execution of the sayde sentence of excommunication But all these thynges were afterwarde deuised and ordeyned by the churche and the mynysters of the same and by the consent of those people whiche professed the name of Christe And that this is of trouth it appereth by suche ordinaunces as sayncte Paule hym selfe and other thapostles deuysed and prescrybed to be obserued in certayne churches as well concernynge the excommunicatynge of the Corinthian 1 Cor. v. 1. Tim. i 1. Cor. xii 1 Co. xiiii 1 Co. xvi and dyuers others as also concernyng that men shulde praye bare heeded that women shulde kepe sylence and not take vpon them to teache in the churche that two prophetes or preachers shulde not speake at one tyme in the churche but that one shulde gyue place to the other that the almes of poore men shulde be gathered and howe and by whom after it was gathered it shuld be dystributed with suche other lyke thynges And this thynge also appereth to be true by the canons and rules deuysed and made by the bysshoppes and councelles concernynge the premysses durynge the tyme that the churche was subiecte to infidel pryncis and before any pryncis were christened Durynge all and consecrate other bysshops the sayd fathers restrayned the sayd power and reserued the same in suche wise that without the consent and auctoritie of the Metropolitane or archbysshop no bysshop shuld be cōsecrated within any prouince and lykewise in other cases theyr powers were also restrayned for suche causes as were than thought vnto them conuenient whiche differences the sayd holy fathers thought necessarie to enacte and establishe by theyr decrees and constitutions not for that any suche dyfferences were prescribed or establyshed in the gospell or mencioned in any canonicall writinges of thapostels or testified by any ecclesiasticall writer within thapostels tyme but to th entent that therby contention strife variance and scismes or diuision shulde be auoyded and the churche shulde be preserued in good order and concorde ¶ And for the better confirmacion of this parte we thinke it also conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that Christe dyd by expresse wordes prohybite that none of his apostels or any of theyr successours shulde vnder the pretense of the auctoritie gyuen vnto theym by Christe take vpon them thauctoritie of the swerde that is to say the auctoritie of kynges or of any ciuyle power in this worlde yea or any auctoritie to make lawes or ordynances in causes appertayninge vnto ciuile powers Trouthe it is that priestes and bysshops may execute all suche temporal power and iurisdiction as is committed vnto them by the ordinance and auctoritie of kynges or other ciuile powers and by the consent of the people as officers and minysters vnder the sayd kynges powers so longe as it shall please the sayd kynges and people to permitte and suffre them so to vse and execute the same Not withstandynge yf any bysshoppe of what estate or dignitie so euer he be be he bysshop of Rome or of any other citie prouince or diocese doo presume or take vpon hym auctoritie or iurisdiction in causes or matters whiche apperteigne vnto kynges and the cyuyle powers and theyr courtes and wyll maynteyne or thynke that he may so do by thauctoritie of Christe and his gospell although the kynges and pryncis wolde not permytte and suffre hym so to doo No doubte that bysshoppe is not worthy to be called a bysshoppe but rather a tyranne and an vsurper of other mens rightes contrary to the lawes of god and is worthye to be reputed none otherwyse than he that gothe aboute to subuerte the kyngedome of Christe For the kyngedome of Christe in his churche is a spirituall and not a carnall kyngdome of the worlde that is to saye the veray kyngedome that Christe by hym selfe or by his apostels and disciples sought here in this worlde was to brynge all nations frome the carnalle kyngedome of the prynce of darkenes vnto the lyght of his spirituall kyngedome and so to reigne hym selfe in the hartes of people by grace faith hope and charitie And therfore syth Christe dyd neuer seke nor exercise any worldly kyngedome or domynion in this worlde but rather refusynge and fleynge from the same dyd leaue the sayd worldly gouernance of kyngdomes realmes and nations to be gouerned by pryncis and potentatis in lyke maner as he dyd fynd them and commanded also his apostels and disciples to do the semblable as it was sayde before what so euer prieste or bysshoppe wyll arrogate or presume vpon hym any suche auctoritie and woll pretende the auctoritie of the gospell for his defense therin he doth nothyng els but in maner as you wold say crowneth Christe agayne with a crowne of thorne and traduceth and bryngeth hym forthe agayne with his mantell of purpure vppon his backe to be mocked and scorned of