Selected quad for the lemma: england_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
england_n john_n king_n lord_n 19,972 5 4.1650 3 true
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A04917 A godly letter sent too the fayethfull in London, Newcastell, Barwyke, and to all other within the realme off Englande, that loue the co[m]minge of oure Lorde Iesus by Ihon Knox; Admonition or warning that the faithful Christians in London, Newcastel Barwycke and others, may avoide Gods vengeaunce Knox, John, ca. 1514-1572. 1554 (1554) STC 15059.5; ESTC S108135 51,203 96

There are 9 snippets containing the selected quad. | View lemmatised text

thereof released / and here we promise before thy deuyne maiestie / better to vse thy gyftes then we haue done / and more strayghtlye to ordre oure lyues / accordinge to thy holye will and pleasure / and we will synge perpetuall prayses too thy moste blessed name / worldes withoute ende / throughe Iesus Christe oure Lorde Amen FINIS GOD IS MY HELPER ¶ A confession declaratiō of praiers added thervnto / by Ihon Knox / minister of christes most sacred Euangely / vpon the death of that moste verteous and moste famous king Edward the VI. kynge of Englande / Fraunce and Ireland / in whiche confession / the sayde Ihon doth accuse no lesse hys owne offences / then the offences of others / to be the cause of the awaye takinge / of that moste godly prince / nowe raininge with Christ whyle we abyde plagues for our vnthāfulnesse ¶ Imprinted in Rome before the Castel of s Aungel / at the signe of sainct Peter In the moneth of Iuly / in the yeare of our Lorde 1554. A declaration of prayer / made by Ihon Knox. VNto the small and dispersed flocke of Iesus Christ / How necessary is the right inuocatiō of Gods name / otherwise called perfit prayer / becōmeth no christiā to misknow Prayer sprīgeth out off true fayth Rom. 10. Seyng it is the very braūch / which sprigeth forth of tru faith Wherof / yf man be distitute / notwithstāding he be induid with whatsoeuer other vertues / yet in the presens of God is he reputid for no Christian / Men negligēt ī praier are not perfit in fayth therfore a manifest signe vnderstād nothing of perfyt fayth / for yf the fyre may be without heate / or the burning lampe without lighte / then true fayth maye be without feruēt prayer But because in tymes passed was / and yet alas / within smal multitude is / that recoued to be prayer / whiche in the sighte of God was and is nothing lesse I intende shortly too touch the circonstaunce of prayer ¶ What prayer is wHo wil praye / must knowe and vnderstande that praier is an erust familiar talking with God / to whom we declare our miseries / whose supporte and helpe / we implore and desyre in our aduersities / whom we laude prayse for our benefytes receiued Vvhat prayer contayneth So that prayer contayneth the exposition of our dolours / the desyre of Gods defence / and louinge of his magnificēt name / as the Psalmes of Dauid clearly teacheth ¶ What is to be obserued in prayer THat this be most reuerētly done should prouoke vs the consideracion / in whose presens we stande / to whome we speke / and what we desyre / standinge in the presence of the omnipotent creator of heauen earth / and of all the contentes therof / to whome assist serue a thousande thousande of aungels / Daniel 3 Iob. 16. geuing obedience to his eternal maiestie / speking vnto hym / who knoweth the secretes off our hartes / dissimulation lyes are alwayes odious / hated And asking that thing / which without we receiue of all other creators we are most miserable / diligētly should we attēde that suche thinges as maye offende his godly presence to the vttermost of our power be remoued And fyrst that worldly carēs / fleshly cogitacions / suche as drawe vs from contemplacion of God be expellid from them / that it may frely without interrupcion call vppon God Note But howe diffysed harde is this one thing in prayer to performe / knoweth no mā better / then such as in their prayers / not content to remayne within the bandes of their owne vanitie / but as it were rauished / do intēde to a pure worde of God / asking not such thinges as the blinde folish reason of mā desireth / but what may be plesaunt acceptable in Gods presens Petre. 5 Our aduersary sathā / at all tymes cōpassing vs about / is neuer more busy then when we adresse bēde vs to prayer / for o / how secretly subtilly crepeth he in oure brestes / calling vs backe frō God / causeth vs to forget what we haue to do ¶ Let euer man iudge his owne hart SO that frequently / when we with all reuerince should speake to God / we fynde oure harts talkīg with the vanites of the world or with the folish imaginacions of our own cōsent / so that without the sprete of God ¶ How the sprete maketh intercession for vs. Roma 8. SVportinge oure infirmities / mightely making intercession for vs / with incessable grōnes / which can not be expressed with toūge / hope is there none / that any thing we can desire / according to Gods wil. I meane not that the holy ghost mournes or prayes / but that he sterith vp our myndes / geuing vnto vs a desire or boldnes for to pray / causeth vs to mourne when we are extracted plucked there from / which thinges to conceiue / no strength of man suffiseth / neither is able of it selfe Who prayeth not Hereof it is playne / that such as vnderstāde not what they praye / or expoūdes not / or declare not the desire of their hartes / clearly in Gods presens And in tyme of praier / to their possibilite with out their expell vaine cogitacions from their myndes profyt / nothinge in prayer ¶ Why we should pray / and also vnderstande what we do praye Obiectiō BVt some wil obiect say albeit / we vnderstād not what we do pray / ye God vnderstādeth / who knoweth the secret of our hartes / knoweth also what we nede / although we expounde not or declare our necessites vnto hym Such mē verely declareth them selfs / neuer to haue vnderstāding / what profit prayer ment / nor too what ende Iesus Christ cōmaundeth vs to pray Which is first that our hartes may be enflamed with continuall feare / honor loue of God / to whome we runne for supporte helpe / when soeuer daunger or necessitie requireth / that we so lerninge to notefye oure desiers in his presence / may teache vs what is earnestly to be axed / what not Secōdarely that we knowing our peticions to be graūted by God / to hym alone we muste referre geue lande and prayse And that we euer hauing his infinite goodnes / fixid in our myndes / may constantly abide to receiue that / which with feruent prayers we desier / Vvhif God deffereth to graunt our praier for sometime God deffereth or prolōgeth to graunt oure peticions / for the excercision trial of our faythe / not that he slepeth / or is absente frome vs at any tyme / but that with more gladnes we mighte receiue that / whiche with longe expectacion we haue abyden / that therby we assured of his eternall prouidence / so farre as the infirmetie of our corruptie most weked nature
