death he hath ouercome the deuell and all thyne enemyes and myne and when he made an ende he said Consummatum est nowe all finyshed He hath done all those thinges that I requyred at thy handes to haue done Despaire not therefore comforte thy selfe wyth thys death of my sonne Trust that this death and bloudsheding is a sufficient ransom and recompence for thy sinnes Comfort thy hungry stomake with this restoretish dishe whiche may so be well called for that it hath restored the all suche as beleue in hym agayne into my fauor Whosoeuer comforteth his hungry soule with this dishe shall haue remission of all hys synnes Whosoeuer feedeth with a sure fayth and eat thereof hartyly not doutinge but that Christ is sufficient to saue his soule that Christe is sufficiente to slaake hys hunger and to quenche his thurst he shall not nede of any other dyshes diuised by men to feed vpon but he shall be suer that the death and bloudshedinge of myne only begotten sonne is sufficient to comfort his penitent hungry soule so that it shall not be famishid it shal not sterue nor peryshe but haue lyfe euerlasting This is the ioyfull tydynges the comfortable doctrine the sede of goddes most holye worde most noble audience which hath bene so longe troden and cast away vnder neth the fote of the people This is the lost seed which when it was sowen woulde not this manye yeares enter into the hartes and vnderstandinges of men But here I moste humbly desier you to note that it is not meant by these wordes eatinge of Christes flesh and drynkynge of hys bloude and feding vpon Christe that ye should so feed of Christe as ye woulde feed of a pece of motton a pece of beefe or a pece of venson For that kynd of cating profetteth nothing at al. Caro non prodest quicquam The fleshe profeteth nothynge at all Thys grosse kynde of feedinge vpon Christe profeteth nothing at all But it is ment that euen as ye comfort your earthly and corruptible body with bread and meat when it is hungry and with ale bere or wyne when it is thurstye Euen so doeth the soule of man when the lawe sheweth to her her faultes and eternal damnation and the dredfull iudgementes of God for her offenses comforte her selfe in her greate hunger and thurste beleuynge that almightye God hath forgeuen her synnes for Christes sake So that where as before she was hungry and comfortles and afraied of eternall dampnation Now is she fed and comforted with thassuerance that her synnes be forgeuen her of god for Christes sake her sauiour It is an vnreuerente and an vngodly opinion and voyd of all Godlye religion to saye or thynke that we muste eate and chame with our corporall teeth or that we muste swallow with our corporal throte Christes blessed fleshe and bones after so grosse a sorte as we eat other kyndes of meat Yea and it is a thynge abhorred of nature that mannes should feede of mans fleshe hyde thesame fleshe of man in pastes or culles or by any meanes otherwyse neuer so conningly Man detesteth and abhorreth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a man eater The Centuryon of a relygyouse mynde and of a godly feare thoughte hym selfe vnworthye that oure sauioure Christ shoulde enter into hys house saiynge Non sum idoneus ut tectum meum subeas And S. Peter in the .v. of Luke had a certeyne relygyouse a godly feare to come nighe to Christ and sayed vnto him Discede a me Domine quia homo peccator sum Departe from me O lorde for I am a synnar Euen so all suche as haue any Iote of Godly religyon in ther hartes shoulde be ashamed once to desyer to bruse with there teeth to eate raw and to swallowe the fleshe bloud and bones of oure sauyoure Christe euen as it was borne of the blessed vyrgyne Mary S. Austen wytnesseth that the Capernaites toke our Sauiour Christe after that sort when he sayd Nisi quis manducauerit meam carnem biberit meum sanguinem non habebit uitam eternam Onles a man eate my flesh and drinke my bloude he shall not haue euerlastyng lyfe They toke him saieth he grosly as it appeareth by ther question that they demaunded immediatly saiynge How can this fellow geue vs his fleshe to eat Is not he the sonne of Ioseph Thys grosse opinion of thers Saint Austen calleth heresye as it is a playne heresye in dede to say that we must eat of necessitie Christ after such a grosse sort They thought that Christ had offered hys bodye to be eaten as fleshe that hangeth in the bucherye so that the fleshe of his armes and sydes that stode there before them shoulde be chewed and swallowed of them But sayth Saint Austen that was not hys meaninge For that kynde of eatinge of Christes fleshe profeteth nothyng at all Caro non prodest quicquam But that they whych were made sorowfull and hungrye by the terror of the law shuld be fed and comfortedwith the death of his fleshe and wyth his blessed bloudshedynge And he that feedeth not hys