the worlde as the Iewes dyd to theyr owne damnation ¶ More ouer the trouthe is that God constituted and ordeyned thauctoritie of christen kynges and pryncis to be the mooste hyghe and supreme aboue all other powers and offices in the regiment and gouernaunce of his people And commytted vnto them as vnto the chiefe heades of theyr common welthes the cure and ouersyght of all the people whiche be within theyr realmes and dominions withoute any exception And vnto them of ryght and by goddes commaundement belongeth not onely to prohybite vnlaufull violence to correcte offenders by corporall deathe or other punyshment to conserue morall honestie amonge their subiectes accordynge to the lawes of their realmes to defende Iustice and to procure the publike weale and the commen peace and tranquillitie in outwarde and erthly thinges but specially and princypally to defende the fayth of Christe and his relygion to conserue and mainteyne the true doctrine of Christe all suche as be true preachers fetters forth therof and to abolyshe all abuses heresies and idolatries whiche be brought in by heretiques and yuell preachers and to punyshe with corporall paynes suche as of malice be occasioners of the same and fynally to ouer se and cause that the sayde priestes and byshoppes do execute theyr sayde power office and iurisdyction truely faythefully and accordynge in all poyntes as it was gyuen and cōmytted vnto them by Christ and his apostles Whiche not withstandynge we maye not thynke that it doth apperteyne vnto thoffyce of kynges and prynces to preache and teache to admynistre the sacramentes to absoyle to excommunicate and suche other thynges belongynge to thoffyce and admynistration of bysshops and prestes but we must thynke and beleue that god hath constituted and made christen kynges and princis to be as the chiefe heedes and ouerlokers ouer the sayde priestes and byshoppes to cause them to administer their offyce and power commytted vnto them purely and syncerely and in case they shall be neglygent in any parte therof to cause them to supplye and repayre
the same agayne And god hathe also commaunded the sayde priestes and bisshoppes to obey with all humblenes reuerence all the lawes made by the sayde princis beinge not contrarye to the lawes of god what so euer they be Ro. xiii and that not onely propter iram but also propter conscientiam wherby it appereth well that this pretended monarchie of the byshop of Rome is not founded vpon the gospell but it is repugnant therunto And therfore it apperteyneth vnto Christen kynges and princes for the dyscharge of theyr office and duetie towardes god to endeuoure them selfe to refourme and reduce the same agayne vnto the olde lymyttes and pristine state of that power and iurisdiction which was gyuen vnto them by Christe and vsed in the primitiue churche For it is out of all doubte that Christis faith was than moste firme and pure the scriptures of god were than best vnderstanded and vertue dyd than moste habounde and excell And therfore it muste nedes folowe that the customes and ordynaunces than vsed and made muste nedes be more conforme and agreable vnto the true doctrine of Christe and more conducyng to the edifieng and benefyte of the churche of Christ than any customes or lawes vsed or made syth that tyme. And therfore where as the kynges moost royall maiestie consyderynge of his most excellent wysedome not onely the notable decaye of Christis true and perfytte religion amonges vs but also the intollerable thraldome captiuitie and bondage with the infinite damages preiudices whiche we and other his subiectes continually susteyned by reason of that longe vsurped and abused power whiche the bishops of Rome were wonte to exercyse here in this realme hath nowe of his moste godly dysposition and by the consent of his nobles spirituall and temporall and by thauctoritie of the hole parlyament determyned no longer to suffre the byshop of Rome to execute any parte of his iurisdiction here within this realme but clerely to delyuer vs frome the same and restore vs agayne to our olde lybertie Surely we haue great cause moste ioyfully and thankefully to embrace and accepte the same consyderynge that therby no preiudice is done to goddis worde or his ordyaunces For as we haue shewed and declared before it was by princis and mens ordynance and sufferances onely that the byshop of Rome exercysed any suche iurisdiction within this realme and not by any auctoritie gyuen vnto hym by Christe And as for the bisshop of Rome he can not pretende hym selfe no more to be greued or iniuried therwith than the kynges Chauncellour or any other his offycers myght worthily thinke that the kinges highnes shulde do hym wronge in case he shulde vpon good causes remoue him from his sayde rome and office and commytte it vnto