The Exposition, and Readynges of john Keltridge: Master of the Arts: Student of late in Trinity College in Cambridge, Minister, Preacher, and Pastor of the Church of Dedham, that is in Essex: Upon the words of our Saviour Christ, that be written in the xi of Luke.  ROMANS. 10. VER. 8. 
The words is nigh thee, even in thy Mouth, and in thy Heart: This same is the word of Faith which we teach.  JAMES. 3.14. 
But if you have bitter envying and strife in your Hearts rejoice not, neither be Liars against the Truth.  
Imprinted at London, by William How, for Abraham veal. 1578.   

¶ TO THE RIGHT HOnourable, and reverend father in God, John Elmer, Bishop of London, and my very good Lord, health and peace, and long life in jesus Christ.  
IF the Church and House of the Lord God, were or had been tied to any one man, for his skill and cunning workmanship in the same: There might have stepped forth, and shown themselves greatly grieved (honourable, and my very good Lord) most singular and learned men in this common wealth: That for age through discretion: for life through gravity: for time, in wisdom: for praise and speech of people, by their rare and goodly gifts: could very well and in due season, have challenged the first place, and taken upon them the first room, to have made dispatchall, and finished up this little building, rather than any other. Whereunto not withstanding, I have now put my hands, with Mortar and lime and such homely provision, as I have found in the Country since my departure from Cambridge. Very bold now, as at other times I have been with your Fatherhood, to open my intent and meaning in this labour of mine. That the care whereunto I am bound by private duty, may from henceforth discharge itself: And that weresome and great burden laid on our shoulders, that be the dispensers of the word of God, the sooner lightened. I have not given my travail, and this the sweat of my brows, to Aristo Chius, (as in Fables) but I have searched and made choice in the praesenting of this my small gift, of your Honour, than any other: For that by good right, you challenge the first fruits of my youth: Whom it pleased in young days, and this my infancy, to ingraft & plant in, as one thought worthy some place, in the vinyeard of the Lord. And I doubt not, but that rule and government, wherewith God hath blessed you in this Common wealth of England, shall have as glorious an end, in the suppressing & rooting out of sin, as it hath had a blessed entrance, and continued until this day, in supporting and maintaining of the truth: If any thing in this my small volume, shall appear to belesse studied, and more craggedly handled, then commonly the stoorehouses of young Occupiers, as I am, aught to be. I have a good excuse unto your Lordship: in that a more toublesome and perilous time, never happened, by the space of this one whole year, then hath done unto me: either else less fruit, and smaller commodity gleaned up by the hands of any one labourer: or greater sorrow, or linger hope: or sore attempts, or the like flames, and such contentions (as your Honour very well knoweth) that I have thought him much disquieted, that hath not sought quietness, in so unquiet a life. And yet in these tossings and tumblings, wherein I am sweltered in manner, and overcome, with out any hope of recovery, I may not be altogether dismayed: neither will I stay the course I have begun: but fair and saftely step by step drayle forward, till that time the Lord God shall release us: The causes hereof with my judgement of the same: please it you to turn over but few leaves, they will show what manner a one they be. At the end of this book, I have offered to your Lordship, the copy of that Sermon, the very notes and certain words (almost) which I speak, when you thought good, to appoint me at Fulham your Manor, this year last passed of our Lord 1577. Upon ascension day at the making of ministers, there to preach before the Clergy men. This I have done at the suit and earnest request, of certain my friends of the City of London (men of good calling, & worship) then at that time present, though unknown unto you, when I preached there. These I could not thrust away in so good a demand: neither durst I withstand them in so reighteous a cause: Yet I consithered, that the right thereof belonged not to them, for it pleased you to take it at my hands, at that time by commandment: Therefore have I made restitution of the same. For than they heard it, than they begged it, when as I speak it: But now I writ it, though they required it, and as due debt, I restore it unto your honour. Both which: these short books (as you may know the study of young divines most commonly busied in) I give them, as a pawn and pledge of that duty that I own unto you: And I desire of the Lord God, to increase you in all spiritual gifts in jesus Christ, that the whole workmanship and Temple of the Lord, may be fully finished: all rotten, and shackering sprigs that overshadow the Church of God, cut off: all idle, sluggish, and hollow hearted men, discerned: to the increase of his name, the setting forth of his glory, the abolishing of Popery and superstition, and the farthering of tranquillity and peace, in these our borders.  
Your Lordship's faithful servant: John Keltridge. In Dedham, this xxi. of june. 1578.   

¶ To him that readeth, and understandeth, long life and glory, in the Lord Christ.  
I I is a speech received commonly among men, that rare things, should be dear things: and those that be known openly, they be spewed out, and laid aside very scornfully: The report of the first, when I first took this in hand compelled me to lay aside my Paper and my Ink, and betake myself to other exercise: The trial in the other, shut up all hope that I had, if he that ruleth the actions of men, as I did know and am assured, could not also despose the heart and secret cogitations of all flesh: Therefore the prayer of the Lord, though it be generally taught of all, and thought to be as base and homely ware, such as every poor man lying tottered in his rags, and the base husbandman in the field is content to use (for this their sakes also in contempt) yet when I gave myself to the looking thereon, I found a great deal more Majesty therein contained, than any one earthly creature can comprise: As for the notable and famous men of late memory: displaying their Insignes so gloriously in the sight of men, shewing us how to war, and to pight battle with the world and the devil: how to pray, to whom, wherefore, and for what causes: with other artillery and goodly furniture belonging thereunto, as becometh those that will know the Lord: yet I can not say, though they played their parts very cunningly, and writ very subtellye, and comprehended all that they did artificially: that therefore they swallowed up whole multitudes of such as succeeded them: For neither Ireneus stayed, because that the fathers which went before him, knew the Lord: neither Origen kept back his hand, or left his pen, or despised labour, albeit, the matters he took upon him, were described of others: And as for those succeeded them, either faltered they in their speech, or swooned they in common talk, or did they fall, because Cirill, or jerom, or Crysostom, or Ambrose, plentifully, and very faithfully with great zeal and singular travail, painted forth the dealing and conversation of the men that lived then? I say nay: but those flowing wits, did leave behind them a great light to their posterity, and they that came after, sucked out the Marrow and the strength, and rob their Progenitors: and after that, become as mighty in their labours, & as valiant in their writings, and as pleasant in their tongue and language, as the most renowned men of them that lived in former ages: And that I can see, or may judge as yet, our time hath been as well blessed with flourishing wits, and our men that now live garnished with so great knowledge, as I do, and dare encourage them all that love the Lord, to proceed manfully in their callings: in as much as both our Forefathers, have not stolen away all commendation from us that follow them: neither we shut up into so narrow a room, but that in the light and beauty of the days wherein we be, we may among many good and excellent writers, say something: To him that looketh for the first place, it is good to content him with the second or the third degree: For him that gapeth to contend for the rest, if he willbe advertised by me, he shall think himself well, if he can have place with the hindermost. So that great things shall not dismay, the weak: and simple men shall stand by the best: But if any one pleased with his condition, can keep a mean, that is he, that shall have the commendation from them both: As for this my travail, and first birth (as it were) pained so much the more, as I desire earnestly the Church of the Lord God should enjoy it: seeing it is my first Babe, I willingly offer him unto you all to look upon him: and this Book I give it the rather to young men, as I myself am but growing up, and attend the good leisure of the Lord, that can increase and strengthen me, and bring me up to greater stature:  
For any fine and cunning feature you shall find herein, I dare not promise' so much as any jot thereof: but as be the books of divines, commonly talking to common men, laying out the plainness and behaviour of the people, such is this that I give unto you: If any question with me for the matter, and the substance therein contained: let him not think he is in the goldsmiths shop: he willbe content, when he hath read so much as I have done, and seen the behaviour of the world as all may do that live now, to bestow himself in some more homely trade a great deal: Yet I will say something unto him: please it him to enter in to see what ware I have, and will he vouchsafe to read over this work of mine: he shall find, though an unskilful Artificer meddeleth with it, yet so much both of household stuff, and other furniture (if he can place it well) and bestow it in his house: as is able to suffice the best learned man that I know, to stop up more than one crevice or two in his study. Neither can I see, if so be this work were taken in hand by any other learned and skilful in judgement: but that he which looketh on it, might receive great comfort, and singular pleasure in the same: Considering that he looketh upon the Lord God, and talketh familiarly with Christ, and is bold to present himself before Angels and powers, and prayeth for his brethren, and is hard of so good and gracious a Lord, as our God is: That giveth when he asketh, openeth when he knocketh, bestoweth when he demandeth, that shall fear him and call on his name faithfully: Also whosoever buyeth of his Marchandrise, and useth it well to the glory of the Lord, and profiting himself with others: he layeth not up treasure that is to be taken from him, but carrieth it with him unto Heaven, and it lieth by him for ever: And among all the things precious and excellent that I have seen on earth, never took I more comfort in any one than this: that the glory of the Lord, and the sweetness of his word, and this help wherein by prayer I have all that is necessary both heavenly and terrestrial: tittelled me from time to time, till I had enjoyed them: of truth, never ravished with any pleasure of man so much, as of late in the meditation, and heavenly speech that I had, when I questioned too and fro with the Lord God, what it was he would have his people and poor family that pineth away in this world, to look upon: From whom I received this message: that seeing it pleased him to make choice of the sons of men, and to take unto him those that he loved in this life, they aught therefore to disjoin themselves, and forsake the company of unbelievers, praying for and meditating heavenly things, casting up their minds to Heaven, and reposing their hope on the God of glory, that hath given unto us his livery and his colyzen to be known as his Servants, even by prayer and earnest invocation upon his name, the order & frame whereof, I have largely set down in my first Book: After this, that no man be excusable, but understand so much as is set down by the Lord: when any one shall come before him, that he may not speak unknown things, or pray when he understandeth not: or utter that he knoweth not: or power out before God and his Angels, and all the honourable company and assembly of Saints, unadvisedly that which he regardeth not: for this cause have I unfolded the darkness of speech, and laid open to every Babe if so he can read the words of our Saviour Christ set down by him in the eleventh of Luke: all which you shall find laid on a heap, and knit up together in my second Book. Of those that come betwixt, either precepts, either rules, either exhortations, either demands, either things that be amiss, either such as be well, either life, cyther dealings and demeanour of men, that show themselves in their proper places: them I exhort every man, to take privately unto him, not to use them as common unto all: As concerning my judgement indivers points of Religion, and called in controversy by men of our time, I have looked at them, handled them I have not: to the decidinge of them I have selected out an other time, and another place, meaning if so God will, to call you or it be long, and to crave your council in the same: that if so you will patiently bear with me in this my first request, I will be tied unto you, and own my service in any other: and as you may see: that wherein I have been practised, and whereunto, I have endeavoured myself from my Cradle, according to that have I given the name of this Book: Not other thing in deed then the exercise of my youth: & delivered up to all young ones, to look upon: Content to leave my title therein, neither will I claim any thing from henceforth in the same, they may challenge it, by good right to their own use: And if the rankness of other men, have taken away all the glory that I hoped for: I desire & pray you all to content you with the little that I have: If you think good to leave unto me any time at all, to turn the over few leaves that I offer you: if any labour of yours come unto my hands, like favour will I show them: & the good that I can do, they shallbe assured of: As for the learned that did manifest them unto you before, in a better and perfecter style, than I have wrote: Them (if so they lived) I durst entreat: even Master Bucer, or Master Martyr, or Master Caluin: or any other the honourable company, to bear with me in that I do: both for the their traffic & their toil they took, was not extinguished by other men's travail: and in that they purposed not, by the large streams wherein they were busied, to stop up the rivers and small channels of other men's study: being my request to them shall read this Book: that they way all things as they be set down, that they cast not their eyes upon other men: To whom and that do fear the Lord, and wish for peace and quietness to his Church, and readeth diligently to follow it reverently, or judge Christianly, and seek God's glory faithfully: be health, rest, and honour for evermore. Far you well.  
Your poor and faithful labourer in the Church of God. I K.   

Viro docto, mihiue amicissimo, johanni Keltridgo: Thomas Numannus artium Magister, Magistro Artium. Salut.  
QVem saepe plurimumque, concinne, eleganterque perorantem: tam describentem mores actionesque clarorum hominum: iam in Academia, nonnunquam in Rostris, & candidatorum pompa, caelebritateque virorum optimorum: interdum privatis parietibus honorifice multa facientem: Colloquiis autem nostris laepidum facaetiarumque plenum vidi. Quam potest vel amico, vel familiari, vel peregrino cuidam jucundum esse: eundem te in Dei optimi maximi laud celebranda, honoreque propagando equalem videre, quem semper in rebus gerendis, actionibusquè tuis, privati, privatum hominem admirati sumus. Quod eo intueor magis, quo lingua nostra ornatius, stilo elegantius, facilitate clarius, vulgari oratione enucleatius, complexus es sermonem tuum. Cum enim multos intueor, singulareis in Repub. laudatosue viros, populo ignarisque loquentes: praeter salem laeporemue, aut Maiestatem illam, quam prae fe ferunt, etiam quandam spetiem humanitatis tuae, teiudico enarravisse. Si de nobis audire aliquid cupias, (cum de te non nunquam sepiusue audivimus) Nos valere scias velim, quod tu bene valeas: eoque valere magis, quod tu literis vales. jam enim video non calamistratum te, non lasciviae deditum more Cinicorum: aut pugnantem eminus, cominus vero eiaculantem: aut Barbary utentem ea quam admiror Academicos, Aulae, & libidini daeditos: nunc oblitos rerum suarum, studiorumue eorum quae diligentissime, non ita pridem amaverunt, tenuisse: sed sobrietate gravitatem, humanitate divinitatem, & opera magnaliaue Dei declaravisse. Te hortor: & a hiisce illaecebrisdehortari volo, quas procul dubio praese tulit nature impetus. Tu vero natus generosa stirpe, generosissime progredi cupivisti: Absens etiam mater tua, videt cuncta quae facis apud nos: eam opportuno tempore videbis: sic enim videris mihi, terram relinquere, illam petere: quae extincta iam diu, reddetur factis tuis gloriosa. Ego vero tua legens, recreor ut possum maxime, cupiens fieri tui similis: Et me cum negotia humana mea, a delectatione Theologorum a vocaverunt, fecerunt tamen in eo studio alacriorem. Tu (mi Keltridge) utere felicitate tua: Si quam es nactus labore studiorum tuorum dignitatem, eam Deus optimus maximus benignitate sua faciet meliorem. Nosue postulavimus eum hominem videre iam diu apud nos, quem Respub. commendavit. Quae si ingrata sit, uti audio, ubi iam es solitus rusticari: Scias velim, fore eam invidiam non tibi soli, sed communem etiam gravibus viris: Nec haec universorum vox est: jam enim versaris in Tusculano: sed partem Respub. sibi optimam, deteriorem rudiores▪ ipsis seruaverunt. Equidem scio dixisse aliquo spatio recreare velle te, idue rure: Non ego tibi facilis esse poteram, qui ipsi tibi iniuriam feceras: Quae enim te improvisa negotia a Matre tua avocaverunt? Si Remp. cupis, stat ea ipsa sine te: si quid aliud petis: petere potueris, difficile est videre quod velis: Tu fato utare tuo licebit: si quod sit fatum fateri perpeti te quod patiarts. Sin vero pudeat te tui, nec absentibus nobis, audeas in re planadicere, quod scias, te ipsa fatie videamus: quanquam (hoc namue scio) dolores omnes, tuaue onera, confectio huius libri, laepos, iucunditas, lectioue rerum optimarum, unaà labores tuos obsorbuerunt: Aut avium cantus, pratorum viriditas, camporumue amaenitas, ipsaue deambulatio subcessivis temporibus habita (sic enim es solitus iocari) plane scio, hilarem fortemue efficerunt. Sin minus, cum te viderimus, hilarem laetumue, si quo modo possumus, fatiemus: Tu ut consuevisti, velim literis & scientia progrediare: ut quam spem Acadaemicis nobis, dignitatem familijs tuis, honorem tibi ipsi peperisti: Eum omnem exercitio, studio, eloquentiaue tua▪ & laijdabilimorum virtutum ue comitatu, una cum peritia, & mirifico laepore tuo, exercitatione, scripto, tum etiam elegantia, urbanitate, linguarum varietate, ipso cantu, & orationis suavitate, servare tibi posse videare. Vale.  
Tuus. Thomas Numannus. Cantabrigia. Junii. 2. 1578.   

I.R. Cantabrigiensis, Artium Magister, Authori.  

SI tibi religio cordi est, si vota precesque,  
En, quas, caelesti detulitarce Deus.  
Si cupis ex animo, pietatem discere veram,  
Ecce, tibi christus Ludimagister adest.  
Commoda si quaeras, animae tibi commoda monstrat  
Hic liber, hic sanctae pabula mentis erunt.  
Annè voluptatem iucundaque munera poscis  
Munera, quae longós sunt habitura dies.  
Ex hoc font fluent avidae solamina menti  
Sola fuos famulos quae sine fine beant.  
Scriptores alij lucri fallacis amore,  
Diwlgant animi damna pudenda sui.  
Applausum plebis, multorum scripta, requirunt,  
Mobile judicium mobile vulgus, habet.  
Multorum Italicis turgescit pagina fumis  
Nomen habet libri, non habet artis opus.  
Hos Venus eneruat, Venerisque obscaena libido  
Plena est deliris impia Musa iocis.  
Aspice quam multas vendit vernacula nugas  
Lingua, quibus species nulla pudoris inest.  
Incumbit lassis infoelix sarcina praelis,  
Equibus exitij dira venena fluunt.  
At tu Keltrigi diverso tramite curris,  
Scribis: at in scriptis stat Deus ipse tuis.  
Et legis, ast, ea quae Christi dictata, legebas  
Antè, fidem, mores, dogmata sana, preces.  
Enarras? at quae te jussit spiritus, ergo  
Mactè agè, virtutem quaelibet ansamouet.  
Gloria sit Christi, populi sit fructus, at ista  
Laudis, & ingenij sint monumenta tui.   
FINIS.   

The exposition and Readynges: of John Keltridge: upon these words of our Saviour Christ, that be written in the xj of Luke.  
¶ The text.  
1. ¶ And it fortuned, 
Luke. 11  as he was praying in a certain place, when he had ceased: one of his Disciples said unto him. Lord teach us to pray as john also taught his disciples. And he said unto them, when you pray, say:  
2. O our Father which art in Heaven:  
3. hallowed be thy name.  
4. Thy Kingdom come.  
5. Thy will be fulfilled, even in Earth also, as it is in Heaven.  
6. Our daily bread give us this day.  
7. And forgive us our sins, for even we forgive every man that offendeth us:  
8. And lead us not into temptation.  
9 But deliver us from evil.  
THe Church and society of the faithful, it hath been from the beginning, & as from the first mould whereon we were fashioned, so till the last hour when the Lord will call us unto a reckoning, he will daily foster and maintain such as fear his name. For which cause the family of the Lord, and of those that believe and call on him faithfully, have in especial received two manner of ordinances, given directly from God since the first creation. The first is the knowledge of him and of his word. The second, the manner of prayer and of calling on the Lord: wherein I do exempt and sevar from the Church, all fond and counterfeit illusions, crept in by the vanity and superstition of men. For as he that made and created all, was partner with no man in that singular work of his. So is it not to be permitted, that any one should have that glory, which is due only to his Majesty. Therefore he hath sealed up as proper to his several use, all manner of adoration, all invocation and earnest affection of the spirit, neither hath he given liberty to the Sons of men, to use it any otherwise, then in his name: the certainty whereof is known in this, for that our Saviour Christ, hath given by his coming unto man, 〈◊〉 things as keys to open and shut the Gates of Heaven. His Gospel wherein the everlasting God is known, and jesus Christ, whom he hath sent: together with our duty and fervency, and the use thereof, as the uniting of us all in both the sacraments. So that of these as of a sweet savour, do the odours come up out of that golden Censar, which offer and present themselves before his Throne, the prayers of his Saints. Wherefore I have above all other, as one albeit in the gréenenes of my days (peradventure also rawness of time) far unmeet to discern so great a matter. Yet made choice especially of this, that a plain and perfect way may be known wherein to walk. For that every one is ready to come unto the Altar, and many in these days think themselves discharged, come they to the Temple to hear Elyas. And this veil it is taken away more easily, as we be readier to serve God sinsearly. But if any man think I have done him injury, in decidinge this I appeal to the Book of God to try it. In whose name, I require all such as fear his Majesty, and love the truth, to give me liberty to use my speech one hour or two: Then shall he seem very Christianly bent, when he examineth all things by the word of the Lord, or liveth so all the days of his life, that praying devoutly, he pray unfeignedly: or craving needily, he do it neighbourly: or asking earnestly it be done brotherly in all his dealings.  
The occasion of these words of our Saviour Christ, was taken of a question moved of his Disciples, namely how and after what manner it was expedient to pray? And this, it was drawn from the custom and ordinance of the disciples of john: so that these few lines have two things in general therein contained. First, a demand or request of his disciples. Next an answer or reply, to the petition of his said scholars. Both which give me occasion to divide or make distribution of the same words: for in the demand or request of his disciples, is contained an entrance or pathway unto prayer, which you shall find to be only handled in this first piece of this work, and as for the answer of Christ, that, it is now too long to stand upon: for a brief exposition with the meaning thereof, it is to be looked for, in the second part of this Book. The knowledge how to pray, with the demand or question, hath thief four pieces, severally divided by themselves.  

1. Whether we have need of prayer or not?  
2. What prayer is?  
3. What kinds or manner of prayer there be?  
4. How to prepare ourselves to prayer?   
¶ Causes that we have need of Prayer are these.  
