The
first
planters
of
Christian
faith
in
Englande
.
The
first
Chapter
.
THis
Realme
or
kingdome
of
England
,
if
it
were
not
(
as
Cardinal
Poole
in
an
Oration
made
in
the
Parliament
house
,
Anno
1554.
Nouember
.
28.
importeth
)
of
all
other
Ilands
the
first
that
imbraced
the
faith
of
Christ
:
yet
that
it
was
worthie
(
for
the
antiquitie
therof
)
to
be
numbred
among
the
first
,
may
by
diuerse
and
good
testimonies
be
sufficiently
prooued
.
The
second
Chapter
.
What
successe
the
Gospel
had
in
this
land
at
the
first
.
YEt
notwithstanding
,
because
wée
find
no
certaine
relation
of
a
generall
reformation
,
&
profession
of
Christian
faith
in
this
lande
,
both
by
prince
and
subiects
,
vntill
the
time
of
Eleutherius
Bishop
of
Rome
,
and
Lucius
king
of
this
lande
:
thereby
it
is
very
probable
and
likely
,
that
albeit
the
labours
and
trauailes
of
those
auncient
fathers
,
which
first
turned
vp
the
furrowes
of
Idolatrie
,
and
sowed
the
séeds
of
pure
religion
in
this
lande
,
albeit
(
I
say
)
their
labours
were
not
vnfruitful
,
yet
they
preuailed
not
so
farre
foorth
,
as
vnto
an
vniuersall
and
publique
reformation
throughout
the
whole
land
.
So
hard
and
difficult
a
matter
it
is
to
withdraw
the
minds
of
men
,
from
that
wherin
through
long
continuance
they
haue
taken
déepe
roote
.
Thus
also
it
pleaseth
God
to
worke
that
by
degrées
,
which
he
coulde
bring
to
passe
all
at
once
,
and
to
finish
that
by
one
,
which
was
begunne
by
another
.
And
so
he
brought
that
(
as
it
were
to
a
perfect
building
in
this
lande
)
by
the
ministerie
of
Eleutherius
,
whereof
hee
had
laide
the
foundation
by
Simon
Zelotes
,
Iosephus
,
or
some
other
Apostolicall
men
.
The
third
Chapter
.
How
Religion
increased
and
was
confirmed
.
THe
séeds
of
true
Religion
being
thus
in
sort
&
measure
scattered
here
and
there
by
the
ministers
of
Christ
in
this
poore
distressed
land
,
were
shortly
after
by
the
malice
of
Satan
,
either
vtterly
choked
,
or
else
so
repressed
,
that
vntill
the
time
of
king
Lucius
sonne
of
Coilus
which
builded
Colchester
,
which
was
about
the
yéere
180.
The
fourth
Chapter
.
What
publike
alteration
folowed
this
generall
conuersion
.
THe
inhabitants
of
this
lande
being
thus
turned
from
their
diuerse
and
many
gods
to
serue
one
liuing
God
,
true
religion
with
syncere
fayth
increased
,
superstition
decayed
,
prophane
temples
,
with
al
rites
and
monuments
of
Idolatrie
were
subuerted
,
and
the
whole
state
of
the
common
wealth
was
now
cleane
changed
and
altered
.
For
whereas
before
this
time
there
were
in
this
kingdome
28.
head
Priests
which
they
called
Flamines
,
and
thrée
Archpriests
,
which
were
called
Archflamins
:
hauing
the
ouersight
of
their
maners
.
and
as
it
were
iudges
ouer
the
rest
,
These
28.
Flamines
they
turned
to
28.
Bishops
,
and
the
thrée
Archflamines
,
to
thrée
Archbishops
,
hauing
then
their
seates
in
thrée
principall
Cities
of
the
Realme
:
that
is
,
in
London
,
in
Yorke
,
and
in
Clamorgantia
,
videlicet
Vrbe
Legionum
,
by
Wales
.