another And as for vs and other the kynges faythfull subiectes we shall vndoubtedly receyue and haue therby synguler welthe and commoditie as well spiritually to the edifienge of our soules as corporally to thencreace of our substaunce and ryches The whiche howe moche was enpayred decayed contynually from tyme to tyme by the great exactions of the byshoppes of Rome and suche treasure as went yerely out of this realme to his cofers for annates and exemptions dyspensations pardones and suche other vnprofitable thynges or rather veray trifles we doubte not but all men endued with any wytte and zeale to the welthe of this our countrey doo ryght welle perceyue and vnderstande ¶ The Sacrament of extreme vnction AS touchynge the sacrament of extreme vnction we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people committed vnto their spyrituall charge Fyrste howe that the .xii. Apostles beinge sente oute by Christe and commaunded to go two and two into the worlde to preache his worde amonges other miracles Mar. vi whiche they worughte by the power of god they cured also restored many sycke men vnto helthe anoyntynge them with oyle ¶ Seconde that althoughe it be not expressed in scripture that the sayde apostles had than any newe commaundement of Christe to annoynte suche as they healed with oyle yet for asmoche as the holy Apostle saynt Iames endued with the holy spirite of Christe prescrybed a certayne rule or doctryne and gaue in maner a commaundement that whan so euer any persone shulde fortune to fall sycke he shulde cal or sende for the priestes or auncientes of the churche and cause them to praye ouer hym annoyntynge hym with oyle in the name of our lorde and further added hereunto as an assured promyse that by the sayde prayer of the priestes and the sycke persone made in ryghte faythe and confydence in god the sycke man shulde be restored vnto his helthe and god shulde set hym on fote agayne and yf he were in synne his synnes shulde be forgyuen hym it shall therfore be veray necessarie and expedient that all true christen people do vse and obserue this maner of annoylynge of sycke persones with due reuerence and honour as it is prescribed by the holy apostell saint Iames. Iaco. v. That is to say whan so euer any person amonges vs shall fall into any daungerous syckenes let him call the priestes of the churche with other good and auncyente christen people and let them go vnto the sycke persone and there not onely comforte hym corporally but also gyue hym goostly instructions and exortations to lament and be sory for his synnes to perseuer in the right faythe of Christe and charitie towardes his neyghbour to beare and susteyne paciently the grefes and peynes of his maladie for goddis sake reputynge the same as the manifest token of the loue and fauour of god towardes hym to contemne the worlde and to desyre to reygne with Christe in heuen and suche other thinges whiche done then let the priestis and the company there assembled and the sycke man hym selfe also as his sickenes wyl suffre hym pray vnto god with ful hope and confidence as wel for the remyssion of his synnes as for the recouerie of his helthe yf it shall so stande with goddis pleasure let the priestes anoynt the sycke man accordinge to the teachinge of sainct Iames. and no doubt the feruent and faithfull prayer of the priestes and other persons afore sayd Iaco. v. ioyned with the due contrition and faith of the sycke person shall obteyne of almyghty god all thinges whiche shall seeme vnto god necessarie for the helth and comfort as wel of the soule as of the bodily sickenes of the sayd persone Thyrdly howe that the holy fathers of the churche consyderynge this place of saynt Iames and the maner also of anoyntynge of sycke men vsed by the apostels as was aforesayd thought it conuenient to institute and ordeyn that this maner of anoyling of sicke men prescrybed by saint Iames shulde be obserued contynually in the churche of Christe as a very godly and holsome medicine or remedye to alleuiate and mitigate the diseases maladies
harte that god the father dyd resuscitate and raise vppe his sonne Christe from deathe to lyfe he shall be saued And in an other place he sayth that who soeuer beleueth not i. Cor. xv that Christe is rysen from deathe to lyfe it is not possible his synnes shulde be remytted It is also to be noted in this Article that the victory and conqueste whiche Christe hadde ouer deathe hell and the dyuell hym selfe with all theyr power and tyranny besyde that it proceded of the infinite mercy and goodnes of god towardes vs it was also founded vpon veray Iustyce For surely like as the sinne of man his disobedience was the only meane and cause wherfore god ordeyned and suffred that deth and the dyuel shuld haue and occupy suche dominion tyrranny ouer all