¶ A godly letter sent too the fayethfull in London / Newcastell / Barwyke / and to all other within the realme off Englande / that loue the cōminge of oure LORDE Iesus by Ihon Knox. Math. 10. ☞ He that continueth vnto the ende / shall be saued ¶ Imprinted in Rome before the Castel of s Aungel / at the signe of sainct Peter In the moneth of Iuly / in the yeare of our Lord. 1554. ❧ Ihon Knox To the faythfull in Londō / Newcastell / Barwyke / to all others / within the Realme of Englande / that leuith the comming of our Lord Iesus / Wissheth continuance in godlines too the ende With a declaration of prayer / annexeth to the same WHē I remēber the fearthfull threathninges of God / pro●oficed against Realmes / Leuit. xx Matth. x. and nacions / to whom the light of Gods worde hath ben offered / and contemptiously by them refused / as my hart vnfaynedly / morneth for your present estate / dearly beloued in our sauiour Ihesus Christ / so doth the hole powers / of body soule / trymble and shake / for the plagues that are to come But that Gods trew worde hath ben offered to the realme of England can none denye / except suche as by the dyuel holden in bōdage God iustly so punishing their proud inobediens hath neither eyes to se / Timo. ij nor vnderstāding to dycerne good from bad / nor darkenes from light Against whome no otherwise will I contend at this present / then dyd the Prephete Ieremie / against the styffe necked stubborne people of Iuda / sayinge Ierem. xxiii The wrath off the Lord shall not be turned awaye till he haue fulfilled the thoughtes of his hart And thus leaue I them as of whose repētaūce there is small hope to the handes of hym that shall not forget their horrible blasphemis spoken in dispitte of Christes truthe / and of hys trew minister● And with you that vnfainedly morneth for the greate shipwrake of goddes trew relygion / purpose I to communicat suche counsailer / and admonicious / now by my writinge / as sometymes it pleased God / I dyd proclaime in your cares The ende of whiche my admonicion is / that euin as that you purpose / and entend to auoid Gods vengeaunce / bothe in this lyfe / and in the lyfe to come / that so ye auoid and flee aswell in body as in sprete al felowship / and societye with Idolaters in their Idolatrye You shrynke I know euin at the fyrst But yf an orator / had the matter in hādlinge / he wolde proue it honeste / profytable / easye / and necessary to be done / and in euery one poynte were store ynough / for a longe oration But as I neuer labored to perswade any man in matters of religion God I take to record in my conscience except by the very simplicitie plaine infallable truthe of Gods worde No more mynde I in this behaulfe But this I affyrme / that to fle frō idolatrye / is so profytable and so necessary to a Christian / that onles he so do / all worldly profyth turneth to his perpetuall disprofeit / and condemnacion Profijt aperteyning / either to the bodyes / or to the soules / of our selues / and our posteritie / corporall commodities consisteth in such thinges as man chiefly couetith for the body / as ryches / estimacion / longe lyfe / health and quietnes in earth The only comfort and ioye of the soule is God by his worde expelling ingoraunce / synne / and death / and in the place of those / planting trew knowledge of hym selfe / and with thesame iustice and lyfe / by Christ his sonne Yf any off these forsaide moue vs / then of necessitie it is / that we auoyde Idolatry / for playne it is / that the soule hath neither lyfe nor comfort / but by God alone / with whome Idolatours / 1. Cor. vl hath no other participacion ●hen hath the deuils / and albeit that abhominable Idolatours / for a moment ●rysiphe yet approcheth the houre / when Gods vengeaunce shall stryke / not onely their soules / but euin their vile carcasies / shal be plagued / as God before hath threatned Leui. xxv Their cyties shal be burned / their lāde shal be layd wast / their enemies shall dwell in their stronge holdes / their wyues and doughters shal be defyted their chyldrē shall fall in the edge of the swerd / mercy shall they fynde none / because they haue refused the God of all mercye / when louingly and longe he called vpon thē / you wolde know the tyme / and what certitude I haue here off To God wil I appoint no tyme / but that these and mo plagues / shall fall vpon England and that ere it he long I am so sure / as that I am that my God lyueth This my affirmacion / shall displease many / and shall content few / God knowith the secretes of all hartes / knoweth that also / it displeaseth myselfe / and yet lyke as before I haue ben compelled to speake in your presens in presens of others suche thinges / as were not pleasable to the eares of men / wherof alas a great part this daye are come to passe / so I am cōpelled now to wryte with the teares of my eyes / I know to your displeasur But deare brethrē / be subiect vnto God / and geue place vnto his wrath / that ye may escape his euerlastinge vengeaunce My penne I trust / shall now be no more vehemēt / then my tounge hath bene after then ones / not onely before you / but also before the chief of the Realme What was sayd in Newcastel Barwyke before the sweat I trust yet som in those places beareth in mynde / What vpō the daye of all Sainctes / ●et New●●stel wit●●es the yeare that the duke of Somerset was last apprehēded What before hym / that then was duke of Northumberland / in the towne of Newcastell / other places moo What before the kynges maiestye at Wynsore / Hamptoncourt / and Westmynster / fynally what was spoken in London / in moo places then one / when fyers of ioye ryotous bankettinge were made at the Proclamacion of Mary your quene Yf men will not speake / the stones and tymber of those places / shal crye in fyer / and beare record that the truthe was spoken / and shal absolue me / in that behalfe in the daye of the Lord. Suspect not brethrē / that I delyte in your calamities / or in the plagues that shal fal vpō that vnthankefull nation No / God I take to recorde / that my hart mourneth within me / and that I am crucyet for remembraunce of youre troubles / but if that I shoulde ceasse / then dyd I agaynste my conscience / as also agaynste my knowledge / Eze. xxxiij and so shoulde be gyltie of the bloud of
not prophesye and plainly spake the plagues that are begonne / and assuredly shall ende Mayster Grindall plainlye spake the death of the Kynges maiestie / Mayster Grindal complayninge vppon hys housholde seruauntes / who / neyther feared to raile agaynste the woorde off God / and agaynste the trewe preachers of the same That godly and feruent man mayster Leuer / playnlye spake the desolacion off thys common wealthe Mayster Leuer Mayster Bradford And mayster Bradforde whome God for Christes hys sonne sacke comforte to the ende spared not the proudest of them / but boldely declared / that Goddes vengeaunce shortlye shoulde strycke / those that then were in auctoritie / because they lothed abhorred the trew worde of the euerlastinge God / willed thē to take example by a noble man / who became so colde in hearing Gods worde / that the year before his death / he wold not disease hym self to heare a sermō / God punisshed hym sayde that godly preacher and shall he spare you that be dubble more wicked No / ye shal saye / will ye / or will ye not / ye shal drinke of the cup of the Lordes wrathe / Iudicium domini Iudiciū domini Mayster Haddon The iudgemēt of the Lord / the iudgement of the Lorde / cryed he with a lamentable