--- Based on The Exhortation, written under the reign of Henry the VIII ---

Part I

We ought to pray, that his blessed wyl may be fulfylled here in this world emonges us his mortall creatures, as it is of his immortall angels, and of al the holy company of the heavenly spirites.

The prayer among mortal beings does not always fulfill god's will, neither his immortal angels one. It is a very consideration: acceptance of the unknown would satisfy His role on creating the universe, the mankind and the earth as we know it.

Making our prayers and supplications like:

Let is make our prayers, and supplycations, rendrynge and gyvyng of thankes for all men, and namely for kynges, princis, and al other set in chief dignitie and high roumes, that by theyr godly governance, theyr true faithfull and diligent execution of justice and equitie on to all their subjectes, our heavenly father may be glorified, the common welth may be daily promoted and increased, and that we al, that are theyr subjectes, may live in peace and quietnes, with al godlines and vertue, and our christen princis & heades in unitie and concorde emonges them selfes, ever callyng uppon theyr heavenly father, whiche is the king of all kynges, and the lorde of all lordes, which shall judge without respecte of persone, accordynge to every mans doing or workes, at whose hande the weake shall take no wronge, nor the myghty may not by any power escape his juste judgement.

Will assume the responsibility of the dignities who rule our kingdom; though the word 'kingdom' in a democratic world seems outdated, today's politics are no different because the human being's needs are still the same: shelter, food and education.

However, should we compare the equity of a sovereign king to the equity of a parliament, we will find that the parliament loses the personality of a single entity (which can be blamed if the society fails) giving raise to an entity that has no fixed status because it is everchanging.

The challenge of giving away that personality lies in that the common have no more personalities to pursue or dreaming of becoming equal to; the equality of a kingdom and a person is also lost: if you wanted to overthrow a kingdom, you should kill or overthrow the king or the queen. If you want to overthrow a democracy, you must overthrow its many rulers, which is a good way to both spread and contain power without fearing the common's requests of transparency.

The seconde thyng to be lerned concernyng praier, is to knowe, howe we shal make true praier, so that it may be graciously harde, and mercyfully graunted of oure heavenly father.

The grace of which our prayers will be heard is, of course, parallel to a benign behaviour towards the other commons. Seldom the prayer will be directed to solving problems with other common people, and these may be solved either by forgiving or combatting them fiercely through the faith it brings, which almost always happen.