soule after this sort wyth Christes fleshe and bloude is not alyue in Christe but he is in desperation Manet in morte He dwelleth in death yea beynge alyue in thys worlde he hath a taste of hell because hys conscyence is comfortles and the worme byteth him cōtinually so that he hath deuell in his conscience And he is alltogether comfortles because there is none other meet comfort that can comfort oure soules but onely the cōfort that we haue by Christ. And whosoeuer eateth thys fleshe and drinketh this bloud wyth y e mouth of belefe that thys very fleshe of Christ was put to death for him and this very bloud was once shed for him He shall haue euerlasting life and the lord will raise him againe at the latter day And he had a tast of the kingdome of God euen beyng alyue He hath peace and quyetnes in his conscyence Whyche is Gaudium pax in spiritum sanctum And thys kind of eatinge is called of learned men an of Christe Spiritualiter that is to say a comfortinge with oure soules wyth Christ spiritually And as oft as we comforte oure soules of thys sorte we haue a sure knowledge and a felinge that the wrath of god the father against vs is pacyfyed and so be we of oure for more hunger eased There is another kinde of eatinge of Christes body and drinkinge of his bloud that is called eatinge and drinking Sacramentaliter Sacramentally And we eate Christ on this fashion as oft as we Ioyne the outward signes of breade and wyne that is to say the sacrament of the holy communion wyth oure fayth and inward belefe receauing a visible testimony of our inwarde belefe in the face of the congregacion And if it chaunce any man to receaue this outward pledge and testimony of
his body is in heuen and his body is present at the mynistracion of the Sacrament of hys Supper These sayenges seme to be directly repugnant the one of them to the other To put you out of dout in this poynt ye shal vnderstād that euen as the sonne which is far of dystand is absent from myne eye and yet is present to my syght euen so is Christes body absent from my mouth and yet present to my belefe For my belefe ascendith in to heuen euen to that body of Christ whiche sytteth ther at the ryght hand of God the father whiche is his very trew and no fantasticall body fleshe blud and bone as it was borne of the virgyn Mary And when I receaue the holy communion Mea conuersatio est in celis My conuersacion is in heuen Wher Christes body is euen so present to my fayth as the sone is present to my sight and as the bred and wyne bepresent to my mouth So that yf I haue no fayth Christ is not present to me when I receaue the Sacrament of the body and blud of Christ Yf I haue fayth Christes body beynge in heuen in one onely place is present to my fayth and when I receue the holy cōmunion I inbrase him by fayth euen fleshe blud and bone as he was borne of the virgyn Mary And so doth al mē through out the hole worlde hange vpon hym and comfort them selues with that only body beynge in one place of heauē though they be dispersed into neuer so many sundry places through out the world Thus farre I haue declared vnto you most noble audiēce The heauenly banket that all mighty god hath prepared for the rōfort of the soule of man which notwithstandyng that it is so comfortable a doctrine yet this many yeres it coulde not be receaued of y e people therfore may it wel be likened to that seed whiche hath bene lost in the way couldnot enter to take rote growe bring forth fruite accordyng to the expectacion of the seed sower Now because I haue determined to speake somewhat of the fourth paynt for the satisfyenge of my promes I will leaue make an end of my for more matter and procede to the latter pece of my purpose this day Which is cōcerning what burdes they be what men they be that hath troden and deuowered this seed As touching the burdes our Sauiour Christ maketh it plaine sayng that they figure the deuell who inueigleth inchanteth so the eares and hartes of many people with heretical doctrines and false opinions that the good seed of Goddes most holy word can fynde no place ther to take rote grow and bring forth fruite But assone as it is sowen it is by by forgotten and as it were drowned and swalowed vp amongest wicked opinions of the martians the manycheis the arrians the Pellagyans the Libertines the Annabaptistes and so fort These and suche lyke hath been the deuelles instrument the deuels throte wherby he hath deuoureth the seed of Gods most holy worde And as touchyng the treadynge of thesame worde vnderneth the feete of y e people The chefe arche capitayn tread worde is the Antichristian Biishope of Rome who as they report neuer sayth masse but he treadith the holy bible vnder neth his feet in tokē that he his ministers haue an aucthoritye greater thē is thaucthoritye of the scripture or rather that he and his mynisters wilbe