oure duety towardes God it is to wytte Charitie ye shal vnderstād that this is the most excellent soueraigne vertue that belongeth to anye Chrysten man or woman And of this vertue there is wrytten in the foresayde seconde chapiter of Ecclesiasticus where it is sayd Qui timetis dominum diligite illum illuminabuniur corda uestra That is to saye You that feare oure lorde loue ye him and your heartes shal be 〈◊〉 But howe or in what sorte we maye or oughte to perfourme this true loue and charitie towardes god that doth oure Sauioure Chryste hym selfe in the. x. chapter of Saynt Luke teache vs sayinge Diliges 〈◊〉 minum 〈◊〉 tuum ex toto corde tuo ex 〈◊〉 anima tua ex omnibus uiribus tuis ex omni
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
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
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