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
to all other the workes of the flesshe and so shall contynue therin without repentaunce or thynkynge of the sayd last day vntyl the selfe same houre that Christ shall come hym selfe in person and call them sodeinly to come and appere before his presence to receyue theyr iudgement The notes of the viii Artycle In the .viii. Artycle it is specyally to be noted that not with standynge any thynge conteyned or mencyoned therin yet we muste constantely beleue in the seconde persone in Trinitie accordynge as it is declared in the former Artycles in all poyntes that is to say that our sauiour Iesu Christe hath meryted habundantly and at the full not onely cleane remyssyon of all our synnes but also our parfytte redemption and delyueraunce from all the captiuytie and thraldome of our spirituall ennemyes and also our perfyte reconciliation vnto the fauoure of god and our perfytte iustification and saluation and that his deathe and his bloude is thonely and suffycient price and valour and the iuste satisfaction for all the synnes of the worlde And that he is the onely meane and hyghe waye wherby Christen men do and muste come vnto the father and that he is our onely Aduocate and patrone in heuen by whom all the heuenly gyftes of the holy goost and what so euer els is or can be necessary or requisite to thatteynynge of euerlastynge lyfe is conferred and gyuen vnto vs. And therfore where as in this .viii. Artycle our sanctification our iustification our incorporation in to the body of Christe our gouernaunce and all the other gyftes and graces wherwith christen men be endued be attributed vnto the worke of this holy spirite it is to be vnderstanded Fyrst that lyke as Christ is the autour the meane the veray hygh way to come vnto god the father so is this holy spirite the veray conductour the guyde the dyrectoure and the gouernour to brynge vs into the same hyghe waye and to mynyster vnto vs not onely alacritie and strength to walke and runne therin but also perseuerance to contynue in the same vntyll we shall come vnto our iourneys ende ¶ Seconde that the peculiar offyce operation of this holy spirite is to reuele and teache vs the mysteryes of Christis bloude and his passion and howe he is our onely lorde our sauiour and redemer and so to bring vs into the right knowledge of all these benefites that Christe hath done for vs. For surely yf this holy spirite shulde not by his worke illumyne lyght our hartes with the knowlege of this trouth all the merites and benefites of Christe shulde be perpetually hydden from our knowledge and we shulde neuer beleue in Christe but shulde be lyke Iewes and Turkes whiche knowe not Christe and so we shulde neuer be made participant of Christis merites nor they shulde neuer be applied vnto vs. Thyrdely that it is also the peculiar function or offyce of this holy spirite after we be inspired and perfytely instructed in the sayde knowledge fyrste to purge and purifie our hartes by this faythe and knowledge from the malyce and fylthynes of synne and afterwarde to stirre inflame and rauyshe our hartes and to make vs able gladly and thankfully to embrace and receyue the sayde benefytes and so to kepe them to vse them and to dyspose theym to our owne welthe and to the edifienge and profite of our neyghbours And fynally to comforte vs and to be vnto vs in maner as acertayne pledge or an ernest peny to assure and warraunt vs by true and infalible tokens that we be in the fauour of god and his owne chyldren by grace and adoption and the ryght enheritours of heuen And for asmoche as this holy spirite beynge sent and procedynge from the father and the sonne to dwell and inhabyte in our hartes worketh in vs all these effectes holy scrypture doth worthyly attrybute vnto hym our sanctification our iustyfycation and all the other benefytes whiche Christe by his passyon hath meryted and deserued for vs. Whiche neuerthelesse be also the workes of the hole Trynytie and be not to be separated in any wyse al thoughe scrypture commonly dothe attrybute them vnto the holy gooste as it doth attrybute power vnto the father and wysdome vnto the sonne whiche neuer the lesse be commune vnto all thre The notes of the ix Article In the nynthe Artycle many thinges be to be noted First that this worde Church in scripture is taken sometyme generally for the hole congregation of them that be chrystened and professe Christis gospell And somtyme it is taken for the catholyque congregation or noumbre of theym onely whiche be chosen called and ordeyned to reygne with Christe in euerlastynge lyfe Seconde it is to be noted that the churche in the fyrste sygnyfycation is in scrypture compared sometyme vnto a felde full of good corne and noughty weedes myngled togyther Mat. xiii Act. xx Mat. xxv Math. iii Luke iii. and somtymes vnto a nette full of good fyshe and badde and somtymes vnto a flocke of shepe and gootes gathered togyther in one fold and somtymes vnto the threshyng flower of almyghty god