Ioannes Lincoln Ioannes Bathonien Rolandus Couen et Lich. Thomas Elien Nicolaus Sarum Ioannes Bangor Edouardus Hereforden Hugo wigornien Ioannes Roffen Ricardus Cicestren Guilielmus Norwicen Guilielmus Meneuen Robertus Assauen Robertus Landauen Edouardus Eborum Cuthbertus Dunelmen Robertus Carliolen Ricardus wolman Archidiaconus Sudbur Gulielmus knyght Arch. Richemond Ioannes Bell Arch. Gloucestr Edmundus â—â—â—er Arch. Laicestr Gulielmus Skippe Arch. Dorsett Nicolaus Heeth Arch. Stafford Cuthbertus Marshal Arch. Notingham Ricardus Curren Arch. Oxon. Gulielmus Cliffe Galfridus Downes Robertus Okyng Radulphus Bradford Ricardus Smith Symon Mathew Ioannes Pryn Gulielmus Buckmaster Gulielmus May Nicolaus wotton Ricardus Coxe Ioannes Edmundes Thomas Robertson Ioannes Baker Thomas Baret Ioannes Hase Ioannes Tyson Sacrae theologiae iuris ecclesiastici et Ciuilis professores ¶ This boke called the Institution of a christen man conteyneth foure speciall partes wherof ¶ The fyrste parte conteyneth the exposytion of the Crede called thapostelles Crede ¶ The seconde parte conteyneth the Exposition or declaration of the seuen sacramentes ¶ The thyrde parte conteyneth the exposition of the tenne commaundementes ¶ The fourthe parte conteyneth the exposytion of the Pater noster and the Aue with the articles of Iustifycation and Purgatorie ¶ The crede called thapostels Crede 1 I BELEVE in god the father and that he is almyghty and creator of heuen and erth 2 AND I beleue in Iesu Christe and that he is his onely begotten sonne and our lorde 3 AND that he was conceyued by the holy goost and borne of the virgyn Mary 4 AND suffred passyon for our redempcion vnder a certayne Iuge whose name was Pontius Pilatus and so was crucified deed and buryed 5 AND that he descended into hell and rose agayn the thyrde day from death to lyfe 6 AND that he ascended afterwarde vp into heuen / and sytteth there vpon the right hande of almyghty god his father 7 AND that he shall come from thens at Domisday to iudge the quycke and deade 8 AND I beleue in the holy gooste 9 AND I beleue that there is one holy Catholyque and vniuersall churche 10 AND I beleue that there is in the same Churche communion of sayntes and remyssyon of synnes 11 AND I beleue that at Domisday al the people of the world that euer was or euer shall be vnto that daye shall then aryse agayne in the selfe same fleshe and body whiche they hadde whyle they lyued here in erth 12 AND I beleue that al thelecte people of god shal haue and enioye euerlastynge lyfe for theyr rewarde ¶ The sense and interpretacyon of the fyrst Article IN My harte I beleue assuredly and stedfastly with my mouth I professe knowledge that there is but one very god thre persons in trinitie the father the sonne the holy goost and that these thre persons be not thre goddis but all one god all of one nature and of one substaunce and all of one euerlastyng essence or being and al lyke and equall in myght power wysedome knowlege ryghtwysenes and all other thynges belongyng vnto the deitie And that besyde or without this god there is no other god And I beleue also and professe that god the father whiche to the fyrste person in Trinitie is not onely the god the lorde and the father of heuen and erth and all thynges conteyned therin by creation and gouernaunce but also that he is the father of his onely begotten sonne the seconde persone in Trinitie and that he dyd bygette hym of his owne substaunce by eternall generation that is to saye by generation that neuer hadde begynnynge And I beleue also and professe that all and synguler the wordes and sayinges of this god the father be they lawes preceptes promyses prophycyes or thretenynges and all that euer was spoken of hym or by hym in the hole body and canon of the newe and the olde testament is moste certaynly trewe and of suche infallyble verytie and trouthe that the same canne not be altered or conuelled by any contrary opynyon power or auctorytie And I promyse and professe that I do and woll not onely hope and loke surelye and without all doubte to atteyne and enioye all those thynges whiche god promyseth in holy scrypture vnto thelecte chylderne of god but also that I do and woll feare lefte those punyshementes and afflyctions whiche god in holy scrypture threteneth to caste vpon those persones whiche do transgresse his wyll and coÌ„maundementes shall fall vpon me yf I shall not lyke an obedient seruaunt and chylde studye to fulfylle and accomplyshe the same And I beleue also and professe that this god and this father is almyghty that is to saye that his power and myghte excelleth incomparably all the other powers in heuen and erth And that all other powers whiche be in heuen erthe or hell be nothyng as of them selfe but haue all theyr myght force and strengthe of hym onely and be all subiecte vnto his power and be ruled and gouerned therby and can not resyste or lette the same And I beleue also professe that this almighty god almyghty father dyd at the beginninge create forme make of nought heuen and erthe and all thynges conteyned in this worlde as well aungels mans sowle and al other thynges inuysyble as also all other vysyble creatures and that he dyd gyue vnto them all the power and myght whiche they haue And I beleue also and professe that among his other creatures he dyd create and make me and dydde gyue vnto me this my sowle my lyfe my body with all the membres that I haue great and small and all the wytte reason knowlege and vnderstandynge that I haue and fynally all the other outwarde substance possessyons and thynges that I haue or can haue in this worlde And I beleue also and professe that he is my very god my lorde and my father and that I am his seruaunte and his owne sonne by adoption and grace and the ryght enherytor of his kyngedome and that it procedeth and cometh