voyce / and weaping teares Master Haddon / most lernedly opened the causes of the byepassed plagues / and assured them / that the worse was after to come / If repentaunce shortly were not founde Muche more I harde of these foure / and of others / which now I maye not rehearce / that which is to be noted after that the hole counsail had sayd they wolde heare no mo of their sermōs / they were vndiscrete felowes / yea / pratynge knaues / but I will not speake all / for yf God contynew me in this troble I purpose to prepare a dysshe / forsuche as then ledde the ryng / yea / who but they● but nowe they haue bene at the skoole of Placebo / and ther they haue lerned amongst ladyes to daunse as the deuill lyst to pype Agaynst those / whom God hath stryken / seing now resteth to them no place of repentaunce / nothing mynd I to speake But such as lyue to this dai / wold be admonisshed that he that hath punished the one / wil not spare the rest But to our matter This presidents I iudge sufficient to proue this oure age to haue bene / yet to remayne lyke wicked if it be not worse with the tyme of Ieremye Now let vs searche what folowed in Iuda Mischefe vpon mischefe / notwithstādinge the continuall and long cryeng of the prophetes / whil fynally God in his anger toke away good king Iosias / liij Regum xxllj because he was determened to destroye Iuda / as before he had destroyed Israel After the death of this godly Kynge / great was the troble / diuers sondry were the alteracions in that commē wealth Three kynges taken prysoners / one after other in short space / what other were the miseries of that stubbern nation O God for thy greate mercies sake let neuer thy smal and troubled flocke / within the realme of Englande / learn in experiens But in all those trobles / no repentaunce appeared / as by the prophet ye may learne / for thus he crieth Ierem. v. ● Esai 1. Thou haste stryken them o Lorde / but they haue not mourned / thou hast destroyed them / but they haue not receaued discipline Ieremi xij They haue hardened their faces harder then stones / they will not cōuert The hole lād is wasted / but no man wil wyn / Ierem. xiij ponder consider / the cause This people will not heare my worde / They walke in the wicked inuention of their owne hartes They go after other goddes to worship and serue them and of the prophetes naturall frendes of the men of Anathotes / some plainly said Speake no more to vs in the name of the Lorde / leaste thou dye in our handes / belyke these men had smal fantasye to Gods prophet But yet shall a sermon and that whiche ensewid the same made in the beginning of the raigne of Iehoiakim / sonne to Iosias / make euident / and better knowne / how muche the people were bent to Idolatrye / and to heare false prophetes / after the death of their good kyng The prophet is commaunded by God to stande in the court or entres of the Lordes house / and to speake to all cities of Iuda / that then came to worshippe / in the house of the Lorde / and is commaunded to kepe no worde backe / yf peraduenture sayeth the Lorde they will herken and tourne euery man from his wicked waye The tenor of hys sermon / is this / Thus fayth the Lorde Iere. xxvi yf ye wil not obey me to walke in my lawes / which I haue geuen you / and to heare the wordes of my seruauntes the prophetes whome I sente vnto you / rysing vp betymes and styl sending / yf ye wil not heare thē I sayde then wil I do to this house / as I dyd vnto Silo / will make this citie / to be abhorred of al the people in the earth Heare not the wordes of the prophetes / that said vnto you / you shal not serue the king of Babylon / Iere. 27. I haue not sent them sayeth the Lorde howbeit / they are bold to prophesye lyes in my name / yf you geue eare vnto them / both you and your false prophetes shal perish Denie vvil I nothīg excepte Idolators But the li●e vvas done in Englande Here is first to be noted / that the people was alredy entered in to iniquitie / and especially straighte after the death of their king / into Idolatry / frō which the Lorde by his prophet labored to call them backe / threatning vnto them desolation / yf they procede to rebel Suche false prophetes at this presente are muche estemed in Englande Secondarely / it is to be obserued / that amongest them were false prophetes / not that they were so knowen / holdē of the people / no / they were holdē and estemed for so they boasted them selfes to be The trew churche of God that colde not erre / for howe should the law perish from the mouthe of the preasts Ierem. 18 These false prophetes were mayntaynors of Idolatrie / and yet boldelye promised to the people prosperitie and good lucke Wherewith the people were so abused and blinded / that the wordes of Ieremye / dyd rather hardē their hartes / then prouoke any to repētaunce / as the consequentes declared / for his sermon ended / the priestes / prophetes / and the hole people apprehended Ieremye / and with one voyce cryed / he is worthye of the death Greate was the vprore agaynst the poore prophet / Ierem. 26 in which appearinglye /
he coulde not haue escaped the death Yf the princes of Iuda / had not hastelye comme from the kynges house / in to the tēple / and had taken vppon them / the hearinge of the cause / in which after much debate while some defendid and some accused the prophet most vehemently the text sayth / that the hāde of Ahikan the sonne of Saphan In Englāde the true prechers are caste into prison no cause knovven vvhi was with Ieremye / that he should not be geuen into the handes off the people / to be kylled Hereof you may easlye consider beloued brethren what were the mānours of that wicked generacion immediatly / after the death of their good kynge / and howe they were encoraged to Idolatrye by false prophetes / but in all this tyme / the prophete ceaseth not most faythfully / to execute his office / for albeit after this he mighte not enter in the temple for he was forbidden to preache Ier● 36. yet at Gods commaundement / he writinge hys sermons / and causing them to be openly redde in the temple alas I feare we lacke Baruck and after they come to the eares of the counsail / laste to the kynge And albeit in dispyte they were ones brent / Yet is Ieremy commaunded to writte agayn / and boldely to say Iehoiakim shall haue no sede that euer shall sit vppon the seate of Dauid Their carion shal be casten to the heate of the daye / and to the fr●st in the night / and I shal viset sayeth the Lord the iniquitie of hym / of his sede and of hys seruasites / and I shal bring vpon them / vpon the dwellers in Ierusalem and vpon all Iuda / all the calamities that I haue spoken agaynst them Albeit / when these wordes were spokē and written / so they were contempned / that they d●●st crye / Let the counsaill of the holy one of Israell come Iere. xviij we will folow the deuises of our owne hartes / yet no worde of his threatninges were spoken in vayne / for after many plagues susteyned by the misschefes father / the wicked and myserable sonne in the thyrde moneth of his raigne was led prysoner to Babylon iiij Regum xxiiij But now when the tyme of their desolation approcheth / There are to many off suche preachers novv in Englande God styred aboue thē suche a kyng / suche prophetes