And
thus
the
Countries
of
the
whole
Realme
,
being
diuided
euery
one
vnder
his
owne
Bishop
,
and
all
things
setled
in
good
order
,
the
faith
of
Christ
continued
here
the
space
of
216.
yéeres
,
till
the
comming
of
the
Saxons
into
this
lande
,
who
then
were
Pagans
and
heathen
people
,
by
whom
the
faith
and
faithfull
people
of
this
land
were
suppressed
.
The
fifth
Chapter
.
What
maner
of
doctrine
was
at
the
first
planted
here
.
BEcause
many
thinke
that
the
doctrine
and
faith
which
is
now
taught
in
this
realme
is
not
the
same
which
at
the
first
was
planted
here
,
by
Simon
Zelotes
,
Ioseph
of
Aramathea
,
or
some
other
of
their
felowes
,
whosoeuer
they
were
that
first
inuaded
this
land
,
by
the
sword
of
Gods
word
to
subdue
it
vnder
the
obedience
of
Christ
,
and
afterwarde
was
confirmed
by
Eleutherius
his
sending
:
but
that
it
was
many
hundred
of
yéers
since
deuised
by
mans
inuention
,
and
through
the
might
of
humane
authoritie
thrust
vpon
the
people
:
and
that
the
doctrine
now
taught
and
holden
at
Rome
,
is
the
olde
and
ancient
doctrine
,
which
first
was
planted
here
by
those
Apostolicall
fathers
,
and
after
was
confirmed
,
augmented
or
setled
by
Eleutherius
Bishop
of
Rome
:
I
suppose
it
will
not
be
altogether
vnprofitable
in
some
and
the
chiefest
points
of
doctrine
to
shew
what
was
the
faith
,
iudgement
,
and
opinion
of
the
godly
learned
in
the
ancient
&
primitiue
time
of
the
church
.
For
such
faith
,
iudgement
,
and
knowledge
as
was
in
them
,
no
doubt
they
did
not
onely
by
vocall
preaching
,
labour
to
perswade
in
others
,
but
also
in
their
writings
haue
left
behinde
them
for
all
posterities
to
sée
and
knowe
.
And
because
there
are
none
either
for
antiquitie
more
to
be
reuerenced
,
or
for
fidelitie
more
to
be
trusted
,
than
the
Apostles
of
Christ
our
sauiour
,
we
will
especially
enquire
after
their
faith
and
iudgement
:
and
comparing
their
iudgements
with
the
faith
&
doctrine
of
the
Church
of
Rome
at
this
day
,
we
shall
soone
perceiue
,
not
onely
how
much
they
are
fallen
from
the
ancient
faith
of
Rome
,
but
also
how
néere
at
this
day
we
come
vnto
the
same
.
And
that
this
reformation
or
alteration
of
religion
in
England
,
is
not
the
beginning
of
any
newe
Church
of
our
owne
,
but
a
renuing
of
the
olde
ancient
Church
of
Christ
,
not
a
swaruing
from
the
Church
of
Rome
,
but
a
reducing
to
the
true
Church
of
Rome
.
The
sixt
Chapter
.
Of
the
Ecclesiasticall
iurisdiction
of
the
Bishop
of
Rome
.
ANd
first
to
begin
with
the
Ecclesiasticall
iurisdiction
of
the
Bishop
of
that
Sea
,
which
they
affirme
at
this
day
to
extend
it selfe
,
not
only
ouer
all
nations
,
kingdomes
and
prouinces
of
the
world
,
but
also
ouer
al
estates
,
degrées
,
synods
,
and
assemblies
of
men
.
When
the
disciples
contended
amongst
themselues
,
Euseb.
Caesariensis
,
S
,
Hierome
sayth
plainly
Omnes
Episcopi
pares
,
&
haeredes
sunt
sedis
Apostolicae
.
That
is
,
Al
Bishops
are
equall
,
and
are
the
heires
of
the
Apostolicall
sea
.