of his mere goodnes onely withoute all my deserte that I am in this lyfe preserued and kepte from daungers and perylles And that I am susteygned nourysshed fedde clothed and that I haue helthe tranquyllytie reste peace or any other thynge necessary for this corporall lyfe I knowlege also and confesse that he suffreth and causeth the sonne the mone the sterres the daye the nyght the ayre the fyre the water the lande the see the fowles the fyshes the bestes all the frutes of the erthe to serue me for my profytte and my necessite And in lyke maner I confesse and knowlege that all bodily syckenes and aduersitie whiche do fortune vnto me in this worlde be sent vnto me by his hande and his visitation and that he punysheth me not to distroy me but onely to saue me and to reduce me agayne by penaunce vnto the ryght way of his lawes and his religion and so therby to proue me and to
wombe ¶ For the better vnderstandynge of this Aue or salutation of the aungell we thynke it conuenient that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge Fyrste howe that it was decreed in the hyghe consistorie of the hole Trinitie that after the fall of our fyrst father Adam by whiche mankynde was so long in the great indignation of god and exyled out of heuen the seconde person the euerlastynge sonne of the father euerlastynge shulde take vpon hym the nature of manne to redeme mankynde from the power of the dyuel and to reconcile the same agayn to his lorde god Luce. i. and that he shulde be so perfyte god and also perfyte man And for this purpose as saynct Luke in his gospell reporteth In the syxte moneth after sayncte Elisabeth was conceyued with saynct Iohn̄ the Baptist the aungell Gabriel was sente from god into a Citie of Galilee named Nazareth to a virgin whiche was despoused or ensuted to a man whose name was Ioseph of the house of Dauid and the virgins name was Marie And whan this aungel came vnto this sayde virgin he sayde these wordes Hayle full of grace the lorde is with the blessed arte thou amonge women And when the virgin heryng these wordes was moche troubled with them mused with her selfe what maner of salutation it shulde be The aungel sayd to her Feare not Mary be not abasshed for thou haste founde fauour and grace in the syght of god Lo thou shalte conceyue in thy wombe shalte brynge forth a sonne and thou shalte call his name Iesus he shal be great and shall be called the sonne of the hyghest And the lorde god shall gyue to hym the sete of Dauid his father and he shall reygne ouer the house of Iacob for euer and his kyngdome shall haue no ende Then sayd Mary to the aungell howe can this be done for I knowe no man And the aungel answerynge sayd vnto her The holy goost shal come from aboue into the and the power of the hyghest shall ouershadowe the and therfore that holy thynge whiche shall be borne of the shal be called the sonne of god And lo thy cosyne Elisabeth hath also conceyued a sonne in her olde age this is the syxte moneth syth she conceyued whiche was called the barteyne woman For there is nothynge impossyble to god To this Mary answered Lo I am the handemayde of our lorde Be it done vnto me as thou hast spoken And then forthwith vppon the departure of the aungell and beynge newely conceyued with the most blessed chylde Iesus Mary wente vp into the mountaynes with spede into a citie of Iuda and came to the house of Zachary and saluted Elisabeth And as sone as Elisabeth harde the salutation of Mary the chylde spronge in her bely And forthwith Elisabeth was replenysshed with the holy goost and cryed with a grete voyce and sayd Blessed arte thou among women and blessed is the fruicte of thy wombe And wherof commeth this to me that the mother of my lorde commeth to me For lo as soone as the voyce of thy salutation was in my eares the chylde in my wombe lepte for ioye And blessed arte thou that dyddest beleue For all thynges that haue ben spoken to the from our lorde shall be perfourmed ¶ Seconde that the aungell Gabryell whiche spake to the virgin was an hygh aungell and an hygh messanger And truely it was conuenient that he shulde be soo For he came with the hyghest message that euer was sente whiche was the treate and leage of peace betwene god man And therfore the fyrste worde of his salutation that is to say Hayle or be ioyfull was meruaylous conuenient for the same for he came with the message of ioye And so sayd the other aungell whiche at the byrthe of our sauyoure appered to the shepardes I shewe to you sayd he great ioye that shall be to all the people And surely consyderynge the effectes that ensewed vpon this hygh message al mankynde had great cause to ioye For man beynge in the indignation and the displeasure of god was hereby reconciled Manne beynge in the bondes of the dyuell was hereby delyuered Manne beynge exiled and banysshed out of heuen was hereby restored thyther agayne These be suche matters of ioye and comforte to vs that there neuer was or shall be nor canne be any lyke But not onely for this purpose he beganne with this hyghe worde of comforte but also for that he perceyued that the virgin beynge alone wolde be moche abasshed and astonyed at his meruaylous and sodayne commynge vnto her And therfore he thought it expedient fyrst of al to vtter the worde of ioye and comforte whiche myght comforte and put away al feare from the blessed virgyn And he calleth not her by her propre name but gyueth her a newe name callynge her full of grace This is nowe her newe name and this is the highest name that can be in any creature For her sonne the sonne of god was contente with this name where he is by the holy euangelist saynct Iohn̄ called also full of grace And yet she is not in this behalfe equall with hym For that she is full of grace she hath it of hym And howe coulde it be otherwyse but that she must