FIrst, the express word of God that commandeth us to pray. The question is when? and it must be always, as Mat. 7.7. Luk. 18.1. Rom. 12.12. Eph. 6.18. Colos. 4.2. 1. Tim. 2.8. Pro. 18.23. 1. Thes. 5.17. Psal. 50.  
The second cause that we have need of prayer is shown in the examples of our forefathers in the Law, and before the Law, according to the will of God that aught to move us: of Abel. Gen. 4.4. of Seth. Gen. 4.26. of Noe. Gen. 6.6. and Gen. 8.22.  
In this age men are not said to have so full knowledge of God, only to have sacrificed, and called on God, and not by the word praying. Albeit it was not without intercession. But in the days of Abram, afterward called Abraham, the way and manner of calling on the name of God, is most lively expressed, as Gen. 22.8. Gen. 13.4. Therefore also had Abraham, the commendation of the Lord, in the training and bringing up of his youth and household, as Gen. 18.19. So Abraham his servant prayed, when he went to get his masters Son a Wife, from Caran of Mesopotamia, of the house of Nicor. Gen. 24.12. So Isaac went out to pray in the evening, verse. 63. After this began the word of God to be more fully known unto our fathers. He was not only more openly worshipped, but more reverently and duly honoured. For Moses prayed forty days and forty nights. Deut. 9.25. Also for his Sister Mary, strooken with a leprosy, for that she rebelled against her Brother. Numb 12 13. Therefore also God commanded josuah, to meditate in the book of his Law: day and night. josuah. 1.8. After which time they of Israel gave themselves to more earnest obedience, and more pure and sincere reverence of his Majesty: Great men, aunciant Matrons, Kings, and Princes loved him faithfully, called on his name constantly, signified their homage and obedience openly. Hanna wife unto Helcana, in the sight of the Priest. 2. Sam. 1 Deborah and Barack. jud. 5.1. judith in the misery and calamity of her Citizens. 13.2. And David sanctified the name of him that was Almighty, and asked council of the Lord God 2. Sam. 5. by Abiathar the high Priest. After that he danced before the Ark of God. 2. Sam. 6. Then at the blessing received of Nathan with the certainty of his kingdom, with an answer of the house he would have built: he went in, and sat before the Lord, and worshipped. 2. Sam. 7.18: so did Solomon, even in the royalty and stateliness of his Princes. Offering up burnt offerings, and trespass offerings and consecrating the Temple newly dedicated. 2. Kings. 8.22. stood before the Altar in the sight of the congregation, and stretched out his hands towards Heaven. In the same manner Christ prayed for us. joh. 16.26. and 17.9. and 20. He prayeth also for Peter. Luk. 22.32. Paul prayeth without ceasing. 1. Thes. 1.2. He prayeth in the Temple. Act. 22.17. He fasteth and prayeth. Act. 14.23. So that Ideines banished, sloth abolished, our minds strengthened: In desiring readiness, in praying steadiness, in believing perfectness, can not, but they must thoroughly couple us and chain us to the Lord, make us ready by the examples of our Predecessors, and of God himself, to obey and praise him.  
¶ The third cause, is, The necessity of man that needeth all things, for what have we, that we have not from the Lord. Meat to nourish us: apparel to cloth us: the Sun to comfort us: the Moon to pleasure us: the Stars in their brightness: the Summer in his gallantness: the Springtyde in his pleasantness, all cometh from the Lord.  
¶ The fourth cause is, The danger and peril wherein we be, so often times falling, so often slyppinge, so continually transgressing the will of the highest. At our birth very unwilling to enter into these miseries, yet tasting of the vanities and delights of the flesh, we choke up the good gifts of God, and are daily weighed down, with greater encomberaunces. If we look up to Heaven, the glory and furniture thereof condemneth us, for they run out their race, and keep their appointed circuit, as men of war, prepared unto battle, they never retire back uncrowned. Man only among them that have reason, very unreasonable, always rebelleth and reasoneth with God. If we turn our eyes to see the earth, the creatures therein, they curse the state of man, and groan to be at liberty, acknowledging our fall, and seeing the dishonour whereunto we be come, that standing so surely, waver now so brickelly, and living happily, are now feign to misery: decaying not staying, till he that sit above in the Heavens renew again our former state, and bring us holm to life. Therefore pray without intercession, that the god of glory may recompense those that be his, at his appearing.  
¶ The fifth cause is, The deliverance by the Lord, that other wise wear helpless. For as they whose bones were wearied in Egypt, 
Exo. 5.16.  whose sinews and joincts were benumbed with making brick, that could get no stubble and straw to burn their Clay, that had little rest and small quiet, until God appointed his messenger, sent his servants in signs and wonders to rescue them. So we, if blessedness come not from the strength of Israel, and quietness from him that loved jacob, and a pleasant look from him that erecteth the Hill of Zion, and deliverance from Christ, and strength from God: neither can we, neither may we, neither aught we, to hope for any safety whatsoever. The Lord our God, he is a man of war, his name is jehovah: he scattereth the Chariots in his wrath, he sendeth out lightning in his fury, he chasteneth his enemies as a valiant champion, and battereth in pieces the bulwark of the wicked: so excellent is he, and so kind a Lord, unto such as fear him, that trouble, persecution, death itself is conquered, where he helpeth us: anguish of mind, and penury be common messengers, where he assaulteth us.  
¶ The sixth cause is, and the last. The Devil and Sathanas, that assayeth continually, and worketh craftily, to bereave us of the honour we look for, from the Lord. That subtly prenenteth us, watchfuly entangleth us: so deceitfully snareth us, to drive us from our God. He hath a number at his beck, as Pages to wait on us. Servants he hath great store at his commandment to withdraw us: espies he appointeth to ransack our doings, the more easily to betray us. For he is the prince of this world, he ruleth chéeflye. Eph. 2.2. joh. 12.31. Many ways he may overreatch us, for diverse he his pretences, pleasant he his fetches to entrap us, when reason is exiled, and she hath lost her seat: when Wisdom is banished, & content to seek out an other corners to harbour in: when the pleasantness of the brain, and fineness of thy wit is fled away. When thy young days are gone, and the greenness of thy youth withered up. When wantonness hath rushed out, and thou thyself ware dim: when strength faileth thee, and thy stout and courageous men are fain to bough, and the Elements can feed thee no longer, and thou laid in thy Pavilion, & thy Tent pitched in the ground, thy body laid unto the earth, and thy spirit in his power that gave it thee: shall he not give a shrewd assault and lay unto thy charge, and upbraid thee with thy misdeeds, that hath so long a time accused our brethren day and night before the Lord? Reu. 12.10. If he spared not jehosuah the heighe Priest, 
Zach. 3.2.  standing before the Angel of the Lord. But suffered rebuke at the hands of the Mediator, and as yet ceaseth not to vere his saints. The only way that we have to avoid him, is by our intercession and prayer to the Lord, offered up in golden vessels before our God, to make an atonement for our sins: and hear is somewhat to be consithered also.  
For there is two kinds of prayer one of good men, of evil men another  
Full dear in the sight of the Lord, is the prayers of his saints, and his ears are open unto their crying, who is there that hath failed that put his trust in the Lord? or hath he despised the sighing of a contrite heart. Then to put a difference in this world of those that be Gods, and of such as be not. Certain there be, whose moan and groanings the Lord God regardeth, other there be whom he contemneth. Abraham when Lot his brother, was taken by the five Kings, 
Gen. 14.16  pursued the Chase, armed his young men, went down to battle, was hard of God, and won the field. But Ahab, though jehosaphat were with him, and helped him, 
2. Kings. 22.35.  though his petition was for victory, yet he had the overthrow. His Prophets beguiled, and Micheah his prayer hard, and he saved: a difference there was, betwixt Abel his offerings, and the offering of Cayen. And God appeared unto Laban in Astonishment to warn him, when he hasted after jacob, his wife and his servants. But to jacob in bethel, when he lay a sleep and leaned on the Stone, in great excellency and majesty, appeared he to comfort him. David his prayer for the people, when he numbered them: was contrary to Saul his petition of the Lord, when he went to the enchantress to aid him. And as Husay his council the Arachite, was more precious to his Lord, than was that of Ahitophell: so be the prayers of Saints, then of hypocrites: and of the good, then of wicked, and of the poor in heart, then of dissemblers. All give not ear to Moses, some die with Scorpions. The Manhu it nourished not alike, for to some it is destruction in the eating: there is one jesabel among the Princes: one Nabal among the israelites: one Ishmael in Abraham's house: one Absalon in David's Court: so is there many hypocrites among men. Some evil clusters among Grapes: some briars among trees: some Nettles among herbs: some Darnell among corn: some Cockle among wheat: and some wicked among good. The Sea it hath the Saphirre, and the Diamond, and the Emeroide, and it hath the Pupil Stones, and it hath the stately Fish, and the thin and tender Barcks, as well as great and mighty ships. The earth itself hath many children, and from her breasts come divers Twins, yet be they not alike. The woods they have their Pine, their Peatche, their Elm, their Apple, their Cyprus, and their Cedrus, the Violet, and the Cristolet, it hath the Brome, it hath the Nut, it hath the Crab: and so hath God, he hath the good, he hath the bad. The Heavens they make but one compass, they draw their train alike, and very gloriously they enclose with like countenance all such as devil on earth: Yet tell me which of them treadeth like steps as other do? or runneth not swiftly, or flieth speedily, or bendeth crookedly, or windeth narrowly, or praunseth not forth more valiantly, or else retireth wearely, or mounteth not forth more greedily? Again to we not wonder at the Son, that leadeth the forefront of the battle, with his glittering armour? whom the moon followeth with contrary attire, the Ringeleader and Mistress of the night: upon whom there waiteth such a number of fair damsels, every one having so several a countenance, that each man may know their dispositions, their way unto their houses is so contrary. Then let man alone, for he hath divers children: and let him that is above work in man, for sundry be his benefits, and let us submit ourselves unto the hands of God that guideth us. For as out of the Eden goeth a Kiver that watereth the Garden, and is divided into four heads. And as Phishon compasseth the land of Havilah where there is good Gold, where the Bdelium and the Onyx Stone is: the other springs do run to other Countries, wherein we can not find so precious jewel: even so is man divided by the Lord: some bordering as it were at the mouth of Eden, saver of more fine, and better metal, than they of Aethiopia do. Others be content with base and homely Gold: the third kind it savoureth of that which is more gross and brickle then the rest. The fourth is so far from heat, that very little which is good is found there. And so fareth it with man, sometimes the word is choked up, it is scattered among thorns: often times it taketh root, but it is blasted suddenly, the Sun scorcheth it, it seldom bringeth forth fruit, so hard and stony is the heart of man that receiveth it. Therefore the Pharesay he prayed, 
Luk. 1●.  and set up his bristles against the Lord, despising the publican that looked up to Heaven, and set abroad his works to be seen of men, I like not those Philatharies, upon the skirts of thy garments, and thy giving of alms they be not pleasant to the Lord: for trumpets are blown before thee, and thou sittest in the sinogogues, 
Math. 6.  and in the corners of streets, to be seen of men, thy prayers are long, thy talk is much, and thy tongue it spendeth many hours in vanities, repeating divers prayers as the heathen do, but thou hast thy reward, for the Lord loveth the purity of the soul, & the integryte of the heart is burnt sacrifice, so that at length we may shut up this piece and return to some other for seeing that good and bad are among men, and for that all think they pray aright when they go wrong, I have sought out an other way: even for him that willbe godly, to be godly still, and have appointed out a more perfect and orderly manner than this is wherein every one that is good, willbe busied. Now then having sumthing roughly handled this my first piece of this work, I crane of you to hear the rest. For that which followeth is grosser a great deal, and not so fine as that even now came out of Eden, and this our country it hath not so well been tilled of late, neither have men so regarded their wealth, as there they do: but such as it is I give it you, and a better care, may happily afford some better fruit, and now we proceed to the second part: namely to search out what prayer is. 
What prayer is thought to be among the learned.   
As of a Letter by wrighting to a friend, such is the force of prayer in speaking to God, whereof I may determine much, but now content to say little: prayer is thought to be a talking with the Lord, and a communing of him that is faithful in spirit, with God above, requiring at his pleasure that which is good and profitable for him: and praying for aid to help him, 
In. Lucam.  or grace to relieve him, if aught may or do happen that is not commodious. M. Gualther calleth it a talk or speech with God. Quia orationis loco minime habentur nuda verba, quae ore aut labijs proferuntur, nisi ex animo fide praedito, et certa spe in dei auxilium erecto procedant. 
In comment. in psalm. 135.  Arnobius, the rhetorician in Africa when he lived, after Christ three hundred and thirty, brought from Panisme unto Christianity, used very often to pray, and left a testimon●e thereof in his book as followeth. His intercession it cannot perish & be of no force, that hath promised in earth to hear us. And if we cease not in praying, how can he be flow in hearing? 
Lactan. lib. 6. cap. 13.  His scholar Lactantius as jerom recordeth, trained up at Rome, was not of so sound a judgement in this, as was his master. That supposeth us if we ask any thing of God, to be tempted of God: to know thereby if we be thereof worthy.  
Chromatius Bishop of Aquileia, 
In contion. de octo beau citud.  may well abide the toutchstone herein, that bindeth Prayer to have his only success by faith. As for Epiphanius of Eleutherapolis in Palestine, his doings they be very pleasant, and his writings exquisite: he hath also been a witness how we should walk in prayer before the Lord, 
Lib. 1. Tom. 1. haeres. 66.  his judgement is to call on God, only one true and perfect Lord, and on Christ the Son of God with the spirit proceeding from them both. And that rare man of God, than whom Stridon in the borders of Dalmatia and Pannonia, 
In comment. in Esay. cap. 62.  saw never as yet a perfecter. jerom I mean so much allowed, determineth of this, very wisely: whose admonition I would it were engrafted in us to the full, or else I would that grave father lived now, whose look and countenance might withdraw us from our vanities: his mild and sugared speech, is not unlike to this. Cease not to pray continually, and give not place unto the Lord: in season and out of season, and be importunate upon him even as that widow is, to that same unjust steward, that hard the stony judge, who oftentimes withdrew himself. This jerom is he that so often, if chance afordeth, and I have to deal with him, ravisheth me so suddenly, that I hardly leave him. For this cause, his neat and pleasant style, requireth me to taste of one or two more of his sayings. It followeth in the same place not far of: If he giveth to him that asketh, if he findeth that seeketh, if he openeth when one knocketh, it appeareth he will not be slow to him requireth. And therefore he promiseth a reward already for such as demand, and saith jerom: This Gate wherein the just man doth enter is such a one, wherein are hidden a number of pleasant and delicate things, to him that seeketh them. divers there be that of late, and now also have writ hereof, how to ●●me unto Christ: but in this place I take the fathers, for they are sound, and very strong in this, and very good, whose comely age I must reverence, in that the younger fort, and we also even in these last years, are beighly bounden to them: so that small cause there is for any to repent him of reading them, whose diligence hath brought to pass, that we with less pain, may teach ours.  
julius Firmicus Maternus, 
In fragmen. de errore prophanar. relic.  under the Emperor Constantine and his Sons, an Astrologian at the first, and so it seemeth still: for he climbeth up very high and mounteth to the Heavens: neither looketh he for any man's help in his prayers, he is raised upward to God, he suffereth no man to be called on, but the name only of Christ. The manner also and condition of prayer is seen plentifully, in that same borne at Africa a very worthy man of God, Caius Marius Victorinus, reckoned of jerom, among them of his number and Catalouge, worthy and famous wrighters. For beside that ever he did on the Articles of faith, or else in the pain he took against Heretics, no where doth he seem to have dealt precisely and more warily, then in his opinion of prayer, acknowledging Christ to be sufficient and the only true bread from Heaven to feed us. 
De oration, Lib. 2.  There cometh now unto my hand, a man (of truth scase worthy the naming among the Fathers) for his so vile and evil dealing, and as you may know him, a Cinnick, fit for the staff and the shacky hear, then to judge of Religion, borne at Alexandria, at what time Gregory Nazianzen taught at Constantinople, he was brought to Cristianitee by preaching. This Maximus Aegiptius by his wily sleights having gotten many from Byantius, corrupted one Peter Bishop of Alexandria, & created this Aegiptius Bishop. Yet this man, otherwise a faithful steward in the house of God, whrot many good books. I therefore take his well meaning mind of prayer even especially against the wicked, 
De oration Lib. 4. ca 86  the they may know that a wicked man hath taught them to pray often, his readiness was seen in this, for that he instructed all flesh to pray continually: he adjoineth his reason in an other place. The sedulyte and forwardness of a man calling on the Lord, 
Lib. 4. ca 35.  (if it he done rightly) is that which commendeth the soul of man: spoken as I think, to stir up the sloth in us, to pight us a place in Heaven, where the soul of man resteth. The lively exposition thereof is well noted, in that he debarreth us from all manner contemplations in the earth, he leaveth no room for the thoughts of man in time of prayer, not not so much as to think of him that hurt thee, or of thy enemy, but freely to lay aside all grudgings, debates, strifes, enimyties, 
Lib. 3. ca 49  to repose one only hope in God. And I like his reason well, and it is allowed in the Book of God, for that our praying it is a quieting of our minds: so that it appeareth by all those that went before, that terror should strike us, for we speak to God, that the world must forsake us, for we seek heaven: the body leave us for we speak in spirit: our wealth must not trouble us, our treasure is above, nor our enemies grieve us, for we are friends with Christ.  
On this our prayer, there is depending two things: 
Two things that be waiters upon him that prayeth.  the first is calling upon him. The second is giving of thanks unto him. If thou ask to wholme, it is? it is to God. If thorough wholme? it is through Christ? if the mean to him, it is faith: if wherein? in is his bloodsheading and death. Therefore Paul, 
Colos. 4.2.  continued in preier, and watch in the sane with thanks giving, praying for us, that God may open unto us the Door of utterance, to speak the mystery of Christ. For even now do we see our full redemption, if calling on the Lord, we repose our trust in the only mediator jesus Christ, the Son of God, being nothing careful but that in all things we let our requests be showed unto God, in prayer and supplication with giving thanks. For he is the God of peace which doth keep our minds and hearts in Christ jesus. 
Philip. 4.6.  That we must pray you have hard: what prayer is, I have set down, suffer me (though briefly) but to know how we must use it, and so we shall discharge our duty more fully. Ephraem, a Sirian, for so is he called by Theodoret, in an homely of prayer, reckoned among them of Caesarius, hath given a very good light to this our question. Let saith he thy calling on the Lord be as that which was of Hanna, Mother unto Samuel, that sat weeping in spirit, and groneing, and that was meek and mild in heart not seen of men, not gazed upon of others. That same Ephraem hath yet gone farther in this, he searcheth out more narrowly, the dealings of the world and preventeth that same glorious pomp in our professors, that lay open their thoughts, and rip up their cogitations to be seen of men. with which kind of people I profess myself much to have dealt withal, and glad I am it pleased God to let me have sight of such in these my young days, for that I may beware the better in riper years. But his council it is not to pray for ourselves but for all, even such as be Christians and of the Lord: and not for our friends but even for those that hate us. I think he hath sufficiently glanced at our Anabaptists, that beside their error in misliking our manner of prayer (holding with none but such as is framed and ordered by them) entertain but little order in the Church, but careless in life, and suspected in their dealing, make the Gospel a covering, and the word a cloak to dissemble with: regard such as favour them: presume to appoint the elect of the Lord at their several judgements: pray for such as be of their Church: keep secret the dealings of ungodly men: (lest their profession and calling be dishonested) as though David could not offend, or Abraham transgress the will of God, (be it reverently spoken and with fear) but the Church of God should suffer Shipwreck for it. I speak as one moved, and sorry I am that I am at holm. And this sore, it is so festered & writhed already into the hearts of men, that an Iron to sear it is better than a plaster to mollefy it with. And if God do not give an other spirit, or dalliance be deferred as yet it is: I have at this time but looked at them, if God permit, and leisure serve, and these outrageous enemyties still continued, I am not purposed to leave them so rawly. But overslipping myself I have plunged unadvisedly to come so near us: truly so it may be. For better a great deal is it to keep him that is abroad, and strike the enemy, then to rush upon our friends that be at holm. And yet not so, nor so wisely neither if we consider all. For it is wisdom to cut of him in thy own Camp first, if so thy liberty permitteth thee: and then to wrestle with the forraner: but content I am, and I strive not now: I will arm myself against some other time. Only let them take heed they come not nearer, for if they do, though now they be without reach: yet Pen, Ink, and Paper, shall never spare them: well to leave this of our disordered and crooked dealing, let us approtche to that which is more pleasant, and fruitful, then is this: and if thou wilt pray, and pray aright, pray thus.  
First in spirit Ephe. 6.8. jude. 20. 
Our order and manner in praying.  and in many other places: the reason hereof is. For that the man always occupied in his traffic, is not able to use the body, the joints, the limbs, the outward gesture, as other doth, whose leisure suffereth them to pray at all times: but even this is required in him, as in all other, to lift up himself, to erect and rear him up, in soul, in spirit in heart unto the Lord: that the affairs and dealings in this world overcome thee not.  
Secondly, in faith. Math. 2.12, Mark. 11.23. joh. 15.7. jam. 1.6. and the 5.15. Ephe. 3.12. Ephe. 2.8. and else where. For as God hath left unto us, all manner of instruments to work by, as he hath given us a mean and way on earth, to labour by, as man hath his several manner to inritch him with: So for the spiritual affairs, for thy work, for thy way, for thy labour, for thy custom to attain thy honour with all, is there of us all, as common unto all, one only instrument which is saith.  