And
by
examples
he
sheweth
,
that
the
Bishop
of
a
small
towne
hath
like
authoritie
as
a
Bishop
of
a
great
citie
.
And
that
if
one
Bishop
be
higher
or
lower
then
another
,
it
is
because
one
Bishoprike
is
richer
or
poorer
then
another
,
otherwise
they
are
all
the
successors
of
the
Apostles
.
For
this
cause
when
Victor
,
which
was
Bishop
of
Rome
Anno
200.
The
seuenth
Chapter
.
Howe
the
Bishops
of
Rome
in
olde
time
were
subiect
to
ciuill
Magistrates
.
AND
as
in
olde
time
the
Bishops
of
Rome
kept
themselues
within
the
bounds
&
limits
of
their
own
prouince
and
precinct
:
so
were
they
also
as
wel
as
all
other
ecclesiastical
persons
,
subiect
to
their
Emperors
,
&
lawful
magistrates
:
yea
,
and
that
not
onely
in
causes
ciuill
,
but
also
in
ecclesiasticall
gouernement
.
Gregorius
surnamed
Magnus
was
subiect
to
Mauritius
,
&
called
him
Lord
,
saying
,
you
were
then
my
Lord
,
when
you
were
not
Lorde
of
the
whole
Empire
:
S.
Augustine
writing
ad
Bonifacium
,
sayeth
in
such
like
sort
.
Whosoeuer
refuseth
to
obey
the
lawes
of
the
Emperour
which
make
for
the
veritie
of
God
,
incurreth
the
danger
of
great
punishment
.
Parapo
.
Chap.
31.
But
the
Byshop
of
Rome
at
this
day
with
his
shaued
Cleargie
can
not
in
anie
kinde
abide
to
bée
ordered
or
disposed
by
any
,
and
therefore
iudge
good
Christian
Reader
,
whether
wée
or
they
in
this
respect
come
nearer
vnto
the
auncient
constitution
of
the
Primitiue
Church
.
The
eight
Chapter
.
Of
iustification
.
NOw
as
we
haue
heard
how
the
ancient
Bishops
in
former
time
neither
exempted
themselues
from
subiection
to
their
lawful
magistrates
,
nor
chalenged
vnto
themselues
any
vniuersall
iurisdiction
ouer
others
:
so
let
vs
also
in
other
points
of
their
religion
&
doctrine
compare
them
with
the
first
and
primitiue
time
,
and
we
shall
most
plainly
sée
they
are
altogether
vnlike
vnto
themselues
.
And
here
to
begin
with
the
article
of
iustification
:
first
the
blessed
Apostles
themselues
in
al
their
writings
,
and
namely
Paul
the
doctor
&
teacher
of
the
gentiles
,
setteth
forth
no
other
meanes
for
iustification
or
remission
of
sinnes
,
but
only
faith
aprehending
the
body
or
person
of
Christ
Iesus
crucified
.
For
as
there
is
no
way
into
the
house
,
but
by
the
doore
:
so
is
there
no
comming
to
God
,
but
by
Christ
alone
,
which
is
by
fayth
.
And
as
the
mortall
bodie
without
bodily
sustenance
of
bread
and
drinke
can
not
but
perish
:
so
the
spirituall
soule
of
man
hath
no
other
refreshing
,
but
only
by
faith
in
the
bodie
&
blood
of
Christ
Iesus
.
And
for
this
cause
it
is
saide
,
To
him
doe
all
the
Prophets
witnesse
,
that
through
his
name
,
Saint
Cyprian
writing
vpon
the
passion
of
Christ
,
sayth
,
The
gift
could
doe
more
than
the
transgresson
,
and
grace
more
then
sinne
,
for
grace
through
the
benefite
of
loue
,
hath
fréely
without
any
merite
absolued
vs
that
were
bound
with
the
debt
of
condemnation
.
The
ninth
Chapter
.
Of
good
workes
.