and priestes / as their owne hartes wished / euen suche as shoulde without repugnaunce / leade them to their vomet agayne / that they who neuer delyted in the truthe / might fyll their bellyes with horryble lyes Ieremie xxx viii Zedechias was kyng / and suche as longe had resisted poore Ieremye / had now gotten in their hande / the fearfull whippe of correction Paschar / and hys companyons ledde the kynge as they lyft / vn goith Topeth a place of Idolatrie the hill Aulters smoketh with incense Aduertie Englāde / th●s dyd Iuda Ba●l and hys bellye G●ddes / before the vengeaunce of God / was poured vpon them / vpō them whome they deceauid / gettet the day theī longe loked for Inconclusion / so horrible were the abhominations that newly were erected / As Pas●●●● ruled the Kyng than at his pleasur so doth the B. of Vvinchester rule the quene novv and doth vvhat him lusteth in Englād O vviccednes intollerable Iere. xi that the Lord cryeth to hys sore trobled flocke / what hath my welbeloued too do in my house meaning in the temple of Ierusalem seynge the multitude committeth such abhominatiō / they haue prouoked me to anger / burninge incense vnto Baäl. Whiche great abhominations / when God had shewin / not onlye to Ieremie / who then was in Ierusalem / but also to Ezechiel being prisoner in Babylon Their bodies being seperated / in prophecie they did bothe agre / that hole Israel Iuda should be destroied Thus writeth Ezechiel / Ah / vpon all the abhominations of the house of Israel / they shal fal by the swearde / by pestilence and hunger / he that is far of shall dye of the plagues / he that is ●ye / shal fal by the swearde / he that is lefte / and is beseaged / shal dye by hunger / and I shall cōplet my wrath vpon them A●d Ieremie sayth Behold / I wil geue this citie in the handes of the Caldees / in the hande of Nabuchod●●ser / kyng of Babylon / who shal take it Ieremie xxxij The Caldees verely shal entre in to it / they shal burn i● with fyre / the houses in which they burnt incense to Baal c. The chyldren of Israell the chyldren of Iuda had done nothinge frome their youth / but wickednes that before my eyes to prouoke me to anger / They haue turned vnto me their backes / and not their faces They / their kynges / their princes / All the glystering ceremonies off the papistes are very donge● and abhominacion before God their prophetes / their priestes / hole Iuda and all the citie of Ierusalem / they wolde not heare / and be reformed They haue set vp their dōge so tearmeth he their Idols in the place that is consecrate to my name And where the kyng of Babylon was lyeng about the citie / he sayth to the messyngers of Zedechias who were sente to demaunde of the prophete / what should become of the citie Ierem●e xxxvij The Caldees shall take this citie and shall burne it with fyre Yea / if you had kylled al the hoste of the Caldees that besageth you / Vvho vvolde not haue called the prophet a traitour Iere. 38. if they kylled / mē were left / euery man should ryse in hys tent / and should burne this citie with fyre / he that abideth in this citie shal dye / either by sweard / by hūger / or by pestilēs / but he that shal go furthe to the Caldees / shal lyue / shal wynne hys soule for a praye / And to the kynge in secret askinge hys counsaile / he boldly sayeth / yf sodenly thou shalt go forth to the princes of the Babylonians Thy soule shal lyue / and this citie shall not be brent with fyre / but and yf thou go not forthe to the captaines of the Babylonians / this citie shal be geuen ouer into the hādes of the Caldees / who shal burne it with fyre / neither shalte thou escape their handes Thus did these two prophetes as also did others before them plainlye speake the desolation of that place / for such offences / as before hath bē rehearsed But how pleaseth such messaige the citie of Ierusalem the priestes / princes people of Iuda what reward receaueth Ieremie for hys longe trauayle and painfull preachinge The crymes layd againste Ieremy Iere 9.23 Ezec. 20. Verely / euin such as Pashur his counsail iudgeth mete He spake against the temple he prophecied mischief against the
citie he fainted the hartes of the souldiours and of the people but principally Such vvealthe do the papistes promis the people for receauinge the Idolatrous masse againe into Englande Iere. 28. he was vnfrendly to the faythe that Passhur taught the people To weke / the fayth of their forefathers / who alwaies rebelled agaynst God And therefore he was reputed a heretycke / accused of sedicion / and dampned of treason Playne preachinges were made agaynste all that he had spoken / and suche felicitie was promised / that within twoo yeares shoulde the yocke of Nabuchonosor be broken from the neckes of all people and the vessels of the lordes house together with all prysoners should be brought agayne to Ierusalem Iere. 13. Habōdaūce cam before the destruccion Iere. 38. Now dyd this habound with wyne oyle / O pleasing and blessed amōgst the people were such prophetes / Ieremy had trobled them and therefore he must dye To pryson shall he go / for the kyng can denye nothing to his princes / of whome Pashur apeareth / to haue ben chief chaūcelour / by whom was not only the kyng / but also the hole multitude so blinded / that boldly they durst crye No mischaunce shall come too vs we shall neither se pestilens nor hunger The kynge of Babylon shall neuer come againste thys lande Iere. 27 In the middest of these stormy trobles / no other comfort had the prophet / then to complayn to hys God / at whose commaundement he had spoken And in this his cōplaint he is so kyndled agaynst their Idolatrie / and great vnthankefulnes that he crieth / as in a raige O thou Lord of hostes Iere. ●0 the tryar of the iust thou that seith the reynes and the hart Let me se thy vengeaunce taken vpon thē for vnto the haue I referred my cause ▪ 〈◊〉 this prayer was most fearful to his enemyes / yf they had sene the effiaccie therof so by thesame was the prophet assured / that Goddes wrath was kyndled against that sinful natiō that it shoulde not turne backe / till he had performed the cogitations of his owne hart I appeale to the consciēce / of euery indifferēt mā / in what one point differeth the regiment manners / A cōparison betwene Englāde Iuda and estate of Englande this day frō the aboue rehearsed estate off Iuda in those dayes / except that they had a kynge / a man as apeareth of nature / more facied / nor cruell / who sometymes was entreated in the prophetes fauour / and also requyred hym of counsail in some daungers The quene stubburne against the truthe of gods vvord and hateful to the preachers of the same And you haue a Quene / a woman of a stoute stomack / more styffe in opynion / then flexible too the truthe / who in nowyse maye abyde the presens of Gods prophetes In this one thing you disagre in al other thinges so lyke as one nut is too another Their kyng led by pestilence priestes / who guides your quene / it is not vnknowē / Vnder such came Idolatrie to the highte agayne O wold to God / that the worse were not amōgst you / In Ierusalem was Ieremie persecuted / for speakinge the truthe / for rebuking their Idolatrie What pryson within London / tormenteth not some trew prophet of God The Idolatrous