alwaye ready to treade downe the word of god vnderneth their feet and wyth their wycked doctrines stop vp the hartes of the people that they shalbe made vnapt to receaue it Ther be a greate nomber god knoweth that stampe and tread downe gods word vnderneth their feet And very hard they be to be knowen Yet shall ye knowe them by two tokens commonly whether they be stampers and treaders of Gods worde vnder neth their feet or not The one is by their talkes and the other is by their lyfe As thouchynge their talkes they be of many sortes yet all tend to thys one end that is to say to the pullynge down of Christ and to the settynge vp of Anthechrist And Amongest sundry other of ther talkes this is one Christ say they is not sufficiēt but we must haue some other bye merites and bye satisfactions not meaning ciuile satisfactions betwene man and man but satisfaction to god the father for ther offences And they contend playnly that god can not saue man except man helpe hym And for this they brynge out a place of Saint Austen Whiche in deed is in his .xv. sermon de verbis Apostly and these be hys wordes Qui fecit te sine te non saluabit te fine te That is to say he that made the without the shal not saue the without the. But the lyuynge almyghty god he knoweth that holy S. Austen myndyd no thynge lesse then by this or any other sentence in his workes to rob be god of hys omnipotentie as thoughe he were not able as well to saue man without mās helpe as he was hable to make man without mās help But for the defence of thys holy doctor Saynt Austen Ther is one who hath written a tragedy De libero arbitrio In the Italian tonge and is not translated into any other thonge to my knowledge he is an ytalian and semeth to be singularly well learned He sayth that at Rome in that worthy library most vnworthy to be in so wycked a place named Biblioteca Vaticana Their remayneth an old written copy of Saint Augusten wher in thesame sentence is word by word as I haue rehersed it vnto yow but in the ende of the sentence he sayth that ther is an interogatif poynt that so it is not a determinynge sentence but a question Thus. Qui fecitte sine te non saluabit te sine te He that made the without the shall he not saue the without the Oh lorde what a change here is now in thys sentence How smal aduantage now can our merit prechers our satisfactioners take of thys doctrine Trewly none aduantage at all for the wordes sound now to thesittingforth of gods omnipotēcy and they declare that God is euen as hable to saue man withoute mans helpe as he was to make man withoute mans helpe Saint Augusten confuteth this opinyon of thy merites no man more and namely in his workes agaynste the pellagians And Saint Ambrose vpon the fyrst Epistle to the Corynthes vtterly condemneth that opynyon of other satisfactions besydes Christ saynge Hoc est constitutum a Deo ut qui credit inchristum saluus sit sine opere sola fide gratis accipiens remissionem peccatorum This is thapointemēt of god that he y t beleueth in Christe shalbe saued without work by faith only frely receauing remission of his sinnes So that although our workes declare our at tonement with almighty god yet do they not make satisfaction attonement betwene god and vs. Such as vse
this talke of satisfactions besydes Christ for ther sinnes be stāpers treders of Christ and his word vnder ther feet with ther talke Another talk ther is wherby ye shall know them to be treaders doune of gods word which is thesame in effect as y e other was but in words diuerse They say y t we shal be saued iustified in the sight of god by our workes not by faith only here they condemne al prechars which teach the doctrine of y e kings Mai. homelies of saluation of good workes saing wrongly of them y t they condempne al good workes which thinge is very vntrue For the true prechers of goddes most holy word whō they take for this point as heretiques doo not condempne good workes but they set faith in her place and good workes in ther place teaching a diuerse office of y e one from y e other y e is to say that fayth maketh a man iust in y e sight of god good workes doth declare a man iust in the sight of god y t faith maketh a man a good tree workes declare a man to be a good tree And therfore y e prophet dauid lykeneth the good man to the tree that is planted by the waters syde which bryngeth forth hys frute in season conuenient That man sayth he hath fayth and lyueth vngodly he sayth vntreuly for fayth can not be frutles no more then fyer with out heat And therfor is fayth in the scripture alwayes lykned not to barren and frutles trees but to herynge and frutfull trees as to the fygge tree the olyue and the vyne whiche exede in plentifulnes of frute aboue other trees In the .xxi. of saint Math. gospell oure sauioure Christ cursed the figge tree when he found no fruyt vpon in why