ALbeit
the
godly
fathers
in
auncient
dayes
(
as
hath
beene
in
the
former
Chapter
sufficiently
declared
)
nowhere
could
find
any
sure
confort
for
the
soule
,
or
rest
&
peace
of
conscience
with
God
the
Lord
,
but
through
grace
and
swéete
promises
of
God
,
giuen
to
mankind
in
Christ
Iesus
his
sonne
.
Yet
notwithstanding
,
they
were
not
only
abundantly
fruitfull
in
good
workes
themselues
,
but
also
most
vehement
and
earnest
in
calling
vpon
all
true
faithfull
people
to
serue
the
Lord
in
true
holinesse
&
righteousnesse
before
him
all
the
dayes
of
their
life
,
as
by
their
liues
and
sermons
may
sufficiently
appeare
.
For
to
this
end
are
we
elected
,
created
,
called
,
and
fréely
iustified
to
do
all
such
good
works
as
God
hath
prepared
for
vs
to
walke
in
.
Hereunto
tend
many
exhortations
,
both
of
Christ
and
his
Apostles
,
and
also
of
the
Apostolicall
fathers
which
succéeded
them
,
not
onely
by
order
of
place
,
but
also
veritie
of
doctrine
.
The
like
example
of
whose
teaching
if
we
doe
not
now
folow
,
let
our
sermons
,
preachings
,
writings
,
exhortations
,
and
liues
also
beare
record
.
For
although
we
exclude
good
works
from
the
office
of
iustifying
,
yet
we
exclude
them
not
from
the
practise
and
conuersation
of
Christian
life
,
but
most
earnestly
call
vpon
all
the
faithful
in
Christ
to
walke
worthie
their
vocation
,
to
lay
downe
their
old
conuersation
,
to
giue
their
members
seruants
of
righteousnesse
,
to
offer
their
bodies
to
God
a
liuely
sacrifice
,
&c.
In
déed
we
do
not
(
after
the
maner
of
our
new
found
Romanes
)
set
foorth
for
good
works
the
deuices
of
men
,
as
prayer
for
the
dead
,
going
of
pilgrimage
to
dumbe
idoles
,
reckoning
vp
of
a
certaine
number
of
prayers
to
some
certaine
Saints
,
giuing
of
rewards
,
or
building
of
Monasteries
for
to
pull
soules
out
of
Purgatorie
,
and
such
like
,
which
because
they
neitheir
haue
commandement
nor
promise
in
the
worde
of
God
,
The
tenth
Chapter
,
Of
sinne
.
WHereas
the
holy
scriptures
doe
teach
,
The
xi
.
Chapter
.
Of
repentance
.
OF
repentance
,
Nectorius
Constantinopolitanus
,
for
the
wicked
fact
of
a
deacon
,
abrogated
,
euen
by
the
testimony
of
Ecchius
,
it
aperteineth
not
vnto
auricular
confession
,
but
to
that
which
is
required
in
solemne
repentance
,
wherof
ye
may
read
in
the
Tripartite
history
li.
11.
ca.
35
Lastly
,
where
they
say
that
this
auricular
confesson
meriteth
remission
of
sins
,
that
is
against
the
manifest
word
of
God
,
which
saith
,
a
man
is
iustified
by
faith
without
works
,
fréely
by
grace
not
of
our selues
.
The
xij
.
Chapter
,
Of
the
difference
betwene
the
Law
and
the
Gospel
.
THe
Law
(
I
meane
the
law
of
God
)
which
is
the
most
perfect
rule
of
righteousnes
,
teaching
vs
what
is
good
,
that
we
might
do
it
,
and
what
is
euill
,
that
we
might
auoide
it
,
promising
life
to
those
that
absolutely
,
and
in
al
and
euerie
point
of
the
same
fulfil
it
,
but
threatning
eternall
death
and
condemnation
to
all
those
,
that
in
any
part
thereof
transgresse
it
:
differeth
excéeding
much
from
the
Gospell
,
which
is
the
publike
proclaiming
,
denouncing
,
&
preaching
of
grace
,
frée
remission
of
sinnes
,
and
eternall
redemption
,
purchased
by
the
mediation
of
Christ
Iesus
.