masse of late first erected in the tovver of London for the same causes And o thou doungeon off darkenes where that Idole of late dayes was fyrst erected thou Tower of London in the doth moo Ieremies then one suffer iniurye trouble / The B. of Canterb. D. Ridleye M. Latimer Bradforde Sandes Becon Veron c. Preachers and prisoners in the Tovver of London whome God shal comfort according to hys promyse / and reward their persecutors euen as they haue deserued / and in that daye shalt thou trymble / and suche as shal purpose to defende the / shal perishe with the / because thou waste fyrst defyled with that most abhominable Idol Consider deare brethern if all thinges / as appertayninge to iniquitie be a lyke betwixte Englande and Iuda / before the destruccion therof / yea / Yf Englande be worse then Iudea was in those dayes / seing God spared not them / shal we thinke that the Lordes vengeaunce shal slepe / mans iniquitie beyng so rype No deare brethren Iere. ix He that hath vnderstandinge muste know the contrary And he to whome the Lordes mouth hath spokē / must shew the causes / why the lande shal be waste It maye offende you / that I cal Englande worse / then was vnthankeful Iudea / but yf good and euident reasones aduised maye take place / then I feare not iudgement Wherein Iudea was better then England is now From Ierusalem / many passed at admonition of the prophetes / leauing all that they had / rather then they wolde abyde the daunger of Gods plagues that were threatned Goddes prophetes hath cryed but I heare not of many that prepareth to flye / God graunte they repent not In Ierusalem were princes / noble men who defended Ieremy and also that dyd absolue hym / when wrongfully he was accused by the priestes But howe many now of the nobilitie within Englande boldely speaketh in in the defence of Gods messinger is easy too be tolde Amongest them had Gods prophet lyberty / to speake in maintenaunce of his doctrine How such as seketh a tryal of their doctrine / hath bene and are entreated amongest you / it is hard of in straunge countries In Ierusalem was Abdemelech / why when the prophet was cast in prysō as worthy of death boldly past to the king / and defending the innocency of the innocent / obtayneth hys liberty / but in Englād I hear of none God stur some that dare be so bolde / as to put their handes betwixt the Lyons / and their praye / the poore sainctes of God / those cruell murtherers In Ierusalem / Ieremy beyng dampned to pryson / was fedde of the kynges charges / that when great hunger and scante of bread was in the hole citie In London where all plenty haboundes / are Gods messingers permitted to hunger Yea / O horrable to be harde and aunciente fathers / are so cruelly entreated / that lyke extremetye hath seldom bene vsed vpon theues and murtherers In this behalf do I not blame you beloued brethren for I assuredly know your hartes to mourn for the trobles of your brethren / and faythfull preachers and that you seke all meanes possible / how they maye be comforted releaued / but these thinges to th ende that you mayese / that more abhominacion / lesse fear of God / more in iust dealing / and lese shame more cruel persecucion against Gods messengers / and lesse mercy and gentlenes / is now amongst youre chief rulars within Englande / then in those dayes was in Iudea / and yet did not
Ierusalē escape the punishmēt of God Bevvare ●●● dissembling gospelers vvhich for the safegarde off ●oure vvorld lij pelfe defile four selfes vvith all popishe abhominacions Shall we then beleue that England maye auoide the vengeaunce that is threatned / No deare brethren Yf Idolatrie continew / as it is begonne / no more can England escape Gods vengeaunce / then God hym self may lease his iustice And therfore dearly beloued in our sauiour Iesus Christ Yf profit to your selfe or to your posteritie can moue you any thinge / then muste ye avoide and fle Idolatrie For if the Lordes messengers / that shal be sente too execute hys wrath / fynde you amongst fylthie Idolators / your bodies committing lyke abhomination with them Ye haue no warrant that ye shall escape the plagues / prepared for the wicked But rather it is to be feared that ye shall be plagued with them Iudi. 20 The hole trybe of Beniamin perished with the adulterers / yet were they not all adulterers in faict 1. Reg 15 Hole Amalek was commaunded to be destroyed / yet was not one of those lyuīg that trobled the Israelites / in their passage from Egipte Pharao was not drouned alone as in another letter / I haue more plainly writtē neither yet foūd Ionathas mercy / as touchinge lyfe corporal / in the daye when Gods vengeaunce punished Saule the repobater / and why the Apostle aunswereth Rom. 1. Because men knowing the iustice of God sayeth he and doing the cōtrary are worthy of death / not only those that doth wickedly / but also suche as consenteth to thesame Who cōsenteth And no man can be excused / but that he consentes / who dayly frequenting in the companye of wicked men / geuinge neither signe in woordes nor in dede / that iniquitie displeaseth hym And therefore yet I saye / yf profyt may moue vs. c. most profytable shall it be euen for the body in this present lyfe too auoide Idolatrye / for so doinge / As we shal esscape the plagues / whiche the vngodlye shall suffer / so is God by hys promis oblished vnto vs to be our father / our portiō / Esai 49. Zacha. 2. our īheritaūce defence / he promiseth wil not disceaue to cary vs vppon hys owne wynges from all daunger Psal lij Psalm c.xlvi. Psalm c.xl. To plant vs our posteritie in euerlasting memorial To feade vs in the tyme off hūger / and fynally to fight for vs / and to saue vs from all miseries and mischaunces But now to the subsequent As it is most profytable for body and soule to auoyde Idolatry / so is it so necessary / that onles we so do / we refuse to be in leage with God What we doo when we ioyn our selfs with idolaters Exo. xx We declare ourself to haue no faythe / we ●enye to be Gods witnes / and so muste he of this iustice expressed in his worde denye vs to apertaine to hym or to hys kyngdom And then alas what restith for vs / but perpetuall death ordeined for those that wil not continew in leage with God The leage betwene God vs conteyneth these conditions / that God shall be our God / and we shal be his people / he shal communicat with vs / of his graces goodnes we shal serue hym in bodye soule / he shall be our sauegarde from death and damnacion / we shal sticke too hym / and fle from all straunge Goddes This is the leage in making whereof we swear solempnedly / neuer to haue felowship with any religiō / except with that which God hath auctoris●d by hys manifest worde Yf by Gods scriptures these presydents be so playne / that reasonably no man can de●ye any point therof Then haue I good hope that ye wil admitte it to be necessarie / that you auoide Idolatry / yf the leage betwene God and you shal be kept sure And fyrst it is to be obserued / that Goddes iustice / beyng infinite in matters of religion / requireth lyke obediens of al those that be within hys leage at all tymes / that he requireth of any one nation / or particular mā in any one age / for al that byde with ī his leage / Deu. 29. are one body as Moyses