Thirdly it must be done, in the name of Christ alone, where in is secluded all manner worship and invocation either of Saints, either of men, either of creature on the earth. That prayer used of them in Egypt to Isis, so named of the glory which they saw in the Moon. Also they of Athens that worshipped the unknown God. Acts. 20. As they which were at Rome, that served Minerva, Pallas, juno, Hereules with the rest, diversly invented by the Ethnics: All else whatsoever, they be condemned by this, for it aught to be in the name of Christ, the reason is: that we take it not as a character, or fond for the repeating thereof, as that there should be any force & virtue in it. But thief be the causes for which we are charged and enjoined to think that we have salvation in the name of Christ.  
¶ The first cause for which we pray, in the name of Christ.  
For that he only forgiveth sins. Math. 9.2. Acts. 10.43. Rom. 8.4. 1. Cor. 5.18. Ephe. 1.7. and the fourth, the thirteenth verse: otherwise we might pray to the Block and to the stone, and to the thing that creepeth, and profiteth us not. For what advantage had we in sorrowing all the days of our life, and in the end when the wrinckels in our face appeareth, and the messenger doth his duty and citeth us before the Lord, than we be still in death, and life is kept from us? then this is the end bereof. Namely that our transgressions may be hid, and our sins covered, and that we may have remission of the same, and life eternal; which is the first cause we pray in the name of jesus Christ.  
The second, for that he is the way, the truth, and the life: joh. 14.5. and 26. joh. 11.2. joh. 14 6. Acts. 3.15.1. joh. 1.2.1. joh. 5.11. Colos. 3.4. By this we are secluded from all licentious liberty of the Gentiles: from all invention of man: from all fond, and fanatical illutions. For if we seek for lice? we have it in Christ, that died for us to bring us, out of death. If for a guide? we have the spirit that will conduct us in the right way, and lead us to his Father: if the truth? there was no blemish found on his lips, nor deceit in his tongue, and he brought in the truth the Gospel of his Father, and the word of life, kept secret from the beginning of the world, and revealed in these latter days unto the sons of men wherefore we need to seek no farther, we have all things wrought in Christ.  
The third, for that he is the accomplishment and end of the law. This may seem little to apperfayn to us: but when we consider the by the law came in death, and by the fulfilling of the law came deliverance from death: it may appear what a glorious God, he was, and most victorious, that hath overcome the sharpness thereof, and vanquished the power of the Devil: that kept this as a handwrighting against man, that of himself was never able to fulfil it, wherefore we pray in the name of Christ, for that he hath abolished the strength and force of sin, and finished the manifold rites and ordinances required therein: who was the only end and fulfiller of them all, Mat. 5.17. Rom. 10.4.  
The fourth, for that he is our Master, or Lord whom we aught to hear. Math. 17.5. and 23.8. Mark 9.7. joh. 13.13. Acts. 3.22.  
The fifth, for that he is King and prince of kings. Math. 12.9. and 27.11. Luke. 1.33. joh. 1.40. and 12.15. Revel. 1.5. and 11.19.  
The firte, for that he can call, he can heal, and he can comfort sinners. Math. 2.21. and .9.13. and 11.28. and 18.10. Luke. 4.19 and 19.10.1 Timo. 1.15.  
The seventh, for that he is the searcher of the heart Math. 9.22. Luke. 6.8. and 11.17. and 9.47. joh. 2.24. Hebrew. 4.13. Revel. 2 23.  
The eight, for that he only is Lord. Math. 22.43. Luke. 2 11. joh. 12.13. Pro. 28. Acts. 9.5. & 10.48 1 Cor. 2.8. and 8.6. & 12.3. & Eph. 4.1. Philem. 2.11. Revel. 17.14.  
The ninth, for that he only is saviour. Math. 1.21. Luke. 1.32. joh. 3.16. and 4.24. Acts, 40.12. 1. Tim. 1.15.1. joh. 4.9.  
The tenth and the last, for that he is only mediator and advocate for man. Math. 11.27. Ioh 10.9. and 14 6. Acts. 4 22. Rom. 5.1. and 8.34. Eph. 2.18. and 3.12.1. Tim 2.5. Heb. 7.27. & 6.6. and 9.15. & 12 24. &. 13.15.1. joh. 2.1.  
THus much to debar man from the authority that he looked for, that having our true faith fired on the Lord, reposing our hope in Christ, calling upon his name, all invocation upon Saints, all homage and reverence, they claim as due unto Peter, the dignity and superiority to the Virgin Mary, all prerogative falsely attributed by the Papists unto Images with other the ofskouring, and imaginations whatsoever of man usurped against the Majesty of our God, is altogether clipped of. So that we may come before his judgement seat, & claim a right & title, for that we be heirs in his Christ: we be cleansed, & purged & renewed in him, our sins are wiped and washed in his blood. He it is that directeth us in the journey and wearisome Pilgrimage, we have to go in: he guardeth us by the spirit in truth, whom the Prophet's prefigured before, and the Book of God did for-signifie to come on earth: that is Lord and King over all, and hath conquered Hell, death, the Devil, and the world, that hath led captivety captive, and given gifts unto men: that calleth us at his pleasure, and healeth us if at any time we surfeit in the vanities of the flesh, and he doth fatherly comfort us if by diseases we be pestered, or swollen with infirmities, which often times do so bubble up in the hearts of men, that never it is, or rather rare and very seldom féene, that the contagiousness within us may or can be healed. This is the same christ that searcheth the hearts and reins that be thou in the height above, or in the depth below, be thou in thy closet, or in thy secret chamber, yet knoweth he thy doings, he examineth thy deeds, he trieth the heart and imagination of man, and weigheth out thy life by thy faith. For he rideth upon the Cherubins, and his wings are spread on the whole face of the earth, he cometh out as a Giant to run his course, and valiantly doth he run out in his displeasure, & the Hills, the mountains, the lambs and the little sheep, they leap and hopp at the sight of the Majesty of our God: which only saveth us, only protecteth us guideth us alone, and is intercessor for us, bought us with a dear price, the price of blood, and debased for our infirmities under Pontius Pilate (even of his love to man) gave up his life into his Father's hands, and was seen again above men, and took up our flesh with him into Heaven at his glorious ascending, and sitteth at the right hand of his Father, a mediator and intercessor for man that only pacefieth the wrath of God, in wholm both jew and Gentil, both Grecian and Barbarian hath remission of sins, on whose name we must call, in whom we must trust, upon whose shoulders is laid the weakness of our flesh, in whom we must believe, even in jesus Christ the Son of God, equal with his Father in power, in dignity, in majesty, in deiete, to whom belongeth glory for ever and for ever. 
joh. 17.  This is the true Christian faith, to believe thee only true Lord, and jesus Christ whom thou hast sent. Having at length drawn out the full proportion almost, the heigh, stature, and cumlynes of such a man as feareth God, we may now return again to the second part of this work. For overslipping ourselves a little in so deep a mystery of the Lord and his Christ, I have prolonged my speech of that I took in hand at the first: Too finish up then this Treatise as our prayer it is in the name of Christ, so discretely, must it and very orderly be done, debasing ourselves and laying down that hawtines of courage, the man of this world, boasting and bragging of good works, and attire ourselves with more spiritual and perfect apparel then that is: and this garment it must never be put of, but we aught to wear it as comely and decente clothing even unto the Grave. For intermission will not be suffered in those that be the Lords, but our praying it must be continually by persevering therein. Luke 1●. 8. and 16.1. and 21.36. Acts. 2.14. Rom. 2.12. Eph. 6.16. Colos. 4.2. Pet. 4.7. neither have I opened such a door I hope to panisme, that any man mistaking me, shall use the house, the field, the Temple, the street, the open air, and the day and the night alike. Not, I leave a time to work, a time to play, a time to labour, a time to rest, a time to pray, a time to cease from praying. For the lifting up of thy hands, thy reverence downward to the ground, thy howling and shreaking in the Temple, thy knocking and belowinge at the Altar, thy bend knees, they be some times tokens of Ipocresy as christianitée. But I say, if place and time (though never out of time to pray) can be done without gazing on of men, and truly and duly. with no affected praise of worldlings. I do appoint thee all times. For I will, that thou pray always, lifting up pure hands without wrath, without doubting. 
1. Tim. 2.  This place I do express it more willingly, for that of late, I know some that have, though presisely, 
Precise men oftentimes ●nwise men.  yet not so wisely intercepted no time, no occasion, no season, no hour, but in sighing and groneing by open tokens of their inward thoughts, have overslipped no opertunitye, to show their affectioned minds vuto religion. To avoid all inconveniences, this of Paul and of Christ, to pray every where with out ceasing, I take thus. The first I understand as that. 1. Cor. 2. That there is now no difference betwixt the jew and the Gentle, the Barbarian and the Graetian, because God is father to them all. And now in Christ is that of Malachy brought to pass, that not in judea only, but in all the world sacrifice and burnt offerings shallbe offered up unto the Lord. And that of Christ to the Woman of Samaria accordeth with this. 
joh. 4.  Art thou greater than our Father jacob that gave us this Well, and he himself drank thereof and his cattle? and again: our Fathers worshipped in this Mountain but they say jerusalem is the place where men do worship. But she was answered by Christ. Believe me Woman the hour cometh and now is, when you shall neither in this Mountain, nor at jerusalem worship the Father: a reason is also surrendered. That the hour shallbe and now is, when the true worshippers shall worship the Father in spirit and truth: and albeit in the Psalms we find the affection of the Prophet to have been powered out in greater zeal for the Lord of Hosts sake, as Psalm. 67. Praise you the Lord all you nations, and that in the .117. I will spread abroad and knowledge thy name among the Gentiles. Yet is there time and place and occasion too, to utter forth our cogitations, that we be not judged of men. I acknowledge and not unwillingly, that David was in the Cave sometimes praying, and in the field, and in the Dens, and in the night, and in his bed: jonas could pray in the belly of the Whale. Daniel in the Lion's Den, and his companions lifted up their voices in the flaming Furnace, and No coming out of the Ark in the open air. And Elyas on the top of the Hill, groneling with head betwixt his legs, and Christ himself at the shore side among the Ships. And Paul with the Elders in the sight of the people. Yet this is my watchword, let no man go beyond his skill, nor draw private examples to general observations. But if death and persecution encroach upon thee, pray every where, for thou it is that shall glorify the Lord. But if quietness and rest be given unto thee, use discretion and modesty, in ordering thy form of prayer.  
For the second thing in this point, which I noted in Paul, without ceasing. This is my judgement: that thou be like minded in all things: and remember it is the Lord, that searcheth the heart, and the reins, that he will be worshipped in Spirit and truth.  
But now, we have harder matters, that befall unto us, and if so it pleased God, I would like lots might hap to us al. For I know there is none whom God hath touched by his spirit inwardly, but wisheth himself, accursed to bring salvation unto all. I speak it, for that it is so hard a thing for the sons of Adam to be agreeable to this in all points: namely one to pray for an other, jeam 5.16. and for thy enemies and persecutors. Math. 5.44. Lu. 6.35.23.34. Acts. 7.6. And for all men 1. Tim. 2.8. I enter now on such a stage, as that sufficient reason might be showed, to draw the full length and whole discourse of this tragedy. But it is not my mind, to unlace and rip up the wounds of any man. For even the view and sight of this story, may be pitiful enough to any Christian. To bring in place the speakers hereof, It were that of Atreus in Seneca, and of Astyages in justin to bid the Father to the cating of his own Son. But I take an other way, and not so loathsome as is that: for such as be of this Scene shall not speak, & I only content to use a dumb show: for it is strange: that minds of men are so distracted, as the life of any, should only consist in life of thears: and their judgement upon others to stand as sound judgement: to pray for none: to condemn all: to like of few, to upbraid the best: such juggling there is in worldlings. I know some that have stumbled so unluckily on such, that their hurt hath been more in one hour, than heaps of Gold can recover in many years. These I do admonish, and I charge them too in the Lord: 
Upstart and fond heresies budding up in our churches.  for to stay at home and pray less, is better for such, then to range abroad, and live worse: and this is my exhortation, to pray for them that curse thee: to hate none: to judge the best: to love all: for it savoureth of Anabaptisme, to beat down, to suppress, to throw down to the ground any man, whom thou never knewest worthy the smyting: to exempt any as extravegaunts to the Lord, that couldst never judge what the elect are. Did David never pray for saul? 
2. Sam. ●. 4.  or was he never in his hands that he might have slain him if he would? Eut he not of the lap of his Coat? or touched he the life of his Master? I know that if the soul of some, were as fast clasped in the hands of them, as the lay of Saulles coat was in the hand of David, it had been mangled and hewed in pieces before this. This is it, I give in charge: let them of this world think well of all, and hope even of those that be without. For though Samuel would not see saul, 
2. Sam. 15.  until the day of his death, yet mourned he for him: Moses will not stick to pray for such as have cursed him. The injuries that he sustained in Sur, and the outcries in that Wilderness, of that unthankful people, 
Exod. 33.  turned not away their remembrance, in his prayers to the Lord. Nor jeremy so often laid in Prison and clogged with Chains, could yet forget the anguish of Zion, and the tribulation that befell to jerusalem: 
jer. 8.  but he prayed for them. Now pitiful is then the state of us? who raiseth up him that is afflicted? who windeth up his sores and poureth in Oil ● and removeth the st●ip● from the heart? 
The state of our dissernbling profess sors at this day:  of a truth the sin of judah is written with a pen of Iron: the point of a Diamond, hath engraven in this people so sore a hatred, that life to death, and flesh to earth, and Gold to dross, is changed as soon as their lips from leasing, or their minds from strife. 
Acts. 7.  If you had been at the death of Steven when the stones rushed so about him, and the states of jerusalem clapped their hands to dry up his blood. I am afraid the question might have been asked to what end he suffered so many blows, and these fellows can not abide so few words? I answer little herein. That which followeth shall sufficiently approve it. For beside the breach of brotherhood in the world which is common, there is many things to be consithered in prayer. Only understand, that I wright not as a teacher to reform that I see amiss, that pertaineth to the aged and the hoary heads: I speak now to younglings and to Babes: such as be of greater grothe, whose manners I have glaunsed at, whose life and wealth I never touched, to them I leave the whip and the heavier judgement: my lesson, it is to young Scholars, whom I teach after this manner.  
Thy petition made to God, having cleansed thy vessels from dregs, and thy heart from corruption, thy request made for the safety of all, and thou reconciled unto thy Brother, thy mind fixed above, thy speech and talk seasoned with salt, let thy prayers, be for the Saints, even the elect and chosen of God. Eph. 6.18.1. Thes. 5.26. Heb. 13.24. For as they of Babylon hanged up their haps, and laid aside their melody when they sat by the Rivers and wept: so may the Children of God, lay apart their joy, and their greeting and their mirth, when they think upon the Saints that be abroad. The cause hereof I take to be the unity & brotherhood of such as be roupled in the Lord, that being members of one body and severed from the world in their head Christ, always remember their partners of the said afflictions, and comfort themselves in the bonds that they sustain in this life: 
Basill.  of this is mention made in Basill, in his Epistle. 63. That one should pray for another, and for the saints, 
Eusebius.  And Eusebius in his eight Epistle, maketh mention of a charge that was given them and how they aught to be remembered, that were of the Church, at their general meeting, and at their synods, and to pray one for another, 
These conditions are seldom kept though much talked of, among our vain glorious men:  and the prayers of the people to be joined with them. That the rest of their inhabitants day and night might be remembered unto the Lord. Whereupon, I could by just occasion set open so vile a Door, for the enemy to look into, as the rawness of our time and carelessness of our days, might very hardly bear it: and of those men even such as dare judge the Children of God, and his Saints: as of opinion that all be secluded and expelled his temple, that have not been found to deal with thears. This uncharitable rashness I leave to him that sitteth above that will in due time redress it, and but that I love brevety, and mind not to be tedious in stuffing up so short a volume as this is, with novelties, very hardly I could have passed it. But I bear with their memories for whose cause I wright this, and the deformytyes of aged men I leave to others. 
Such striving small obayinge hath been seldom seen in Ingland.  As I can therefore shortly, albeit peradventure hardly. I conclude all prayer with these two. That we remember Kings and Magistrates. 1. Tim. 2.2. and that it be against temptations. Math. 16.41. Luke. 22.40. The first of these was very duly kept in the primative Church, reported by Eusebius in his fourth Book of the life of Constantine: 
Eusebius. Pamph.  That it was their custom to pray unto one Lord that guided them, that defended them only from their enemies, from wholm they had all things: and in the end, for their Emperor Constantine and his Children, 
Freedom is made serui●nde, & obedience disobedience to them that use it not.  that they might long prospero with them. I would that affection were in us, so great and subtle snapping, it would not be against the state as now it is. God that brought us out of Egypt, bring us no more to those flesh pots, and give us the liberty of his Gospel, and free passage of his word, and stop the mouths of his enemies that snuff and bark at us abroad, and could as yet never enjoy the liberty hereof at home: and let us conclude this part, that being in a readiness to offer up ourselves a lively and quick sacrifice unto the Lord, we may be armed against the assaults of Satan, and quietly abide whatsoever his gracious hand shall lay upon us. For very brickle is the mind of man, and unsteady be all his doings, and our enemy the Devil and Sathanas that raumpinge and roaring Lion, he is even now let loose, and in his time that he hath, being very short, he is always so busy with the elect of the Lord, that very few there be, be not entangled: Then to end this the cause, one of them, and the last, for which we pray. It is against temptations: That we may avoid his Snares, 
The last ●●use to pray  and eschew his gins he layeth for us. I might run a long race in this field, and breath I could here a little, but tired never. And it would amaze any man in the midst of his conrse to see so great a Millstone as there is, to be cast into the earth, and no man almost of sufficient force to bruise it: it hath well been assayed of late, but yet the dust thereof is so scattered, 
Sects & di●itiōs about orders in the church.  that a number be almost choked with it. For even in this is the devilishness of the Leviathan seen, that maketh so good a reckoning with the world, as being holy and unspotted in their dealings, despise such as intermeddle not in their affairs, and think of common men as they do of Ethnics: But is their house so surely built, that the waves beating thereon can never move it? I know not well herein what it is I might speak: but if Isaac did fall, or if joseph offended, or Moses slid, or Elias, or Peter, or Paul, or the Apostles? they might as well as other Christians, pray unto the Lord against temptations. But let these alone, and let them be hardened still, it willbe to late when Er and Onon are strooken by the hand of God: when Agar is gone and thrust out of thy house: 
He that falleth willingly as these did & tempteth God, & prayeth not: shall have that portion they had.  when Esau hath sold his brightright to call it back: when joseph is cast of and sold unto the Ismaelits: when judath hath defiled Thamar, and then calleth on righteousness: when Semei shall curse David to his face: when Absalon shall hang on the Trees and Spears thorough him: when saul hath held up his hands against his own soul: when Achitophel hath set his house in order & strangled himself: when Satan shall prevent us, and we know it not: and the Devil hook us in, and we perceive it not: and tempt us and assault us, and we pray not: The Lord keep those be his, from this, and give us of his light and the brightness of his countenance among us, prepare our minds to run from iniquity, and keep our souls in rest and quietness, that we may avoid temptations. This much for this part, and more than at the first I purposed, for the knowledge hereof: what prayer is?  
The third thing, 
The third thing to be considered in prayer & the parts thereof.  I noted in the question of his disciples is? what kinds or manner of prayer there is, that be now in use? Of this, I find two. The first is public and in the assembly of many, Acts 2.34. and. 4.24. and. 12.5. and. 20.36. and. 21.5. And this manner of prayer, is of the whole Church and Congregation, assembled together as one man, to power out their prayers to the Lord. The second manner or order of prayer, is private, we have the example in Christ. Math 14.23. and 26.36. Luke. 5.16. and 6.12. and. 22.32. This praying, it is of every one that is of the sheepfold of Christ, being the first and chiefest point in a Christian, to accustom himself unto prayer, of which I have sufficiently spoken before, in the first cause, that aught to move us to pray: whereas the examples of the Saints of God, of the Prophets, of the patriarchs of Christ, of his Apostles that used always to pray, may the more inslame us. There shallbe therefore no iteration of that now, 
The antiquity of common prayer.  let us only cousider what it is that is public, and what therein to be required. The custom of meeting at common prayer, it is no new thing, it hath been from all beginning wherein the Church of God hath flourished. 
Gen. 4.  For I doubt not but the poor offering of Caien and of Abel, was a thing generally used of the Church in that time, and done of them as taken from the use of the Congregation or meeting, then used: 
People used not so open & plain administration of the Sacraments, in this age: as in the la, and after the Law, and a few hundred years before the Law.  and albeit the Church was small, and they destitute of the Sacrament of the Tree of life: Yet they had so much as did signely unto them a cextainty of their salvation. And there is in that place opened to us, that in the time of Seth men began to call on the name of the Lord. Not that God had no worship, or that there were none that served and called on his name: but then the Church which was before darkened I take it to have been again newly restored. So that it seemeth to me they knew the Lord, and that openly, such as wear his. I might speak of Abraham and of his time, how he also repaired the house of God: 
Gen. 19 Gen. 20.  And in Sodom also was God known: Again Abraham prayed for Abimelech and his household. For as Nemrod had his solemn places for his Idols, as is mentioned by Berosus the Chaldean; and Manetho the Egyptian Priest after the flood. So doubt I not, but God had his abiding place, though not so plainly described by the Prophets. Now, in Moses his time, 
Exod. 19  it was without all controversy fully ratified and established, when after the delinery of the Law unto his servant Moses: in glory and great Majesty, he severed Aaron from the rest, 
Exod. 28.  and put upon him most glorious apparel, and gave him the Préesthoode for ever, and the government of the Tabernacle to him and his, in a perpetual generation. Very notably approved by josuah, 
Josh. 5.  when they eat the passouer in jerico, after their journey in the Wilderness: Also more lively set out in their solemn meeting and coming up thither to worship God: where the Lots were cast be fore the Lord, 
Josh. 18.  to divide the inheritance of Israel. After this you shall find every where great meetings of all Israel, and of the whole Congregation. I refer it therefore to them that will search the Book of God: and though unwiltinge, 
Much seuer● inge, little inclining to the word, brought in by Scrsmatickes.  yet as interrupted hear to see the state of our days, in that a more bright and comely platform, hath very seldom been drawn out in any Church then in ours. But so sluggish and careless lives, I (speak of some, I know it) so much breach and contempt in others, (I have seen it.) So small regard to the Temple and love and zeal to the house of God (for I have hard it,) as in few common wealths hath been read the like, that is it which is most pitiful.  