The
xiij
.
Chapter
.
Of
freewill
.
FOr
the
better
vnderstanding
of
this
question
,
we
are
to
consider
three
estates
,
or
conditions
of
man
in
this
world
.
The
first
of
his
creation
,
in
respect
wherof
,
man
was
a
most
frée
creature
:
for
hee
was
created
according
to
the
image
of
God
,
to
whom
nothing
is
more
agréeable
than
true
or
perfect
fréedome
and
libertie
:
and
albeit
he
were
in
his
first
estate
,
subiect
not
onely
as
Angels
and
all
other
creatures
,
were
subiect
to
the
will
&
seruice
of
God
,
whose
seruice
is
fréedome
it selfe
,
but
also
to
some
kinde
of
necessitie
,
as
namely
to
eate
,
drinke
,
and
such
like
:
yet
was
he
frée
from
all
calamities
which
might
bring
death
.
Hauing
his
will
frée
,
not
onely
in
respect
of
all
coaction
or
forcing
to
that
which
was
euill
:
but
also
in
respect
of
all
retraction
,
impediment
,
or
withholding
from
that
which
was
good
:
So
that
by
his
creation
,
as
there
was
nothing
in
him
that
might
drawe
or
force
him
to
will
that
was
euill
:
so
was
there
nothing
that
might
retract
,
withdraw
or
hinder
him
from
willing
,
and
also
performing
that
was
good
.
And
therefore
in
respect
of
this
estate
it
is
written
of
him
,
that
God
had
crowned
him
with
glory
and
honour
.
And
in
Ecclesiasticus
we
reade
,
The
xiiii
.
Chapter
.
Of
inuocation
and
adoration
.
BEsides
the
former
vncatholike
,
and
almost
vnchristian
absurdities
,
and
defections
from
the
Apostolicall
fayth
,
touching
inuocation
also
they
dissent
much
,
not
onely
from
others
,
but
also
from
themselues
in
respect
of
their
originall
.
For
wheras
in
old
time
the
godly
in
all
perils
were
wont
by
seruent
prayer
to
flie
vnto
God
onely
,
who
ac-according
to
his
promise
is
able
and
willing
to
helpe
all
such
as
call
vpon
him
faithfully
:
as
it
is
written
,
The
xv
.
Chapter
,
Of
the
Sacraments
,
Baptisme
,
and
the
Lords
Supper
.
THe
corruptions
and
errours
of
this
later
Church
of
Rome
as
touching
the
Sacraments
,
are
neither
small
nor
yet
a
few
.
For
first
,
by
the
institution
of
Christ
,
and
ancient
obseruation
of
the
godly
,
there
are
but
two
Sacraments
of
the
new
testament
,
to
wit
,
Baptisme
,
and
the
Lords
supper
,
they
haue
added
vnto
them
fiue
other
sacraments
.
And
for
better
profe
hereof
,
the
Apostle
Paul
in
all
his
Epistles
maketh
mention
of
no
sacraments
besides
the
sacramental
Supper
,
&
Baptisme
,
or
washing
of
regeneration
.
Hierome
,
Augustin
,
and
others
,
but
for
breuitie
sake
wee
will
rest
vpon
the
testimonie
of
Innocentius
the
third
,
Iohn
Duns
speaking
of
the
words
of
institution
,
sayth
.
These
wordes
of
Scripture
might
be
expounded
more
easily
,
and
more
plainly
without
transubstantiation
.
But
the
church
did
chuse
this
sense
which
is
harder
,
being
thereto
moued
(
as
séemeth
)
chiefly
because
men
should
holde
of
the
Sacraments
,
the
same
which
the
Church
of
Rome
doth
hold
.
And
after
,
in
the
same
place
,
hee
expounding
himselfe
more
plainely
,
maketh
mention
of
Pope
Innocent
the
third
,
and
of
the
councell
of
Lateran
.