nedes be full of grace that shulde conceyue and beare hym that was the veray plenitude and fulnesse of grace the lorde of grace by whome is all grace and without whom is no grace Holy scripture calleth also saynt Stephyn full of grace Act. vi but he may not be compared with the blessed virgin ne haue cōmunyon in this name Full of grace equall with her for she conceyued and bare hym that is the auctoure of all grace this is the singuler grace by which she is called not onely the mother of man but also the mother of god ¶ Thyrdely that by these wordes The lorde is with the is declared the name whiche the aungell gaue to her callynge her full of grace And they signifie that she was full of goddis fauour and full of his grace For surely our lorde is not with them that be not in grace he can not tarye with them that be voyde of grace and be in synne For there is a separation and diuorce betwene the synfull sowle and our lorde as the wyse man sayth Peruerse thoughtes make a separation and diuorce from god Sapie i. moche more peruerse dedes ¶ Fourthely that these wordes Blessed arte thou amonge women was menie that there was neuer woman so blessed And truely she may wel be called so moost blessed amongest all women for she had great and hyghe prerogatiues whiche none other woman euer had hath or shall haue Is not this an hygh prerogatiue that of all women she was chosen to be mother to the sonne of god And what excellent honour was she put to whan not withstandynge the decree was made of his natiuitie by
darkenes and blyndenes to lyght from deathe to lyfe and from synne to Iustyce and he hath taken me into his protection and made me as his owne peculyar possessyon and he hath planted and grafted me into his owne bodye and made me a membre of the same and he hath communicated and made me partycypant of his iustyce his power his lyfe his felycytie and of all his goodes so that nowe I may boldly say and byleue as in dede I do perfytely byleue that by his passyon his dethe his blode and his conquerynge of dethe of synne and of the dyuel by his resurreccion and ascension he hath made a sufficient expiation or propiciation towardes god that is to say a suffycyente satisfaction and recompence as welle for my origynal synne as also for all the actuall synnes that euer I haue commytted and that I am so clerely rydde from all the guylte of my sayde offences from the euerlastynge payne due for the same that neyther synne nor deathe nor helle shall be able or haue any power to hurte me or to let me but that after this transytorye lyfe I shall ascende in to heuen there to raygne with my Sauyour Christ perpetually in glorye and felicytie All whiche thynges consydered I may worthyly call him my Ihesus that is to say my sauyour and my Christ that is to saye myne annoynted kynge and prieste and my lorde that is to saye my redemer and gouernour For he hathe doone and fulfylled the verye offyce bothe of a prieste and of a kynge and of a lorde Of a prieste in that he hath offered vp his blessed bodye and bloude in the Altare of the Crosse for the satysfaction of my synnes And of a kynge and lorde in that he hath lyke a moste myghty conquerour ouercome and vtterly oppressed his ennemyes whiche were also myne ennemyes and hath spoyled theym of the possessyon of mankynde whiche they wanne before by fraude and deceyte by lieng and blasphemy and hath brought vs nowe into his possession and dominion to reygne ouer vs in mercy and loue lyke a moste louynge lorde and gouernour Fynally I beleue assuredly also professe that this redemption and iustyfication of mankynde coulde not haue bene wrought / nor brought to passe by any other meanes in the worlde but by the meanes of this Iesu Christe goddis onely sonne and that neuer man coulde yet / nor neuer shal be hable to come vnto god the father or to beleue in hym or to attayn his fauour by his owne wytte or reason or by his owne scyence and lernynge or by any his owne workes or by what so euer maye be named in heuen or in erthe but by the faythe in the name and power of Iesu Chryste and by the gyftes and graces of his holy spyryte And therfore syth he is my Iesu Chryste and my lorde I woll put my hoole truste and confydence in hym and woll haue the selfe same faythe and affyaunce in hym in all poyntes which I haue in god the father And I woll knowledge hym for my onely lorde and woll obeye all his cōmaundemētes durynge my lyfe without any grutchynge And I am sure that whyle he is my lorde and gouernour I vnder his protection neyther synne neyther the dyuell nor yet deathe nor helle / can do me any hurte The sense and interpretation of the thyrde Artycle I Beleue in my harte assuredly and constantely do professe that whan the tyme was come in the which it was before ordeyned and appoynted by the decree of the hoole Trinitie that mankynde shulde be saued and redemed this Iesu Chryste the seconde person in Trinitie and veray god descended from heuen into erthe to take vppon hym the veray habyte forme and nature of man and in the same nature to worke to suffer and fulfyll all those thynges whiche were necessary for our redemption And I beleue also and professe that he so descendyng from heuen dyd lyght downe into the wombe of a most blessed virgin called Marie and that he dyd there take vppon hym our nature and was conceyued begotten and borne of her veray fleshe nature and substance and so dyd vnite and conioyne togyther the same nature of man with his Godheed in one persone with suche an indyssoluble and inseparable knotte and bonde that he beinge one persone Iesu Chryste was than and euer shall be in the same person veray persyte god and veray perfyte man And I beleue also and professe that this moste blessed virgine conceyued this her chylde Iesu Chryste without spotte or blotte of synne or carnall concupyscence