mankynde as they had Euen so was it contrary to the wyll and ordynaunce of god that dethe hell or the dyuell shulde haue or exercyse any power or auctoritie where as no synne reygned In so moche that yf man had neuer synned he shulde neuer haue dyed but shulde haue ben immortall nor neuer shulde haue descended into helle but shulde euer haue had the superyoritie ouer the dyuell deathe and helle and shulde haue had theym alwayes subdewed vnto hym And therfore sythe the dyuell hym selfe dyd perfytely knowe that our sauyour Iesu Christe expressed in all his lyfe mooste exacte and mooste perfyte obedyence vnto the lawes and wyll of god and soo fulfylled and satysfyed the same in euerye poynte to the vttermost that there coulde neuer be founde vntrewthe or deceyte in his mouthe nor any spotte or blotte of fylthynesse or impuritie in any parte of all his lyuynge and yet that not withstandynge knowynge hym to be a veray naturalle manne laboured procured and caused the Iewes to kylle this innocente Christe and to put hym vnto mooste sharpe and bytter deathe contrarye to all equitie and Iustyce and all to the intente that he myghte after his sayde deathe haue Christe with hym downe into helle as one of his captyues and so there to exercyse his tyrannye vppon hym lyke as he hadde doone ouer all other men from the begynnynge of the worlde vntyll that tyme No doubte but the dyuelle in this doynge dydde extreme and manyfeste wronge and vtterly exceded the lymyttes of the power gyuen vnto hym And therfore god consyderynge this hyghe presumption and malyce of the dyuelle and this intollerable abuse of his sayde power dydde sende his onely begotten sonne downe into hell there to condempne the dyuell of this extreme iniquytie and to conquere to spoyle Ro. viii and depryue hym not onely of the possessyon of all the sowles of the ryghtuouse menne whyche by his crafte and subtylytie he had before reduced and brought vnder his domynyon but also restrayned hym of the power and auctorytie whiche he by deathe and helle hadde ouer mankynde All whiche thynges Chryste dydde not by the myght of his godlye power onely but for and vppon this iuste and reasonable cause gyuen vnto hym on the behalfe of the dyuel whiche for the causes aforesayde mooste worthyly deserued to be serued so The notes of the syxte Artycle ¶ In the .vi. Article thre thynges be speciallye to be noted and remembred Fyrste that in the person of Iesu Christe there was and is conioyned and vnited togyther inseparably bothe the nature of god and the nature of manne And that by reason of this indissoluble vnitie of these two natures holye scrypture vseth sometymes to attrybute and gyue vnto the same personne of Christe those thynges whiche doo apperteygne vnto his humanytie althoughe the same canne not be veryfyed in hym as towchynge his godheed And therfore althowghe Christe as towchynge his godheed was euer presente in heuen and was euer equall in glorye with his father Yet forasmoche as concernynge his manhode he was neuer in heuen nor dydde neuer sytte there endewed with suche power and glorye before this his ascenscyon therfore it is sayde trewely in this Crede that Christe ascended into heuen and that almyghtye god the father dydde at his sayde commynge thyther sette hym there vppon his ryght hande ¶ Secondely it is to be noted that this ascension of Christe into heuen was not onely veray necessarye but also moche profytable for all trewe christen men and that for many causes One is for that Christe declared therby veray manyfestely that he was nat onely manne but that he was also veray god And therfore hir foloweth in this Artycle He sytteth on the ryght hande of his father not as inferiour in godheed but as equall vnto hym An other is for that he hath ben euer syth that tyme our contynuall aduocate sollicitour vnto god his father accordynge to the sayinge of saynt Paule Hebr. iiii wrytynge vnto the Hebrues where he sayth in this maner Christe ascended into heuen to thintent he shuld euer appere euer be present in the syght of god as a mediator and intercessor for vs. And in an other place also he faythe Iesus the sonne of god dyd penetrate ascende aboue all the heuens to be our great byshop wherfore let vs fermely and stedfastely beleue that we haue a great byshoppe in heuen that is to saye a greate and a perpetuall medyatour and intercessour for vs. And that the same our byshoppe is not onely of suche infynyte myght and power that he is fully hable to saue all them that woll inuocate and byleue in god the father by hym but also that he hauyng perfyte knowlege of all the infyrmities of our fleshe and mortalitie and hauyng tasted by experience in his owne body all the tentacions of the same synne onely excepted he woll also gladly and wyllyngely haue pitie and compassion of vs and woll