Not because the fygge tree had offendid but to geue vs example that all suche as be frutles trees be accursed of God Wherfore ye see that all good men wyldoe good workes euen as a good tree wyll brynge forth good fruts they wyl cloth the naked feed y e hūgry house the harbolles helpe to delyuer the prysoner visit the seeke yea and ther hart is at newgat and at ludgat and so foorth geuynge almes though they haue neuer a penny in their purse so that when they be of habilitie they wyll brynge forth frute and geue almes and doe all other good workes accordyngly Thys is the doctrine of the trew preachers whom these that tread doun gods woord hinder the goyng forward of it with ther talke impeache as teachers of false and arroneus doctrine to the intend to make the people vnapt to receaue the sead that is sowē I beseche god stoppe them of ther talke when it shalbe hys pleasure Another talke ther is wherby ye shall knowe suche as tread the sead of Gods most holy word vnder their feet I can say say they my pater noster mine Aue mary and my creed and the ten commandemētes and that is enoghe for me Let them preche and teache as muche as they wyll I care for none of them all But S. Paule saith y t ye must fele a certayne quiknes in your hartes of your belefe which quiknes shal make you confesse Christe with your mouthe when so euer tyme and occasion shal serue So that it is not enoge to say these lessons of our fayth with out the booke but these lessons must procede out of a quike fayth without whiche it is impossyble to please almighty God Another talke ther is wherby they tread the seed of gods most holy worde vnder their feet whiche is thys Beleue say they as your fore fathers hathe done before yow And in this mynd they counsel al men to stand and remayne styl styfly without searchinge any further To these I say that if it were a sufficient excuse for men to say We beleue as our fathers hath belefet then had the Iewes the Turkes and all infydelles a sufficient excuse saynge that they beleue as ther forefathers belefet before thē And by this reason if our fore fathers denyed Christe we must also deny Christ if oure forefathers acknoweledged the bishop of Rome to be the supreme head of the churche we must doe the lyke and so forth of the popishe masse and all such lyke trumpery which is to great an inconuenience to graunte Therfore for Christes sake good people from henceforth geue no eare to such talkers as say they will doe as ther fathers hath done before them Some other say looke howe most men doe and so will I. For he that doth as most men doeth shalbe blameles This saynge also beynge blowen abrode into the eares of the people Doth stey them from the hearinge and receauynge of Goddes moost holy worde For a confutation of this founde talke ye shall vnderstand that the great multitude and number of men be ignoraunt then if we shoulde folow most men we should folow the ignorant sort Agayn if the good men should folow the most part then should the good men become noughte for the moste parte of all the world is nought And agayne yf such mē as haue ther fayth grounded vpon the multitude had been in the thapostles tyme they would not haue receauyd Christ for the multitude of the people wold not receaue hym But cried Crucifige crucifige eum Crucyfy hym Crucify hym Moreouer yf suche men as vse this sentence in their mouthe dwelled in Turkey thynkye not but that they wold doe as most men doth What is that For soth worshipe mahometh for so dothe the most men ther. Yea and yf the matter went by the greatnes of the number and foloweth the multitude Then should the Turkes the Iewes the hethen and al infideles be sauid for they be most in number But our Sauior Christ saith Multi sunt uocati pauci uero electi Many be called but few be chosen And in the .xiii. of Saint Luk. Pauci sunt qui saluabuntur They be but few in number that shalbe saued Yesee that this sentence is an vn meet saynge to be in a Christian mans mouth Wherfor for Christes sake let vs both shune it our selues and aduertise and counsell all other to take head that they vse it not Another sayng and talke they haue whereby they occupy the eares and deceaue the hartes of the people and make them vnapte to receaue y e seed of goddes word by meanes whereof the good seed is loste troden and caste awaye and that is thys I beleue saye they as the Churche beleueth then aske them howe the churche beleueth they say as I beleue and so they teache all men to make answere as it were in a circule Truely this answere might peraduenture be borne and alowed if they meant by this word churche none but the chosen flock of Christ. Which church in dede can not erre But they meane the church of Rome by this word churche though they pretend otherwise