ii Tim. ii wherin is conteyned corne and chaffe both togyther and sometymes vnto a great mannes house in the whiche be some vessels or instrumentes of golde some of syluer some of tree some of erth some to be had in honour and pryce and suche as woll neuer be corrupted and putrifyed and some to be had in contempt to serue only for vile vses Thyrdly it is to be noted that by these parables certayn suche other rehersed in scrypture is sygnyfied that amonge them which be chrystened do professe Christis gospell and lyue in the comune societie cōmunion of the sacramētes of the churche dyuers be in dede the very quycke lyuynge membres of Christis mystical body and shal reygne euerlastingly with hym in honour And that the congregation or societie of them is the very felde and they be the very good corne or seede whiche Christe hym selfe dyd sowe And dyuers be in dede chaffe or stynkynge and naughty weedes sowen by the dyuell noughty fyshes stynkyng and baren gootes vessels dyspysed or instrumentes prepared to euerlasting fyre that is to saye they be the veray membres of the synagoge of the dyuell not the lyuyng membres of Christis mystycall body By these parables also it is signyfied that in this present lyfe these two sortes of people good and badde be contynually myxted and myngled togyther in the churche as it is taken in the fyrst sygnyfication And that the sayd membres of the synagoge of the dyuell so longe as they growe in the same felde wherin the good corne groweth that is to saye so longe as they do in outwarde apparaunce professe the same fayth of Christ whiche the very membres of Christis churche do professe and do consent agree with them outwardly in the doctryne of the gospell and in all other
the holy gooste they be to be accompted and reputed here in this worlde to be in the nombre of the sayde veray membres of Christis mysticall bodye so longe as they be not by open sentence of excommunication precided and excluded from the same Not bycause they be suche membres in very dede but bycause the certayne iugement knowlege of that theyr state is by goddes ordynaunce hydden and kepte secrete from all mens knowlege and shall not be reueled vntyll the tyme that Christe hym selfe shall come at the worldes ende and there shall manyfest and declare his veray kyngedome and who be the veray true membres of his body and who be not And I beleue that this holy churche is catholyque that is to say that it can not be coarcted or restrayned within the limites or bondes of any one towne citie prouince region or countreye but that it is dispersed and spredde vnyuersally through out all the hole worlde In so moche that in what part soeuer of the worlde be it in Affrique Asia or Europe there may be founde any nombre of people of what sorte state or condicion so euer they be whiche do beleue in done god the father creatour of all thynges and in one lorde Iesu Christe his sonne and in one holy goost and do also professe and haue all one fayth one hope and one charitie accordynge as is prescribed in holy scripture and do all consent in the trewe interpretation of the same scripture and in the ryght vse of the sacramentes of Christe we maye boldly pronounce and saye that there is this holy churche the veray espouse and body of Christe the veray kyngdome of Christe and the veray temple of god And I beleue that these particular churches in what place of the worlde so euer they be congregated be the very partes porcions or membres of this catholyque and vnyuersall churche And that betwene them there is in dede no dyfference in superioritie preeminence or auctoritie neyther that any one of them is heed or soueraygne ouer the other but that they be all equall in power and dygnitie and be all grounded and buylded vpon one foundation and be all called vnto lyke and vnto the same puretie cleannes honour and glorie and be all subiecte vnto one god one lorde one heed Iesu Christe and be all gouerned with one holye spirite And therfore I do beleue that the churche of Rome is not The churche of Rome nor can not worthyly be called the catholyque churche but onely a partycular membre therof and can not chalenge or vendicate of ryghte and by the worde of god to be heed of this vnyuersall churche or to haue any superioritie ouer thother churches of Christ whiche be in England France Espayne or in any other realme but that they be all free from any subiection vnto the sayde churche of Rome or vnto the mynyster or byshop of the same And I beleue also that the sayde churche of Rome with all thother partycular churches in the worlde compacted and vnyted togyther do make and constitute but one catholyque churche or body And that lyke as our sauyour Christe is one persone and the onely heed of his mysticall body so this hole catholyke churche Christis misticall bodye is but one bodye vnder this one heed Christe The vnitie of Christis churche And that the vnytie of this one catholyque Churche is a mere spirituall vnitie consistynge in the poyntes before rehersed that