doth witnes recompting men / wemen / chyldren / seruauntes / prynces / priestes / officers / and straungers within the couenaunt of the Lorde Then what God requireth of one as touching this leage he requireth of all / for hys iustice is immutable / what he dampneth in anye one that he muste dampne in others / for he is righteous without parcialitie Then let vs consider what God hath requyred of suche as hathe bene in leage with hym / and what he pronounceth dampnable Deu. xiij Moyses the mouth of God to his people of Israel speaketh as foloweth Yf thy brother the sōne of thy mother / or the wyfe of thy own bosome / or thy neyghbour / whom thou louest as thy own lyfe / shal priuely solyst the / Sayng let vs go and serue other Goddes whome thou hast not knowē c. Obey hym not / hear hym not / neither yet let thy eye spare hym / be not merciful vnto hym / nor hyde him not / but kyll hym / let thy hand be the fyrst vpon hym / that suche a one maye be kylled / and then the handes of the holy people stone hym with stones / vntil he dye And likewise commaundeth he to be donne with a hole citie / if the indwellers therof turne backe to Idolatrie / addinge also / that the citie and the whole spoyle therof shal be brent That no portiō shal be saued / nor yet that the citie shal be buylded foreuer again because it is accursed of God Here is a playne declaracion / what God requyreth of them that wil continew in leage with him / and what he hath dampned by his exprest wordes And do we esteme beloued brethren that the immutable God will wincke at our Idolatrie / as that he saw it not seing he commaundeth iudgement to be executed so seuerly against Idolators / and againste suche as onely prouoked or solisted others to Idolatrie / that neither should blood nor affinitie neither multitude nor ryches / saue suche as offendeth / neither yet that we should coūsayll their offences / but that we should be the fyrst that should accuse brother / sonne / doughter / or wyfe / and why because he entendeth saith Moyses to bring the frō the Lorde thy God / Who led thy furth from the land of Egipte / and therfore let hym dye / that all Israel hearing / maye feare / and presumed not after too commit the lyke abhomination Let nothing apertayninge to suche a man or citie / cleaue vnto thy hande / that the Lord may turn frō the furor of his wrath be moued ouer thy with most tender mercy and affeccion /
neyghbour / for that we confirme hym in errour to bothe our condemnacions But when we abstaye from all felowship of Idolatrie / what euer ensewe there vpon / we do our dueties vnto Gods glorie Let no man thinke that I am more seuear then necessitie requireth No brethren / I alwayes contein my affirmations / within the boundes of Gods scriptures / and that shal Ieremie the prophet witnes / who writing to the Iewes / being prysoners in Babylon / after he had forbidden them to folowe the vaine relygion of that people / amongest whome they wexe then conuersant by many reasons / prouinge that their Idols were no Goddes / at laste he sayth / you shall saye to them Ierem. 10 The Goddes that made neither heauen neither earthe shall perish from the earthe / and from vnder the heauen Here is to be obserued / as Ihon Caluine / that singular instrumente off God moste diligently noteth That the reste of the prophetes worke was written in the Hebrew tounge / The prophet cōstraineth the Ievves to declare their confessiō against Idols that chaūginge their natural tōg whiche then was peculiar to the Iewes / but these verses and woordes aboue rehersed / were written in the Caldee tounge / in the tounge of that people / when the Iewes were then in thraldome as that the prophet woulde constrein them to chaunge their naturall tounge / and in plaine woordes declare the hatered and alienation / whiche they had from all worshippynge off Idols I beseche you brethren / marke the woordes of the prophete / he sayeth not / you maye thinke in your hartes / that they are vayne / that they shall perishe / but you shall saye it / that not preuely / but to them / who putte their truste in suche vanitie / as that the thre chyldren openly spake / denyenge to geue the reuerence of their bodies before an Idoll And Daniel that wolde not kepe secrete the confession of hys fayth onely thyrty dayes / as in my former letter more plainely is express●d / hereof it is playne that requyringe that you prophaine not your bodyes with Idolatrie I requyre no more then Goddes scriptures by plaine preceptes and exāples teacheth Neither yet requyre I of euery man / and at all tymes so muche For I constraīne no man to go to Idolators / in the tyme of their Idolatrie / and to say that all that they do / is abhominable and naughte But onely that we kepe our owne bodyes called of the Apostle the tēples of the holy Ghost 1. Cor. 5. cleane from all such diabolicall conuencions / which that we do is most profitable / and also necessary to the preseruation of our selfes / and of our posteritie / of whome somwhat now at th ende must I speake Euery man that is not degenerated too the nature of a brute beaste / will appeare to beare suche loue to his chyldren / that to leaue them riche / in rest / and in good state / he paciētly will suffer troubles / and without grudge will doo many thinges / that otherwise are contrary to hys owne pleasure And with my hart I wish to God / that the perfection of this were more deaply grounded in mans hart / I meane very loue / 1. Cor. 13 not fonde folishnes / whiche vnder the name of loue / procureth destruction of bodye and soule / where cōtrariwise / trew loue most carefully laboureth for saluation of bothe / yf this loue I saye / towardes our chyldren / which euery man pretendeth to haue / be in vs. Then of necessitie it is / that for these causes we shall aduoid all societie of those fylthye abhominations This my affeccion may apeare straūge but if it be with indifferencye perceaued / it shal be very easy to be vnderstande Note ye fathers The onely way to leaue our chyldren blessed and happy is to leaue thē righteously instructed in Gods trew religion / for what auayleth all that is in earth / Note if condēnacion folow death yea / Goddes vengeaunce goo before thesame as of necessitie they muste / where the trewe knowlege of God is absent The trevv knovvlege of god is not borne vvith man Playne it is / that the trew knowlege of God is not borne wyth man / neither yet commeth vnto him with naturall power / but he must haue scoolemasters to trayne hym vp in that / whiche he lacketh / The chief scholemayster the holy Ghost excepted of the age folowing / is the worke practesies lief of the forefathers / where vnto commonly we se the chyldren so addict bound / especially / if it be in Idolatrie That God cryeng by the mouthes of his messingers / haue muche to do / to ryffe or plucke any man backe from their forefathers footesteppes Now if that you altogether refusinge / Note and despise not God stoupe vnder Idolatrie / what schoolemaisters are you to your posteritie / what ●mage shewe you to your chyldrē Yea / in what estate leaue you them / bothe touching bodye soule 3. Reg. 1● Assuredly / you are euen suche scholemaisters / as were those fathers / who consentinge to Ieroboam / to his Idolatrie left vnto