and without any cōmixtion or coniunction had betwene her and any mortall man or any other creature in heuen or erthe And that the holy goost the thyrde person in trinitie descendynge also from heuen lighted downe in to this moste blessed virgin there of her fleshe substaūce wrought this ineffable incomprehensyble worke of the Incarnation of this chylde Iesu Chryste And I beleue also and professe that this worke and operation of the holy goost was all holy without any synne or impurite that it was done without any violation or detriment vnto the virginitie of that blessed virgin saynt Mary And I beleue also that this chylde Iesu Chryste was not onely thus conceyued without synne but also that he was borne in lyke maner of his sayde moste blessed mother and that she both in the conception and also in the byrth and natiuitie of this her chylde and euer after reteyned stil her virginitie pure and immaculate and as clere without blotte as she was at the tyme that she was fyrst borne And I beleue that this conception and Natiuitie of our sayde sauiour was ordeyned to be thus pure holy and vndefyled to thintent that al fylthines and malediction wherwith the conception and byrthe of me and of all other men that euer were sithe Adam or shal be and al the filthines and malyce of the synnes of the hole worlde as well origynal as actuall shulde therby be puryfyed purged and made cleane The sence and interpretation of the fourthe Artycle I Beleue assuredly in my harte and with my mouthe I do professe that this Christe very god and man after he was thus cōceyued and borne of his blessed mother waxed and lyued forthe here in the worlde vntyll he came vnto the age of .xxxii. yeres and aboue and that in all this tyme of his lyfe he suffered and endured for our sakes and for our welthe moche boiely afflyction moche laboure and trauaylle moche hungre thurste and pouertie moche iniurie and ignominie and many other the myseries and infirmities wherunto all mortall men be subiecte And I beleue that although this our sauyour Iesu Christ passed ouer all the hole course of his sayde lyfe euen from his Natyuitie vntyll his deathe in suche perfyte obedience vnto the lawes of god and man and in suche perfyte innocencie of lyuynge that neyther any man in the worlde nor the
depryued of all the ryghte clayme and interest whiche they myght haue pretended to haue had in me by thauctoritie of that sentence or by reason of any synne that euer I had or haue commytted be it originall or actuall And that the dyuel with all his power craft subtilitie and malice is now subdued and made captyue not onely vnto me but also vnto all thother faythfull people and right beleuers in Iesu Christe that euer was or shal be syth the tyme of Christis sayde descendynge in to hell And that our sauiour Iesu Christe hath also by this his passyon and this his descendynge in to hel payed my raunsome and hath merited and deserued that neither my soule neither the soules of any suche as be righte beleuers in Christe shall come therin or shall fynally be encombered with any tytle or accusation that the dyuell canne obiecte ageynst vs or laye vnto our charge And I beleue that this our sauyour Iesu Christe after he had thus in sowle conquered and spoyled the dyuell and hell of all theyr force power and tyranny and made them subiecte vnto me and all true christen men in lyke case as they were vnto Adam before his fall he returned agayne frome hell lyke a moste mighty kyng and conquerour in triumphe and glorie and came vnto the sepulchre where his blessed bodye laye buryed and so resumynge and takyng agayn the very same body vppon hym the thyrde daye after his sayde death he lyued agayne and so rose out of that sepulchre in his naturall and perfyte manhode that is to say in his soule and in the selfe same body whiche was borne of the virgin Mary and dyd hange vpon the crosse And I beleue also and professe that after he had so done he lyued in the world by the space of .xl. dayes in the whiche time he was conuersant dyd eate and drynke with his apostles and his disciples and preached vnto them auctorysed them to go forthe into the worlde to manyfest and declare that he was the very Christe the very Messias the veray god and man which was promysed in scripture to come and saue and to redeme all those that wolde beleue in hym And I beleue assuredly that by this descendynge of Christe into hell and this his resurrection agayne from deathe to lyfe Christe hathe meryted and deserued for me and all trewe and faythfull christen men not onely that our sowles shall neuer come into helle but also that we shall here in this lyfe be perfytely iustifyed in the syght and acceptation of god and shall haue suche grace myght and power gyuen vnto vs by hym that we shal be made able therby to subdue to mortyfie and to extinguysshe our olde Adam and all our carnall and fleshely concupiscences in suche sorte that synne shall neuer afterwarde reigne in our mortall bodyes but that we shall be holly delyuered from the kyngdome of synne and from spyrituall deathe and shall be resuscytated and regenerated into the newe lyfe of the spyryte and grace And where as I and all other chrysten men shuld haue ben the moste myserable of all other creatures in the worlde and shulde haue dyed lyke heathens and pagans without all hope of euerlastynge lyfe or ofrysynge agayne after our death yf Christe our heed and sauiour had not rysen agayne to lyfe after his deathe I beleue and truste nowe assuredly that by the vertue and efficacie of this desendynge of Christe in to helle and of his resurrection agayne from death to lyfe not onely our corporall dethe and all the afflictions whiche we maye susteine in this worlde shal not annoy vs but shall rather tourne vnto our profyte and be as entrees and occasyons of our greatter glorie but