A profitable and necessarye doctrine with certayne homelyes adioyned therunto / set forth by the reuerend father in God, Edmunde Byshop of London ...

¶ Here nowe doth folowe the praier of oure Lorde, called the Pater noster (deuided into seuen pety∣tions) beyng wrytten in the, vi, chapter of Saynte Mathewe.

Oure father whiche arte in heauen, halowed be thy name.

Thy kingdome come.

Thy will be done in earth, as it is in heauen.

Geue vs this daie our daily breade.

And forgeue vs our trespasses as we doo for∣geue them that trespasse against vs.

And let vs not be ledde into temptation.

But delyuer vs from euyll. Amen.

¶ The preface to the prayer of oure lorde cal∣led the Pater noster.

BEfore we shall enter vnto y^e speciall decla∣ratiō of the petitions conteined in the pray∣er of oure lorde called the Pater noster, we (callynge to oure remembraunce the godlye coūsaile moste nedefull to be folow∣ed in thys behalfe written in the. xviii. chapter of Ecclesiastycus, in these wordes. Before prayer prepare thy mynde, wyl (for your good instruction) declare fyrst of all vn∣to you in what sorte you oughte to prepare your min∣des before you begynne to praye. Knowe ye therefore that concernyng our dewe preparation vnto prayer three thynges are (amongest other) specyallye requi∣site on oure behalfe, the fyrst is, Fayth, the second is Hope, and the thirde is Charitie, and as concer∣nyng, Faith, Ye shall vnderstande that forasmuche as Praier is an eleuation, or liftinge vppe of the hearte to God, to aske of hym all suche thinges as be necessarye. And to lyfte vppe ones hearte or mynde is vnfruitefull and vnpossible wyth∣out

faythe, accordynge to the sayinge of Sayncte Paule who in the tenth, chapyter to the Romaynes wryteth thus. Howe shall they inuocate or call vpon him, in whome they haue not beleued. Therefore aboue all thynges faythe, yea and stronge fayth must be in vs, whensoeuer we doo goo aboute to praye, for fayth teachethe vs, two thynges, the one to knowe our owne infyrmytie, and miserable estate both in bodye and soule, the other to knowe the ma∣iestye of God hys almyghtye power, and good wyll towardes vs. And of faythe wyth the greate vertue thereof in prayer, our sauiour Chryste speakyng in the xxi. of Saynt Mathewe sayinge. Omnia quecunque petie∣ritis in or 〈◊〉〈◊〉, credentis, accipietis. That is to saye. All thin∣ges whatsoeuer you aske in praier, beleuinge or hauing faith, you shall receyue them.

And as concernyng Hope, Sayncte James in the fyrst chapyter of hys epystle wryteth thereof sayinge thus. Si quis autem uestrum indiget sapientia, postulet a deo quidat om∣nibus affluenter, & non improperat & dabitur ei, postulet autem in side nihil hesitans, qui enim hesitat similis est fluctui maris qui auento moue∣tur. & circumfertur, non ergo existimet homo ille quod aliquid accipiet a domino, That is to saye. Yf anie of you haue nede of wisedome, lette him aske of God (who giueth to al haboundantlie, and dothe caste no man in the teth) & it shalbe giuē vnto him But let him aske in faith, nothing douting, for he y^e douteth, is like vnto y^e waue of y^t sea

which is moued & tossed of the wynde. There fore lette not that man thynke that he shall re ceaue any thing at Goddes handes.

The propertye of hope, in prayer, is to cause a man pa cientlye, wyth longe sufferaunce, to abyde the wyll & pleasure of God in the obteynaunce, & perfourmaunce of hys request, and prayer. For we may not prescrybe to God anye determynate, or specyall tyme to accom∣plyshe oure prayer, but we muste commytte vnto hys holy wyll, bothe the manner howe and the tyme whē to helpe vs. Accordynge as 〈◊〉〈◊〉 prophete Dauyd doth counsayle vs in his. xxvi, Psalme sayenge:

Expecta dominum, uiriliter ageconfortetur cor tuum, & sustine dominum. That is to saye: Looke for oure Lorde or abyde the pleasure of hym, do thou manfully let thy hart be conforted, and pacyentlye doo thou susteyne oure Lorde. And of thys paty∣ence in hope, and of hope in prayer, we haue a notable example in the seuenth and, viii. chapyters of the boke called Judyth, where it is wrytten, howe that a cer∣tayne towne of Jewrye called Bethulia, was soore assaulted of the Assyryans, in so much that the people of the sayd towne, despayrynge of all ayde, and succor 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 peo∣ple 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 Ozi∣as 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 quimise∣ricordiam prouoces, sed potiut 〈◊〉〈◊〉 iram exitet, et 〈◊〉〈◊〉 accendat. Posu∣istis 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 accepta∣ble

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 pre∣pared 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 accep∣table 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 the∣saurus 〈◊〉〈◊〉. That is to say. Prayer with fast∣inge 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 Pa∣ralipomenon of Iudeth, and the chyldren of Israell (in the, iiii chapyter of Iudythe) of the Niniuites (in the thyrd chapiter yf y^e prophet Ionas) & of Cornelius y^e conturiō in the x. chapyter of the actes of the Apost∣les, 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 fa∣ther. 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 know∣ynge of it, or of omyttynge the frequente vse and say∣ynge 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 magnyfy∣ed, 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 hea∣uen, 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, apper∣taynynge 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 whiche arte in heauen, hallo∣wed 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 vn∣der 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 al∣myghtye God made hym selfe to be oure father? Tru∣lye 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 Adop∣tion, 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 commaunde∣mentes. 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 whi∣che he oughte to be ashamed to cal GOD his father, let hym accuse hym selfe therefore to God, and recog∣nyse 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 cler∣ly 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 chyl∣dren of GOD by the same faythe, and therefore we

ought to loue them all with perfecte loue and chary∣tye, 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 for∣gyue vs oure synnes and trespasses.