I only wish that men in our days, where the Harrow is not used, nor inginnes of Iron framed, or the tortures and exiles put in practice (as is else ever ye where,) would more willingly agreed together, then as yet they do. 
The state under Diocletian.  In the histories of the persecutions under Dioclesian, and Maximine the Emperor, there is mention made very often of the places that Christians met in. But as it appeareth, before Constantine, their places whytherto they commonly resorted, 
Temple● called D●minica, and Orato●ia & Basil●.  wear but homely and not so trimmed as ours, termed by the name of Dominica, and as Eusebius recordeth Oratoria, and in Nazianzen, the Church is called Basilica, and so I find it in Ambrose: But for this I think no man will strive, unleast Ethnic like, we take that which men use so much at this day, to pray abroad, for that in persecution, it was not lawful for them, to come to Churches. Or there is a reason found out (and so it may be) to pray in the Churchyeardes, 
Error in the mistaking of examples.  and at Graves and sepulchres of the dead, because in the persecution and tyranny of Gorgias of Alexandria, they were content (or compelled rather) to lie at the Graves and sepulchres of their Fathers. Unhappely I think was that story taken in hand, and in an evil time (if it be grounded there) to prostrate themselves in fields, 
Common customs do bring great matters to pass: and the use of that is evil doth make it good: though evil before: as with us.  to lie at the foot of Hills, to pray without the walls, and Towns, and gates of the Cities, for that Christians had so small a liberty under Valence of Antioch? But where so ever it be fetched, for that it is untrue, look about, search other Histories: gather as well that which is good & see mely, as that which is erroneous, & you shall find many examples of Christianity: For these arguments taken from the custom of the nations, and from the Gentiles, for that contrary to the rule of the Book of God, they appointed at their several pleasures, this or that, it is not to be liked of. But as every country hath his custom, in coming to praise the name of God: if it were in holes & Caves of the earth, as the Indians some of them do it in: 
Custom of them in India, to pray in Egypt, in Barbary:  or in houses of reeds as they in very hot countries do, or in other (though unseemly places to us) as divers of the nations, and as our Irish men not so far a journey from us, very beastly people do: yet if that Country whatsoever, hath any one in him that calleth on the name of Christ: he & they be aswell excepted in their homely Cottages, as other people be in stately▪ Palaces. And though I allow not the jewish tradition renewed by Constantine, in carrying about a tent, squared like the Temples they built then, for to praise the name of God with his soldiers: yet because the meaning of that good Emperor, can in no wise be condemned, I cannot altogether disallow the thing. But now in so great a light, where the word of God never shined more brightly than it doth here: I needs must cry out with jeremy, that readier were they in the world, to offer up cakes to the Queen of heaven, than they be now to give thanks & pay their vows to the God of jacob. O that I could but ransack out the cause hereof. I am persuaded, that not only they whose writings have been mistaken of a number to this hour, would knit themselves as fellow labourers herein, but divers also whom God hath blessed with great wisdom, would employ their faithful hearts to redress it. Give me leave here though not so fully, yet of truth, not altogether rashly, to inquire and seek after this. For a little experiensed herein, I have a shrewd guess at their reasons. It may be that the church needeth some holy water again, as in the time of popery to purge it a fresh. 
Errors of diverse that like not our temples.  Otherwise, I know not but that our temples might please them. For if they have been used ever since Christ our Saviour (the manner I mean of our churches) may or aught the order of the building restrain or keep any from prayer? I speak not of the three first hundred years, it is open unto him that readeth: that though fire and sword kept them under: Yet had they both places and temples, and Synagogues to pray in: and I doubt not, but the head or chancel thereof stood Eastward, as ours doth. If it were jewish and ceremonial and not allowed, 
Argument taken from traditions.  why did not Christ abolish it? For he taught in their Synagogues and in their temples, and disputed with the Scribes, and used that well, which they abused: But if this were never thought on of so great a number of learned fathers, is it matter enough for men to make conscience in so small trifles? Zenon bishop of Gaza (called of many the eye or glory of those days) built a temple called of Sozomenus Oratorium: 
Zenon of Gaza.  and the pattern thereof was taken from those churches that were in use then, & it was allowed. Many years if so it had pleased God, it might have stood, yea, even till this day, for aught that I can see against it. But they will not come to the temples in some places, (or not willingly) for that they were dedicated to saints. 
A temple built at Edessa to saint Thomas.  Was that in Basill, built at Edessa unto saint Thomas, ever the worse for that it bore his name? Is the water the worse that an evil man holdeth? the gold impure that the sinner toucheth? or the vessel & cup of more corruption, that the Papist buyeth? I dare not say it. For, if the believing man shall cleanse even those things that are filthy: then Christians may allow of these things, wherein there is no shame to use them: I ask a question, & judge thereof thyself. Is it lawful if a man were in Constantinople, or now in Rome, 
Question ●oued.  to worship in the temple or not? to this, when it is answered, I will say something. I have often said, that this is not a volume to approve and confirm every particular thing by large discoursing thereon: but as content to run them over, and at more leisure, if things be not reformed, to entreat thereof more copiously. There is yet another thing that presseth sore and deateth down to the ground (a great cause that men come not to the temple.) 
The Surplice which keepeth men f●●● church.  I can not tell what nature it hath, or how loathsome it is in the look, but men run from it very speedily: and it is pity, and the Lord knoweth how grievous it is in his sight: that such as have been very zealous furtherers of the Gospel, shall withdraw themselves from church, from service, from obeying, from duty, and that for a surplice? When I purposed to writ of prayer, I determined not (God knoweth) to sit me down to check any man: 
Great abuse, littleuse, when men so willingly abuse the Lord  but as one that hath had trial of these abuses, I am by private duty enforced to look upon them. For of late, neither as yet so long since is it that these lets were known among men. But who weighing the condition and state of people in those days, and casting his eyes to see them now: will not lament to see how their consciences and minds be alienated from that they were: & privately use private prayer, and publicly do come to none: and against their own consciences offend often, rather than to incur the breach of law once. I speak it as aghast, by the small conference of time, and perusing of the stories: which I easily acknowledge in myself. Yet as one to whom God hath given a little taste, I do not think convenient that what cold affection soever I have unto Religion, or what zeal it be that I bear unto the Gospel, aught in me or any other to be quenched for so small a trifle. 
Disorders i● our church.  The Sabbath is broken, the church is not frequented, obedience is not given, Magistracy is not known, the word of God is not heard, the Sacraments be not received, unity of the church broken, peace, concord, and amity is not thought on, all order and custom is spurned under foot, and all is for a Surplice. I ask a question again, and when that is set down, I dare say more. Can the liberty which we have in Christ, and the bondage from whence we are delivered by the Gospel, bear it or no? This may suffice, & for this time I stay here. For it seemeth not to me sufficient, that the benefit which is given unto every country for their custom, should be restrained and kept back, because of the minds of divers men that be therein. Otherwise, I may reason, that Papists and Athistes, (whereof I am in doubt, some be in the church) may be an occasion, that whereas they be not pleased in their consciences, the right course may not be taken to the Gospel.  
And though there be weak, and there be strong, & there is the Papists that delighteth in the use of the Surplice and hope for a day: yet of what force is this Argument? The Church must yield to their affections, and they shallbe as Elders to dipeses their rittes pertaining to the Church: 
Reason to keep the Church, though the Surplice be worn.  But divers be offended, I know it, and I lament it. Yet what then? This reason of the people it abideth not the fire: for as well is the consideration of my duty, and the cause of their offence to be searched and the proof of Antichristianite to be weighed, and the detestation whither it be just or no considered, and their hearts whither they aught too be touched, and their consciences offended, and this our communicating with Idolatry (falsely so termed) duly examined, before we relent to the infirmities of other. And as they be but words, and presumptions grounded upon other men's weakness, so when the argument is made strong, it willbe levied. This is that I stand on, can any man offended herewith, by that veil is laid before his eyes have a sufficient warrant to refuse the word, the Sacraments, the Temple, and for such a trifle. Then this is that I see which came hereof, that many before persuaded well of these rites, 
No excuse for ceremonies that be indifferent.  have new by a sinister opinion of late driven into their heads, altogether abandoned the truth. So that to try this whither it be lawful or not, some other way must be taken to disprove it. For this withereth at the Sun, and the minds of men be as the Smoke, that thoroughly persuaded thereof, relent again at so homely an argument. I leave it therefore, and I take in hand an other matter, somewhat more weighty than that of the people: and that is, whither or no we aught to repair unto public prayer, and what occasions may withdraw us: But for the our meetings is commonly referred unto one day, which is the Sabbath, (albée it extaordinarily we may have several comings together on other days to serve God) Yet in the holy day I include all. 
Our puplike prayer, is to be referred in especial to the Sabbath.  And this it is which is said to be the seventh day, that God blessed when he finished his work, and the Tabernacle of the Heavens where he sitteth: The keeping whereof willbe better considered when the causes of the institution thereof be opened. The first cause, for which the Sabbath was ordained, was economical or politic, & it is expedient for the preservation and safety of man, that he may rest his weary bones and eat the labour of his hands, and the sweat of his brows with joyfulness. 
Three causes, of the celebration of the Sabbath by God's appointment.  To this alludeth the spirit of God in Exodus: thou and thy Servant and thy Maid, and cattle and thy Stranger that is within thy Gates: The cause is: that in care, & overlabouring, & tediousness of thy soul, thou shouldest not repined against the Lord. Of the rest, much is written. Exod. 13. Deut. 5. The second cause of Sabbothe, is ecclesiastical, or for the Church: because as there was assembling together of the jews, wherein the Lord was reverenced, and his Sabbath hallowed, so especially for this, that agreeing in one, we might be members and professors of one Christ, which was the only end of the Law. For as they had the Tabernacle to come unto, so they had three several time● appointed to meet in: their Passover, for their delivery out of Egypt: their Penticost for the remembrance of the law given by Moses: their feast of Tabernacles, for that God kept and delivered their Fathers in the Wilderness the space of forty years. So that as they did meet and had several places for their offerings, so aught we to be gathered together at Prayer. The third cause of the institution of the Sabbath, is the rest and quietness therein prefigured, when the Saints of God shallbe associated all of them and devil with the Lord: of the Sabbath and the use thereof: I refer you to the Prophets. In wholme I find no one so great complaint of them in Israel, as I do for the contempt and breach of the holy day: The blessing in keeping it, the dreadful cursing in breaking it is set down. Esay. 58.13. and 56.2. The curse to him that despiseth his ordinance is showed in Deut. but his displeasure and wrath is opened to us, 
The straightness that God used, for such as brook the Sabbath.  in that the fellow that gathered sticks on the Sabbath, was stoned: and in them sufficiently declared, whom God checked for that they gathered Manhu on the Saboth: and when they went out, found none: if it be a cause of force enough to keep a man from Church, to break the Sabbath, to journey many miles, to hear a sermon when thy abode wear more acceptable to thy God, and thy diligence more commendable:  
Then truly these men (named before) may plead with the Lord as unjustly punished. For the one had no stir to warm him with, the other lacked meat to feed him with: and thou wantest a Prophet, & goest a gadding, and seekest a stranger, and huntest after the word, to delight thee with. Surely this was looked too in Israel, and it was never permitted among the Gentiles, and the contempt of the word and of the Sabbath was never suffered among Infidels, it was grievously punished in the primative Church, and if Constantine, Athamasius and jerom lived, they would have roused them out, and have fetched them wholme long ere this.  
I trust I need not question hear with any man, 
Controversy that is about the day of the Sabbath.  as touching the day that is appointed for the Sabbath For days of themselves are indifferent. Math. 22.5. Luke. 13.15. joh. 5.10. Rom. 14.5. Gala. 4.10. And God could have appointed every day to worship him, if so his Majesty had thought good thereof: but he appointed only one, that giving ourselves to labour, we might be readier at appointed day to learn our duty. For as in other Ceremonies, there is something that can not be changed, and there is that may be forborn and left out, so also is it hear. For in Circumsition, and in Baptism, it is necessarily required, that those which pertain unto the covenant and be lately joined to the Church, 
The true use of the Sacraments and how to be esteemed.  should have some external sign to show it: but the manner thereof is for a time: as first the cutting of the foreskin, & the alteration thereof renewed again in the sprinkling of water. Therefore to show there was no necessity thereof, there was a time wherein none was circumcised, and afterward given to Abraham & established, 
Though we never reccave the Sacraments: we may be saved yet for all th●g custom appointed by God is to be● kept.  it was left undone in the Wilderness the space of forty years: so than we be not tied thereunto and the external rites: In like manner, the case is all one in us the Ministers of the word, namely the we have provided for us to live by. But whither we take it as tithe, or out of the Kings treasury, it is indifferent. And so is it in the Saboth, even the we keep a day holy unto the Lord: but whither it be the first day, or the second, or the fourth, that for aught that I can yet see, I find not. Then this is taken in of the Church as being her right and at her appointment, and she hath instituted the Sunday for the Saboth to magnefie the name of the Lord withal, as for other Festival days, (then when I have occasion to speak) the breach of these, being as great as the abuse of the other, at more convenient place must be examined: for now I am already admonished to make haste: only let this be sufficient for the understanding of that which I considered in Prayer, that onhis part thereof was public, and the other private.  
The manner of prayer how it is to be used, whether kneeling, sitting, standing, or going, there is small cause to reason of it. For if it be private to thyself, 
The manner of private prayer.  the Lord accepteth as well the goer as the runner, and the slander as the knéeler, if he come in spirit and truth. Albeit I do wish a reverend fear, in every one that cometh before the Lord. For if there be duty and reverence, and care to be had among men, and those that devil in teats, whose building is but for a season. What manner of humility aught we to use unto the Lord our God, 
In public prayer agreement is to be made of necessity.  that governeth us and the whole earth? But in public prayer, it is my desire, that all would be of one mind, not reading, when one is preaching: or another talking, while he is ministering: or thou kneeling when he is sitting, but that we be alike affectioned unto the Lord. For as the Levites, when the Trump did sound at once, did agreed alike, so would I at one time we might accord in voice, in gesture, in prayer, in supplication, in soul, in heart unto our God. For lift thou up thy hands, or beat thou on thy breast: or speak thou openly, or sigh inwardly: or else what ever thy custom be, be it not jewish or Ethnic like, it is all one unto the Lord. Only in the Congregation where God willbe known among us, & where we may be judged to be as servants unto one Lord, let there be no discord or disagreement in any thing. For as is of the servant to the master, so is there of us by duty in us, to our God: and if in the house they be at variance among themselves, 
Their eu●ome and manner in the time of Ba●ll.  will their Lord bear it? Not more if we agree not, will he like it. Basill in his sixty and three Epistle witnesseth, that in joining together in common prayer, the Bishop or Elder that taught them, when he went up into his appointed place, he read unto them out of the Scriptures: and the first thing that he spoke was to join together in prayer unto Christ, for to direct and lighten their minds in his peace. The same Basill is author, that they turned their bodies to the East, and prayed. I note not their manner then, as their custom, nor their custom as their agreement, nor their agreement as their end, in that all were joined and knit as by a thread in one. 
Athan●s●u● record.   
Athanasius is witness hereof in his fourteenth question. Out of whom I find a commendation left unto the churches of Africa, that so easily consented together, making no religion, or putting no superstition in this so indifferent a thing. 
precise manners, they be un mannerly now.  Also in his book de Spiritu sancto, Basill hath left this as worthy memory, that on the Sunday, they were accustomed to pray standing, because as that day Christ rose from death. And they noted this in themselves, to be such as should be erected in soul unto the Lord. And as they did stand on the earth, so they were admonished to look upward to heaven for grace. The twentieth Canon of the counsel of Niece, 
Concilium Nicenum.  as it is reckoned by Gratian, reporteth this same thing to be done of them all on the Sabbath. And at Pentecost, where (as I take it) partly from Basill and Athanasius, and from the custom of the primative Church. All our churches at this day, our chapels, and temples stand Eastward. But let it pass: Our time it need not to take so heavily these the rites and ordinances which we have: for as they be not many, so if we were pestered as the primative church was (which God forbidden) yet how untowardly would it be taken? And now to cut of this third part also, 
Much striving, small Christianity in a number of these.  for our manner of prayer: thus I think, that the best and the farthest from superstition, and the nearest to Christ, and the most excellent, to set out our reverence and duty, is at our coming together, to pray kneeling.  
Thus at the length we are arrived at our last hold, and compelled for want of wind and weather in so perilous sailing, to cast Anchor. But how soever it be, we hoisted out, because it is with some danger, contented we are to bear the burden, & to require others to take some pity of us to: for I know that this is not taken in hand without the looking on of many Sea men, that would right gladly set sail to their greater vessels, that harder passage might be permitted to our small bark. For this cause also I take the Sun and the Sky as I find it, and content to enjoy the small liberty that is left. And greater speed is made to bring us home, for that if so we chance to perish by the way & suffer shipwreck, other men may take heed by the onerthrowe of this our Boat, more warily in their journey to look to theirs. For outleaping all the inconveniences hitherto, that be common in the world, we are like to be grounded on two as perilous rocks, as the heart and imagination of man can wish us to. Before, we had to do with them, that for their unskilfulness in the use of prayer, 
How to prepare ourselves to pray, the last part of this book.  were happily to be pardoned. And now cometh in how it is we should prepare ourselves to prayer. The fourth & last thing that I noted in the question that was asked: This it may seem to be very common, and appertaining only to men of great discretion: For now we have to deal with proud and haughty stomachs that can debase others, to raise and lift up themselves: We must encounter with the Hypecrite, with whom there will be hard wrestling, he will dissemble so gloriously. There must also a view and sight be taken of the faithless man, that cometh halting before the Lord, and is not so much as the guide and master of his own mind. The double dealer hath his portion in this place, for his prayers and his manners agreeing not, he never getteth any thing of the Lord. Also, for that every man cometh at appointed season, to ask of God his petition, it must not be unseemly for his majesty. Last of all, there must be perseverance & continuance in our prayer: for the running & the giddy headed man, he is an extravigant unto the Lord. So that all things duly weighed, we have yet small cause to brag, that may easily be cast off in so perilous a gulf. However that it be, if God permit, we will go forward: and because the judgements of men be free, and the way so open, I doubt not but to find some one or other in the way to secure us. The order that I took in hand, 
The 〈◊〉 thing in our preparation to prayer, it to be humble and lowly in heart.  I was loath to break it, therefore in the question, who it is that prayeth? it is answered, the holy and humble spirited man, that cometh drenched all in tears, and that would touch the hem of Christ's garment, rather than be will depart unhealed. This humbleness of mind it is of two sorts: for there is one that is among men. Math 18.4. and 23.12. Luke. 14.11. Rom. 12.16. Ephe. 4.2. Phil. 2.3. collos. 3.12. 2. Pet. 5.5. And this fellow, he may dally with the world, and deal disguisedly on both sides, but yet God that is above doth judge him. Nimrod that great hunter before the Lord, fought not so valiantly, and lived not so wickedly, but he had as ignominious an end, & died miserably. And these men that can creep on the earth for advantage, and kiss thy feet to engross commodities, and can hoard up substance in their coffers, that look so stily, 
The manner of worling● and of hypocrites.  and minse it so cunningly as though the full measure of righteousness were in them, that will have the upper hand in Religion, & be inferior unto none in profession: yet can scrape up as greedily, and oppress unchristianly, and deal unneighbourly, and live uncharitably, and give reproach for reproach, as slanderously, and hate as deadly, and injury as spitefully, & backbite as maliciously, as he that seeketh to get the greatest game, and strivest moste: such a one is not meet to come before the Lord and his anointed, nor to ask at the hands of God. If he do, I say unto him, he hath his reward. There is another kind of humility, and it is only in debasing ourselves, whereby we become as little children without pride and haughtiness of mind, fit to be received unto the Lord. Of this humility we read Math. 18 10. Luke. 18.14. james. 4.10. For all show of righteousness, all manner of uprightness in thyself must be secluded, & the grace of the Lord is that which is sufficient for us. If any should presume by way of suit to arrogate any thing unto himself that is due unto the Prince: the state of that man is very dangerous. But if thou lay not thy infirmities abroad, and uncover not thy nakedness before the Lord God, when thou interest into his seat and judgest presumptuously in thine own eyes, 
Humility in all at coming to prayer.  then look about and beware. For of a truth, he hath the law, and the Sceptre, and he hath the sword to destroy thee. Remember David his supplication unto the Lord 
Psal. 25.  O think upon thy tender mercy, and loving kindness, for they have been for ever. Remember not the sins of my youth, nor my rebellions, but according to thy kindness remember thou me for thy goodness sake O Lord. I think David indifferently smiteth us unto the quick: and he that shall turn himself to see the manners of our time, will think there is scarce a God upon the earth, to see what glory he suffereth in the ungodly men, and to see how the head of the just is covered with reproaches. But as the beauty of the Sun, till the cloud overshadow it, and as is the Palm tree, till the frost nippeth it, & as the blossom of the peach, till the wind altar it: so is the beauty of the wicked till the Lord consumeth him. For if God enter into judgement, what flesh shall be justified in his sight? 