be alwayes redy to saue vs. Wherfore lette vs put our hole truste and confydence in hym And so let vs boldely goo by prayer and inuocation vnto the throne of grace that we maye obteyne mercy and fynde grace and fauour helpe succour and comfort in tyme of our nede and necessitie And Sayncte Iohn̄ the Apostle also wryteth conformely here vnto in his fyrste Epystle where he sayth I exhorte and praye you good christen people i. Ioan. ii flee from synne and synne no more Not withstandynge yf any of you shall fortune to commytte any deadely synne yet let hym consider and remembre that Iesu Christe whiche fulfylled al Iustice for vs and by the sacrifienge and offerynge vp of his preciouse bloude made due satisfaction and propiciation vnto god his father not onely for all our synnes but also for the synnes of all the worlde is nowe our continuall and perpetuall aduocate our patrone and defendour before the throne of his father and maketh contynuall intercession and prayer for the remyssyon of all our synnes An other cause is for that yf Christe had not ascended we shuld haue lacked all the graces and gyftes of the holy goost whiche
Christe in the gospell where he declareth Math. v. That we shulde neyther hurte any man in dede nor speke of hym or vnto hym maliciously or contemptuously with our tongues nor beare malyce or angre in our hartis but that we shulde loue them Rom. x. that hate vs saye well by them that saye euyll by vs and do good to them that do euyll to vs. And accordynge to the same sayinge of Christe saynct Iohn̄ also saythe That he that hateth his neyghbour is a manqueller ¶ Item that it is not forbydden by this cōmaundement i. Ioā iii. but that all rulers and gouernours as princes Iudges fathers maysters and suche other maye for the correction of them whiche be vnder theyr gouernaunce vse suche maner of punysshemente eyther by rebukefulle and sharpe wordes or by bodyly chastysynge as the lawes of euery realme do permytte And not onely they maye doo thus but also they be bounde so to do and offende god yf they do it not as is before declared in the fyfte commaundement ¶ Item that all rulers muste be ware and take hede that in their corrections or punysshementes they do not procede vppon any priuate malyce of theyr hartes or dysplesure towardes any man or for any lucre fauoure or feare of any person but that they haue their eie consyderation onely vpon the reformation and amendement of the person whom they do correcte or elles vpon the good ordre and quyetnes of the common weale so that styll there may remayne in theyr hartes charitie and loue towardes the persone whom they punysshe And lyke as the father loueth his chylde euen whan he beateth hym euen so a good iudge whan he gyueth sentence of deth vpon any gyltie persone although he shewe outwardly cruelnes and rigour yet inwardly he ought to loue the person and to be sory and heuy for his offences and for the deathe whiche he hym selfe by the lawe dothe and muste nedes condempne hym vnto ¶ Item that althoughe inferiour rulers or gouernours maye correcte and punysshe suche as be vnder theyr gouernaunce yet they maye not punysshe by deathe mutilate mayme or imprison them or vse any corporall violence towardes them other wyse than is permytted by the hyghe gouernour that is to saye by the prynce and his lawes from whome all such auctoritie dothe come For no man may kylle or vse suche bodyly cohercion but onely pryncis and they whiche haue auctoritie from princis Ne the sayde prynces ne any for them maye do the same but by and accordynge to the iuste ordre of theyr lawes ¶ Item that no subiectes maye drawe the swerde sauyng for laufull defence without theyr princis lycence And that it is theyr duetie to drawe theyr swerdes for the defence of theyr prynce and the realme whan soo euer the prynce shall commaunde them so to do And that for no cause what so euer it be they maye drawe theyr swerdes agaynst theyr prynce nor agaynste any other without his consent or commandement as is aforesayde And althoughe princis do other wyse then they ought to do yet god hathe assygned no iuges ouer them in this worlde but woll haue the iugement of them reserued to hym selfe and woll punysshe whan he seeth his tyme. And for amendement of suche prynces that do otherwyse thanne they shulde do Prouer. i. the people muste praye to god whiche hath the hartes of pryncis in his handis that he maye soo turne theyr hartis vnto hym that they may vse the sworde which he hath gyuen them vnto his pleasure ¶ Seconde we thynke it conuenient that all bysshoppes and pleachers shall diligently frome tyme to tyme instructe and teache the people commytted vnto theyr spirituall charge that ageynste this cōmaundement offende all they which do kylle mayme or hurte any man without iuste order of the lawe or gyueth