Lykewyse we saye not delyuer me from euyll, but Delyuer vs from euyll, To sygnyfye that throu∣ghe faythe in Iesus Christe, we are all the sonnes of God: and therefore shoulde not the gentleman dys∣pyse 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 unusquis{que} 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 hea∣uens, and also all other creatures, whyche are enclo∣sed, 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, ac∣cordynge 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 is manyfest, and sheweth hys godheade, hys dyuyne maiestye,

power, glorye, ioye, and blysse eternall, whyche he hath promysed to geue, as a rewarde, to al suche as doo perseuer in hys fayth, and obedience, accordynge as he sayeth, Math. v. Merces uestra multa est in coelis. That is to saye. Youre rewarde is greate in heauen. And here doo you marke that these wordes, whych arte in heauen, are so placed and set furth, to styrre vp our heartes to God, and to cause in vs an inward desyre, and a greate care, and studye to come to the place where our heauenly father is: yea, and muche to couete hys syghte and presence. For lyke as a lo∣uyng chylde is euer desyrous to be where hys father is, euen so oughte we euer to desyre to be wyth oure heauenlye father, and to endeuoure our selues, that our conuersation be al wythdrawen frō the worlde, the fleshe, and the deuyll, and be set vpon heauen and heauenlye thynges, as S. Paule teacheth, Phil. iii. And therefore we shoulde contynuallye wayle, and lament, because we be not wyth oure heauenlye fa∣ther, saying with the prophet. Psal. cxix. wofull am I, that my dwellynge vpon the earth, is soo muche prolonged. And by these wordes shoulde there be engendred in vs, a stronge hope, of eternall glorye. And howe can we fayle thereof, yf we wyll, seynge oure heauenlye father hathe bothe the wyll, and also the power to perfourme it? Hys wyll we clearelye vnderstande, in asmuche as he made hym selfe to be oure father: hys power is well knowen, for that he is a God of power, and glorye, and maker, and preseruer of Heauen, Earthe, and of

all that in them is. And here shall you further note y^t these wordes. Our father whych art in heauen. are put lyke a prologue before all the seuen petitions, (yea and euery one of them may haue prefixed, before them the same prologue) declaryng playnely, that no man can saye thys prayer truely, and duelye, that no pleasure of god, and hys owne meryte, excepte he haue fayth, hope, and Charytye, for wythout faythe, nor can say truelye, O father, and wy thoute cha∣rytye to hys neyghbour, no man cane say truelye and meritoriouslye, Oure father, and wythout hope, no man can saye truelye, Whyche arte in hauen doo thou remyt vs our synnes. And in these wordes Halowed be thy name, it is to be noted, that by the name of God, is vnderstande God hym selfe, the power of God, the myght, the maiestye, the glory, the wysedome, the prouidence, the mercye, and goodnes of God, and all such other good thynges, as in scryp∣ture be attribute vnto God. And thys name is ha∣lowed, when it is praysed, gloryfyed, sette furthe, ho∣noured, and magnyfied of vs, bothe in woorde and dede.

And where in thys petytyon we praye that hys name maye be hallowed, it is not to be taken or thoughte that thys name of God, whyche in it selfe is euermore moste holy, most glorious, most meruey∣louse and full of maiestye, can be eyther aduaunced or dymynished by vs, or any thyng that we can doo: but we desyre here, that thys moste holye name maye (accordynge as it is in it selfe moste holy) be so taken,

vsed honoured, and halowed of vs, and of all others as well heathen as chrystened, lyke as on the contra∣ry parte, thys name is sayde to be polluted, and defy∣led, when we doo eyther in worde, or in deede, con∣tumelyouslye, and contemptuouslye, or otherwyse dyshonor the same. We desyre therefore in thys pety∣tion, that all false faythe, by the whyche men eyther mystrust god, or put theyr confidence in anye othere thyng more then in hym, may be destroyed. And that all wytche craftes and false charmes & coniurations, by the whyche Sathan and other creatures, be in∣chaunted, maye cease; and geue place, to goddes holy name: and so lykewyse, that all heresyes, and false doctrynes, maye vanyshe awaye, so that goddes holy worde may be truely interpreted, and purely taught and sette furth, vnto al the worlde, and that all infy∣dels maye receyue the same, and be conuerted to the ryght catholyke faythe, whereby al disceyte, hipocri∣sye, and counterfaytynge of trueth, of ryghteousnesse or of holynes may clearely be extincted.

Furthermore, we do beseche, and praye god here that his name may be halowed, so that no mā should swere in vayne by it, or otherwyse abuse the same, to lye or deceyue hys neyghboure. And generallye that none shoulde fall into pryde, or ambition, into desyre of worldlye glorye and fame, into enuy malyce coue∣tousuesse, adulterye, gluttonye, slouth, backbytynge, sclaunderynge of hys neyghbours, ne into any other euyll or wicked thoughtes, and dedes, whereby the name of god maye be dyshonored and blasphemed. In thys prayer also we doo requyre god to graunte

vs that in all perylls, and daungers, we ruime vnto hym, as vnto our onely refuge, and call vpon hys ho∣lye name, and that in oure good woorde and woor∣kes, we maye please and magnifye hym, and be by hym preserued from the mooste damnable synne of vnkyndnes towardes hym. And also that we whoo doo all readye professe the ryghte fayth, may styl con∣tinue therein, and maye doo, and expresse the same aswell in oure outwarde conuersation, as in confes∣synge it with our mouthe, so that by oure good lyfe, and oure good workes, all other maye be moued to good, and that by oure euyll woorkes and synnes, no man maye take occasion, to sclauuder the name, or dimynyshe the laude, and prayse of God, but that all our woorkes and doynges, may redoūd to the honor prayse, and glorye of Goddes name.

¶ The exposition or declaratiō of the seconde petition, which is.

Thy kyngdome come.