Dan. 9  For even this confessed Daniel in that he and other of the Church presented not their supplications before God, for their own righteousness: but for his own mercy sake, foreseeing that we of Adam, are by nature the Children of death, to what end shall we strive with God, whose spirit hath not always strived with us? For he knew that we were but flesh, 
Gen. 8.  and that vain were the cogitations and thoughts of man from his youth. Then let this be our first way to prepare ourselves to go to prayer: that we take unto us humility, and debase ourselves before the Lord. 
The state of such as dissemble.   
The second kind of service or duty we own, and rightly to come unto prayer is this: that we be not guilty of that in Esay. This people confesseth me with their lips but their hearts are far from me: He that is offender herein, is not fit to come unto the Lord, namely to have thy body at the Temple, and thy presence at the Altar, and thy heart at holm. Can the Aethiopian be made white? or the summer change his course? Can you gather Grapes of Thistles, and Figs of Thorns? wilt thou fetch Honey out of the Rock? and the Sun beams from the duskishness of the night? or the Cristolet? or the Saphir, out of all quarters of the earth? Not more will he his glory from the wicked, nor his love and favour from the ungodly, nor joy and Heaven from the dissembler, nor his Christ and his own presence will he show for ever unto the Hypocrite. I remember I spoke hereof before, yet it is necessary to touch it now: that the just measure of the man of God may appear.  
The third thing, or the preparation and pathway that we may have more assured entrance into prayer, 
The perfection of the man of God.  is to be of a faithful and upright conversation, and to be steady in faith. If we come unto a Senate or before grave and ancient councillors, we repose some assurance of that we come for, in their hands, and I know if it be the price of Money, there is no man but speaketh very constantly: Then, if we have any thing to crave for of the Lord, it behoveth us to tread our steps aright, to lay the form of our words duly, and the manner of our speech that we lisp not, and thy thoughts and cogitations, that thou waver not before his Majesty: For if thy mind be not settled, and thy dealings despised, and thou thyself strengthened, that thou shiver not: it is in hazard, but that thy whole request perisheth: 
Rom. 10.  And to say the truth, how can we call on him on whom we believe not? Go we unto the Mariner and the Seafaring man, and to no end? or think we then to be drowned? Do we run unto the Physician or wait we for poison? will the Lawyer take his fee for nothing, or can we bow ourselves before our God, as if we were at Beersheba or at Dan, or at the Idols of Samaria, to return again without answer? then unhappy truly were our case, but even for this do we come before the Lord, to wipe away the tears from our eyes, and the burden from our shoulders, and that he would accept our faith. For he that believeth in him he shall not perish but have life: And unto this end are we called, that we might be heirs of eternal salvation according to hope. Titus. 3. Therefore James: he that prayeth let him pray in faith, not doubting, for he that wavereth is like unto the leapinges of the Sea, that is turned and wallowed in the wind, and let not that man think that he shall have any thing from the Lord, 
Luke 7.  that asketh not steadfastly. It was well said of the Apostle: Lord increase our saith, and again help or unbelief for it is very hard for flesh and blood to ask so faithfully: 
Mark. 9  but that he willbe still in a mammoringe: To the end than that we may appear before him clothed with righteousness, and our garments be spanged with sinseritie and truth: that we may know to pray faithfully, to obey steadely, to trust in him obediently, I will draw out the Image of a perfect and upright Christian, and lay open the tokens and signs of an Infidel. There is, for so I find in the writers, five kinds or manner of faith, which I do profess that I have read also in the book of God.  

1. An Historical, or Ethnic like, 
For that the Infidest and the Panim, & the ungodly, do think they have faith: I have therefore put in this division or disterence which is in faith.   
2. A dead faith: that is good for naught:  
3. A faith of miracles: common to the wicked,  
4. A temporal faith: which is but for a time:  
5. A justifying faith: which remaineth ever.   
AN Historical faith, such a one as is of the Ethnic, when there shallbe no difference made of the Heavenly and the Eternal God, than is of the Infidel, to an Idol, of a Panime to his counterfeit and hallowed Saint, or the Gentil to his Saturn, or the Turk to his Mahomet. And this manner of Religion, it is in all those that be on the face of the earth, for the Heavens declare the glory of God, & the Firmament his handy work: and very nature showed to the Heathen that there was one that sat above, that spread abroad the face of the Heavens as a covering, and called the Sun at his pleasure, and renewed the course of the years: Cleanthe● in Seneca cried out: 
The Heru●●, & the work● of his hands, do declare there is a God.  Duc me sum pater altique dominator poli: & that excellent verse in Peter Martirre borrowed of the Poet Homer, can testify the same: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle had Ens entium in his lips: as for any thing else he knew not. It is a common thing among the nations to confess a God, as for aught else they know not. Otherwise, as I find it in Arnobius the Persians would never join themselves with their Mothers. Nor they of Egypt and of Athens, 
brutishness in the ●●nt●●ies and s●ch as know not God.  with their Sisters. Neither would their Tragedies be stuff so full with incéstious marriages: They had small cause to boast so much of Hercules either he that furious and frantic: or else of Aetheus, by an enchantress I know not how, or by some one of their wonted lies, imagined of them to have been taken up to Heaven. This is the ignorance wherewith God often times blindeth the Infidels, for his despite and contempt of Religion: even to give them eyes that they should not see, and ears that they should not hear, and hearts that they should not understand and seek after the Lord, as it is come to pass this day. I know that Eusebius misliked the Egyptians, 
Esay. 6.  and thought them unskilful judgers of the Eternal God, that made the Son which is at the beck and commandment of the Highest, to be the Creator and workmaster of other Creatures. 
Diocletiam worshipped as a God:  Had that Diocletianus any fear of God that would be worshipped as a God? and reverenced among men, that was himself a very man? Epiphanes in Samos, was accustomly honoured, for so saith Epiphanius: Thermatis the daughter of Amenoph the Son of Pharooe (I am assured against the will of Moses) was made a Goddess for that she brought up Moses, wittily it is said of Prudentius, in his book against Simmachius.  
Quicquid humus, pelagus, caelum mirabile gignunt. Id duxere Deos.  
For the Phaenitians, they knew not the Egyptians: nor the Egyptians the Scythians: 
The blindness and hardness of heart for their incredulity upon the Gentiles.  nor the Scythians the Persians: nor the Persians the Syrians. Pelasgos isle knew not them of Throitia: nor they the Thebes: nor they the Indians: nor the Indians the Arabians: neither yet knew they the Aepionians: There were divers in Syria, and divers in Sylicia, and divers in Cappadotia: and the Cappadotians knew not the Gods of the Bethinians, nor they the Romans, neither the Romans the Armenians, nor the Armenians us, nor we them in France, nor the French men the Bohemians, nor the Bohemian, the Irish nation, nor that brutish people God: So that the whole earth was divided. This same historical, this Ethnic belief, this heathenish knowledge had so overflown the face of the earth, 
The end of the election in man, at his calling to be godly, etc.  that very few there were that knew the Lord. I make therefore this division only, and this separation of us from them: that God only in his eternal decree, hath segregated us from the nations, that we should be a holy nation, and a royal Priesthood: Not giving ourselves over to the lusts of the flesh, and vanities of our minds, & pleasures of this life (wherein I know not what commodity it is we get) but to keep ourselves from filthiness & uncleanness, and to the serving of the eternal God, which is attained of us, by a more open declaration of his works, then to confess a bore Lord or a bore God. For we consider where he is, and it is above, which is the father of light: 
The Gospel bringeth in all truth: wipeth away all idolatry, and all superstition: all blindness & error, and teacheth us to know God.  we know that he made all even by his word: the eternal word the son of God: and that now he guideth and governeth all, for he is the Lord of glory and of power: all which Panisme and Gentilism, could never teach us. And of a certainty, it is and shallbe to the end of the world, that he whom men do think to call upon rightly, then, when they consider the Lord in his works, and what he is, they are very far from him. And this superstition, this ignorance, I would it were not so common as it is among men: the bore Christian profession will not serve us unto eternal life: and belch out the name of God so often as thou wilt: and power out the hid treasuries of thy heart in knowing the Lord: yet if thy life and demeanour be not according, it is but historical, it is but Ethnic like. Remember Lamech, I would slay a man in my might, 
Gen. 4  & a young man in my strength. If Cain shallbe avenged seven fold, than Lamech seventy times seven fold. This mockery of the judgements of God, because he struck him not presently, and for that he deferred his wrath in Cain, how is it shown in a bore knowledge of justice in God? It is the common custom of wicked men, to confess a kind of anger and displeasure in God: but they are not terrified or dismayed by his judgements. So did Abimelech and Picoll his captain, that could not deny but that God was with Abraham, and prospered him in his doings: and therefore made a covenant with the Patriarch, 
Gen. 21.  that should continued unto him and his children for ever. This Philistine, knew there was a true & a just God that Abraham worshipped: but he & his people would not follow him. The like is in Laban the Aramite, jacob's kinsman, that regarded that poor jacob for fear only, 
Gen. 37.  and reported that the God of jacob and his fathers had appeared to them by night. And given him a warning for the life of jacob and for his souls that were with him, that he should not touch him, but this Sirian he lived never the better, 
Wicked men & infidels strooken with feeling of God's judgements, though else they know him not, & therein show, that they deserve death and condemnation.  or else served the Lord the more. But in a bore and only knowledge that there was the God of jacob, he is a condemnation to himself, that was a most vile idolater & served him not. The like is in Saul, at that time he went unto the Pythonist, & made protestation there, that the Lord had forsaken him, neither would he answer him by urim & Thumim, nor by Prophets: yet never did he turn him aright, either else forgot he his filthy ways, but proceeded to vex the Lord, & to bring his displeasure upon him. This may be a note to know a right Israelite, if he profess uprightly, live warily, & acknowledge God sincerely, otherwise, if thou unfold thy hid cogitations, and denounce a bore speech of the Lord: and that he is ready to punish & to strike, & that thou oughtest to call upon him, yet knowest not how & which way: this intelligence of thine, it is but heathenish, thy faith it is but historical: for the devils they know there is a God. The second kind of faith it is that which I call a dead faith, for it bringeth forth no fruit, much like unto a dead man, yet we say he is man, not that he is, but for that he was a man. 
A dead faith.  The image or picture of any man, it is called by the name of him that it was made for, although it hath neither life, neither breath, as hath the man. And so was the club in the hands of Hercules in the temple of Rome, so called from the name of him that used it, yet never struck he therewith. For if he could have done it, even Anthony & Sylla, in all their strength durst not have looked on him, who if he had lived, would always have hated them. And so be the brazen bulls that Solomon made, called by an unproper name, for they never roared: and the golden calf the was set up at Dan by jeroboam, & at Bethel another they are said to be that which they never were: 
1 King. 12.  In like manner say I, these to be faithful men, because they seem to have faith, & yet to be dead, in that for a truth they never knew as yet to live. Theodoret bishop of cyrus, bringeth in, in his long discourse of heresies, 
Theodoret of Cyrus.  one Stromatius Clemens as a witness against Prodycus, whose profession & life was in those days much talked of, & did only in name & bore words show it to the church, who permitted that which 〈◊〉 of Chremes in Terence, the doting father Adolesce●●ulum Scortari: & he thought it a thing indifferent to use other men's wives as his own: 
Blindness i● the heretics  which ●or ●ble & gross heresy I rehearse, for that when men are dead in sin, & stand in their own conceits to be reputed as faithful, it often times falleth out the they be erroneous. For what is it for a man to say he doth believe, & to profess Christianity, to be a furtherer of religion (as he supposeth) & yet he walketh in darkness, & liveth very wickedly. Believe me, it is a common belief in the world & I can testify the same in too great a number, that can tithe mint & cumin, 
The order in double dealers.  & let other great & weightier matters alone, & will strain full hardly at a gnat, yet will they swallow up the huge & monstrous Camyll at their pleasure. Of truth, such dealing is not seemly for the professors of truth: and better it were they never knew the Gospel, then to abuse the Gospel thus. Well, till thy manners be altered, & thy ways cleansed, thy life purged, & evil dealings mended, thy faith where in thou holdest will not save thee, it is not alive it is dead. This faith it showed itself in Achan the son of Caran, that in so pure & perfect state of the common wealth, wherein he was, died to the flesh, that he might live unto the Lord, & he was an example to his posterity for ever. Hophni & Phynees that died both in one day, 
Io●h. 7.  surrendered but a small account of their true faith, that justified themselves before Israel, & yet abused the women that came up to Jerusalem to the purifying: 
1. Sam. 2.  what zeal was that unto religion that was in Ahab, or in jezabel his wife that strumpet, that made so glorious a show unto jerusalem of their works, did they escape the hands of god? Fron whence came that when jeroboam stretched out his hands against the Prophet, 
1. King. 16.  to have smitten him, & his hand withered up? 
1. King. 13.  yet that faith he professed may be read of openly. The like zeal is seen this day in many, 
This evil life maketh all the pomp and boasting of our common strivers to vanish away.  content to strive & debate for trifle●, but stick not to oppress & hinder their brother: not reformable to any order, the weight whereof, if they way it: it is but a shadow unto the rest of their wickedness. The Lord will look down, I am in doubt upon the sons of men. And if he do, were it not for Abraham his servant, and for Lot, whom yet we have abiding with us, 
The very wicked are preserved & kept, for the good man's lake.  for whose sake he spareth us, should not water be powered down again on the face of the earth, or should not fire come down from Heaven? The Lord be merciful unto us, I say no more: But to fold up this leaf: with the rest, let us be assured, the though the Pharisey go by, & the Levite, & suffer the poor man that fell into the hands of thieves to lie wounded: The poor Samaritan whose faith thou doubtest of, shall be more faithful & more accepted for the penny and the Oil that he gave him, than thou the haste great riches & stuffed tresuries: for I say the faith without works is dead. jam. 2.7. & thy works declare thy faith. Gal. 5.6.1. Tim. 1.22. Ph. 2.5.  
Hear cometh in an other fellow, 
This kind taketh away the hope that is in Anabap. in papists: in the enchantress & in the ungodly.  that will claim some prerogative and title to faith, as well as he that went before: and this is one that hath a miraculous faith. You may marvel that seeing there is none now, and the use also of miracles ceaseth, what end there is I should make of this doctrine: Not to be scrupulous and inquisitive hear, neither to search farther then becometh me, two causes I set down that I handle this. The first is, that the holds and fortresses whereon the Papist groundeth his superstition may more easily be battered. The second, against the anabaptists that run to outward and exterior signs, to wonders and revelations, and leave the right way which is by faith. For the wicked and ungodly men do miracles as well as those that be just and upright men: of this faith, there is mention made in the first to the Corinth. To one is given the spirit of wisdom, to an other knowledge by the same spirit. To an other the gifts of healing, to an other power to do great things, to an other Prophecy by the same spirit. 
Crisostom, 〈◊〉 Theophilact upon thi●.  Of this doth Crisostom and Theophilact make mention in the 13. of the first to the Cor. Though I speak with the tongues of men and Angels, and have not love, I am as sounding Brass, or as a tinkling Cymbal, and though I had the gift of Prophecy and knew all secrets, and all knowledge, yea if I had all faith so that I could remove Mountains, and yet had no love, I were nothing. Of this same there is something spoken by Christ in Math. 7.22. Many will say to me in that day, Lord have we not by thy name Prophesied, and by thy name cast out devils, and by thy name done many great works, then will I protest I never knew them, departed from me you that work iniquity. In the Law it was said, that God would send false Prophets to try them. And I doubt not but it was an argument of the truth unto Israel, if signs and wonders wear wrought by them. The which thing I take in hand, for that a number have faitered in this of late.  
And it is an argument of the Anabaptists, to allow their devilish pretences by signs and revellations: This presumption of truth, wear it to be grounded hear, it would iustesie that Traitor judas: for I doubt not, but the he also was among the twelve that Christ sent out to preach abroad. Also Cayephas might claim some Privilege of Prophesing, 
Prophesing, and miracles, and signs, a trial oftentimes of his people.  if it would save him, for he knew that it was expedient: one Man should die for the people. And Balaam was sent for unto Balack, whose evil pretence is noted after that, because he laid stumbling Blocks before Israel, and caused them to sin, and he both did prophesy and wrought many miracles, but this is nothing, for God hath promised death unto the false Prophet. Deut. 18.20. and 13.1. which argueth that such shall both come to try us: next though they do wonders, yet they shall not escape his fierce wrath, but perish for it. Not doubt these be the latter days, wherein shall arise false Christ's, and false Prophets, and shall show great signs and wonders: so that if it wear possible, it should deceive the very elect: wherefore there is no ground of our faith upon these exterior shows, nor salvation to be promised for thy miracles sake: For as they at the Possover received to the outward show, no more than a bore sign of him that should be crucified: so in like manner those that wrought by miracles and wonders, wear never the nearer Heaven by them: for they wear tokens only of their functions. Who can reason that in as much as I am baptised, 
Miracles, the● be● 〈◊〉 signs, they be no cert●ya tokens of ly●e.  I am immediately elected? or receiving the Sacraments I am therefore to be assured of my salvation? For as the first is a token of regeneration, which is not tied to the outward Ceremonies: so the second it is not necessary, it should have his effect, for I may receive it unworthily: Then this which I call a faith of miracles, it is effectual for a time: and as well is the Lord glorified in the reprobate, as he is in his chosen: and all things are created by the Lord, and the wicked for the day of wrath: Is there any that dare tie the spirit of the Lord God to any man? are we not in his hands? and hath he not made us? If God will set out his power in the Vessels of dishonour, and make them to be ready at his commandment? What shall he do unto those whom he hath chosen unto glory? do you not find that saul was also reckoned among the Prophets? 
Simon magus, esteemed as God, with the Samaritans.  and so was Simon Magus among the apostles (I speak of the Samaritans which knew him not) than we may be satisfied in in this: for it is no proof of our election and of our faith, because we can do miracles. The Papists that have erred in that gros Idolatry of transubstantiation, to ratify their devices of the real presence of Christ, have snatched certain proofs out of Cyprian in the treatise of the life of Gregory: 
A bufive ●●gument 〈◊〉 from Cyprian.  their first reason is: That in the hand of Gregorius as he prayed at the Altar, the Sacrament, that is the bread, was turned into a finger: and appeared as flesh: But how strong an argument is this? 
The villainy of the pope Hildebrand.  For Hildebrand that wrought by enchantment and got the Bishopric, and succeeded him many years after, might give his predicessor leave to play one knack of legerdemain as well as he. The same Cyprian (though I know he had his error) is witness that sometime as the Sacrament was ministered, there stood in the presence of the Priest a little Boy: whereon their reason is still grounded. Ergo, Christ is really in the Sacrament: It was pritely said in one place by Malanghton, upon a frump that he gave a cavilling Sophistar, 
The peevishness of their reason appeareth.  Baculus stat in angulo, ergo non licet sacerdotibus ducere uxores: and of truth so say I to this argument. A Reed groweth in the Rivar, I must not therefore play to morrow: For as is of little Children at the scales, so is the childishness of this reason open to us all? And yet there is a third reason mixed to that which went before: that when as the bread was thrust thorough with Penknives, there issued out of the host perfect blood: therefore they conclude Christ is really in the Sacrament. 
Error is showed by example.  The Ensusiastistes that wear often times frantic and mad, they used to dance, and kept company with devils, and as they reported, were themselves turned into Spirits, yet thought they notwithstanding they had the holy Ghost. Ergo aught we to credit them? These patched coats, I would they wear given to some other, we stand in no such need as yet to wear them: I might heap up a dunghill of such robbish if I would, but we have too much of that already, 
dregs of Popery in papists.  I wish rather, the they would unburden us of that we have: for you left of late such bundles there of in out corners, that if provision be not had and foresight taken it will before it be long infect us all: we are content to leave this for such as desire it: and very willing to learn if that you can afford us better ware: 
Trifling books of sluggish idle priests.  as for this faith of miracles, it is now vanished and fled for fear: the sight of the Gospel did so astonish them, that they were never known in England since. Peradventure some idle Monk, or Launcelet friar, newly crept out of his Portesse, hath compiled a great and huge volume of their saint George on horseback: or some such petty Canon, thrust out a sheet or two of paper of their Diriges and Trentals: otherwise they have occupied and busied themselves in little.  
Then let this suffice now, for a testimonial before the Lord: that in no one thing, neither wonder: 
Salvation only in a lively faith.  nor sign, neither miracle, neither token, or in aught else, is the salvation and life of man put: save in a lively, true, and perfect hope by faith, confirmed in our redemption upon the cross in the blood of Christ: So that at length, though very weary, we have arrived at a very pleasant port: for one or two turns more over passed, we will launch no more into the depth, but quietly take our abode in this haven by faith: that can quietly protect us, against all the hailstones and tempests of the devil. Yet enter we not in presently: something there is we must suffer before, lest that rashly and in haste, we mistake the hold whereunto we should bend our sails, and be thrown out a loof unto another. And as is of two rocks, the one whereof will smite us in sunder if we light thereon: the other, if we do draw to it warily, will save us: even so is it of these that I talk of. The countenance of them both is alike for a season, but happy is he that can make choice of them: the difference is seen very easily in that the last two members which I left untouched before, are still behind.  
The first of them, is faith for a time: 
Faith, w ● is for a ti●  the second is a justifying faith, and a great piece of cunning there is in discerning them: of that faith which is for a season and for a while, it is written in Matthew 13. When any man heareth the word of the kingdom, and understandeth it not: For the evil man cometh and snatcheth away that which is sown in his heart: and it is he which hath received the seed by the ways side. 
The un toward, and unfearned reason of a popish prelate.   