also that we shall after our corporall deathe be preserued from the captiuitie of hell and shall be made parttakers of Christis resurrection that is to say that we shall aryse and lyue ageyne in the selfe same bodyes and sowles that we nowe haue and so shall vtterly ouercome deathe in lyke maner as our heed and our sauiour Ihesu Christ hath done before vs and shal fynally lyue with hym immortally in ioye and felycitie The sence and interpretation of the .vi. Article I Beleue assuredly and constantly do professe that this our sauiour Iesu Christ after he had perfitely accomplished perfourmed the hole misterie of the redemption of mankynde by his incarnation his byrthe his passion his deathe his buriall his dyscendynge into hell and rysynge agayne from deathe to lyfe and after he had ben here in erthe conuersaunt with his Apostles and dyscyples by the space of xl dayes after his sayde resurrection the same fortieth day whan he was amonge his sayde Apostelles he in theyr syght ascended vp agayne in to heuen in the very same his naturall bodye whiche was borne of the blessyd virgin his mother and was crucified vppon the crosse And so dyd withdrawe his corporall presence from the syghte of his apostels and from the syght of all other creatures here in erthe to the intente they shulde frome thensforthe eleuate and lyfte vp theyr hole hartes theyr myndes theyr desyres and all theyr affections from erthely thynges and frome all carnall and worldely cures towardes heuen and heuenly thynges and so shulde prepare theyr hartes and make theym selfes mete and apte to receyue the holy gooste and his spirituall gyftes whiche he wolde sende downe in to the worlde sone after his sayd ascention And I beleue in lyke maner that this our sauiour Iesu Christe after he was retourned into heuen beinge very god and very man in one person all myghty god his father did constitute and sette hym vpon his ryghte hande Ephe. i. and that euer sythe that tyme he hath so sytte and so shal sytte eternally that is to say almyghty god his father dyd cōmunicate and gyue vnto hym glorie honour felicitie power and euerlastynge monarchie gouernaunce rule and dominion ouer all the pryncipates potestates powers dominations and ouer all creatures that can be named either in this worlde or in the worlde to come And soo ordeyned that he shulde be kynge of all kynges and lorde of al lordes and that all thynges in heuen and erthe shulde be caste vnder his feete and made subiecte vnto hym And that he shulde be thonly heed of the catholyque churche and that the same churche shulde be the body vnder that heed And lykewise as the heed alwaye excelleth al thother membres so Christe shulde excelle incomparably in honour and dignitie all the membres of his sayd body the churche and that he shulde be thonly perfectyon and consummation of the same And I beleue also and professe that this our sauiour Iesu Christe beinge thus constituted and set vpon the right hande of his father was and is also constituted to be not onely the eternall kynge the heed the lorde and gouernoure of his body the catholyque churche but also to be the onely eternall priest and byshop of
prepared from the begynnynge of the worlde for the dyuell and his angelles and the cursed membres of his body The sence and interpretation of the eyght Artycle I Beleue assuredly in my harte and constantly do professe and knowledge that the holy gooste is the thyrde person in Trinitie that he is veray god lorde auctour and former of all thynges created and that he procedeth both from god the father and from god the sonne and is of the selfe same nature and substaunce and of the same euerlastynge essence or beynge whiche the father and the sonne be of and that he is equall vnto them bothe in almightynes of power in the worke of creation and all other thynges apperteynyng vnto the deitie or godheed and that he is to be honoured and gloryfyed equally with them both And I beleue that this holy spirite of god is of his nature all holy or rather holynesse it selfe that is to saye that he is the onely gooste or spirite whiche with the father and the sonne euer was and euer shall be the onely auctoure causer and worker of all holynes puretie and sanctimonie and of all the grace comforte and spirituall lyfe whiche is wrought and cometh into the hartes of all true christen men In so moche that neither it is possible that the dyuell or any of those euyll spirites whiche do possesse and reigne in suche persones as be subiecte vnto synne can be expelled or put out of theym but by the power of this fynger of god that is to saye of this holy spirite whiche is called in scripture the fynger of god neither it is possyble Mat. xii that the harte of any man beynge ones corrupted and made as prophane by synne can be purged purified sanctified or iustified without the speciall worke and operation of this holy spirite neyther it is possible for any man to come vnto the father by Christe that is to saye to be reconciled into the fauour of god and to be made and adopted into the nombre of his chyldren or to obteyne any parte of that incomparable treasure whiche our sauiour Iesu Christe by his natiuitie his passion his death his resurrection and his ascention hath merited for mankynde oneles this holye spirite shall fyrste illumyne and inspyre into his harte the ryghte knowledge and fayth of Christe with due contrition and penaunce for his synnes and shall also afterwarde instructe hym gouerne hym ayde hym directe hym and endewe hym with suche speciall gyftes and graces as shall be requysite and necessary to that ende and purpose And I beleue also assuredly that this holy spirite of god is of his owne nature full of all goodnes and benignitie or rather that he is goodnes it selfe Forasmoche as he is the onely goost or spirite whiche with the father