counsayle ayde fauoure prouocation or consent thervnto Item that all they whiche may yf they wol by theyr auctoritie or lawfull meanes delyuer a man from wrongefull deathe mutilation hurte or iniurie and woll not doo it but woll wynke therat and dissimule it be transgressours of this commaundement Item that all iudges whiche seing no sufficient matter or cause of deathe or that vpon a lyght tryall without sufficient examination and dyscussyon gyueth sentence of deathe or that whan the mater and cause of deathe is sufficient and the triall good yet delyteth in the deathe of the persone be transgressours of this commaundement And lyke wyse be al those whiche in the causes of lyfe and deathe beynge empanelled vpon Enquestes doo lyghtly condempne or endicte any person without sufficient euidence examination and discussyon of the informations gyuen vnto them And more ouer all those whiche eyther in suche causes do gyue false euydence or information or wyttyngely contrary to theyr owne conscience or doubtynge of the trouth of those informations or without sufficient examination do promote enforce or maynteyne suche euydences enformations or inditementes do also breke this commaundement And lyke wyse do all they whiche wyllyngly do kyl them selfe for any maner of cause for so to doo there canne be no pretence of laufull cause ne of iuste ordre And therfore he that so doth kylleth at ones both body and soule And fynally al they whiche be in hatrede and malice with theyr neyghbours and eyther speake wordes of contempte despyte checkyng cursynge and suche other or els publysshe their neyghbours offences to theyr sclaunder rather than to their amendemente and generally all they that lyue in ire malyce enuy and murmurynge at other mennes welthe or reioysyng at other mens trouble or hurte or suche other lyke they offende all ageinst this precepte ¶ The declaration of the seuenth commaundement AS touchynge the seuenth commaundement we thinke it conueniente that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirytuall charge Fyrste that this worde Adulterie dothe in this commaundement signifie not onely the vnlaufull commixtion of a maried man with any other woman than his own wyfe or els of a maried woman with any other manne than her owne husbande but also all maner of vnlaufull copulation betwene man and woman maried or vnmaried and all maner of vnlaufull vse of those partes whiche be ordeyned for generation whither it be by adulterie fornication inceste or any other meane although it be in laufull matrimonie For in laufull Matrimonie a man maye cōmytte adulterye and lyue vnchaste euen with his owne wyfe yf they doo vnmesurably serue theyr flesshely appetite and luste and of suche the dyuell hath power Thobi vi as the Angel Raphael sayd vnto Thobie They that marie in suche wise that they exclude god out of theyr myndes and gyue them selues to their owne carnall lustes as it were a horse or a mule whiche haue noo reason vpon suche persons the dyuell hath power Item that all christen people ought hyghly to regarde the obseruation of this commaundement consyderynge howe
And therfore who soo euer presumethe to come to god with this prayer and to call hym Father and yet hath not full entente and purpose to vse hym selfe in all thynges lyke a kynde and an obedyente sonne he commeth to hym as Iudas came to Christe with a kysse pretendynge to be his frende and his seruaunt in callynge hym mayster and yet he was in dede a traytour to hym and a deadely ennemie And for this consyderation euery chrysten manne that entendeth to make this peayer ought inwardely and throughoutly to enserche and examyne hym selfe And if he fynde in hym selfe any notable cryme Luc. xv for the whiche he maye be ashamed to call god his father let hym accuse hym selfe therof to god and recognyse his vnworthynes sayinge as the prodygall sonne sayde Father I haue offended the I am not worthy to be called thy sonne And with intiere repentaunce and with ferme purpose and entente to amende his noughty lyfe let hym lyfte vp his harte vnto his celestiall father And let hym call for his grace of reconciliation and then lette hym boldely saye this Pater noster ¶ Fyftly that in these wordes Our father is signified that we ought to beleue not onely that almyghty god is the commune father of all chrysten people and equally and indyfferently regardeth the ryche and the poore the free the bonde the lorde and the subiecte but also that all christen people be Christis owne bretherne and the verye coenheritours and compartioners with hym in the kyngedome of heuen and fynally that al chrysten men be bretherne to gyther and haue all one father whiche is god almyghtye And that therfore we ought not onely to be of one spyryte towardes our sayde father Ephe iiii to employ and endeuour our selfes