THys seconde petition verye orderlye, doth folowe vppon the fyrst, for as in the fyrst we do aske of God our eter∣nall father, that hys gloryous name maye be knowen through out all the worlde, and be of all people, (whe∣ther they be turkes, Jues, or heathen) loued, magni∣fyed, and gloryfyed alwayes, aswell as it is of vs Chrysten men, which is a thynge aperteynyng to the dewe honor and glory of God, and whych we ought of dutye fyrste and pryncipallye to desyre, So in thys second petition we aske of God our heauenly father, that he wyll vouchsafe to brynge vs to hys eternall kyngdome, euermore to be wyth hym, and partycy∣pante of hys enerlastyng glorye, and heauenly enhe∣rytaunce, wyth Chryst Jesu our Sauiour (whych is a thyng of al other that a mā may wysh to hys owne selfe, y^e chief & most greatest.) And for the declaratiō of thys second peticion, you shall vnderstand that there are two kyngdomes, the one contrarye to the other, it is to wytte, the kyngedome of god, and the kynge∣dome of the Deuyll. For as concernynge worldelye kyngdomes and dominions, they 〈◊〉〈◊〉 they be well go∣uerned, and guyded by order of Jystyce, doo per∣teyne to the kyngoome of god, as Saynte Paule te∣stifyeth in the. xiii. chapter to the Romaynes. And 〈◊〉〈◊〉 they be misordered, through want of 〈◊〉〈◊〉, & vsyng

Tyranye they doo pertayne to the kyngdome of the deuyll. Nowe concernynge the kyngdome of god, it is of two fortes, it is to wytte, the kyngedome of grace in thys worlde, and the kyngdome of glorye in the worlde to come: and of the kyngdome of grace, S. Paule dothe speake in the. xiiii. to the Romaynes, in thys wyse. Règnum dei est iustitia & pax, & gaudium 〈◊〉〈◊〉 spiri∣tu sancto. Qui enim in hoc seruit Christo placet deo, & probatus est ho∣minibus. That is to saye: The kyngedome of God is iustyce, and peace, and ioy in the holy gost, for he that in thys serueth Chryste, pleasethe God, and is allowed with men. Lykewyse the sayd Saynt Paule speakynge of thys kyngdome of grace, doth in the fyrste chapiter of hys epistle to the Collossenses, say thus. He hath translated, or ca∣ried vs, frome the power or kyngedome of darkenes, into the kyngedome of his derelye beloued sonne, in whome we haue redemp∣tion, and remission of synnes. And moreouer we doo reade in the fyfte of the Apocalipse after thys maner, Fecisti nos deo nostro regnum. That is to saye. Thou haste made vs a kingedome vnto our God. For doubtles so longe as we remayne in grace, god doth raygne in vs, as in a spirituall kyngedome, and we as his faythfull people, doo obeye hym therein. And as concernynge the kyngedome of glorye in the worlde to come you shall vnderstand that oure Sa∣uiour in hys second comminge, which shalbe at dōes day, shal giue entrance & perpetual possessiō therof, to 〈◊〉〈◊〉 elect: whēhe shal say vnto them (as it is 〈◊〉〈◊〉)

Comeye the blessed of my father, doo you posselle the kyngedome prepared for you, be∣fore the creation, or beginning of the worlde! Nowe concernynge the kyngedome of the Deuyll, which is cleane contrarye to the kyngdome of God, that in dede is a dominion, or rule, and souerayntye, whych the deuyll hathe in the hartes of the wycked men and women, who accordyng to his pernycious wyll and entycynges, doo transgresse the commaun∣dementes of God, and doo make them selfe bonde, and thrass to synne, wyllyngly consentynge to the de∣nyles tentations, and drawen thereby to hys seruice, and holden also therein, by concupyscence of the fleshe by concupyscence of the eye, and by pryde of life. And of thys kyngedome of the deuyll, S. Paule. Ephe. ii. doth speake sayinge. He (God the father) hathe re∣uyued you al at ones, when you were deade thorough your trespasses, wherein, in tymes past, you did walke accordinge to the course of this worlde, after the prynce of the kynge dome, or power of this ayre, the spirite which nowe worketh vpon the children of vnbeleif. Accordynge wherevnto oure sauiour also, Jhon. xii. doeth call the deuyll the prynce of thys worlde, that is to saye, of all euyll and wycked people, lyuynge in the worlde. And in the. xli. chapter of Job, the deuyll is called the kynge of al proude men.

And forasmuche as it is not in oure power to de∣lyuer our selues from the 〈◊〉〈◊〉 of the Deuyll, but

onelye by Godes helpe (For oure perdition and vndoing is of oure selues, but oure helpe and faluation is of God. as sayeth the Prophete Ozee cap. 13.) therefore it is very necessarye for all true chri∣sten people, to make this petition, incessantlye vn∣to our heauenly father, and to beseche hym, according to this doctryne of Chryste, that by hys grace, & helpe we may escape the dominion and power of the De∣uyll, and that we maye be made subiecte vnto hys heauenlye kyngedome. Therfore in this petytyon we dysyre God to gyue vs afore all thynges, true, and constant fayth in him, and in hys sonne Jesus Christ, and in the holye Ghoste, with pure loue, and charitie towardes hym, and all men, to kepe vs also from in∣fidelitie, desperation, and malyce, whyche myghte be the cause of oure destruction, and to delyuer vs from dissensions, couctuousnes, lecherye, and euyll desyres and lustes of synne, and so the vertue of his kingdom to come, to reigne within vs, that al our heart, 〈◊〉〈◊〉 and wyttes, wythall our strength inwarde and out∣warde, maye be ordered and directed to serue GOD to obserue his commaundementes, and hys will and not to serue our 〈◊〉〈◊〉, the fleshe, the worlde, or the De∣uyll.

We desyre also that this kingdome, ones in vs be∣gonne, maye be daylye cucrcased, and goo forwarde more and more, so that all subtyll and secrete hate, or slouth, whych we haue to goodnes be not suffered to rule so in vs that it shall cause vs to loke back againe and to fall into synne, but that we maye haue a sta∣ble,

purpose and strenghte, not onelye to begynne the 〈◊〉〈◊〉 of innocencye, but also to procede ernestly furthe in it, and to perfourme accordynge to the sayinge of Saynt Paule (Colosse. i.) where he prayeth that we maye walke worthelye pleasynge god in all thynges beyng fruitefull in all good workes, & growynge and increasynge, in the knowledge of god. Also (Eph. iiii) he doth saye. Worke and doo the truth in cha∣rite, and increase and goo forwarde in Christ. Therefore in this prayer desyrynge the kyngedome of god to come. we requyre also, that we beynge al∣redy receyued and entred into the kyngdom of grace and mercye of god, may soo contynue and perseuer therein, that after this lyfe we may come to the kyng dome of glorye, whych endureth for euer, and thys is that greate and feruent desyre, where with good men beyng mortyfyed from worldely affections haue bene and be alwayes kyndled and enflamed, as appeareth by Saynte Paule, when he sayd (Philip.)