by Christe instylleth and infoundeth into the hartes of mortall men after they be ones purified from synne by fayth and delyuered from the power of the deuyll dyuers and manyfolde moste noble and excellent gyftes and graces as the gyfte of holy feare and dread of god Timoris Sapien. Intellectê° Concilii Fortitudinis the gyfte of feruent loue and charitie towardes god and our neyghbour the gyfte of spirituall wysedome and vnderstandynge the gyfte of free wyll and desyre and also of very fortitude and strength to contempne this worlde to subdue and mortifie all carnall concupiscence and to walke in the wayes of god the gyfte of perseuerance to contynue in the same the gyfte of pitie and mercy Pietas Scientia of pacyence and benignitie of science and cunnynge of prophecienge of curynge and healynge and of all other vertues necessarie for christen men to haue either for the attaynynge of theyr owne saluation or for the edifyenge and profyte of theyr neighbours All and synguler whiche gyftes and graces I knowlege and professe that they procede from this holy spirite and that they be gyuen conferred and distributed vnto vs mortall men here in erthe at his owne godly wyll arbitre and dyspensation and that no man can purchase or obteyne ne yet receyue reteyne or vse any one of them without the specyall operation of this holy spiritie And although he geueth not nor dyspenseth the same equally and vnto euery man in lyke yet he gyueth alwayes some portion therof vnto all persones whiche be accepted in the syght of god and that not onely frely and without all theyr deseruinges but also in suche plentie and measure as vnto his godly knowlege is thoughte to be mooste benefyciall and expedient And I beleue that this holy spirite of god is of his owne nature autour of charitie and holy loue or rather that he is charitie it selfe Fyrst bycause that he is that ineffable and incomprehensyble loue or concord wherwith the father the sonne be conioyned inseparably the one with the other Seconde bycause he his the bonde and knotte wherwith our sauiour Iesu Christe and his most dere beloued espouse the churche which is also his very mystical body and al singuler the veray membres of the same churche and body be vnited knytte and conioyned to gyther in suche perfyte and euerlastynge loue and charitie that the same can not be dissolued or separated Thyrdely bycause he his also the verye bonde and knotte wherby all and euery one of the membres of Christis sayde churche and body be vnited coupled and conioyned the one of them with the other in perfite mut all loue and charitie For I beleue assuredly that lyke as the membres of our mortall bodyes be by the spirituall operation and vertue of our soules not onely preserued holly togyther in one body and be endewed with lyfe and power to exercyse suche naturall functions and offyces as be deputed vnto them but also be conteyned in mutuall affection and desyre eche to helpe and conserue thother Euen so the membres of this misticall bodye of Christe be by the onely and speciall operation and worke of this holy spyrite not onely congregated vnited and incorporated in to this one body of Christe and so do consist and endure holly and perfitely in the same body euery one in his owne peculiar function but also that they be knitted combined and conglutinated all together and euery one of them with other in perfytte and indyssoluble loue and in the coÌ„munion of all theyr gyftes and graces and of all other thynges wherwith the one of them may helpe succour or comforte the other And I bele e that this holy spirite of god is the spirite of trouth and the autour of all holye scripture conteyned in the hole canon of the Byble And that this spirite dydde not onely inspire and instruct all the holy patriarkes and prophetes with all the other membres of the catholyke churche that euer was from the begynynge of the worlde in all the trouthes and verities that euer they dyd knowe speake or write but also that the same holy spirite dyd ones descende downe from heuen in
that the guerdon rewarde and stypende of synne wherwith we be all manifolde wayes polluted bespotted and defyled is deathe yea and that euerlastynge And that it is by the onely grace and mercy of god that we repentynge vs of our synnes and beleuynge stedfastely in his promyses shall haue euelastynge lyfe in Iesu Christe our lorde Amen⸫ HERE FOLOVVE CERTAYNE NOTES and obseruations necessary to be taught vnto the people for the better inducynge of them vnto the ryght vnderstandynge of the foresayde Crede FIrste it is to be noted that all and synguler the .xii. Artycles cōteyned in this Crede be so necessarie to be beleued for mans saluation that who so euer beynge ones taughte wol not constātly beleue them or wol obstinatly affirme the cōtrary of them he or they can not be the veray membres of Christe and his espouse the churche but be very infydelles or heretyques and membres of the dyuell with whom they shall perpetually be dampned Seconde it is to be noted that all true chrysten men ought and must most constantly beleue maynteyne and defende all those thynges to be true not onely whiche be comprehended in this Crede and in the other two symboles or Credes wherof the one was made in the councell of Nece the other was made by that holy man Athanasius but also all other thynges whiche be comprehended in the hole body and canon of the Bible Thyrdely that al true christen men ought must not only repute take and holde all the same thynges for the mooste holy moste sure and moste certayne and infallible wordes of god and suche as neyther ought ne can be altered or conuelled by any contrary opinion or auctoritie but also muste take and interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scrypture do purporte and sygnyfye and the holy approued doctours of the