Smith, sometimes a Bishop in England, an impudent Sophister, in his book he wrote against Peter Martyr that good man of God, the very same that he set out against Melancton and against Luther: he in those of his chips, which he swept up together, very unconstantly affirmeth: fidem, faith, not to be fideutiam, faithfulness: and inveighing sore against such as make that man which would be faithful, to continued in his faithfulness. He racketh that same place of Paul. Ephes. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is we have boldness and entrance, with confidence by faith in him. What is it can be uttered in plainer fort? 
The true fight of the faithful man  In Christ we be encouraged to look up to heaven, that durst not before cast our eyes upon the Lord. We have a passage to his kingdom, the gates whereof are now more largely opened then before: we have a confidence, otherwise we might be swallowed up of death and hell, and we should be tossed, as the wanes of the water. Lastly, it is a faith in Christ: wherein is excluded the ability of man, than we must attain by grace in faith, which is the only gift of God: 
To be faithful for a time & to revolt, is a sign of reprobation, how ever xuc cloak it.  so that it is an Iron taken out of the fire, and from the smiths forge, to separarate faith from faithfulness: it never came out of the furnace of the Lord.  
Then this, whereof I speak, the faith of man, which is for a time, it is a sign of reprobation: For he that putteth his hand to the plough, and knew the word, and runneth back: happy had he been, had he never known it. Who runneth his race, & getteth the game? what Champion retireth before he hath got the field? Who iourneyeth, and then repenteth, before his appointed day? Doth the world mislike effeminate and sluggish men? 
Time trieth, and persecution judgeth of the good gold: and then shall the dross be known.  And will the Lord be pleased with unconstant & wavering hearts? I never liked him, whose amity was fervent for a day, and altered again with a blast. Neither hath my soul loved the man, that could so valiantly rattle out the threatenings of God, and when anguish and persecution assaulteth him, kept silence. The earth hath spewed out the unsavoury cockle, that hath upon it a Summer garment, and dareth not show his head in Winter. And God hath left of the ethnics, and of the nations, as pricks and thorns in our sides to try us: and we be not of his building, if we stand not as stiff in tribulation and sorrow, as if we would in time of peace. 
popery, th●● was once i● England.  Our late days are a witness hereof, when it pleased God to try his good Gold, and suffered the Copper and base metal against the day of wrath. And he never commended the Israelites, in that they forsook his law & his word, but he scourged them grievously to reclaim them. In that peace and security, the like whereof was never seen on earth, as was given by God in the days of Solomon, What advantage was it, though they built so glorious a temple, and went afterward a whoring to their idols? jehosophat was in great peril of his life, 
1. King. 2 〈◊〉.  for waaging battle with an unjust man, and had not the Lord heard him he had died: It is my note upon this, that thou be all alike, and that thou waver not: for if he would have strooken a just man for that he stumbled: what shall be come of that man, that lieth groveling in sin?  
Ichu began a good course, & happy were his days, and blessed were his years, for doing the message of God so ducly: but if then, when he had put down the house of Ahab: and suffered Baal to be worshipped no more in Israel, 
2. King. 10.  and had melted the golden Calves, he had then also left the sins of jeroboam which caused Israel to transgress the will of God: his seat, it had been established: and his throne set up among the tribes for ever. josiah his zeal at the first, his repairing of the temple, his altering of religion, the good ways wherein he went, were no cause to keep the hand of God from him, 
2. King. 23.  when he went up against Pharoath Necoth to Megiddo to fight, and consulted not with the Lord? I like not that of jeptath, to come fair and softly, and to stay so cowardly: for I wish that he had known as well, what God would have required when he came home with victory: as he did search out before when he went against the Ammonites: 
judg. 11.  then let him that willbe the true worshipper of God, seek as well what is profitable to morrow for him, as that which is expedient to day. I confess, (& forrie I am, that I must so often show myself an enemy unto him: but thus it is, I hate him to the death) that I have nothing to do with the hollow hearted gospeler, or with his looseness of life. I seek that man that continueth, and endureth to the end. And as for their envy, it is not that I care for: such faint hearted fellows may easily be blown away: a stroke or two, though it be of small force, it will dismay them.  
To them I say whom God hath blessed in his spirit to bear his livery, 
There is falsehood and wickedness, even in those that profess the Gospel. Eph. 6.  and to carry his marks in their for heads: that are able to suffer persecution, and will not for a time: but come there life, or come there death stand courageously to the battle: To those I give a more warlike attire, and I tharge them that in such extremity they be apparrell●● thus. Let their loins be girt with truth. Let their Breastplate be of righteousness: 
These weapons, show not thy man lines, but godliness:  let their feet be shod with the Gospel of peace: let them take to help them the shield of faith: let them put on their heads the Helmet of salvation: let them take to fight withal, the Sword of the Spirit: and the God of Peace and glory, he shall keep them from all the stery darts of Satan.  
Thus albeit in a wearisome manner, we have escaped and come to land: I doubt not but well defended for a long space, and so well furnished, as the Devil, the world, and the flesh shall never move us: My council is, seeing our enemies be overthrown, and we at rest: that we do as they at Thebes did: 
Readiness in praying, steadiness in persevering, and watchfulness, in thy dealings: be true tokens of iustefiing faith.  that come wind or come weather, come danger come peril, we be found in the top of the Tower watching. Otherwise there is that be ready enough to rescue the pray: and our enemy the Devil he hath a band of men in a readiness, always to assault us. And he layeth as great siege, as any Captain of them all that fighteth on the earth for his transitory affairs: the especial mark which he aimeth at, is it that now I have in hand, the faith of man: and it is the fifth and the last thing in my division that I noted: I put it in the last garrison of my men, because if all fail, if life, if Glory, if this world, yet have we one behind that is able to rescue us: and this faith whereby we are justified, it doth not stay on itself, neither can we have hope of recovery if we fail at any time, but from that sure and unmovable fortress where it is shrouded: and this hold it is the Lord. For man is weak and feeble, & our fathers that went before, they staggared even in their faith, and fell from the Lord, and so had continued unto the end, if the Lord had not helped them, for this cause God hath allotted unto us to our use, very strong Inginnes, that will rouse out our enemies and shingr them to morsels, if they come near us. These be in number three. 
Th●e things to be required in a iulcesting faith.  The first is hope: the second is steadfastness: the third is the spirit: These be they that fight for us, and maintain our right, and shall keep us and our faith that it waver not. This sure and steadfast hope I put it in the forefront of this battle, because it leadeth us by hand (as it were) unto the Lord, and maketh us certain, that he can and will fight for us. 
A man hopeth, that believeth not: but he that hath faith, hath assured hope.  And this hope it was in the blind man that cried out, jesus thou Sun of David have mercy on me. I cut not in pieces these too, faith and hope, if they be in the godly: yet I seaver the one from the other, after a fort, for I know that he which hopeth, is in a good entrance unto faith: For the certainty of the second: it is the establishing of the first: and though they be called as being one faith. Luk. 18.24. yet it is in a divers respect: For the hope that is in man, it is the Page, and Seruetar and the very waiter upon faith: giving attendance thereon. faith, it is Lady and governess to the other: it spinneth up the Thread, and so much as it wanteth, it addeth unto it. It becometh all of us to say, Lord we believe, help our unbelief. For I can determine no otherwise of that in Naman the Syrian, when he went away angry from the Prophet. Is there no waters in Damascus, Abanar and Parpar, as good as those that be about Samaria? 
A sight and view efhope, before we come to faith  Yet with what manner of hope, he washed him in jordan, I leave to others. To discourse at large hereof, it is fit for him, that will guide a great Navy in the wide Ocean Sea, then for a man that is content to rule a small Galley in the Rivar: such therefore as look for larger discourses, I refer them to such as take in hand greater volumes. I give but short lessons, and have consideration of the memories of them I spoke unto: but it followeth.  
To the faith which iustefieth, there goeth hope: to this hope I have annexed assurance, and the spirit of God knitteth them together: 
A true and infallible sign of saith.  what is it if a man cry Lord, Lord, and then he doth hear him: when he hath that he looked for, and enjoyeth that he wished for, he shall then revolt and repent him of the truth he stood in? These Weathercocks, they are good for nothing but to stand in the air: for if a tempest do come, and a shower fall, it tottereth again and hovereth as at the first: whose picture I remember I once saw in the description of Bifrons janus, which stood in the Temple of Rome, and had two faces for both ears, and these men they have two tongues for both times. 
Starters from the truth.  God weed out such unprofitable Nettles, if so it please him: for they can tingle now and then, and peradventure blistar the hands of a few refresh as yet the simple soul they will not. Well, these have the reward: and because they are lukewarm neither hot nor cold, God hath promised to spew them forth. This man that I seek for, that hath learned to know the Lord Christ, and seasoned his speech with salt, and waited for the Bridegroms' coming: He is of another manner of heart, and of an an other Spirit: and vexations and troubles, and anguish of mind, and care and the world, and the assaults of Satan, they can never remove him. David stayeth not: jonathas sleepeth not: Daniel trifeleth not: Esdras is not dismayed: judith discomforted: Mardochaeus altered: but they stand in the Lord courageously. 
Examples o● the true iustesiing faith by this from Christ.  The Martyrdom of Antonius moved him not: the death of Sabinas' turned him not: the slaughter of Germanus withdrew him not: We must be whipped and drowned with Theodotia: content to suffer and dig in mind pits with Silvanus: to be burned with Domininus: to have our sides launched with sharp Rasars' as Pamphylus: For our life, it is as the life of Latimar: our faith as the faith of Ridley: our end, as the end of Cranmer: our ways as the ways of Death for the lords sake, for blessed is that man continueth to the end, and he it is that shall be saved.  
The third and last help whereto we trust: 
The Spirit, that is guide and leader of all such as fear the Lord.  that holdeth us, that raiseth us, that reneweth us, the strengtheneth us, it is the spirit. This is he that finisheth and endeth all: hast thou wisdom? hast thou knowledge? hast thou gifts of prophesy, of tongues, of discerning, of béeléeving, of faith? It is not thine, the spirit of God is he that gave it. This is a hard thing for man to digest: who when he enjoyeth and possesseth all, when he is the ruler and Master upon earth, when he biddeth, he commandeth, he buildeth, he altereth, he gathereth, he inritcheth, yet all that he hath, it is laid in the dust, and carried with him to the Grave: he himself also at the will of the Lord. This I speak, to suppress the insolency of man, that being hear in life, doth live in death, and can not come to devil with Christ, unleast the spirit of God direct him. Then in that faith, whereby we be fully justified, our hope it is made perfect, our perfection remaineth to the end: our end is directed by the spirit: so that this is the some of all that I have spoken that we stay and be reared up, and die and live, and in the Lord. The way and the mean I have set down, the order to come unto it, the rules and ordinances we should keep in it. It remaineth lastly, to pray unto our Lord jesus Christ the Sun of God, 
The spirit is only retained by prayer.  to inflame and guide us by his spirit, that we fall not. For I acknowledge myself a professed enemy against that of the Papists, and the exclamation they make, of good works: Other wise Moses could have come to the Lord, and have known the God of jacob by himself, God needed not to have called: but as one mightily preserved by the daughter of Pharoath, that found him wrapped in swaddling cloures in a basket of flags, showeth unto me, that God had some great message for him to do, that kept him so mightily in the time of death. It is said I think, that God had respect unto Abel, and that he cared not for the offering of Cain: good works are left out here, we must rifle somewhat farther from them.  
Abraham believed, 
Gen. 4. A reason tha●, we are not justified by good work●.  and it was counted unto him for righteousness: to whom appertaineth the gift of belief but unto God? to whom are we comptable? who is it that layeth not sin unto our charge, who accepteth of our life & conversation but God? who only is righteous? who only just? who only pure? who only faithful? but only one Lord? Then, who giveth the same grace? the same life? the same gifts? but the same Christ? Now find out the merits and works in man. I might be long in this discourse, of the patriarchs, of the prophets, of all the elect of the Lord, in due time called and brought home to serve him. But there is no wrestling and strife now, then when we join hand to hand, and couple ourselves to the bar to try it: then shallbe seen who it is that hath this privilege. Only remaineth, that whereas I have set down, that we have need of prayer, and that we must pray: to hung you no longer in suspense thereof: seeing I have defined what it is, and how to use yourselves, mannerly in the presence of so high and great a Lord: and that you aught not to doubt of the form and manner thereof.  
There is yet left you behind to learn, 
The profit and commo ditty that we have by faith.  that this prayer being done & finished by faith, many great & singular commodities do come by it: and as out of the water brook, divers vessels be filled with one water, & the same very good: so of one faith be many perfectly & spiritually fed, & yet the same do bring but one life.  
For the spirit of God which worketh to the best, in those that be his, hath given an assurance to the childryn of obedience: of the life, and of the hidden treasuries that be laid up for the righteous, until the day of revealing: and for that cause to encourage us in the voyage that we have to go, God hath confirmed our weakness with certain promises, that we may in all our dealings stand the better. Yet till he bring the same to pass, he hath laid before us that which is requisite to be done of our parts. 
Without grace, without the operation and working of the Lord, we fall to the ground.  This, when by his grace it is finished, he will make a consummation and perfection of his blessedness, and we shall obtain that which we prayed for by faith in Christ. Our duty is first of all to consider, that the faith which we have (for I know that there is none, but they willbe accounted as faithful) consisteth chief of these three things. First, that there is but one faith. Secondly, that it is the gift of God. Thirdly, that it cometh by hearing. For that man that willbe justified, must be justified through these. 
Our faith hath adjoined to the knowledge thereof, three things.  That there is but one faith, Paul very notably hath described to us in the fourth to the Ephesians. There is one Lord, one faith, one Baptism, one God and father of all, which is above all, and through all, and in you al. And as on earth there is one only air that fostereth us: so is there only one faith in Christ that saveth us.  
The second thing is: that this faith is the gift of God. Math. 11.27. Luke. 17.22. john. 6 44. Act. 15.8. The reason hereof is this: We are by nature the children of death, wherein then can we be saved but in Christ? and Christ, he hath given us a mean, & it is faith: and faith bringeth life, so that if we had faith by nature, we were the children of God and of life by nature. But this is otherwise: for as by one man came in death: so by one man came in life. And as the first Adam was made a living soul: so is the second Adam made a quickening Spirit: that where as before, we were made children of wrath and death. Now we are in Christ created a new, and fashioned another lump, and made comlyer and better, then before we were. Also the wall is broken down betwixt him and us, and we have free passage to him by faith: and this faith it is given us, for it is the gift of God.  
The third property required in this our faith: 
A good token of a true Israelite, to be a hearer of the word: and is also very often a covering for the wicked, to cloak him withal.  was that it should come by hearing, Rom. 10.17. The occasion hereof I take to be, that a difference might appear of the righteous, & of the unrighteous man. For, as every one is readiest in hearing, so should he be perfectest in his living. Yet, this is not as the light in the Sun, that can not be altered: for our worldlings in these days are at Sermons with the first, but in life the filthiest. The proof thereof, it will show itself, if it were lawful to touch the behaviour of private men, which offence as I think it not expedient to be given in the church: so if it were ever lawful, I suppose it to be now: 
Papists, runners abroad: and great seekers after Bulls, and pardons: no followers & seekers of the word of God,  wherein a number be readier to fly to Layis with them of the tribe of Dan, to be a father and Priest to Images: then quietly to stay at home, or do any good in Siloe. Their earrings and their jewels, they are too base to serve their Mahomet in their chambers, and to garnish up their altars: but zeal that they have to the house of God and his word: The grain of mustard seed spoken of in Matthew, and less (if less there may be) will press it down with heaped up measure.  
The Lord grant, that if time served, there be not spies among us, to way out the riches of Jerusalem by weight: nor servants in our own palaces, ready bend to say Ahimelech and the Priests of God: For that they of mount Ephraim, and the inhabitants of Gilgall, be so graceless in their dealings. These Asarites, how begin they even now to kick against us? Have they net served Baal, before our faces of late? of a truth it will fall out, that as they have been sufficient thorns and pricks in our sides until this day: 
Papi●es that look for a day.  so to pay us that they own us, and to fill our measures to the brim, if ever Abimelech do get up, we shall find it too late to fly unto sichem to save us. These days of sorrow the Lord keep from us, and give them of his spirit, to acknowledge the true light: that the faith whereon they vaunt so much, may appear as the day: and that old Canker, so grown in their sides, and now rotten for lack of launching, may grow to whole and perfect flesh: or that he would fiend a sharp razor to ransack it.  
But as for these men, 
An exhortation to those young scholars, to who this same was written.  I leave them to the Lord, & I return thither from whence I came: to take my last farewell of my young Scholars, to whom I have directed all this speech: And I wish them in time to know the Lord. And that the rottenness & putrefaction that is together drawn into their hearts, that they swallowed up from their cradles, might be laid aside in their youth, & they grow up of them selves into a more lively body. For I know, though you be accustomed to pray: yet, that your tender years be not able to carry with them that discretion and natural attendance, most commonly in such as be of greater stature, & more days. Learn in thy youth then, & seek to bring that desire thou haste to prayer, unto his full perfection: as for this short lesson I do give thee, it is an other manner of one, than as yet thou hast learned: and thy readiness of wit, thy tender age, thy prime and flower wherein thou art, it willbe an aid and help unto thy memories. Neither will I exact so strait and narrow kind of life, as others do: for I leave a liberty to the freshness of thy youth, as meet and convenient times to sport thee with. Thy pastime alone let it be honest mirth, as becometh a servant and Scholar of Christ: I permit thee not to seek out any holes and corners to pray in: and let not the evil example of these that be aged, altar and break the right course, thou shouldest take in thy youth.  
I give thee a charge for the Sabbath day: 
As God hath made us: so will he be honoured for us:  and that thou sever not thyself from the congregation, neither cut his Church into pieces: whereof thou art also one. For I would that thou knew, that the end wherefore you are called into the Church of God, is to understand that your redemption is laid up in Christ: and your life perfected in his blood, a token and sign whereof you received, when as you promised unto the Lord, to be holy and perfect and unspotted unto him: so that there is no time given you to contend for trifles: neither may you contend about Baptism, or doubt of the favour of God, or distrust the Lord, seeing he is a God of righteousness: And if our manner of order trouble thee, or our custom hinder thee, that we use at Baptism, I show thee that it is indifferent: 
comeliness 〈◊〉 commended by Paul: el● eucry man will have his custom, them shall there be no order.  what matter is it if thou come unto the font, & there receivest tokens of grace? It is better & more laudable than if thou didst take it at a Basin, or out of a Pot, or powered out thorough any their vessels: for they all be profaned worse by wicked and profane men, that wash and handle them, than is this: used of Papists in time of Popery. For these are abused now: the font hath been cleansed many a time since, and is put unto a good use: Think not much to forsake the Devil for he is a wicked Spirit, and enemy to mankind: or to denounse his works, for they be evil & ungodly: nor the Pomp's and vanities of this world, for they fade and vanish together: 
This dealing and dallying, preciseness yet wickedness in greater matters: is abhorninable  and if thou conceive an evil opinion of the Minister, yet do not thou the duty of a Minister, and let not the examples of other men move thee, for it is ungodly and against the word of the Lord: But see that thou walk uprightly, in sinscritee and integrytée of heart. When thou comest to greater grothe, and art able first to pray: then aright: next to God: when thou art instructed in the manner and form of prayer, & then understandest that it is to be done, in pure and perfect faith without swaruinge, and art able to judge a true Christian by the Badge, and Colisen he weareth: Which is a good and upright conversation grounded upon assured hope: take no thought my Child, neither think that thou art far from Christ: and be thou persuaded that he knoweth thee: For than I will bring thee to his Table, and thou shalt eat and drink with him: and I will give thee assurance of that faith thou hast, neither shalt thou be any more a stranger or foraner, but a partaker of his body & of his blood: whereby thou art washed and cleansed from sin: on whom thou feedest spiritually, in that lively faith which I have taught. But take you heed my little ones, that you do not trouble yourselves with vanities, for that you have not learned of me: neither vere your minds with untimely questions which be not for your years, leave them to others: I charge thee that thou make no difference of standing, if thou come thither: neither yet necessity in kneeling to know God: nor Religion insitting to serve the Lord. Presume not to be a judger of thy Brother at his Table: 
These and such like, be common with us.  rake not up old offences, & remember not the iniquities done in his youth: think that God hath forgotten them, and know they are wiped away, by assured repentance, in the blood of Christ: The wicked man shall bear his own sin, and the ungodly his own transgressions, therefore fly not from the Table of the Lord for the iniquity of thy Brother: My little one, learn in time, 
Moore amendment, and les judgement of others: is good,  and suffer not age to incrotch with stealing steps before thou know the Lord: For if I give thee Bread, and Wine, as given unto every one privately, to put him in mind of the receit thereof: If I bid thee take the Bread in a remembrance of his body, that was given for thee, and the Wine in a remembrance of his blood was shed for thee: it is all one unto us, as if Brother should drink unto Brother, and the effect thereof alike: If I shall use a certain and definite order in my prayer, 
All order contemned with us.  to the end, there may be no confusion in the Church: it is better my Sun, then if every man pray severally, and then there shallbe small agreement or consent among us? But I see that every one of you hath his appointed manner: and it is not good in the Church of God, for there must (be as it wear) one body, joined together by one voice, uttering all of us (as of one speech, one prayer unto our God: As for the Garments that we wear, they detract nothing from the goodness of the Lord: and make a conscience in thy life, that God may prospero thy days and bless thy youth, and give thee a perfect knowledge in thy age, and direct thee in a holy and pure conversation in the sight of men. Put not religion in trifles: and if at the Table of the Lord, I stand North or South: it is alike, as if I turned Cast or West unto the Lord: For he is in all quarters of the earth: As for the state wherein thou art, doubt thou not thereof: & let no man delude thee in any thing: For thy Baptism, 
Obedience is superstition, where wisdom is wanting.  at what time soever it was: whether in ignorance, or in the brightness of the Gospel: whether by a man, or by a woman: or by the good, or by the evil: or by the Christian, or by the Panime (though none of them all be allowed of me) yet if it happen so: God, he is not tied to the good or to the bad, to the water or to the sign, 
Signs are tokens, no necessary assurances of our salvation.  but those whom he accepteth will he call into his Church: Put not the ground of thy faith in any thing that is unseemly: and think not those which be thy sureties shall answer for thee or for thy deeds: For when they have brought thee out of fire and water, and set thee upon thy feet, and trained thee up in good nurture: and taught thee the ways of the Lord, and thou of thyself come unto full grothe, my Child think not thou art tied unto them, or yet that their life is fastened unto thine: For thy sin it is upon thy own head, and God will root out the hairy scalp of such a one as transgresseth his Laws: doubt not of this, whither thou oughtest to forsake the Devil and all his works or no? but understand at the beginning: and know that God loveth righteousness and hateth iniquity: and thy conversation let it not be in the works of the flesh: 
He that forsaketh not the works is the Servant of the Devil: and he hath no portion in Christ.  Murder, adultery, incest, fornication, theft, bribary, extortion, usury, robbing thy neighbour, nor in porloyning, nor in deceit, nor in racking of the poor, nor in grudging, nor in envy, nor debate, nor striving, nor in concupiscence, nor in the ways and sweetness of this life. For these, and such like be the works of the Devil, and thou must vow, and promise' to forsake him and all his works and come to God: For God loveth the willing soul, and the mind, that is ready to obey him is acceptable in his sight. It is a gross error my Children to say that you only are the Church of God: and forget this, 
We are of the Church every man is not the Church.  and learn of me. There is on earth but one true Church, and one head we have, and one espoused thereunto in one Christ: and every man is or aught to be a member of the same, not every man one Church. For as on earth we confess that there is above us but one Lord, & one King: so in Heaven there is but one Lord, one God, one Christ, of whom we be members, knit, united, and coopeled together, to have our dwelling in the heavens. Let this then pass, and understand that our mansion and abiding place is above: and though we be in sundry countries here on earth: yet we profess one faith, one truth, one hope, all which be the true tokens the we agree together in one church. So then, we be members one of another, and not every one, one another's head: and we be partners and fellows in one and the same church, not every one the several head of the true church: Wherefore instructed fully in this, know that it is expedient, as you are all of one body, and joints, and members of one head: so to frame and fashion you here in this world, that you love and agreed in one: as also, that you make profession and promise in open dealings that you be at agreement, and condescend together in one congregation: 
In speaking, dissembling: in brotherhood, falsehood: in thy actions, naught else but factions: they be tokens of impiety, no Christiamtie  for it is abominable and learn it before crookedness and weariness incrotche: that any one for private gain, shall cloak and cover the inward affections: or show himself by outward gesture and deed, to be another manner of man than he is in mind and heart: for it is good that there be no doubleness, no hypocrisy, no open show and profession in any thing, which notwithstanding thou shalt mislike in private assemblies, or show thyself an adversary before men, that liking and good report may be taken: yet in thy soul, and in thy heart shalt be another man.  