I woulde be losed from this bodye and be w^t Chryste. and he sayth (Rom. eyght) We that haue receiued the firste fruites of thy spyryte, doo wayle and mourne, in our selues, 〈◊〉〈◊〉 and loking to be delyuered from the mortalitie & miserles of this bo∣dy, into the glory of the children of God.

〈◊〉〈◊〉 Thexposition or declaration of the thyrde petition whyche is.

Thy wil be done in earth, as it is in hea∣uen.

AFter that in the seconde petition we doo aske of God oure eternall father that hys kyngedome of grace, maye come vnto vs in thys worlde, & that we maye finallye come to hys eternal kyngdome in heauen (whyche is the hyghest degree of mans filicitye) there doth by ryghte order folowe thys thirde petition, wherein we doo aske of God oure eternall father, that hys wyll maye be fulfylled here in earthe, by the fulfyllynge, and ke∣pynge of hys commaundementes, whyche is the best and mooste perfecte meanes, to procure vnto vs the foresaide highe degree of our felicytie. And for the bet∣ter and playner vnderstandynge of thys thyrde pe∣tition, you shall note that by disobedience, and synne of our fyrst father Adam, we be, as of our nature one∣lye, without the grace of God, vnhable to fulfyll the wyll, and preceptes of God, and so are enclyned to loue our selues, and oure one wylles, that we canne not hartely loue, neither god, nor man, as we oughte to doo. And therfore (we being once chrysten men) it is requisite for vs to praye, that lyke as the holye aungelles and saynctes in heauen (in whome GOD reygnethe perfectlye, and holye) doo neuer cease, ne shall cease, to gloryfye hym, to prayse hym, and

to fulfyll hys wyll and pleasure in all thynges, and that moste readylye and gladely, without any maner of grudgynge, or resystinge there vnto, knowyng cer∣tainelye and clearelye, that hys will is 〈◊〉〈◊〉 the best euen so that we the chyldren of God, in earthe, maye daylye and continuallye prayse God, and by our holy conuersation in good workes, and good lyfe, honour and groryfye hym, and that we maye from tyme to tyme so mortyfye oure owne naturall corrupte and synnefull appetyte, and wyll, that we maye be euer redye lyke louynge children, humbly, lowely, and obe dientlye, to approue, allowe, and accomplyshe the wil of God oure father in all thynges, and to submytte our selues wyth all oure hearte vnto the same, and to acknowledge that whatsoeuer is the wyll of GOD, the same is moste perfecte, moste iuste, most holy, and mooste expediente for the health and wealthe of oure soules, we (I say) ought also for these things to pray.

Wherefore in this petition also, we desyre of God true and stable pacience, when oure wyll is letted or broken. And that whan anye man speaketh or doeth contrarye to our wyll, yet therefore we be not oute of pacyence, 〈◊〉〈◊〉 curse, or murmure, or seke venge∣aunce agaynste our aduersaryes, or them whyche let oure wyll but that we maye saye well of them, and doe well to them. We pray also that by goddes grace we may gladelye suffer all diseases pouerty, dispysyn∣ges, persecutions, and aduersities, knowynge that it is the wyll of God, that we shoulde crucyfye and mortyfye oure wylles. And whan any such aduersitie chaūceth vnto vs, to attribute al vnto the wil or suf∣feraunce

of GOD, and geue hym thankes therefore who doth order all suche thynges for oure weale and benefytte, eyther for the exercyse and the tryall of the good to make them stronger in goodnes and vertue, or ells for the chastysemente and amendemente of the euyll, to suppresse theyr euyll motyons and desyres.

And also we praye that whansoeuer it shall please god to call vs oute of thys transytorye lyfe, we maye be wyllyng to dye, and that consyrmynge our will to the wyll of God, we maye take our deathe gladely, so that by feare, or 〈◊〉〈◊〉, we be not made dysobe∣dyent vnto hym.

We desyre furthermore, that all oure members, eyes, tonge, hart, handes, and feete, be not suffered to follawe the desyres of the fleshe, but that all maye be vsed to the wyll and pleasure of GOD, and that ma∣lycyouslye we reioyse not in theyr troubles, whyche haue resisted our wyll, or haue hurt vs, nor that we be enuyously sorye, when that they prosper and haue welfare, but that we maye be contented and pleased, with althing that is gods wyll.

¶ The exposition or declaration of the fourth petition which is.

Gyue vs this day our dayly breade.

AFter that in the three former petitions we are orderly taught fyrst to desire & praye for suche thynges, as do cōcerne God, to gloryfye, & hallowe his name Secondly to desyre and praye for the cheife and principall blysse that man may haue, whiche is the kyngedome of God. And Thirdelye to desyre & praye for such cheife meanes, by whiche that 〈◊〉〈◊〉 blysse is obteyned that is to saye by the fulfyllynge here in earth of gods wyl and pleasure. Now next and fourthly we are here taught to desyre of God, thinges that be necessarye for the foode and 〈◊〉〈◊〉 both of our bodye & also of our soule, so longe as we shall here 〈◊〉〈◊〉 vpon the Earthe. And fyrste as touchynge the sustenance of the bodye you shall note fyue thynges in this petition. The first is that our lorde teacheth vs in this petytyon, not to aske any superfluouse thynge of pleasure, and vayne delite, but onely thinges necessarye, & sufficiēt & there fore he biddith vs aske onelye breade, wherein is not ment 〈◊〉〈◊〉, greate substaūce, or habundaunce of thinges aboue our state & cōditiō, but such thinges onely as be necessary for euery man in his degree that it should be one ordinary & dayly maner of sustenaūce 〈◊〉〈◊〉, & trade of liuing, & nether inordinat nor excessiue

And therefore yf we Chrysten men haue meate and drynke and cloth, that is to saye, thynges suffycyente let vs holde our selues content, for they that set there myndes on ryches, and wyll haue superfluities more than nedeth, or is expedyent to there vocatyon, they fall into daungerouse temptatyons and into snares of the deuyll, and into manye vnprofytable and noy∣some desyres, which drowne men into perdityon and euerlastinge 〈◊〉〈◊〉, for the spryng and roote of all euylls, is suche superfluouse desyre. The wyseman also makyng hys petition to our lorde. Prouerbe. 35. sayth. Gyue me neither pouertie nor excesse, but onelye thinges sufficiente for my liuinge, lest that hauinge to much, I be prouoked to denye God, and to forgette who is the Lord, and on the other syde, lest that by pouertie cō∣strayned, I fall into thefte and forswere the name of my God.