For
our
Sauiour
when
hee
instituted
that
mysterie
,
meant
not
by
chaunging
the
elements
of
bread
into
his
bodie
,
or
of
wine
into
his
blood
,
to
worke
a
myracle
,
but
by
ordaining
a
Sacrament
,
to
leaue
a
perpetuall
memorie
of
his
death
,
till
his
comming
againe
.
The
xvj
.
Chapter
.
Of
Matrimonie
.
MAtrimonie
,
which
is
the
coniunction
or
coupling
together
of
man
&
woman
,
in
an
holy
league
,
inseparably
to
cleaue
one
to
the
other
,
&
to
liue
togither
in
perfect
loue
and
vnitie
according
to
Gods
ordinance
:
in
old
time
w
not
only
counted
an
honorable
&
high
estate
,
as
may
appeare
by
that
which
is
written
to
the
Hebrews
.
Where
it
is
sayd
,
Mariage
is
honourable
among
all
,
Clemens
Alexandrinus
which
was
200.
yéeres
after
Christ
,
denieth
not
,
but
that
Paul
was
maried
beeing
an
Apostle
as
well
as
Peter
and
Philip.
The
Canons
also
which
are
said
to
be
the
Apostles
,
say
,
If
any
teach
that
a
priest
for
religion
sake
ought
to
contemne
his
owne
wife
,
Symmachus
disti
.
80.
saith
,
let
Priests
be
restrained
from
the
conuersation
of
all
women
,
except
it
be
their
mother
,
sister
,
or
their
owne
wife
.
Where
the
glose
in
the
margent
giueth
this
note
,
Here
he
speaketh
according
to
the
ancient
times
.
Truly
therefore
is
that
verified
in
this
later
church
of
Rome
,
which
so
many
yéeres
ago
Paul
prophecied
&
foretold
of
,
namely
that
in
the
later
times
there
shoulde
some
depart
from
the
faith
,
The
xvij
.
Chapter
.
Of
Magistrates
and
ciuill
gouernement
.
AS
concerning
Magistrates
and
ciuill
gouernment
,
what
hath
bene
in
old
time
the
iudgement
of
the
godly
,
may
manifestly
appeare
by
that
which
Paul
writeth
to
the
Romanes
,
saying
,
Let
euery
soule
be
subiect
to
the
higher
powers
:
The
xviij
.
Chapter
.
Of
Purgatorie
.
THe
Paradoxes
,
or
rather
the
fantasies
of
the
later
Church
of
Rome
concerning
purgatorie
,
be
monstrous
,
neither
old
nor
apostolical
.
For
first
wheras
the
Scriptures
and
worde
of
God
,
make
mention
onely
of
two
places
after
this
life
.
de
bono
mortis
,
ca.
2.
Gregorius
Magnus
in
his
dialogues
lib.
4.
cap.
1.
&
39.
writeth
doubtingly
of
it
.
And
in
his
booke
de
ecclesiast.
dogmat
.
cap.
77.
&
78
,
maketh
no
mention
of
it
.
But
in
his
booke
de
fide
ad
Petr.
cap.
2.
constantly
denieth
that
there
is
any
place
for
repentance
after
this
life
.
And
in
his
fifth
booke
Hypognost
.
sayeth
after
this
sort
.
The
Catholike
fayth
through
diuine
authoritie
,
belongeth
the
kingdome
of
heauen
to
be
the
first
place
,
and
hell
to
be
the
second
place
:
a
third
place
we
know
none
at
all
,
neither
doe
wee
find
any
in
holy
Scriptures
.
Cyprian
in
his
first
tract
against
Demetrianus
,
saith
,
after
a
man
is
departed
hence
,
there
is
no
place
for
repentance
,
no
effect
of
satisfaction
,
life
is
either
lost
or
woonne
here
.
Yea
,
there
is
nothing
more
vsuall
,
and
common
among
the
olde
fathers
then
this
saying
.