Thus, if thou be affectioned, God shall bless thee in thy dealing, and prospero thee in that thou goest about: and he will give thee honour in thine age, and glory will fellow thee to the grain. Then, if the Lord do visit thee and think on thee in his mercy: & in his favour give unto thee a comforter, which is flesh of thy flesh, and bone of thy bone: and thou acknowledging his benefit, and confessing his reward, wilt show the obeisance and duty to him. Then couple thyself to the order of the church: and disdain not to be ordered by government. 
The contempt of Magistracy: is the only token of one that is carclesse.  Thy marriage, it is as lawful and acceptable unto God, as well in the body and midst of the church, as if it were celebrated, or solemnized at the table of the Lord. Stand not so much upon the use of the ring, which is a sigue only of the joining, and a pawn of your troth plighted each to other: & hath neither force to salvation, or any religion that is the more beautified by it: but is a bore order & custom in the church. Let no man persuade thee that any evil or accursed dealing, 
Falling so grossly: and cavilling, so dispightfully is a small token of Christianity.  any wicked or ungodly man's life is to be kept close, and secret, or bidden from the world, if thou know it, for fear the Gospel should be slandered: It is abomination to the Lord, he will disclose it. See unto thyself, and look narrowly to thy steps, and examine thy ways: take not an oath falsely, neither bring thou destruction to thine own soul: for the credit and the honour thou mayst purchase to the wicked man. For the portion of him that useth perjury is death: and the lying soul heapeth up wrath, and a perverse man is destruction: and happy is that man whose uprightness is not entangled nor snared with the wicked. last of all, 
If errors be not taken in time: they will never be Seared or weeded out will death.  my litrie babes, for a number are even now to be taken: and it is good to use the benefit of the year, and opportunity of the seasonable weather we have: otherwise, a great fort of you, be so far grown, that if moderation be not had, we shall never bend you. For this cause learn in time: and presume to judge no man in his dealing. Think Christianly of all: condemn none. Seclude not the infidel from Christ, but leave a hope till the last gasp. As for Christians (and us all that aught to be of one church) let charity rule thee, 
All judgement is to be deferred to the Lord: but no authority is given to m●●.  & brotherhood move thee, and the same profession (of which we be all) continually guide thee: enter rashly into judgement with none. As for the wicked, let him be wicked still: and for the ungodly, let him wallawe in ungodliness. The Lord will recompense him at his appearing: he hath given thee no authority to revenge it.  
And now that I have brought you (as I take it) out of ignorannce, and laid before you the way to go in, receive at my hands a few words: lap them up in thy breast, and hide them in the secret closet of thine heart: for they be as the Balm, and as precious as the ointment, and they will bring joy and pleasure in the end if thou keep them. Mark therefore, and understand what it is that I teach.  
First, I open unto thee my faith: and I give unto thee, the assured colisen of a Christian: and it is this. Learn to pray: for it is necessary and convenient to all flesh. Know what prayer is, and use it rightly. Understand the manner & order how to pray: use not the fond custom of the nations: settle thyself, and prepare thee as unto the battle: so to be strongly armed against temptations. First, 
A general repetition of things contained in this Book.  know our fathers did it: then the express word of God commandeth it: that our necessity willeth it: that our danger and peril wherein we be requireth it: that our deliverance from the Lord, otherwise helpless compelleth it: that our enemy the devil & Satanas, daily assaying us, doth drive us to it. In thy prayer, fly Hypocrisy: come humbly and lowly to the Lord: put away hollowness and looseness of heart from thee. Be thou in assurance, and fixed in hope. Ask not at his hands what pleaseth thee: and let not thy prayers be unseemly for his majesty. Fail not herein: neither stay thou, but persevere and continued in thy prayer. And now take an assurance of thy faith: lay hold in time, and leave not the hope that thou hast in the Lord. Renounce all Gentilism: Give no credit to sighs and wenders: be not dead in thy life: show thy faith by thy deeds. Let it not be for a time: neither continued in faith for a season, but be steadfast: confessing and acknowledging, that the faith which justifieth thee, is brought from hope unto assurance, and guided by the spirit that directeth thee. Understand that there is but one faith, as there is one God: that it is the gift of the Lord: and that it cometh by hearing the word, and by preaching. Thus when thou art armed, know that thy redemption is wrought: thy full satisfaction is ended, 
All our travail in this life, all our pain, it is made joy & pleasure unto us, in Christ.  thou thyself art made a new creature, and taken into the sheepfold of the Lord: and encourage thee the more in thy hard and wearisome journey: take with thee the commeditie, and fruit which thou reapest: and gather it up as the clusters of grapes in the harvest: or as the Olive and the Sinamand in the Summer: for the sweat of thy brows, and the labour of thy hands, and the end of thy tranaile, and of thy pain, shall be this. first, thy sins are forgiven thee: for he that believeth, shall not perish, but have everlasting life. Matthew 9.2. Luke. 7.50. Acts. 10.43. I suppose it to be spoken of Christ to this end. That man borne of a woman, and having but a short time to live: being full of misery, might know himself to be worse than the creatures that perish, if he had not a mean and way to save him: so that by faith, we are no more dead so the flesh, but quiekened to the Lord Christ, and thy sins be washed, My corruption purified, thy uncleanness cleansed, thy darkness lightened, thou thyself by faith saved.  
The second benefit that cometh to you my Children by this doctrine, I have taught you, is, that we are the Children of God. john 1.12. Galat. 3.26. The greatest glory in this life, that the proud and stately man doth think upon, is honour hear on earth and superiority with the highest, and heir to him that is greatest, and familiarity with stately Lords and Lorolike states: but the Children of obedience they leave the transitory world, they mount up into the Sky, they pierce the Heaven, and devil with the Lord of Lords: and be heirs and Suns unto him.  
The third commodity you shall find hereby, is this, that Christ dwelleth in us. Eph. 3.12. and that you be made Temples of God, & habitations of the holy Ghost: whom we have received from the Lord. john. 14.17. Rom. 5.5. and 8.9.2. Cor. 1.22. and 5.5. and 6.16. Gal● 3.2. Ephe. 2.22. This also taketh away the righteousness of such, as walk not after the the spirit but after the flesh, that quench the graces given unto them, and blinded with the spirit of error remain still in darkness: & it iustefieth those that be Gods: and it is our singular comfort, that he dwelleth and remaineth among us, so that all filthiness must be laid apart, dressing and trimming our bodies, as fit places to receive the holy Choste, walking not in wantonness and banqueting, neither in riot and gluttony, after the manner of this world, but frame & fashion our earthly members, the the man of God may appear, and the love of the father which is spread abroad in our hearts, by the holy Ghost which is given unto us.  
The fourth and excellent dignity, that you my little ones, and all other that profess unfeignedly shall receive is this. You be justified, purefied, regenerated, and sanctefied, and by faith. Acts. 13.39. and 15.9. and 26.18. Rom. 3.24. and 4.5. and 5.1. and 9.30. and 10 10. Philip. 39 Colos. 1 23. From him it cometh that you have life: who when you wear culpaple before the Lord: wrought a mean to strike out the hand wrighting, written in the Table of stone, and hath opened us a Door to enter in at, that wear deprived of the Glory of God, & hath engraven his commandments in our hearts, that more freely by his grace, we might see our redemption wrought in Christ jesus, by whom in faith we are adopted, and Circumcised, not in a Circumcision made with hands, but in cutting away our carnal affections, by the force of the spirit: and as being enemies we were reconciled to God, by the death of his Sun: so now being reconciled, we shallbe saved by his life: For to such as walk in the steps of our Father Abraham, hath he given eternal salvation according to promise, that was not called by the will of man, and the will of flesh: but by the will of God: So that blessed be our Lord jesus Christ, that setteth out his love toward us, and hath given us the earnest of his Spirit, and in a more heanenly washing purified us: and that not by water but by the holy Ghost is it that he hath renewed us: And with a better blessing than the which was of Moses (that lasted for a season and is abolished) newly sanctefied us: and by a faith that maketh not ashamed, strengthened us: that we might come and devil with Christ, whose praise is not of men but of God.  
The fifth and the last pre●eminence that you my Children for the long fravaile and tediousness wherein you have wearied yourselves shall purchase and get unto you: is that you shall obtain life everlasting. joh. 3.15. and 5.24. and 6.40. and 11.25. and 20.29. Acts. 16.3. Rom. 1.12. john. 5.13. This is the greatest and the worthiest crown of glory that can be given unto man: for that trouble which I know lieth upon you for the Gospel, it is not to be compared unto the life to come: and the persecution which befalleth to the godly, and that sin which now hath dominion over you, that ruleth them which are not fully called in Christ, willbe an occasion that hereafter your obedience shall burst out into righteousness: your righteousness, to perfectness: your perfectness to holiness: your holiness to readiness: your readiness to steadynes: your steadynes unto eternal life: And the God of glory will direct you by his spirit, & the spirit shall lead you unto Christ, & he will make a consummation of your sorrows, and crown you with his Glory, and bring you to his Habitation, where he hath dweit ever. Whose riches are unsearchable: whose wisdom is without depth: whose joys are not to be opened, of such as fear his name: which he hath provided, and laid up, and hidden in his secret treasuries till his day of appearing: which he will bestow upon the just, and upon the Saints that call upon him by true faith. For of him, and through him, & for him are all things, to whom be Glory for ever and aver. Amen.  
FINIS.   

The second part, of the Readings of John Keltridge.  
NOw therefore having instructed you, how to enter unto the Lord: and the Hedge being broken, to come more readily unto his dwelling: you may freely and with a good courage draw near to his Temple, and there in his sight, with reverence and fear, power out your prayers before him: For this cause, as a pawn and pledge of the care that I have, and as one in due time ordained of the Lord, to set forth his word. I have this day discharged my conscience before the Lord and his anointed, and before you all. To you of the younger sort I send greeting: I wish knowledge and wisdom to the rest: To the aged and grey headed Fathers, health and peace in Christ. Take this among you, to whom I own it: and my presence I thrust upon you, whose look and countenance, I never saw as yet: to read this, not rend this: that knowing and following: understanding not wandering, as hearetofore: your duty and obedience: our prayers & our request should be rightly offered up before God: When as therefore we present ourselves before his Majesty, let our supplycations be framed thus.  

O our Father which art in Heaven.  
IN the whole course of the Scriptures, 
The difference in the prayinng of our forefathers & the contrary aic in ours.  the men of God when they prayed to the Lord, used to call upon him, in the name of their Fathers, Abraham, Isaac and jacob, that he would remember his promise made unto them, and his covenant unto their posterity: but now the sceptre being given from juda, and the Lawgiver having lost his title: and Siloe now come to comfort his people: 
They prayed as for one they looked for: we pray as thankful unto him in that we have received him.  we leave that old and ancient speech of Abraham and of jacob. We take a more familiar and common language, and call upon God, as we would or could speak unto one that loveth us: or as to him that dwelleth with us: or to such a one as teacheth us: or to such a one as nurtureth us: or as to a loving and kind man: who for his tender and natural affection beareth with us. The threats of the law, take no hold upon those that call upon him. Not the fire at Sinai, is able to discourage those be his: for he hath abolished the old scourge, and the hatred and wrath he conceived against man: and he is reconciled and made a father unto us in his son Christ.  
first than here appeareth the love of God, 
God is our father, in that he is the father to his son Christ: and God to us in that we are his brethren.  that when we were dead in sin, and chained to the weakness and beggary traditions of the jews: he hath now appointed a more excellent and undefiled law, that will not permit the sprinkling of blood: nor the death of creatures that were innocent: Not more now to shake the earth: nor to appear in fiery clouds: nor to have his seat like pillars of brass to discourage us: but to make an atonement, he hath sent his only begotten son, that took our shape upon him, and become weakness to make us strong and to make an agreement betwixt him and us, that he might be kind and fatherly unto us.  
Secondly, he hath assured us for ever of his love, and in his Christ, made an eternal testament, 
God spoke unto our fathers but roughly: to us familiarly by the man Christ.  that cannot be broken, to the end we should acknowledge him and call upon his name all the days of our life. Can the mother forget her young one? or the Eagle those that she fostered? Will the Stork return no more to her eggs she hide: or the Partridge discover her nest, to give up her young ones to the enemy? 
The heavens may pass away: but the love of God will never fail his children.  if all this could happen, yet will not the Lord forget us. For as is bond betwixt father & the son: and as is the covenant betwixt the mother and her babe: and as is the love of the Turtle to his mate: so is the Lord fixed to us. He is a righteous God, he will not break his promise: and we may claim our privilege freely: for he hath given it us freely in his son, purchased in a great prize, & bought without any substance that we gave, even with the life of his only son: so that he will not forsake us to the end, that be his: neither give us over, for he is our father. The assurance hereof, appeareth by the will that he left us at his departure, & that in that he bequeathed us his Indentures to show for it. For, as power and authority was given to Christ both in heaven and earth: 
The death of Christ, sealed our redemption fully: and made accomplishment for our sinus.  and those which were in the worloe, those his father gave unto him. So, having title and interest thereunto, he made us his heirs and fellow brethren, that we might have one father with him, and have our mansion and m●elling, there where he hath: and to show this unto us more perfectly: he left us, when he took his leave on earth, these his letters, & his seal to show for it.  
first, 
The letters patents we can show or our ●nheitance.  he that willed and died, and gave us this testament, is christ.  
His heirs he made all such as be of his church.  
His executors and administrators, be the pastors of his flock.  
Witnesses at his death, and that bore record hereof, be his Apostles.  
The riches he gave us, the substance he bequeathed us, is the kingdom of his father.  
The title we have to it, the writings we can show for it, be his last words, at his last supper: which he strengthened and sealed in his blood.  
It is not unknown how shrewd a fall man had at the first, that bruised and mangled his joints in such sort, 
The love of God is seen in the use of all his creatures: the heavens, the earth, etc.  as that we which are his children are lame almost ever since. Now to comfort us in our weakness, and to teach us to go better than before we did: God hath left an ordinary mean to crave for help at his hand. For, as the father helpeth his tender and beloved child, when he needeth: and the mother cannot refrain from tears when the infant weary: Not more can our God and our father but pity us, and the state of man, when he asketh.  
Two things I have in this place offered me, that I would gladly open. The first, what we should eschew and avoid in our supplications and prayers we make to the Lord. The second, is the use hereof, which the son of God hath given us. And albeit I have set down before in my former treatise to my young scholar, a large and plentiful discourse to trouble his young head withal: Yet it is such, as the gravest father that I know may look upon. I profess, neither will I strive herein, 
No excus● can be admitted for thy negligence, in the service of the Lord  the weightiness of the cause, and my small skill, and few years that yet I know: But for all that, give me leave to speak to them of the country, and to the husbandman. I meddle not with you of the city. And if I have forgot myself to pleasure them: pardon me but this once. If not, the rudeness I have learned, since I gave over my study, is civility enough to speak Northerenly to the labouring man.  
It cometh to my remembrance, that I assayed before, to beat some knowledge of the abuse of prayer into the minds of my auditors: But looking at it then, never touching it I am admonished, that there is something to be do, e in it now. Therefore, to feed here, upon the grossness of our stomachs, before we come to taste of sweeter meats, I have to clip away the perverseness of our time, usually now accustomed among men. And it is the praise we look to reap at the hands of God: 
Short prayers if they be earnest, are better than much babbling wherein is no steadfastness.  for that we either stay long at the temple, or use tedious and wearisome prayers at our meetings. But if thou pray until the night, and then goest late to bed: or if thou continued till the twilight, when the cock warneth thee to come home: yet it is nothing to the Lord, if thy praying forgetteth following him, when thou returnest. For the they of Christ be not babblers as the Ethnics be: excludeth the long and tedious reading at the Church, and men busied at their books, when the Congregation is otherwise to be edified, it leaveth thee a small room to put thy reward in. 
Abuse of men, if they mislike the man that preacheth or if he use common prayer.  The first it perisheth by this, for that God knoweth what we have need of before we ask: wherein the error of the Gentiles is shut out, that kneeled so devoutly before their Idols, when happily they were abroad, and busied in some other place, and could not so presently hear them, unless they tarried till they returned. But it is with the Lord, as is with a cunning and expert Physician, that can judge by the sight of him he seeth, what disease it is whereof he sickeneth. And our Lord, he knoweth whereof we stand in need, 
Precise men have noplace that pray at those times they like: otherwise forget themselves, the whole month and the whole year 〈◊〉.  and searcheth the sorrow of our souls: and we need not to tire ourselves, hours, and days, and nights, and weeks, as the Papists do. Again, that superstitious custom of old time, to pray at certain hours, and at no other I condemn it: for Christ all night, and in the morning, and at noon tide prayed: I am ashamed to stand draining to search out their beastly customs: I therefore leave them to such as willbe blinded in their foolishness.  
The Epicure and the Atheist, have reasoned very subtly against prayer: If he knew before what we should need why pray we? he could give it us: if he did not know what it was we needed, why? he is not God, wherefore then pray we? If he giveth not, it is because he loveth not: if he loveth not, it is because hee-careth not: if he careth not, it is because he will not, then wherefore is it, that we pray? But let them die in their carelessness, and consume in the filthiness of their thoughts, for we are assured of his love and favour, in that he commandeth us to pray, and in the name of Christ. It were enough for us, in that God doth bid us: yet other causes there be, all which I have set down in my former Treatise: Notwithstanding, do the Chickens beg at the hands of her that hatched them? 
Nature condemneth in the wicked, that do as their kind and manner is: only they forget God.  and do the lions Whelps crave for their prey? doth the Bear & the savage beast, feed her younglings when they cry? and will the Tigar return unto her cowtch to help them she left behind her? and will not God look upon us whom he hath created? But wherefore hath Christ willed us to ask, and taught us to pray? truly, for that we need many things, and be as naked, so ashamed of ourselves if he help not: For of ourselves we have nothing, and in him we have abundance and plenty of all things: 
Christ alone unspotted & blameless: man of himself, wicked and shameless.  If we look for the gifts of the spirit, we find them all in Christ, for he was anointed: If for strength? it is in his power and in his government: If for puritée: and for corruption that it may be wiped away: we have it in his conception: If for love? we have it in that he was made like unto us: and he came into the world to save us: If for redemption? we have it in his passion: If for absolution? we have it in his submission:  
If to take away the curse from us? Why? he hung upon the Cross for us: If for satisfaction? he was our Sacrifice: If for cleansing of our sins? we have it in his blood: if for reconciliation? we have it in his descending to Hell: If for mortification of the flesh? 