Whereby is declared that we shoulde desyre onely thynges necessarye, signified here by breade, and re∣fuse and renounce superfluities vnprofitable, daun∣gerous, and noysome.

The second thyng to be considered in this petiti on is, that we doo desyre and praye, not absolutelye for breade, but we doo desyre and praye for. Oure breade. By whyche wordes appeareth, that, that breade onelye is oures, which we do get, by true iuste honest and lawefull meanes, for yf we doo get ought

by deceyte, fraude, crafte, or any vnlawfull or 〈◊〉〈◊〉 wayes, that is in no wyse ours, but other mens. So that in thys worde Our, is most euidentlye implyed and conteyned a greate reproche to all those persons, which eate not theyr owne bread, but deuoure other mens breade: of whyche sorte be all those that lyue of theft, robbery, rauyne and spoyles, extortion, or craft and deceyte. They also are of thys sort who neyther doo laboure with their handes, nor otherwyse apply theyr study, theyr industry or diligence to some thinge whiche maye be good and profytable to the common wealthe, and to the honoure of GOD but doo lyue in case, rest, ydelnes, and wanton pleasure. They lyke∣wyse are of thys sorte, and worthy therefore to be re∣proued, who beyng in any roume, or vocation of auc∣thoritye or seruice, do not fully truely and faythfullye fulfyl and performe the duetye of theyr vocation. The thirde thing to be noted in this petitiō touching our corporall sustenaunce, is, that we muste saye vn∣to almyghtye God, 〈◊〉〈◊〉, That is to saye: Geue thou, to the entente that we should not thinke y^t out meate drynke, clothe, or any other worldelye sustenaunce is wonne or gotten onely by oure owne industry, wyt, and laboure (thoughe we be bounde by the lawe of God, to laboure and trauayle in our vocation, to the vttermost of our 〈◊〉〈◊〉, for the mayntenaūce & suste∣naunce of our selues and all ours) but that when we haue played and done our parte, 〈◊〉〈◊〉 we must firmely beleue that all thinges so commynge vnto vs, are ge∣uen vs, by the liberal handes of almyghty God, who

doth fede both man and beaste: for of our selfe, we can not 〈◊〉〈◊〉 nor assure or promysse oure selues anye thynge, but whatsoeuer we haue, we haue it in dede at the hande of almyghtye God, as the prophet Da∣uid doth saye in his. cxxx. psalme. All thynges doe wayte or looke for at thy hande that thou shouldeste geue them meate in tyme. And when thou doest geue vnto them, they shall gather. And when thou doest open thy hand, all thynges shalbe fylled with goodnes: and when thou doest tourne awaye thy face, they shalbe in trouble or distresse. And the same Pro∣phette in the. cxliiii. 〈◊〉〈◊〉 doeth saye. The eyes of all thynges trust in thee (o lorde) and thou geuest them foode in dewe seasonne: Thou doest open thy hande, and dost fyll euery ly uynge thynge wyth thy blessynge. Nowe the fourth thynge here in too be considered, is the worde Us, which noteth vnto vs that no man ought to say in prayer. Geue me my dayly breade but Geue vs our dayly breade. Beinge therby taughte that what thynges soeuer. God dothe gyue or sende vnto vs, he gyueth them not to vs for oure owne pryuate commoditye and vse onely, but that we also, shoulde gyue to other, some parte or portion, and some fruite therof, especially to such as 〈◊〉〈◊〉 wayes by no menes possible can yerne or get theyr lyuynge. And therfore

〈◊〉〈◊〉 suche wycked people doo praye in vayne, who knowinge thys to be the petytyon, Gyue vs thys day our daylye breade. do not onely refuse of that thing whiche God hath sent to them, to impart some what vnto the the pore. But also wyll and doo, rather robbe and spoyle them, by fraude, deceyte, extortyon or otherwyse, that they them selues maye encrease theyr pryuate wealthe, not caryng howe vniustlye, or vngodlye they come to goodes, nor howe they kepe them, or spende them, and thys sorte of people almygh ty God abhorreth greatlye. The fyft thing herein to be considered is this worde. Hodie, That is to saye:

Thys daye. Wherby is ment, partelye the hole con∣tynuaunce & time of mans lyfe, 〈◊〉〈◊〉 inuste be refer∣red to the disposition of almyghtye God, concerninge his bodily sustenaunce, and partelye, (yea and that most speciallye) that we hauinge thinges sufficyente for our 〈◊〉〈◊〉 necessytie, should not be ouer carefull for the tyme to come. Of which thing our Sauioure Chryst in the. vi. of Mathewe doth speake, sayinge.

I say 〈◊〉〈◊〉 you, beye not carefull for youre lyuing what ye shall eate, ne for your bodye what clothes ye shall weare, is not lyte better then meate? and your body, better thē your clothing? 〈◊〉〈◊〉 vpon the byrdes of the ayre: they 〈◊〉〈◊〉 not, they reapenot, they bring no∣thing in y^e barne, & yet your heauenly father fedeth thē, are not you of more price thē thei?

vpon the lylies of the fielde, howe they grow they laboure not, they spinne not, and yet I tell you Salomon in all his glorye, was not so clothed as one of them. Nowe yf god so clothe that, which to day is grasse of y^e feild and to morowe is cast into the fornace, howe much more will he considre you, O ye of lit∣tle faithe: Wherefore be you not carefull or pensiue, sayinge what shall we eate, or what shall we drinke, or where with all shall we be clothed, for all these thinges the heathen doo seke after. But your father, dothe knowe that ye haue nede of all 〈◊〉〈◊〉 thinges, wher∣fore seke ye firste for the kingedome of god, & the rightuousnes thereof, and all these thin∣ges shalbe giuen or caste vnto youe. Be ye not then careful for to morowe. For the mo∣rowe shall care for it selfe.