Notwythstandynge for the confutacion of there tread worde talke I will vse there generall diuision of the churche whyche is thys They deuide the churche into the Greke and into the Latyn churche Nowe if I can proue that bothe these members of the church haue erred then haue I proued that suche as saye they will beleue as the church beleueth meaninge eyther the greke or the latinchurch may be deceaued Fyrste then touchynge the Greke churche it is manifeste that it dyd erre in saiynge that the holy ghost proceaded from the father onely and not from the father and the sonne as it apperyth by the maister of the sentence bysundry places in Basill and Nazianzen and especially by the creed which was made in the Nicen counsell whereas these wordes be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I beleue in the holye ghoste the lord and geuer of lyfe whiche procedeth from the father This opinion is vtterly condempned and Nicen Creede is amended with an addicion that the holy ghost procedeth from the father the sonne So that it can not be denied but that the Greeke churche was in a manyfeste error in thys poynt Now as touchyng the latyn church whosoeuer sayth that it can not erre lett hym consider well the scriptures which geue iustly and truelye vnto the kinges Maiesty hys tytle of the supreme hed of the church and he shall perceaue that he is both an heretyque and a traytor And that may be proued by two reasons which be of such strenght that they can not be auoyded And this kinde of reasoninge the Logicians call Syllogismus it was my chance to vse them ones in a lyke argumente at Paules crosse The fyrste of them is thys Who soeuer concluded that the kynges mayestye is not supreme hed of the churche he is a traytor but whosoeuer saith the latine church can not erre concludeth that the kynges mageste is not supreme hed of the churche Ergo. Whosoeuer sayth that the latyn churcche can not erre he is a traytor And agayne Whosoeuer concludeth the bushop of Rome to be supreme hed of the churche he is an heritique but whosoeuer sayth that the latyn church can not erre concludeth that the bushop of Rome is supreme hed of the churche Ergo. Whosoeuer sait that the latyn churche can not erre is an heretique The partes of thys Sylogisme be so trew and the consequentes doth folow insuche a dialecticall forme that al the Sophistry in christendom cannot reproue them Then good Christian audience let not this carnal saiynge and Anthechristian talke diuisyd by romyshe mynisters any more blynd yow No it is not enoge for yow to say that ye beleue as the churche of the electes and chosen of god doth beleue oneles ye know and feele in your hertes what thynge it is that the churche beleueth Your fayth must not be grounded vpon any other mans fait but vpon Christ only Yet is necessary for euery man to haue eyes of hys own whereby he may discerne the true churche from the false and the good doctryne from the bad the spyrytuall preacher from the carnall Christian learninge from Papystry and Christe from Antychrist Wherfore serche the scriptures your selues that ye be not deceaued and trye whether your fayth be a true fayeth or not Use youre owne eyes in readyng vse your own knowledge in iudginge lean not vpon anye other mans fayeth and so shall ye not be deceaued Doe ye as the people of Berrheadyd as it appeareth in the actes Erant quotidie scrutantes scripturas in templo num haec ita se haberent They dyd daylye searche the scriptures in the temple to trye Paules doctrine whether it were true or not Beleue not the doctryne because I or anye other preacher doth preache it vnto you but beleue it to be true because your own fayth doth assuer you it to be true as the people of Samaria sayed to the woman Iam non propter tuam orationem credimus ipsi enim audiuimus scimus quod hic uere est saluator mundi Now sayd they we beleue that Christ is the sauior of the worlde not because thou hast said so but because we know it our selues to be true These and suche lyke talke cause the people to contempne to tread the seed of goddes most holy word vnderneth ther feet wherfore they muste be shunnyd of all them that mynde to be true folowers of Christe and to receaue the sede of Goddes most holy word according to the intent of our Sauiour Christ. And here is a question By what meanes chiefelye hath these talkes bene sowen abrode and bruted amongest the people Forsothe by the iudges in there circuites and the iustices of peace that be popishely affected By byshoppes and there officers in there synodes and other metinges of ecclesyastycall parsons by Schole Masters in their grammer Scholes be stuwardes when they keepe their courtes by preestes whē they sytte to here auriculare confession and suche lyke as mynde nothynge els but the playn subuersion of the kyngdom of Christ and all Christyan doctryne and settynge vp agayn of the doctryne and kyngdom of the romishe Antichrist to Gods greath dishonor