is to saye in the vnitie of Christis fayth hope and charitie and in the vnitie of the ryght doctrine of Christe and in the vnitie and vnyforme vsynge of the sacramentes consonant vnto the same doctrine And therfore althoughe the sayde partycular churches and the membres of the same do moche dyfferre and be discrepant the one from the other not onely in the dyuersite of nations and countreys and in the dyuersitie dygnitie and excellencye of certayne suche gyftes of the holy goost as they be endewed with but also in the dyuers vsynge and obseruation of suche outwarde rytes ceremonies traditions and ordynaunces as be instituted by theyr gouernours and receyued and approued amonge them yet I beleue assuredly that the vnitie of this catholyque churche can not therfore or for that cause be any thynge hurted impeched or infrynged in any poynte but that all the sayde churches do and shall contynue styll in the vnytie of this catholyke churche not with standynge any suche dyuersytie nor that any of them ought to be reputed as a membre deuyded or precyded from the same for any suche cause of dyuersytie or dyfference vsed by them or any of them in the sayde poyntes And I beleue that al the particular churches in the world whiche be membres of this catholyque churche maye all be called apostolicall churches aswell as the churche of Rome or any other churche wherin the apostels them selfes were somtyme resydent Forasmoche as they haue receyued and be all founded vpon the same fayth and doctryne that the true apostels of Christe dyd teache and professe And I beleue and truste assuredly that I am one of the membres of this catholike churche and that god of his onely mercy hath not onely chosen and called me thervnto by his holy spirite and by thefficacie of his worde and sacramentes and hathe inserted and vnited me into this vnyuersall body or flocke and hath made me his sonne and inheritour of his kyngdome but also that he shall of his lyke goodnes and by the operation of the holy goost iustifie me here in this worlde and fynally glorifie me in heuen And therfore I proteste and knowlege that in my hart I abhorre and deteste all heresies and scismes wherby the true interpretation and sence of scripture is or maye be peruerted And do promyse by the helpe of god to endure vnto my lyfes ende in the ryght profession of the faythe and doctryne of the catholyque churche The sense and interpretation of the tenthe Artycle I Beleue assuredly in my harte and with my mouthe I professe that betwene and amonge all and synguler the saintes that is to say the quycke lyuinge membres of the catholyque churche of Christe whiche is his mistycall body there is a perfyte communion and particypation of all and syngular the graces of the holy goost and the spirituall goodes and treasure whiche do belonge vnto the sayde hole body or vnto any part or membre of the same And like as al the partes membres whiche be lyuynge in the natural body of a man do naturally communicate and mynister eche to other the vse commoditie and benefite of all theyr forces nutriment and perfection in somoche that it lyeth not in the power of any man to say that the meate whiche he putteth in at his owne mouthe shall nouryshe one particular membre of his body and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefite therof more
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
our heuenly father that we may forgyue our ennemies and that he wol forgiue vs our trespasses euen so as we forgyue them that trespasse agaynst vs. ¶ Thyrdly that to forgyue oure brother his defaulte is to praye to our lorde that he woll forgyue hym and woll not impute his offence to hym to wysshe to hym the same grace and glorie that we desyre vnto our selfes and in no case to anoye hym but whan occasyon shall come to helpe hym as we be bounde to helpe our christen brother ¶ Fourthly that none ennemye can wysshe or desyre more hurte vnto vs than we desyre vnto our owne selfes whan we offre vnto god this fyfthe petition yf we woll not remyt and forgyue our dyspleasure vnto them whiche offende vs. For what ennemye was euer soo malicious or so farre from all grace and humanitie that wolde desyre and dayly praye to god to sende vnto his ennemye eternall damnation and that god shulde withdrawe his mercy from hym for euer And surely in this petition we aske continually these thynges of god for our selues if we wol be mercyles towardes our ennemyes and wyll not forgyue them theyr trespasses For none otherwyse we do aske forgyuenes of god but vpon this condition that we shall forgyue them whiche trespasse agaynst vs. And in case we doo not fulfyll this condycyon than we praye vnto god that he shall neuer shewe mercy vnto vs nor neuer forgyue vs oure synnes but suffre vs to be dampned perpetually ¶ The sense and interpretation of the sixte Petition O Our heuenly father lo we here thy moost vnworthy and myserable chyldren felynge and consyderynge the greate and violente assaultes wherby not onely the dyuell and his wycked