And secondelye as concernyninge the sustenaunce of the soule whyche also is ment and conteyned in thys petition, ye shall vnderstande, that this kynd of fode is of two sortes. The one is that incomperable and most excellente foode, wherof Christ maketh promise in the. vi, of Ihon saying. The breade or foode whiche I will geue is my fleshe, whiche I will geue for the life of the worde. Whyche breade or fode is conteined truely, and 〈◊◊〉〈◊◊〉 the

blessed Sacramente of the aulter, wherin vnder the formes of breade and wyne (as we haue heretofore sufficientlye declared) is the very body and bloude of our Sauiour Christ, the other foode is the worde of God: accordyng as oure Sauiour doth testifye in the fourth of Mathewe saying. Not onelye wyth cor porall foode is the lyfe of man susteyned, but with euerye worde that procedeth from the mouth of God. And agreable to thys exposytyon Sayncte Augustyne in hys. 135, sermon, dc tempore, ex∣poundyng this fourth petition of the, Pater noster, dothe saye in thys maner. Siquetur in oratione, panem nostrum 〈◊〉〈◊〉 anum, da nobis hodie. Siue exhibitionem corpori necessariam petamus 〈◊〉〈◊〉 patre, in pane significantes quicquid nobis est necessarium, siue quotidia∣num panum, illum intelligamus quem accepturiestis de altare, petimus be∣ne ut det nobis eum. Quid est enim quod oramus nisi ne male aliquid ad∣mittamus, unde a tali pane separemur, & ucrbum dci quod quotidie prae∣dicatur, panisest, non enim, quia 〈◊〉〈◊〉 panis est uentris, ideonō est panis mentis Cum autem ista uita transierit, nec panem illum querimus, quem queric fames necsacramentum altaris habemus accipere, quiaibi, erimus eum Christo cuius corpus accepimus nec uerba ista nobis dici habent, quae di∣cimus nobis, nec 〈◊〉〈◊〉 legendus est, quando ipsum uidebimus quod est uer∣bum dei, per quod facta sunt bmnia, quo pascuntur angeli. quo 〈◊〉〈◊〉 angeli, quo sapientes fiunt 〈◊〉〈◊〉. &c.

That is to saye. It doth followe in our Lordes praier. Gyue vs this daye our daylye breade, whether we do aske of our father, necessarye sustenaunce of the bodye: in, or by breade, meaninge, whatsoeuer is necessarye for vs: or whether that by our dayely breade, we do

understand that, which you haue to 〈◊〉〈◊〉 from the aultar, we doo aske well of GOD, that he wyll geue it vnto vs. For what doo we pray, but that we commit not any offēce wherby we muste be separated from suche foode, or bread? And the woord of God, whi∣che is dayly preached, is breade, or foode. For it followeth not, that because it is not the breade, or foode of the belly, therefore it is not the bread or foode of the mynd, or soule. And whan this life shal be once passed, we neither doo seke that breade, whiche hunger seeketh for, nor we haue nede to receiue the sacramēt of the aultar, for there we shall be with Christ whose body we haue receaued, neyther these wordes are to be spoken vnto vs, whiche we doo speake, or vtter vnto you, nor the booke is there to be redde, bycause we shall see hym who is the worde of God, by whome all thinges ar made, on whom the angels doo feede, by whom the angels are illuminated, by whome angels doo receaue 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 bo∣dye, 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 for∣geue them that trespasse agaynst vs.

FOr asmuche as the end, and scope, of all prayer, is onelye to obtayne thyn∣ges 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 pray∣ers, eyther in parte or in the hole, are framed, or sha∣pen. Therefore after the former foure petitions, in whyche we doo aske all that good is, there doeth fo∣lowe 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 〈◊〉〈◊〉 y^t do trespasse againste vs.

In whych peticion we haue two proffitable lessones geuen vnto vs. The fyrste is that we should lerne al∣wayes 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 Salo∣mon 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 y^e. 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 y^e syghte of God, knowing (as Saint James doth saye in the fourth chapiter of hys epystle) God will re∣siste 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 shalbe forgeuen.

And in the sixt of. Mathewe, he sayth. 〈◊〉〈◊〉 you for∣gyue

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 seruaun∣tes 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 pa∣ciēce whim, promising him to pay al, y^e king had pitie of him, & forgaue him y^e hole debte,

Nowe it fortuned afterwarde 〈◊〉〈◊〉 thys man beinge thus acquited, mette wyth an other of his felowes, that ought hun but one hun∣dreth 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 furth∣with 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 she∣wed to the. And the kinge beynge sore dys∣pleased 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 dampnaty∣on, 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 trans∣gressed the lawes of God or of the prynce, to the or∣der 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 dys∣pleasure.

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 ma∣nye 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 crou∣nynge wyth thorne, and the mooste approbryouse death, It is vndoutedlye aboue oure frayle and cor∣rupte 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 fa∣ther that we maye forgeue vs our enemyes, and that he wyll forgeue vs our trespasses, euen soo as we for∣geue

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 wyll for∣geue hym and wil not impute his offence to hym and to wyshe to hym the same grace and glorye, that we desyre vnto our selues and also our selfe when occasi∣on shall comme to helpe hym, as we be bound to help our chrysten brother.

And here we thynke it expedient, that lyke as in the former parte of thys petition we haue declared, the parte and duety of hym, whyche should for chari∣tyes sake forgeue, so to declare the part and duetye of them to whom forgeuenes shoulde, be made, leaste euyll doers and noughtye mynded people myght, by the former declaration take occasyon styll to perseuer in theyr noughtye myndes an d doynges, and yet clayme for geuenes of theyr neyghbour.