The iudge in his circute in tymes past when the people hath been assembled hat perswaded the people to doe as ther forefathers hath done before them And to doe as the most men doth and so they shall be most in quiet And to be content with such godly doctrine as was conteined in the sixe articles and so forth The byshop and his officers perswade the priestes of the contrey that they shal also folow aunceant customes and vsages in the churche and to beleue and doe as the church beleueth and hath thaught them meanynge by the church the church of Rome thoughe they saye not so expresly Now here hath all the iustices of peace and gentell men and other whiche were at the cessions and all the priestes and other that were at the sinod learned ther lessons how they shal talke to their neyghbors when they come home In so muche that the Scholemaster in the grammer schole herynge of it wyll power this talke into the eares of his scholars Oh what hurt these popish Scholemasters doth They will sharsly suffer any good doctrine to be talked on in their Scholes Yea yf ther be a chyld that haue his father honestlye and godly affected towarde gods woord they wyl pyk sum such matters agaynst hym that he shall be suer to be thryse breched against his felowes once They marre all most noble prynce poysining the childers eares with popry in their youth For redresse wherof I would whish most noble prince that ther might be a Cathechisme made in the Latten tonge which shuld be red by cōmandement in al grammer Scholes through out your noble realme and so should the broode of this most noble realme not be brought so popishely vp as tey be They shal lyue and enioye thesame land whiche we now
possesse and inhabit yf they be brought vp in popry they wil alter marre as muche in one yere as your grace shal make and amend in forty The good educacion of them in trew religion shall be a fortresse to all your graces most godly procedynges The euel deducacion of that brood of England in popry and supersticion shall inconclusion be an ouerthrow to all your graces most godly procedynges Wherfor for Gods loue and the welth of this your realme moost noble prince I wishe that they should be remembred The stewardes of the courtes abrode in the contrey hange vpon the sleues of the iudges and iustices of the peace and other gentelmen in the countrey So that they dare doe none other but as they see and here there elders and chefe capitayns in the lawe doe before them And as the stewardes of courtes lerne ther lesson at the sessions so doth the popyshe prest at the Synod When he getteth once a poer symple man in the contrey vnder his benedicite O lord what stuf he whistelleth in to his eare ther lacketh no treadword talk I wil warrant you he hath all in a redines and more to He wanteh none of these communicacions wherby the simple peopell be seduced when thys confessioner hath hym ther vpon his knees he handleth him as him lystith maketh him beleue that the laynge of his hand vpon his hed is a sufficient recompence for his sinnes Yea and they bere the poer man in hand that that laynge of his hand vpon their hed is ther quytaunce Oh pestylent generacion What shall I say by the throtes of these people Forsote I wyl say as the prophet Dauid sayth as Saint Paule recyteth Ro. 3. Sepulchrum apertum est guttur eorū linguis suis ad dolū usi sunt uenenum aspidum sub labijs eorum Quorum os execracione amaerulentia plenum est ueloces pedes eorum ad effundendum sanguinem Contritio calamitas in uijs eorū uiam pacis non cognouerunt non est timor dei ante oculos eorum The throte of suche slanderouse talkers of such iudges iustices byshopes and ther officers of suche Scholemaysters stuerdes confessioners and so forth Ther throt I say is an open sepulcher They haue vsed there tonges to disceyt the poyson of serpentes is vnderneth ther lyppes Their mouth is full of cursinge and bitternes ther feet are swyft to shed blud They are very wretches in ther doynges they know not the way of peace the feare of god is not before their eyes These be they that tread downe the good seed of gods most holy woorde with their talke through out this realme moost noble prince Some also tread this sead down with ther vnamended lyfe For when they be told and cryed out vpon for ther adultery they lyue in adultery styll when they be cryed out vpon for ther popery they be popishe styll When they be cryed out vpon for their extorsion and oppression of the poore they contynewe in ther extorsion and oppression styll Whan they be cryed out vpon for there disobedience they norishe rebelliouse hartes in there brestes styll When they be cryed out vpon for their slanderose tonges they leaue not ther slander their blasphemy These be they that tread the sead of Gods moost holy word vnderneth their feet wyth ther vnamended lyfe I beseche almyghtie God amend all