to the vttermoste to plese hym and to kepe his lawes and commaundementes but we ought also eche to consente with other in parfyte loue and charitie and eche to helpe and further other towardes our sayde inheritaunce in heuen and fynally in all our prayers to god eche to comprise other and to praye for other lyke as in this Pater noster we be taughte to say Oure father gyue vs our breade forgyue vs our synnes suffre vs not to falle in temptation and delyuer vs from yuell ¶ Sixtely by these wordes whiche arte in heuen we be taught that we ought to haue not onely an inwarde desyre and a great care and studie to come to that place where our heuenly father is but also an inwarde sorowe and griefe that we be so longe kepte frome the presence of oure heuenly father and be subiecte here vnto so manyfolde cures and thoughtes to so many troubles and miserie and to so many and so greuous perylles and daungers of the worlde of synne and of the dyuell For lyke as a louynge chylde is euer desyrous to be where his father is yf his father shall departe to any place he woll lamente and be sorye oneles he maye go with hym and in his absence he woll morne and at his retourne he woll be ioyfull euen so ought we desyre euer to be with oure heuenly father And to se that oure conuersation be all withdrawen frome the worlde the flesshe and the dyuell and be sette in heuen and heuenly thynges as sayncte Paule sayth Ephe. iiii philip iii And we ought contynually to wayle and lamente bycause we be not with our heuenly father saying with the prophete wofull am I Psal cix that my dwellynge vpon the erthe is so moche prolonged ¶ The sense and interpretation of the seconde petition O God almyghty our moost mercyfull father we thy wretched chyldren moost humbly beseche and pray the helpe vs by thy grace not onely that we maye attayne and come to thy kyngedome in heuen after this mortall lyfe but also that in this present lyfe we maye be delyuered frome the kyngedome and power of the dyuell and synne and that we may lyue vnder thy dominion and kyngdome whiche is the kyngedome of innocency and grace We confesse and knowlege our foly our blyndenes yea and our extreme vnkyndnes towardes the our moost mercyfull father in that we haue so wyllyngly and gladly forsaken the so myghty and so gracious a kynge and haue gyuen our selfes to serue the dyuell whiche hath euer hated vs and lyke a moost cruell and wycked tyranne hath euer vexed and troubled vs nor neuer goth aboute any other thyng but to dystroy vs where as thou our mercyfull father haste created and made vs whan we were nothynge haste redemed vs whan we were damned haste ordeyned euerlastynge lyfe for vs whan for oure synnes we shulde haue bene iudged to euerlastynge deathe And therfore consyderyng nowe this our owne madnes ingratitude and beyng wery of this myserable thraldome and bondage whiche we susteyne vnder this kyngdome of the dyuell synne helpe vs we pray the moost dere father that we may escape from out of this most wretched thraldome captiuite that we may be subiecte vnto thy kyngdome Gyue vs before all thynges true constant fayth in the and in thy sonne Iesu Christ in the holy gost Gyue vs pure loue charite towardes the al men Kepe vs from infidelitie desperation malyce whiche myght be the cause of our destruction delyuer vs from dissensions couetousnes lechery all yuell desyres and lustes of synne Make the vertue of thy kyngedome soo to come and to reygne within vs that al our harte mynde and wyttes with all our strength inwarde and outwarde maye suffre them selfe to be ruled by the to serue the to obserue thy cōmaundementes and thy wyll not them selfe the flesshe the worlde or the dyuell Make that thy kyngedome ones in vs begonne may be dayly encreased and go forwarde more and more Suffre not the subtile and secrete hate or slouth whiche we haue to goodnes to rule so in vs that it shall cause vs to loke backe agayne and to fall in to synne Gyue vs a stable purpose and strength not onely to begynne the lyfe of innocencye in thy kyngedome but also to procede ernestely in it and to performe it Lyghten oure eien Psal xii leste we slepe or be werye in good lyfe ones begonne and soo suffre oute ennemie to brynge vs agayne vnder his power Graunt that we may contynue in goodnes and that after this kyngedome whiche is begonne in this lyfe we maye come vnto thy heauenly kyngedome whiche indureth euer ¶ For the better vnderstandynge of this seconde petition we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this seconde peticion is veray necessarie For no doubte oure auncient ennemy the dyuell gothe aboute contynually by all crafte and meanes to deceyue vs and to brynge vs vnder his power and dominion And surely so longe as pryde or dysobedience reygneth in vs so longe as ire enuy wrathe or couetousnes