Wherfore ye shal vnderstande, that forgeuenes afore spoken of, is not so mente in scrypture, that by it iustice, or lawes of prynces, shoulde be broken, con∣dempned or not executed. For although our Sauy∣our Chryst in thys petition doth teache vs to remytte and forgeue al iniuryes and trespasses, done agaynst vs, yet he which hathe done the iniurye, or trespasse, is neuerthelesse bounde to acknowledge hys faulte, & to aske forgeuenes therefore not onelye of God, but of hym also, whom he hath offended, and to intende to doo no more so. And furthermore to recompence, and to make amendes, vnto the parties agaynst whō he hath trespassed, accordynge to hys habilytye, and

power, and as the greuousenes, and greatnes of the offence requyreth. And in case he whiche hathe com∣mytted the offence, or trespasse, be obstynate, and wyl not doo these thynges before rehearsed, whyche he is bounde to doo by the lawe of God: than maye the partye whyche fyndeth hym selfe greued, not wyth∣standynge any thynge that is sayd before in this peti∣tion lawefully and wythout offence of Goddes com∣maundementes aske, and seke, recompense of suche iniuryes as be doone to hym accordynge to the order and prouysion of the lawes of the Realme made in that behalfe, so that he alwaye haue an eye and res∣pecte vnto charitye, and doo 〈◊〉〈◊〉 for rancor or malyce or for sinister affection, neyther beare anye ha∣tred in hys harte towardes hym whome he sueth, but onelye vppon a zeale and loue, of the 〈◊〉〈◊〉 of 〈◊〉〈◊〉, correction of vyce, and reformation of the partye that hath offended, remembrynge alwayes that he excede not or goo beyonde the lymyttes and bondes of thys generall rule, taughte by oure Sa∣nioure Chryste in the gospell (Mathewe. vii.)

As ye would that other men 〈◊〉〈◊〉 doo vnto you, euen so doo you vnto them, for thys is the lawe and the prophetes.

And thus we christen folke, wayinge forgeuenes on the one partye, and the dewtye of hym that is forge∣uen on the other partye (as here nowe we be taught) 〈◊〉〈◊〉 the better knowe how to endeuour oure selues to obserue both wayes, in such sorte as we are boun∣den to obserue and folowe.

✚ The exposition or declaration of the syxte petition, which is.

And let vs not be led into tentation.

FOr the better vnderstandynge of this petition youe shall note fyrste that there be two maner of tentatyons whereof one commethe, and is sene to vs by GOD, who sufferethe those that be his, to be temted by one mea∣nes or other, for there probation, or tryall, albeit he so assystethe and aydeth them in all suche temptations, that he turneth all at the ende vnto theyr benefyte, and profytte. For as the wise man saieth (Eccl. xxviii) Lyke as the ouen trieth the pottets vessell, so doth tentation of trouble trie the righteous man. And with this maner of tentation, God tem∣pted sundry wise, oure holye father Abraham: he ten∣ted also Iob with extreme pouertie, horrible sickenes and sodayne death of his children, and daylye he ten∣teth and proueth all such as he loueth.

The other tentation commeth cheifly of the deuyll whyche lyke a furiouse and a woode lyon rageth, and runneth aboute perpetually sekynge how he maye de∣uour vs. And it commeth also of our owne concupys∣cence, which continuallye inclineth and styrrethe vs to 〈◊〉〈◊〉, as Saynt Iames sayeth. (Iacob. i.) Euery man is tented, drawen, and 〈◊〉〈◊〉 'by hys owne concupyscence Of whyche concupyscence albeit, we haue somewhat spoken before, yet here in no wyse we maye omytte to speake of it agayne.

And therefore knowe ye that thys 〈◊〉〈◊〉 is an inclination, and pronitie, of our inordinate nature to synne, whiche imperfection man hathe by the fall of Adam, so that althoughe originall synne, is taken awaye by baptysme, and the displeasure appeased be∣twixte God and man, yet there remayneth a dysor∣der and debate, betwene the soule and the fleshe, which shal not be extincte but onely by bodely death. For there is no man so mortifyed, so sequestred from the worlde, and so rauyshed in spiryte, in deuotyon or in contemplation, but that somme concupyscence is in hym, howe be it by goddes grace and mercye it reygneth not, nor is of God accounted for synne, nor is hurtefull, but onelye to them that by consente yelde vnto it. It wyll neuer cease but one waye or other it wyll euer assaulte vs, and yf we do not fyght with it and resiste it continuallye, it wyll ouercome vs, and brynge vs vnto bondage, so that by this oure concu∣piscence, and our consent, all vyce, and synnes be in∣gendred: accordynge to the sayinge of saynte Iames, (Iacob. i.) Concupiscence 〈◊〉〈◊〉 she doth con∣ceiue, she bringeth forth sinne, and that of all sortes, that is to sai, first actes and dedes, con∣trary to the lawes of God, and after that vse and custome of the same deedes, and at the length she bringeth furth blindnes and con∣tempte. For so the wyse man sayeth (Prouer. xviii.) The wicked man when he commeth to the bottome of sinne, setteth nought thereby.

But blynded with euyll custome eyther thynke the synne, that he vsethe, to be no synne, or ells yf he take it for synne, yet he: careth not for it, but eyther vpon 〈◊〉〈◊〉 trust of the mercye of GOD (which is in dede no ryght truste, but a very presumption) he wyll con∣tinue stil in purpose to sinne; or ells vpon vayne hope of longe lyfe, he wyll prolonge, dyffer, and delaye to doo penaunce for the same, vntill the last ende of his lyfe. And often times preuented with sodayne deathe he dieth without repentance.

Wherefore considerynge howe daungerouse it is to fall into synne, and howe harde it is to aryse, y^e cheif and the best waye is, to resiste (wyth Gods helpe) the first suggestion vnto synne, and not to suffer it to pre∣uayle with vs, but assone as maye be, to put it oute of our myndes. For yf we suffer it to tarye any while in our 〈◊〉〈◊〉, it is a greate peryll, lest that consente, and dede wyll folowe shortly after.