our talkes and lyues that the seed of his moost holy woord be not cast away vpon vs as the seed whiche is cast by the wayes syde is lost deuowred and cast away troden and destroyed wyth the burds of the ayer and the feet of the people That almyghty God may be glorifyed with the Godlynes of our talke and with the amendement of our lyues vnto whom be all honor glory world without ende Amen A prayer agaynst the pope and Turkes whiche be the mortall enemies of Christ hys word and hys churche HEuenly father full well haue we deserued to be corrected of the. But correcte vs Lorde thy selfe accordinge to thy mercy and not after thy fury It is better for vs to geue oure selues into the correction of thy handes than into the handes of men which be the enemyes of thy worde as Dauid prayed also For great is thy mercy We haue synned against the haue transgressed thy commaundementes But thou God almighty father knowest that we haue not synned agaynst the deuill Pope or Turkes And y t they also haue no authoritie nor power vs to correct Howe be it thou canst and mayest vse thē as thy fearful scourge against vs which against the haue offended deserued all michief Yea deare God heauenly father we haue done no synne agaynst them wherefore they might lawfully punish vs. but much rather would they that we with them most abhominablye shoulde synne agaynst the. For they regarde it not if wee to the were disobediente blasphemed the vsed all maner of Idolatry as they do and went about with false doctrine false fayth and with lyes and committed against the aduoutry vnclenlynes murther thefte robbery Sorcery and al maner of euil But this is our trespasse against them that we preache beleue and knowledge the God the father to be the onely true God and thy wellbeloued sonne our Lorde Iesus Christ the holy ghost to be one onely God yea this is the sinne that we committ against them but if we shoulde denye the then should the deuill worlde pope and Turke fulwel leaue vs in rest according to the saynge of thy deare Sonne if ye were of the world the worlde wold loue her sone c. Here shewe thy mercye O mercifull father ouer vs and earnest iudge ouer our enemies for they are more thine enemyes then ours Because that when they persecute stryke vs then do they persecute and stryke thy for the word which we preache beleue and knowledge is not oures but thyne and the worcke of thy holye ghost in vs. The deuill will not suffre suche thinges but in steade of the he wyl be our god in stede of thy word he wil stablishe lyes in vs. The Turke wyll sett hys Marchometh in the rowme of thy deare sonne Iesus Christ For he speaketh euyl of him and sayth That he is no ryght God and that hys Machomet is hyer and better then he If it be synne that we hold knowledge and boast and father and the Sonne and the holy ghost for the true onely God Then arte thou the synner thy selfe whiche workest this in vs and commaundest vs to do it Therfore do they hate stryke and correcte thy selfe when they for such matters do hate stryke or punyshe vs. Wherefore awake O Lorde God and sanctyfye thy name whome they blaspheme strengthen thy kyngdome whyche they distourbe in vs and lette thy wyll be done whyche they wyll quenche in vs and suffer not thy selfe so to be troaden vnder fete for oure synnes sake of them that doo not correcte ouresynnes in vs but woulde quenche in vs thy holy worde name and worcke to thyntent that thou shouldeste be no God and haue no people to preache bileue and knowledge the. Uouchesafe O Lorde gratyouslye to heare thys our peticion do according to oure beleue and truste By the deare Sonne our Lord Iesus Christ which lyueth and raigneth with the and the holye ghoste worlde wythout ende Amen Imprynted at London for Gwalter Lynne dwellynge on Somers Kaye by Byllynges gate In the yeare of oure Lord. 1550. ¶ And they be to be solde in Paules churche yarde nexte the great Schole at the signe of the sprede Egie Cum priuilegio ad Imprimendum solum Matthe xiij a. Marce. iij. a. Luke viij a. Ioh. vi Matthe xxij a. Luke xiiij b. Apoca. xix b. Nota. Ro. iij. b vij Gal. iij. Heb. vij i. Co. xiij Iac. i. c. Ro vij b Ro. v. b. vi c. Deut. xxvij c. xxviij b. Ie. xi a. Gal. iij. Ro. vij Mat. v. i. Reg. xxviij i. Ioh. i. Psal. xiij Ioh. vii Mat. v. Luk. vi Mat. v. Amos. viij Esai lv Eccls. lv Luk. i. v 〈…〉 Ioh. vij Apo. xxi Ioh. iiii God the father speaketh to the solue of man Phil. i Oze xill i. Cor. xv Ioh. xix Nota. Ioh. vi mat viij Luk. v Ioh. vi Ioh. iii. v. xi Ioh. vi Ro. xiij i. Cor. xi Act. iij. Epla ad Dardanum lvij Io. xxi Act. x. August tract L. in Io. de uerbis apostoli sermone xv Ambro. 1. Cor. x. Psal. 1. a Iere. xvii Ioh. xv Mat. xxi Mat. xx Luc. xiii Libro l. dist xi Act. xvij Ioh. iiij Rom. iij Psal. v. Eccli ij Dan. xiij Susan v ij Regū xxiiij Ioh. xv Gen. iij. Ioh. viij Mat. vi Luk. xi Ps. iiij v xvij