And
therfore
conclude
I
with
that
exhortation
of
Augustine
,
in
a
sermon
that
he
maketh
against
drunkennesse
,
saying
,
Let
no
man
deceiue
himselfe
,
brethren
:
for
there
are
two
places
,
and
the
third
is
not
séene
.
He
that
reigneth
not
with
Christ
,
shall
without
doubt
perish
with
the
deuill
.
Yet
our
newe
Catholikes
haue
not
onely
found
out
a
third
place
,
which
they
call
Purgatorie
:
but
also
teach
,
that
lacke
of
beliefe
thereof
bringeth
to
hell
.
And
this
Purgatorie
in
torture
&
paine
differeth
nothing
from
hell
,
but
onely
that
it
hath
an
ende
,
the
pains
of
hel
haue
none
.
The
fiery
paine
whereof
(
say
they
)
fretteth
and
scowreth
away
sinnes
before
committed
in
the
body
.
Contrarie
to
the
which
,
holy
scripture
teacheth
,
saying
,
Reuel
.
cap.
14.
A
prayer
.
O
Eternal
God
and
most
merciful
father
holy
in
all
thy
wayes
,
and
true
in
all
thy
promises
,
which
neuer
failest
them
that
faithfully
call
vpon
thy
name
.
We
heartily
thanke
thy
diuine
maiesty
,
for
that
it
hath
pleased
thee
of
thy
great
goodnesse
,
to
heare
the
prayers
,
and
grant
the
petitions
of
vs
thy
vnworthy
seruants
,
which
,
then
with
sorowfull
and
heauy
hearts
we
powred
out
before
thee
,
when
our
enemies
approched
to
destroy
vs
and
our
countrey
.
And
forasmuch
(
O
Lord
God
)
as
thou
hast
vouchsafed
vntill
this
present
day
,
not
onely
to
preserue
vs
,
our
Queene
,
and
realme
,
from
the
laying
in
wait
of
many
and
mightie
aduersaries
,
both
at
home
by
secret
conspiracies
,
and
abroad
by
forrein
inuasions
:
but
also
vnder
a
most
gracious
&
christian
Queene
,
hast
giuen
vs
helth
,
welth
&
peace
,
with
liberty
of
bodies
&
minds
,
now
by
the
space
of
xxx
.
yeres
.
Most
humbly
we
beseech
thy
fatherly
goodnes
to
graunt
vs
grace
,
that
in
word
,
deed
and
heart
,
we
may
shew
our selues
truely
thankefull
and
obedient
to
thee
for
the
same
:
and
that
we
may
continually
growe
vp
more
and
more
in
thankfulnesse
towards
thee
.
That
like
as
by
thy
deliuering
of
vs
,
thou
hast
declared
thy selfe
to
be
our
mercifull
God
&
sauiour
:
so
we
also
by
our
seruing
of
thee
according
to
thy
most
holy
worde
,
may
shewe
our selues
to
be
thy
faithful
and
obedient
seruants
.
Maintaine
(
O
Lord
)
and
increase
the
honorable
estate
of
our
gracious
souereigne
,
and
al
hir
noble
councellors
&
magistrates
,
with
the
whole
body
of
this
common
weale
,
let
thy
fauour
so
preserue
them
,
thy
holy
spirit
so
gouern
them
,
that
thy
true
religion
may
be
purely
maintained
,
maners
reformed
,
sin
&
superstition
restrained
,
according
to
the
precise
rule
of
thy
sacred
&
heauenly
word
.
Conuert
or
else
subuert
all
those
wicked
studies
,
counsels
,
and
practises
whatsoeuer
the
deuill
or
man
doth
worke
against
vs
.
Comfort
those
that
are
afflicted
with
any
kind
of
crosse
or
tribulation
,
&
specially
those
which
suffer
for
the
testimonie
of
thy
truth
.
Grant
thy
Gospel
a
free
passage
,
and
send
vs
euerlasting
peace
in
Christ
.
Amen
.
FINIS
.