churche do intreate defende the same Fourthely that all true chrysten men ought and muste vtterly refuse and condempne all those opinions contrarye to the sayde .xii. Artycles of our Crede whiche were of longe tyme paste condempned in the foure holy councelles that is to saye in the councell of Nece Constantinople Ephesis and Calcidonense and all other sithe that tyme in any pointe consonant to the same The notes of the fyrste Article In the fyrst artycle of this Crede two thynges be also specially to be noted The fyrste is that herin is declared the infinite goodnes of god towardes mankynde in that he created this hole worlde for mans sake onely therby dystributed suche parte of his felicite vnto man as was conuenient for him to receyue The belefe and knowlege wherof is the fyrst entre to knowe that god is a spirituall an inuisible substance or nature of infinite power and eternall without beginning or endynge and of incomprehensyble knowlege wysedom goodnes iustice and mercy c. For surely that worke of creation is so marueylous that nothynge in the worlde neither man nor aungell coude performe or accomplyshe the same but onely such a substāce or nature as is before rehersed whiche is god hym selfe By this belefe also and knowlege we be stired to fere and drede god and to loue and praise god with all our hartis considering that he did create vs euen lyke vnto his owne image similitude and endewed vs with all perfections bothe in soule body whiche were necessary for vs to haue and dyd put vs in the most excellent state of beinge hauyng all other creatures subiecte and obedient vnto vs. And so by this Article we be taught not onely what is the diuine essence and beinge of god the father what is his wyll what is his power and what is his worke and operation the knowlege wherof distroyeth infinite errours and heresies but also what fayth loue drede honour laude praise and thankes he requireth that all christen men shuld at all tymes as well in prosperite as in aduersitie gyue vnto hym for the manifolde and excellent gyftes whiche they receyue dayly and howrely at his handes And surely yf all christen men wolde oftimes call this article to theyr remembrance wold busily exercise theyr meditations therin and wold vnfaynedly and with all theyr hartes professe the same no doubte but theyr hartes wolde waxe warme and wolde be inflamed to loue god and wolde be prompt redye glad and wyllyng to serue hym and to fulfyll his wyll and commandementes to theyr possyble powers and wolde take in good parte without grutchynge or malygnynge all syckenesse and aduersyties and what so euer state of lyfe god sendeth vnto them and wolde gyue hym thankes and prayse therfore and wolde vse all goddes creatures and spende the gyftes whiche he hath giuen vnto them to his honour and glorie and fynally they wolde abhorre and deteste in theyr hartes all superstytion and ydolatrie all charmes wytchecraftes and sorceries all blasphemie and desperation pryde and arrogancie all couetousenes and ambicion all desyre of reuengynge and malyce and all other vices whiche reygne nowe in the worlde For surely who so euer beleueth inwardely with his hart that god is his father and reputeth hym as his sonne and that the same god is of infynyte myght and power of infynite knowlege and wysedom of infinite mercy goodnes of infynite trouth and iustyce as he is in dede no doubt that person woll be very lothe and a frayde to contrary or resyst his wyll in any thyng or to haue any thyng for his god and his father besyde or without hym or to loue or preferre money or any thynge elles in the worlde before hym or to put affiaunce truste delectacion or pleasure in any thynge more than in hym or besyde hym Neyther woll he gladly seeke helpe at the dyuelles handes by any meane of wytchecraftes or sorcerye or any suche other craftes inuented by the dyuell Neyther woll he commytte those thynges in the syghte of God whiche he is ashamed to commytte in the presence of men Neyther woll he murmure agaynste god nor muse for that he sendeth to some one man helthe chyldern ryches and other the felicities of this worlde and vnto hym or some other man he sendeth syckenes pouertie and other aduersyties Neyther woll he despayre of remyssyon of his synnes and so go peraduenture and murder hym selfe Neyther wolle he reioyce defyte or glorye in his malyce and euyll lyuynge but woll ratherlyue in feare and drede of euerlastynge deathe whiche is due vnto all them whiche seruynge the dyuell the worlde and the flesshe lyueth in securitie without feare and repentaunce And fynally to conclude surely who so euer beleueth in his harte that god dyd create this hole worlde and all thynges that be therin onely for mannes sake and for his vse and commoditie noo doubte he coulde tourne his eyes no where but he shulde incontynently be stirred and rauisshed in his harte to honour to praise and to laude the infynite
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
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
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