their chyldrē a patrone of perdicion To speake it plainly / you leaue them blynded in Idolatrie / bound slaues to the deuell without hope of redemption or light to be receaued Euas you Aūswere Tusshe wilsome saye The Lord knoweth his owne Trewe it is But this ordenary meanes to come by hys knowledge / are not to contempned He commaundeth you to teache your chyldren his lawes / statutes and ceremonies That they likewise maye teache the same to the generations folowing But yet will some obiecte / what taught our fathers vnto vs O deare breathrē be not so ingrate and vnthankefull vnto god Neither yet I wolde that you shoulde flatter your selfes / thinking that suche a trōpet shall be blowen to your posteritie / as hath bene blowen vnto you Let the reader vnderstande Yf all come to so close sylence / as che Lordes messengers fonde the beginning of this our age When this hole realme of Englāde was drouned in so deadly a slepe / that the sounde of the Lordes trompet was not vnderstande / while fyrste the moste parte of the blowers gaue their bloude in a testimonie / that their doctrine was the same / which begā with bloud / was planted and kept in mynde by thesame / and by bloud encreased / and did fructefye / will the Lord haue his messengers to fight alone Note will he bestowe suche abundaunce off bloude vpon your chyldren / to encorage them / as that he did vpon you / for your instruction encoragement / yf that ye all so traytorously fle frō hym / in the daye of this his battaile The contrary is greatly to be feared Oft reuoluinge howe God hath vsed my tounge my tounge I say / being
most wretched of others plainly to speake the trobles that are perfet There occurreth to my mynde a certein admonicion / that God wolde / I commonly shoulde vse in all congregations The admonitiō was this / that the laste trompet was in blowynge within the realme of Englande / and therfore ought euery man to prepare him for battaile / for if the trompet should cease / and be put too sylence / then shoulde it neuer agayne blowe with lyke force in Englāde / tyll the comming of the Lorde Iesus O deare brethren / howe sore these threatninges perseth my owne hart this daye / onely God knoweth / in what agonye of harte I wryte this same / God shall declare / when the secretes of all hartes shal be disclosed I wyshe my selfe to be accursed of God / as touching all earthly pleasure or comforte for one yeare of that tyme / which alas neyther you nor I dyd righteously esteme / whē all abounded with vs. I sob and grone / I cal and I praye / that in that point I may be deceaued But I am commaunded to stande content / for it is God hym self / that perfourmeth the wordes of his trew messengers / hys iustice order can not be peruerted The sunne kepeth hys ordenary course / and leapeth not backe frome the West to the South / but whē it goith doun we lacke the light of it tyl it ryse the next day towards the East again And so is it w●th the light of the gospel / which hath his day apointed by God / Ioh. 12. as witnesseth Christ saying while ye haue the light / beleue in the light / that darkenes apprehēd you not Rom. 13. Heb. 3. And Paul / the night is passed / the day is come meanīg of the gospel also this day / yf you heare his voice harden not your hartes And albeit that this daye be all tyme frō Christes incarnacion / tyll his last cōming again Note Yet euidēt it is / that all natiōs hath not had at one siene the light of goddes worde But by the cōtrary most euidēt it is / that where the light of the gospell for mās vnthākfulnes / hath ben takē away / there is it not to this day yet restored again / witnes hole Israel / all the congregatiōs of the gentylles where Christ was first preached by thapostels What is in Asya ignoraunce of God / what in Affrika Examples of gods vengeaunce ●gainst vnthākefulnes abnegation of Christe / what in those most notable Churches of the Greciās / wher Christ was planted by Paule long after / vttered by others Mahomet and his false secte / Yea / what is in Rome the most Idol of all others / that aduersary to Christe / that man of synne extolled aboue all that is called God Hath God punisshed those natiōs before vs / not onely the first offendors / but euen their posteritie to this day / shal he spare vs yf we be lyke vnthankefull as they were / yea / if we be worse then they were for of them no smal nūber suffered persecution / banishment / sclaunder / pouertye / fynally the death for the professiō of Christ / who hauing only this knowledge / that Idols were odious before God / could neither for lose of temporal goodes / for honours offered if they wolde obeye / nor yet for most cruel tormentes suffered in resisting ones be perswaded to bowe before Idols And alas shal we after so many graces that God hath offered vnto vs for pleasure / or for vaine threatning of those / whom your hartes knoweth / your mouthes hath confessed to be odious Idolatours / ronne backe to Idolatrie / to the perdicion of your selfes / of your posteritie to come Shall goddes holy preceptes worke no greater obedience in you shall natur no otherwise mollifye your hartes shall not fatherly pitie ouercome that cruelnes O behold your chyldern / and consider th ende of their creation / greate crueltie it were to saue your selfes / to dampne them But o more then crueltie and madnes / that can not be expressed / yf for the pleasure of a momente / you depriued your selfe / your posteritie of that eternall ioye / that is ordeyned for those that continueth in confession of Christes name / truthe to the ende / which assuredly you do / yf without resistaunce al together / you retorne to Idolatrie againe Note Alas / then the trompet hath lost the sound / the sunne is gone doune / and the light vanished / but if that God shall strengthen you / boldely to withstand all suche impietie / thē is their but a darke mystie cloude ouerspred the sunne for a momēt / which shortlye shall vanishe / so that the beames of the sunne / afterward shal be seuēfolde more bright and amyable then they were before Your pacience constauncie shal be the lowdar trompet to your posteritie / god graunt you may vnderstande then were all the voyces of the prophetes that cryed vnto you / and therfore for the tendre mercye of God Arme your selfe to stand with Christ / Flie frō that abhominable Idol The mayntaynors therof shall not escape the vengeaunce of God Let it be knowen to your posteritie / that you were Christians / and no Idolatours / and so is not the trompet ceased so longe as any boldely resisteth Idolatrie The obseccion of the fleshe Answer These preceptes are sharpe harde to be obserued will some obiect And yet agayn I affirme that / compared with the plagues / which assuredly shal fal vpon the cōtempnours / they shal be founde easye light for auoyding Idolatrie / Note this Antithesis and cōsider it vvel it maye chaunce that you be contempned in the world / but obeyers of Idolatrie / as before God thei are abhominable / so shall they be cōpelled body soule to burne in hell / for auoyding of Idolatrie / your worldly substaūce shal be spoyled / but for obeyng Idolatrie / heauenly ryches shal be lost for auoyding Idolatrie / you maye fall in the handes of earthly tyrauntes / but obeyers / consenters and mayntaynors of Idolatrie shall not escape the handes of the liuing God / for auoiding Idolatrie / your chyldern shal be depriued of father / frendes / ryches / earthly rest / but by obeyeng Idolatrie / they shal be left without God without the knowlege of his worde / and without the hope of his kyngdome Consider deare brethren / that how muche more dolerous it is to be tormēted in hel / then to suffer troble in earth / to be depriued of heauenly ioye / then to be robbed of transitory ryches To fall in the hādes of the lyuing God / then to abyde mans vayne / vncertein displeasure So muche more fearfull daungerous it is / to obey Idolatrie or dissēbling to cōsent too that abhomination / then auoydinge the same / to