Secondly ye shall note, that our sauioure Iesus Chryste doth not teache vs in this sixt petitiō, to pray vnto God our father, that we shoulde be clerely wyth out all tentation: but that he wyll not suffer vs to be ledde into tentation, that is to saye, that whan we be tented, he wyll geue vs grace to with stande it and 〈◊◊〉〈◊◊〉 vs to be ouercome therewith, accordyng where vnto Saynt Paule sayth (i. Corin. (x.) God is true and faythfull and will not suffer vs to be teneed, aboue that we maye beare, but he wyll so moderate the tentation, that we maye susteine and ouercome it. And S. Iames

sayeth (Iacob. i.) Thynke that you haue a greate cause to ioye, when you be troubled with diuers tentations. For the triynge of your faythe bringeth pacience, and pacyence maketh perfect workes, so, that you maye be perfecte and sounde lackynge in nothynge. And almyghtye God also exhorteth vs, and callethe vpon vs to fyghte agaynst tentatiōs saying (Apo. ii.) He that getteth the victorye agaynst them, I shall geue hym to eate of the tree of lyfe. And agayne he sayeth. He that ouercommeth them shall not be hurte with the seconde deathe. And Saint Paule sayeth (ii. Timothy. ii.) No 〈◊〉〈◊〉 shalbe crowned excepte he fyght lawefullye. That is to saye. Excepte he defende hym selfe and re∣syste hys enemyes at al poyntes to hys power, & oure sauiour geueth vs a good courage to fyghte in thys battayle, where he sayeth, Ioan. xix. Be of good comforte, for I haue ouercome the worlde, that is to saye: I haue hadde the victorye of all synnes aud tentations, and soo shall you haue yf the faulte be not in youre selues. For ye fyghte wyth an aduersarye, whyche is al∣redye vanquyshed and ouercome.

✚ The exposition or declaration of the seuenth and last petition of the Pater noster, whyche is.

But delyuer vs from euyll. Amen

WOncerning thys, vii. petition ye shall note, that lyke as in the. vi. petytyon Chryste taught vs to desyre and praye our heauenlye father that he woulde preserue vs from the daungerous tentations of the fleshe, the worlde & the deuyll, and not to be ouercome wyth them, euen so nowe in thys seuenth and laste petityon, he dothe teache vs to praye that yf by oure fraylenes and cor∣rupte nature, we through tentation, doo fall into the thraldome of the Deuyll by synne, yet that he wyll sone delyner vs from it, not to lette vs contynue in it, not to lette it take roote in vs, not to suffer synne to reigne vpon vs, but to delyuer vs and make vs free from it.

Synne is the excedyng euyll, from the whyche in this petition we desyre to be deliuered: and though in thys petition, be also comprehended ail euylles in the worlde as syckenes, pouertye, deathe, wyth other lyke aduersitie, yet cheifely it is to be vnderstan∣ded of synne, whych onelye of it selfe is euyll, & oughte euer withoute condition to be eschued. And as for other aduersities, neyther we canne ne oughte to re∣fuse when god shall sende them, neyther we oughte to praye for the eschuinge of thē, otherwyse then with this condition, if gods pleasure so be. Many thynges we suffer in this worlde, & take them for euyl but they

be not euyll of them selfe: All afflictions, diseases punyshementes and tormentes of the bodye, all the troubles of thys worlde: and all aduersytyes, be good and necessarye instrumentes of God, for oure saluation. For God hymselfe, who canne not saye other then trueth, sayeth: Apocalip. iii. Those that I loue, I chastyse. And agayne the apostle, Hebre. xii. sayeth, He receyueth none but whom he scor∣geth. Thys is a tyme of scourgynge, and the tyme to come, is the tyme of rest ease and blysse. And sure∣lye it is a greate token, that we be in the fauoure of God when he doeth scourge vs, and tryeth & fyneth vs lyke golde in the fyre, whiles we be in thys world As contrarye it is a greate tooken of hys indignaty∣on towardes vs to suffer vs lyuynge euyll, to conty∣nue in prosperitye, and to haue all thynges after our wyl and pleasure, and neuer to trouble or punyshe vs wyth aduersitye. Therefore oure sauyoure Chryste Iesus (who knoweth what is beste for vs) teacheth vs to praye and to desyre to be delyuered, not cheyfe∣ly from worldely afflyctions, trouble and aduersytye, (whyche GOD sendeth habundantlye euen to them whome he beste loueth, and wyth whome he is beste pleased) But the euyll whych we most chieflye should pray to be delyuered from, is 〈◊〉〈◊〉, whyche of it selfe is so euil, that in no wise god can be pleased ther with.

And because oure auncient enemy the deuyll, who is the well and sprynge of iniquitye and is not onlye hymselfe an homicide, a lyer, and hater of the trueth from the begynnyng: but also is the verye roote, and occasion of all synne, & the cōmon prouoker & styrrer,

of man to the same, yea and the letter or 〈◊〉〈◊〉, of all vertue and goodnes, because thys enemye ne∣uer cesseth, but continuallye serchethe by all craftes and wyles to enduce vs to sinne, and soo to 〈◊〉〈◊〉 vs, and to bring vs thereby to euerlastynge damna∣tion: Therefore lyke as we desyre here to be delyue∣red from synne, soo also we desyre that oure heauen∣ly father wyl saue vs, and defende vs from this euyll, the causer of synne, that is to saye, the Deuyll, and from hys powre, & tyrannye, so that he shall not by his malyce and gyles, entyce and drawe vs into synne, whereby we maye finallye be broughte vnto euerla∣stynge dampnation, from the whyche also we praye here to be delyuered. And fynallye touchynge thys woorde. Amen. ye shall note that it is here, added vnto the ende of thys most excellent prayer, to teache vs thereby, that yf we doo come soo as we oughte to be prepared for to make this prayer (whych due pre∣paration we before haue declared in the preface of this Pater noster) that then vndoutedlye we shall receiue of our Lorde those thinges nedefull for vs, whiche in thys prayer of the pater noster, we doo aske, whyche that we maye doe, graunt vnto vs the father the sonne and the holye ghoste, to whome be all honoure and glorye worlde wythout ende.

Amen.