reygneth in vs so longe as slouthe glottony lechery or any kynde of synne reigneth in vs soo longe we be vnder the dominion and kyngedome of the dyuell For the dyuell vndoubtedly is kynge ouer all the chyldren of pryde that is to say ouer all them that be synners rebelles and disobedient vnto god And for asmoche as it is not in our powers to delyuer our selfes from vnder this tyranny of the dyuell Osee xiii but onely by goddis helpe for our perdicion and vndoynge is of oure selfes but oure helpe and saluation is onely of god as fayth the prophete Osee therfore it is very necessary for all true christen people to make this peticion incessantlye vnto our heuenly father and to beseche hym accordyng to this doctryne of Christe that by his grace and helpe we maye escape the dominion and power of the dyuell and that we maye be made subiecte vnto his heuenly kyngdome ¶ The sense and interpretation of the thyrde petition FAther graunte vs we beseche the that lyke as thy holy Angels and saynctes in heuen in whome thou reygnest perfytely and holy do neuer cesse ne shall cesse to gloryfy the and prayse the and to fulfyll thy wyll pleasure in all thynges and that moost redyly and gladly without any maner of grutchynge or resystynge therunto knowynge certaynely and clerely that thy wyll is alwaye beste Euen soo we thy chyldren here on erth may dayly and contynually prayse the by our holy conuersation in good workes and good lyfe i. Petr. i. and that we maye frome tyme to tyme so mortifie our owne carnall affections and yuell desyres and soo renounce and deny our owne corrupte and synfull appetite and wyll that we maye be euer redy lyke louynge chyldren humblye lowely and obedyently to approue allowe and accomplysshe thy wyl in all thynges and to submytte oure selfe with all oure harte vnto the same And to knowlege that what soo euer is thy wyll the same is moost parfyte moost iuste moost holy and most expedyent for the welthe and helthe of our soules Gyue vs true and stable pacience when our wyll is letten and broken Graunte vs that whan any man speketh or dothe any thynge contrary to oure wyll that therfore we be not out of pacience neyther curse or murmure Graunte that we seke not vengeaunce agaynst our aduersaries or theym whiche let our wyll but that we may say well of them and do good to them Endue vs with thy grace that we maye gladly suffre all dyseases pouertie dyspysynges persecutions and aduersities knowing that it is thy wyl that we shulde crucifie and mortifie our wyls Make vs that we impute not to the dyuell or yuell men when any aduersitie chaunceth vnto vs but that we maye attribute all to thy godly wyll and gyue the thankes therfore whiche doste ordeyne all suche thynges for oure weale and benefyte Gyue vs grace that when soo euer it shall please the to calle vs out of this transytorie lyfe we maye be wyllynge to dye and that for thy wyll we may take our deathe gladly so that by feare or infirmitie we be not made dysobedient vnto the. Make that al our membres eyes tongue harte hande and feete be not suffered to folowe theyr desyres but that all maye be vsed to thy wyll and pleasure Gyue vs grace that we malycyousely reioyse not in theyr troubles whiche haue resysted our wyll or haue hurted vs nor that we be enuyously sory when they prospere haue welfare And fynally that we maye be contented and pleased with all thynge that is thy wyll ¶ For the better vnderstandynge of this thyrde petition we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge howe that by the occasyon and euer sythe the dysobedyence and synne of oure fyrste father Adam the wyll of man hath ben so corrupted with originall synne that we be all vtterly enclyned to dysobeye the wyll and preceptes of god and so to loue our selfes our owne wylles that without a specyal grace and a synguler inspiration of god we can not hertely loue neyther god nor man but in respecte to our selfes as we may haue benefytte and commoditie by them ¶ Item that we haue this corruption in our nature and this inordynate loue of our selfes from Adam as it were by enherytaunce and that it goethe from one to an other from the fathers and mothers vnto the chyldren as soone as they be conceaued within theyr mothers wombes For as the chyldren take of theyr parentes theyr originall and naturall qualities and conditions euen so they receyue with the same this orygynall corruption of nature whiche commeth by original synne And thoughe the parentes be neuer so cleane purged and pardoned of theyr originall synne by baptysme and by the grace and mercy of god and be drawen vp from the loue of theyr selfes and of these worldely thynges vnto the pure loue of god yet neuertheles the chyldren of them be gotten be conceaued and borne in originall synne and corruption louyng thē selfes better than god or man lyke as corne though it be neuer so cleane wynnowed and purged frome chaffe yet if it be sowen the yonge sede is full of chaffe ageyne vntyl it be wynnowed and made clene Euen so be the chyldren borne full of chaffe and corruption of originall synne vntyll that by baptisme in the blode of our sauyour Iesu Christe they be wasshed and purged as theyr parentes were Item that so longe as we be in this mortall lyfe we shall neuer be soo cleane purged frome this concupiscence and this inordinate loue of our selfe and of this worlde and of worldly thynges and pleasures but some rote woll euer remayne of this corrupte wede Whiche yf the grace of god helpe vs not and we also applie not al our forces to mortifie and ouercome the same no doubte woll soo ouergrowe the hoole gardeyne of our harte that there shall be lefte no good herbe therin but it shal be so ouergrowen with the loue of our selfe and of this worlde that the loue of god and our neyghbour shall contynually decay from tyme to tyme and at length it shal grow not onely to a neglygence and a small regardynge but also vnto an vttter contempte bothe of god and of our neighbour and than we shall appertayne holly vnto the citie of the dyuell For as saynct Augustine sayth There be in this worlde two cities the one buylded by god in the whiche he reygneth as a moost gracious lorde and kynge The other is buylded by the dyuel wherin the dyuel reigneth as a moost mercylesse and cruell tyranne The citie of god consisteth is inhabited of them which loue god so moche that for to accomplyshe his wyll and cōmaundementes they be content to refuse theyr owne wylles and pleasures The citie of the dyuell hath inhabytantes all suche as loue them selfes so moche that for to haue theyr owne wylles and pleasures