scriptures are not written in vayne / but too certefye vs / that God of hys natiue goodnes will metigate by our prayers offered by Iesus Christ / although he hath threatened to punish or presently by punishing / which he doth testefye by his owne wordes saying Ierem. 18 Yf I haue propheried against any nacion or people / that thei shal be destroyed And yf they repent of theyr iniquitie / it shall repent me of the euel / which I haue spoken agaynst them ●a●enes in praier This I write lamenting the great couldnes of men / which vnder so longe scorgis of God / is nothing kyndled to prayer by repentaunce / but carkese slepe in weked lyfe / euen as though their continuante warres / vrgent famyne / cotidian plagues off pestilence / and other contagious insolent and straunge maladis / were not the present signes of Gods wrath prouoked by our iniquite ¶ A plague threatned too Englande O Englande / A plague threatened to Englāde let thy intestiue batteries domesticall murther / prouoke the to purety of lyfe / according to the worde / whiche openly hath bene proclaymed in the / other wise the cuppe of the Lordes wrathe / thou shalt shortly drinke of The multitude shall not escape / but shall drynke the dregges / and haue the cuppe broken vpon their heades / The godlye punisshed for iudgement beginninge in the house of the Lorde / commonly the least offendor is fyrst punished / to prouoke the more weked too repentaunce But O Lorde / infinite mercye / yf thou shalt punishe / make not consumacion / but cut awaye the proude luxuriant braūches / which beare no fruyte / and preserue the cōmon wealths / of suche as geue succour herber / to thy contempned messengers / which lōge haue suffred exile in deserte / so be it FINIS ¶ Here after foloweth a Confession OMnipotent and euerlasting God father of our LORDE Iesus Chryste whoo be thy eternall prouidence / disposes kyngdoms / as beste seameth to thy wysdom / we acknowledge and confesse thy iudgemētes to be righteous in that thou hast taken frō vs / for our ingratitude and for a businge of thy most holy worde / our natiue Kyng earthlye comforter / iustly maye thou poure forth vpon vs the vttermoste of thy plagues / for that we haue not knowen the dayes and tyme of oure mercifull visitacion / we haue contempned thy worde / and dispised thy mercies / we haue trāsgressed thy lawes / for deceytfully haue we wroughte euery man / with oure neyghbours oppressiō and violēce we haue not abhorred / charitie / hath not apeared amonge vs as oure profession requireth / we haue littel regarded the voyces of thy prophetes / thy threatninges we haue estemed vanytie and wynd / so that in vs / as of our selfs restes / nothinge worthy of thy mercies / for all are founde frutles / euē the princes with the prophetes / as wythered trees apt and mete too be burnt in the fyre of thy eternall displeasure But o Lord / behold thy own mercy goodnes / that thou may purdge and remoue the moste fylthye borden / of oure moste horrible offences / let thy loue ouercome the seueritie of thy iudgemētes / euen as it did in geuing to the world thy onely sonne Iesus / when all mankynde was lost / and no obediēce was lefte in Adam nor in his sede Regenerate our hartes o Lorde by the strength of the holy ghoste / conuert thou vs / and we shall be conuerted / worke thou in vs vnfayned repentāce / and moue thou oure hartes too obey thy holy lawes Beholde our trobles and apparant destruction / and staye the sworde of thy vengeaunce before it deuoure vs. Place aboue vs o Lorde for thy great mercies sake / such a head with suche rulers and maiestrates as feareth thy name / and willeth the glory of Christ Iesus to spred Take not from vs the light of thy Euangely / and suffer thou no papistrie to preuaile in this realme Illuminate the harte off our soueraigne lady quene Marie / with prignant giftes of thy holy ghoste And inflame the hartes of her coūsayl / with thy trew feare and loue / represse thou the pryde of those that wolde rebelle And remoue frome all hartes the contēpte of the worde / let not our enemies reioyce at our destruction / but loke thou too the honor of thy owne name o Lorde / and let thy Gospell be preached with boldines in this realme / if thy iustice must punish / then punish our bodies with the rodde of thy mercy But o Lorde let vs neuer reuolte / nor turne backe to Idolatrie agayne Mytigate the hartes of those that persecute vs / let vs not faynt vnder the crosse of oure sauiour / but assist vs with the holy ghoste / euen to the ende Here after foloweth the Table of this boke A. A confession of Christes moste sacred Euangely / vpon the death of that moste verteous moste famous kyng Edward the .vi. fo xvi A plague threatened to Englande fo xvi A poynted places to praye in maye not be neglected fo xv Aungels maye not be mediators fo x. Agaynste suche as wolde haue mediators too Iesus Christ fo xij B. Better it is to obey God then man fo xiij By whome we must praye fo ix C. Corporall thinges fo xij Comforte to the afflicted fo xiiij D. Dayly bread fo vi F. Fleshe striueth agaynste the sprete fo xiiij For whō at what tyme we should fo xvi G. Gods sentence may be chaunged fo xvi God deliuereth hys chosen from fo vi H. How the sprete maketh intercession fo iij. I. Iesus Christ / God man is mediator fo x. Impedimentes commeth of the weakenes off the fleshe fo xiiij Intercession to sainctes fo x. Ipocrisie is not alowed with God fo v L. Let euery man iudge hys owne hart fo iij. N. Not to pray is synne most odious fo vij O. Obedience of Christ fo xi Obseruacion in godly prayer fo ix Of necessite we must haue a mediator fo ix R. Reddines of God to heare synners fo vij S. Sporris stire vs to prayer fo vi T. Turkes and Iewes / fo ix The hope to obtayn our peticions / should depende vpon the promises of God fo vij The cause of theyr boldnes was Iesus fo v. The peticion of the sprete fo xiiij W. What prayer is fo ij Who prayeth not in tribulation fo vi When synners are not harde of God fo iiij Why we shoulde praye / and also vnderstande what we do praye fo iii. What fasting / almose dedes are fo v. When we be not herde fo x. What is to be gathered in the name fo xv Who maketh other mediatours then Ihesus Christ taketh ouer from hym fo xi What shoulde be prayed for fo xiij When and for whom we should praye fo xv Why God differreth or prolongeth to graūt vs oure peticion fo xiij Where constaunte prayer is / there is graunted peticion fo vij Who prayeth not fo iij. What is to be obserued in prayer fo ij ¶ Here endeth the Table GOD IS MY HELPER