spirites but also our owne flesshe and concupiscence contynually do tempte and prouoke vs to breke and violate thy moost holy wyll and cōmaundementes and consyderynge also our owne ignoraunce and fraylenes howe weake and vnhable we be to resyste so myghty and so crafty ennemies without thy heuenly grace and helpe we mooste humbly beseche the our moste dere father helpe vs succoure vs and defende vs in all temptations of the dyuell and of our owne concupiscence suffre vs not to be vanquisshed or ouerthrowen by them Endue vs so with thy grace that we maye withstande the desyres of the flesshe Make that we maye resyste and fyght agaynste all temptation whiche procedeth of superfluytie of meate and drynke slepe slouthe or idlenes And that by temperance in diet by fastyng watche and labour we may be able to subdue the same and be mete and apte to all good workes Make that we maye ouercome the yuell desyres of Lecherie with all affections and instygacions therof Kepe vs that the false subtilitie of this worlde and the vayne intysementes of the same bryng vs not to folowe it kepe vs that we be not drawen by the yuels and aduersities of this worlde to impacience auengemente wrath or suche other vyces And that we maye not to moche esteme the thynges that belong to the world nor inordynately loue them but that we maye renounce the same accordynge as we haue promysed in our baptysme And that we maye contynue in that same promyse goynge forwarde therin dayely more and more Kepe vs from the intysementes of the dyuell that we consent not to any of his temptations or persuasiōs Kepe vs that he by no suggestion brynge vs from the ryghte fayth neyther cause vs to fall into desperation nowe nor in the poynte of deathe Put thy helpynge hande heuenly father to them that fyght and labour agaynste these harde and manyfolde temptations Loke moste deare father vpon vs thy chyldren whiche in this moost tempestuous troublous see of this worlde be tossed on euery syde with the most peryllous waues of temptation and be compassed aboute bothe within and without with most dredefull and cruell ennemies Defende vs we beseche the of thy infinite goodnes and for thy sonne Iesu Christis sake from all these ennemyes and daungers And gyue vs thy grace and helpe that they neuer tempte vs further nor haue greatter power ouer vs thanne we shall be able to beare resyste and susteyne and that they maye neuer ouercome vs but that we maye euer haue the ouer hande vpon them ¶ For the more playne declaration of this syxte petition we thynke it conuenyent that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge Fyrste that there be two maner of temptations wherof one commeth and is sente vnto vs by god who suffereth those that be his neuer to be withoute temptation by one meanes or other for theyr probation and triall albeit he so assysteth aydeth them in al such temptations Ecclesi xxvii that he turneth all at the ende vnto theyr profytte and benefyte For as the wyse man sayth Lyke as the ouen tryeth the potters vessell so doth temptation of trouble trie the ryghtuouse man And with this maner of temptation god tempted sondrye wyse our holy father Abraam He tempted also Iob with extreme pouertie horryble sickenesse sodayn deth of his chyldren And dayly he tempteth proueth all his chosen electe chyldren whom he loueth i. Pet. v. The other maner of temptation cōmeth chiefely of the dyuell whiche lyke a furyous and a wodde lyon runneth and rageth aboute perpetually sekynge howe he maye deuoure vs. And secondly it cōmeth also of our owne concupyscence which contynually inclineth and stireth vs vnto all euyl as saint Iames saith Iacob i. Euery man is tempted ledde and intyced by his owne concupiscence This concupiscence is an inclination and pronitie or redynes and in maner a violente dysposytyon of our owne corrupte nature to fall into all kynd of synnes which after the fall of Adam all mankynde hath naturally grafted in them soo that it is borne and groweth and shall dye with vs and not before There is no man so mortified so sequestred from the world ne so rauysshed in spirite in deuotion or in contemplation but that this concupiscence is in hym Howe be it it reigneth onely in them that yelde vnto it It woll neuer cesse but one way or other it woll euer assaulte vs. And if we do not fight with it and resiste it contynually it woll ouercome vs and brynge vs into bondage Soo that betwene the dyuell and this our concupiscence all vyce and synnes be engendred lyke as betwene man and woman chyldren be engendred Accordynge to the sayenge of saynct Iames Iacob i. where he sayth Concupiscence whan she doth conceyue she bringeth forth synne and that of all sortes that is to saye Fyrst actes and dedes contrary to the lawes of god and after that vse and custome of the same dedes and at lengthe blyndnes and contempte For so the wyse man saythe Prouer. xviii The wycked man whan he cometh to the bottom of synne setteth nought therby but blynded with yuell custome eyther thynketh the synne