All our corruption is hidden, and laid up in Christ.  it is shown in his Burial: who was as touching the body laid in Grave, that we as touching the body might be buried to sin: if for newness of life? we have it in his resurrection: if for immortality? he rose, and ascended, and dwelleth with his Father to make us perfect, and immortal, and Kings and Priests for ever: If we pray to be heirs of Heaven? his ascending and magnefiing above the Angels hath given it: If for securitée, for treasure, for riches? they be laid up for us in his kingdom: If to have him merciful, and to spare us in his judgement? 
No man hath hated his own flesh at any time: then Christ can not cast of us.  why? he is judge himself, he will not cast away and condemn his own flesh. So that out of season came this question, wherefore pray we? for we must, and we aught to pray, that the greater encomberaunces, overtake us not. And for a truth, if our vessels did not taste of this liquor, and we ourselves overthrown in our unadvised behaviour, the prayers of those which so often times come unto the Temple, would have been heard of the Lord God ere this: But the comers, they come in such disguised and maskinge manner: either having their mind at whom in their Cofars: or thinking on the pride and bravery they be in: or coming sluggishly: 
This misshapen visage in a Christian is filthy.  or returning wawardly: or requiring revenge greedily: or asking coldly: or wishing that which is unseemly: or despising thy neighbour unchristianly: That it is no marvel, if the Lord God thrust thee away and hear thee not, the souls of such a number of men cry out against thee. But to return, and to leave the Epicure, and the Ethnic, and the other rabble whatsoever: Let us understand that God hath debased himself for us, and tempered his talk, and applied his speech unto our capacities, and he hath taught us very briefly to call upon him: The reason hereof is, for that we are weak and very feeble in our doings, in our life, 
God thinketh upon our imbecilleties in all he doth  in our conversation: and at death, in extremity, in peril, in jeopardy, in calamity, at the fire, or when we be at the Block, and the Sword ready to be laid to our neck, we oftentimes forget ourselves. Therefore to mollesy their stony minds, and to enamour them as it were, to make men have a liking of the Lord: 
Papists convicted: old wives fables, have no place: presise, and nice, & long prayers be cause that we slip so often.  to show that he beholdeth three words advisedly and wisely spoken: rather than a number of ave Maria's, and a bedroale of Credoes in deum, heaped up without discretion: he hath included in few words such good and pleasant lessons, as if they be duly consithered, contain in them a pure and perfect platform of prayer: first we pray: to whom? to our Father: Wherefore? he is our God: but where? not on earth: He is above, he is not hear, he is in Heaven.  
That late and worthy man of God M. Gualther (as it seemeth to me) in his Treatise of the prayer of the Lord, hath justled with some one or other, about the force, and virtue, and strength, which is thought to be in this prayer, I find also that the Rabbins of the jews boasted much of the words that were written in the forehead of Aaron: and the Magicians of their exorcisms, and the Papists of this prayer: all which they think to be of great force, 
Superstition crept in by ignorauce.  if they hanged about the neck of any man. His talk is against them (and so is mine at this present) that think there is salvation, or life, or health, in that they repeat the words of Christ: And therefore the enchantress, to dissemble her wickedness, and colour her guile, adjoineth unto her enchantment the lords Prayer: And the Divinar: or he that telleth, and calleth up by Spirits, 
As murderers & thieves use Knives & sword together with good men: so do the wicked their prayers, together with the fàythfull: yet to one they are life, to the other death.  he snatcheth something from Christ, and he will have a leg, or an arm of him: and so inflamously abuseth the godhead of the Lord.  
But to take away this old wives Tale, I think it expedient to say somewhat: and at the first, rather then to interrupt my speech hereafter: As therefore Nadab and Abihu the Sons of Aaron, that offered up incense in the same Censor that their Father did: Yet because they did it not aright they died for it. So hear: though we pray all with one prayer, and power out our supplications at one time, because we pray not all alike, with mind in spirit unto the Lord, they be to none effect, neither avail they: And as there was in the Wilderness one Manhu, whereon Israel fed, yet some wicked and disobedient, had not the like nourishment and effect thereof as had others: So the prayer of the Lord, though he gave it to all, 
God permitteth: the Devil worketh: and man sinneth: & wilfully they proucke God  that all might use it, yet it is not profitable to him abuseth it: And as saul used Samuel after his death, & the Pythonest called the Devil by the name of him he was not, and the Devil deceived Samuel and did not profit him. So it is with us. The prayer of the Lord unto the wicked, being wrested to their death: as Samuel was by the Devil to blind saul: shall never help them: But abandon these wicked men we must, 
The Sinner doth all he doth to death he wanteth grace and light: the godly they work to life and use the same thing well by the Spirit.  and permit them not so much as to have, speech with us: God hath heaped up judgement, against the day of judgement to consume them: For the prayer of itself, (I say not well) the bore words, not rightly understood, they be no better than any other: The Oil, and the Wax, and the Honey, and the Tar, be common things, but to join them, to mixed them, to compound them together, to give them to the patient at convenient time: there is the cunning. The Nettle biteth, yet it healeth: the Flax it cureth, yet it burneth: the Spider poisoneth, yet she profiteth: Then all things are good, even the ungodly man to him can use him: So is the prayer of the Lord. Otherwise as God hath his elect in the Courts of the Ethnic: and as he saveth some in the Turks Palaces, and among the jews keepeth those he will have kept: 
God hath notied us to pray after one manner● but this and others be good: for his will sake, and the perfectness thereof: we use this.  so what salvation can they or others look for, if faith and life of man were tied to this prayer: seeing there be a number that never as yet did know the same? Also, where is Abraham, Isaak and jacob, which never prayed thus? There is then many things to be weighed before we presume to ground any Religion and health upon man, for repeating this prayer. Then this order and manner of praying, we must have it of some other, not of ourselves: therefore he which hath taught it us, and instructed us in his Spirit, grant unto us the true use hereof in his blood.  
Truth it is in Crisostome his Homily, that Maximus speaketh. Every one when he prayeth: let him pray unto the Lord: Wherefore my proceeding into this so great a matter, maketh me in doubt, but that the Lord is, where he always was, to take in hand so great a mystery. But I am content as hitherto I have to use my country speech: 
God looketh not on man, but on the mind.  and I know that all alike unto the Lord is that man accepted, that goeth cottered and torn in his rags, as he that is stuffed and pampered up in velvets: and it is a common fashion in the world in those our days, for every one to use his liberty of speech and lasciniousnesse of tongue in this point. 
All states can reason, why they need no prayer: but all must submit themselves, and pray to God.  He that is poor, why should I pray (saith he) for I have nothing. The rich man, he standeth in little need, he hath enough. The strong man, he knoweth his portion, he seeketh for no more, so valiant and puissant is he in this life.  
The proud man, he is in his ruff, he noddeth with his head, and beckeneth with the hand: he setteth sail to all things. The incestuous person, what can he ask? he liveth in pleasure. The merchant, what hath he to do with God? the wind and weather serveth him. And in cometh the student, and he maketh his reckoning, he casteth and he tumbleth over his books, he looketh and hopeth for nothing: for his wit helpeth him: So that the whole world it is divided: every one thinketh he hath little to do with God. Then my first note is, that this prayer in general appertaineth to all. For, from the tabernacle to the tent: from him that sitteth in the gate, 
As is the sap & the earth: so is prayer and Invocation to man:  to the poor man in the field: from Tirus, even from those that go to Tharsis, to the thresher, & the corn flower: from him that giveth wages, to him that receiveth hire: from him that putteth on silk and soft clothing, even unto Lazarus that lieth at the doors: severally from the top of Zion to the poor cottage: From the Cedar trees of Libanon, unto the man remaining among the fens and flags: it is his duty, he is bound, he aught to remember that he should pray: For he that sendeth his Camels for spieerie: and adventureth to Corinthum for jewels: that provideth into Arabia to get the purest gold: and so greedily searcheth for the riches of Damascus, 
As water consumeth all: so God destroyeth all degrees, if they call not upon him.  nay, though he tarry at home, and abideth the Sun all the days of his life, and suffereth the bitter frosts in Winter, though he be created to tend cattle, and to keep the wild Coalte, and the Ass in the Wilderness: though his hands be wearied with the plough, and his arm withered up with holding of the rake: though he sit at the threshholde, and have not wherewithal to feed him: yet hath he his soul to look unto: that in my judgement it is time to seek narrowly abroad, to reckon with ourselves, to give attendance, to wait on God: for every one that liveth, hath need of prayer.  
But to ransack every thing more narrowly: let us know what it is, is contained herein: 
As our life it above with the God of glory: so must we be spiritually bend at prayer.  for we dispute not for riches, or for wealth, or for honour, that vanisheth away: but for the Lord, & for Christ: the first thing that is mentioned is this: that we call on God, and we say: O our father: In the scriptures God is called the Lord of Hosts, the judge of the whole earth, the King of Kings, a consuming fire, the fountain of life, that sitteth upon the Cherubynnes, that ruleth the world: And here we call him by the name of father: I am not purposed to run paraphrastically on this: if it please you to stay on my simple judgement, this I think: 
God named him our Father: for that as a Father, he giveeth all things that we his Children, need.  If in our prayers we make unto God, we should call him Lord, we spoke unto one that we think should have dominion over us: If as to a judge, we aught to stand at the bar, and hold up our hands, and plead for ourselves: then should he sit with his twenty four elders, and give sentence upon us. If as to a King, his Sceptre and royal seat, it would dismay us: if happily we forgot our homage & went awry, the messenger of death is ready for us: If as to consuming fire? what eye could abide him: for if the beast that touched the burning mountain was shot through, what hope hath man to scape, 
The Lord is terrible: yet in Christ is his love and favour opened: in whom only there is satisfaction.  when a flaming fire must go before him, and thousands, thousands minister unto him, and ten thousand times ten thousand stand before him: when the seats shallbe set, the books oponed, and judgement given, what mercy then can we look for at God's hand? But if we called on God, as on him that is the fountain of life, how could we call upon him when we be in death? And if you prayed unto him as the ruler of the world? then is man beaten down, that could never as yet, among all the beasts thereof be tamed. But see how loving a Lord God we have, that in our transgressions, woundeth us not: in our sins striketh us not: in our disobedience remembreth us not: 
God a Father in the cration and a Father in his blessing, and a father to us, in giving to us: but all alone is he our father in the atonement.  in our evil ways punisheth us not: that never thinketh on our iniquities, but calleth us as children to ask at his hands, the more willingly to train us up in his fear: & hath for all our manifold transgressions, made himself a father to us. But from whence cometh this? our father is Adam, and he is dead: and we be his children, and how can we live? To him he gave a charge to sweated it out, and to labour on earth, what then can happen to us but misery? Then which way so ever we look on ourselves, we are in death: and whence have we this therefore, that we call on God as on our father? Pardon me, if being a man as you be, I am inquisitive to search out what man is. And say what you will, yet will not I be satisfied till I knows more. For as Crisostome is plentiful in the description of man: So I think, that as the ship is in the Sea that tottereth: or as the feather in the air that hovereth: 
All things turn to our destruction, if God help not.  or as the tree on earth that shaketh: even like portion judge I to be allotted to man when he offendeth. For wish any thing that is good: that can not man do, without God will: neither willeth he that God wisheth without God please: And that I will, and that I may, I do not, if he permitteth not: So wish I, 
If as we be from the each earthly: so we were not also governed by the spirit: then were we in death.  yet miss I, if he directeth not. True it is that Isychius said: in man there is two natures, or rather properties: one is, that we carry about with us, & it is dust: the other, it is given unto us, & it is the spirit: & both these making but one man: yet do we not know on Christ. Salonius writing upon Ecclesiastes, giveth wisdom & understanding unto man, above all others that have life: and in the same, he giveth us free passage to know God, but it is in Christ.  
And Agustine in his Apognosticon, against the Palagian: guieth us liberty to plough, to Till, to labour, to Sow, to Spin, to Card, to drink, to eat, to feed our cattle and our Beasts (if so you will) to use the Arrow, and the Bow, and the Herbs: but to come unto God, and to have any portion from him without Christ, that he permitteth not. 
Being in death & in s●n it is requisite that we should have a Mediator.  Sedulius, upon the Corrinthians, giveth no liberty unto us, but only to sin: and Primatius, in his Treatise on the Romans is of the same judgement: so that in the end when our deeds be ransacked, & our thoughts sought out, what is it that we can claim of the Lord? Then hereon we stand, Christ which always hath been with his Father (the lively and express Image of his godhead) came into the world and was debased for us: and we being of his flesh, and the same mould that he was of: being perfect man in all points (sin only accepted) he hath made us one with him and taken us into the same fellowship of his kingdom and of his Saints, 
Unmeasurable, and unsearchable is the love of God: that being life, gave himself to death fo● us.  and we are made Sons with him unto one Father. Unto this it was alluded by David, As the Father hath pity on his Children, so hath the Lord on all such as call upon him faithfully. Esay touched this in his comparison that he maketh with the Woman and her Infant? whom though she could forget sucking at her Breasts, yet would not the Lord forsake us: If I were not drawn into a narrow strait, by the importunitée allotted to me at this present: I would see what that were which man so much braggeth of: and if it were possible, that from top to toe: he had no one blemish to be found within him: Yet if a man might enter into his heart and search his Sinews and his cogitations within, how corrupt and unfavorye should we find him? well: this is our comfort: and it is the note of Master Gualther, that he is not only a Father in governing the world, and the whole train that waiteth thereon, but he is our Father: And as in job, he is called the Father of the Angels and of the Saints, and holy men which loved him: so that, it is little unto us, and small prositte have we thereby, being neither Angels or so holy as they: 
Our Father. Seeing our benefits are common to all: it is reason that we pray for allmand for that God is the author oh life: we pray if it be his will, that all may live.  if of his bounty, & mercy, it were not said unto us here, that he is our Father toe: but I consider yet an other thing: and why say we not, O my Father, as well as O our Father? Ciprïan on the prayer of the Lord, giveth this reason. This prayer it is common to us all saith he: for when we pray, we pray not for one but for all, because all they & we are one: And he is said to be our Father: even of us, as many as be sanctified, as be renewed, as be strengthened in his Spirit: as for other, they stand aloof, and wish they may to come unto us, come at any time they shall not.  
Thus you know, he is a Father, and he is our Father: it is adjoined, he is our God: he is above, and it is in Heaven: These three I join together, neither will I sever them: 
The elect & chosen of God, none other come unto him:  For as he is far above the reach and capacity of man: so hath he no terrestrial Throne to sit in: but a more bright and glorious Seat, is that of the Lord our God. And as was the Ark and mercy Seat within, whereunto no man durst presume to come and look into it, but such as God had chosen from the rest: so to his kingdom and his Empire shall no man approtche, but such as he hath elected in his Christ. It may seem a vain thing to ask this question, why we pray to God? Yet such is the vanity and ignorance of man, that he knoweth not: and such is his dullness, the he answereth not: but the weakness it is alike in us all that searcheth not. 
Why we pray to God.  To say the truth, this question, is above that I can well attain unto, and the reasons that may be given, they be so innumerable, I bore not enter now into them.  
If God do spare me so much leisure, 
All things are not fit for all times.  as that successiucly, I may but steal one or two hours to labour in, I will answer this fully: I have now set my pen unto an other treatise: wherein before I end, I shall I trust stop the mouths of some, as touching God. Let this my small time and stolen hours, crave pardon for this present, and suffer me not to draw out the length of this thread, 
For as much as God is unsearchable, & incomprehensible, it is good reason to submit ourselves, & pray to him.  that we shall never wind it up: And if this will not suffice, look toward the heavens, judge the number of the stars, call them by their names, and give every one his several charge. Command the Sun, the Moon, to stayed their course, let there not be light any more upon the earth: and if these things be to high for thee: judge of the common creatures that do devil with thee, and tell me the drops of the rain: ride upon the wings of the wind: measure me the weight of the fire. Call back again the day that is past: and renew the course of that which is to come: draw out the depth of the Sea by his bucketts: and let the earth cast forth the hid treasuries that be within her: & if silence hath caught thee, 
All Gods creatures are ready to fulfil his commandments, against his enemies.  and thy wisdom fadeth, then give homage unto him, at whose commandment they be: entreat him to spare thy life in time of need, that hath judgement in store, and a consuming fire to run before him: if they or thou rebel. Lactantius in his second book, seemeth to me to have dealt with these men: who dwelling in ignorance, had small delight to seek the Lord. And doubted, as touching their prayer unto him: his judgement is this. Nothing must be honoured, nothing worshipped, but the only one Lord God, proceeding and coming, from the only, own, eterall, and everliving father: and therefore hath created man to want many things, that in his necessity and want, he may know where and of whom to ask for all things: 
We pray in the name of one: for that the th●ee persons make but one God.  and Ambrose, in his Spiritu fancto: The father is to be glorified with the son: the son with the father: the holy ghost with them both: for these three are but one God. Basill against julina (after that also Martured) counseleth him to give all honour and pre-eminence in prayer unto God: That in his heavenly and eternal wisdom created all. Epiphanius in his third Tomb: Beside many excellent and good sayings, pleaseth me in this: for having to do with them, that give unseemly reverence to saints, teacheth thus: Let Marie be had in estimation, & Peter: but let the father, & the son, & the spirit, be worshipped: for neither to woman nor to man pertaineth this honour & invocation, 
The saints with god we confess they were good men: but the honour due to the Lord, is not to be given unto them.  neither to Angles, or to any other perteneth this glory. But it is a mystery, proper only to the Lord: The time would fail me, to unfoldethe heavenly sayings of the fathers: I leave them to the diligent searcher: The hour passing away so speedily, maketh me to hasten to the rest.  
And here I admonish you that in praying to our father, you pray to him that is in heaven. For we may ask many things on earth, yet can we not attain them: but if we ask and faithfully of our father in heaven: he will give us them: where that infidel is condemned, that is found in David to have cried out and to have said in his heart there is no God, and that he which is in the heavens, regardoth not them on earth. 
seeing all things be wonderful and strange, how is he most glorious that made them.  Teach this man I dare not, counsel him I will: For let him cast out his eyes, & lift up his head, and think but on the creatures that be made: How the Sun giveth light a far of: and the Axle tree of the heaven doth compass the earth: how the clouds power out their reign, & the dew his silver drops: and the night his grim and fierce countenance to man: and shall we then give nothing to the Lord, that made them? But I cease to follow this path, I take an other. For if he thought on Israel, 
In that peril which is greatest: God is readiest.  when their shoulders were worn in pieces with carrying brick: or if he brought them from Babylon: or fed Elias with the Ravens: and made the dumb creatures to be Nurses to his servants: and sent Daniel pottage into the lions den: and stayed the force of the flaming Furnace: he can, and he will, and he stayeth not, and I doubt it not, but that he still will help us.  
Last of all, it is a good consequent, our father is in heaven: We therefore aught not to repose our trust and confidence below as we do: either tarry here, 
If the heavens pass, & the creatures perish: man also shall have an end.  so much as to abide and lay our affiance and steadiness on things that be above. For it is an unfallible truth, that I find in Paul, that we have no abiding here on earth, but that our life it is above, where as is the father of light. I might take good occasion to withdraw a number, from the transitory affairs of this world, which have their change, and their end, when the heavens shall roll as a scroole, and the elements burn with fire: but these I leave them till more longer days, when the Sun and the light shall give us more liberty, who running forth so speedily, hath put me in mind to cut of this speech. It followeth:   

Hallowed be thy name.  
THe great care that the Lord God hath had of his church, is very worthily set out in the general discourse, and pitiful calamity wherein they that knew him, and called all only on his name, continually were assaulted: Out of which troubles he always both mightily and fatherly delivered them: yet in no one thing hath he shown his tender affection unto man, 
No man hath feared God, and remained helpless.  more than in this, in that he hath set him free, from the bondage of the devil, the flesh, and the works thereof: in that he hath created us, redeemed us, sanctified, and regenerated us: And yet jest we should falter any more, and forget him, he hath left us a comforter, which is his spirit: and taught a way and set us in the path, & directed us by his own mouth, to be in our prayers, holy and unspotted unto him. Then in this wherewithal we be instructed of Christ, though it be a short lesson, is contained for all that the whole and plentiful discourse of the life of man: even what is meefe and requisite to be done: meat, as well for the foul to feed withal, as for the body to live withal: the sum whereof is set down by Christ in six principal heads: whereof the first is this. 
Man commendeth man: much more man God.  Hallowed be thy name. For as all things upon the earth were created by him: so aught all that be on the face of the earth, continually praise him. And as we be children and heirs unto him: so chiefly aught all our force, our strength, our might, & aught else that is in us, be directed unto this: that we might magnify his name and praise him. 
First seek the glory of God: then thine own glory.  The example and patron whereof, is seen in the good judges that lived, who before they established their own thrones, their dominions their Empires, or sought their own glory: made an entrance & ready gate to set up and establish the sincerity & purity of religion. Therefore Christ of himself testifieth, 
God honoureth those that honour him: and in all things that are is he honoured: if man should hold his peace.  I seek not mine one name, but my fathers that sent me▪ & I have glorified thee among men, and I will glorify thee again. For, if he be our father, where is our honour: Will the child acknowledge his parents: & the wild and savage beast give place to them that nourish her? succeadeth the fire the heavens in his place? and the fire the air? and she air the water? and the water the earth? and the earth us? & shall not we acknowledge and reverence the Lord of Hosts, who dwelleth betwixt the Cherubynnes, and aught to be worshipped of all nations under heaven? Cyprian hath given, as touching this first point, hallowed be thy name: in mine opinion a very good reason. For saith he, 
God needeth not man: but man needet● God.  we crave not that God should be sanctified in our prayers, who is always holy: but that his name sanctified in us, we might be made perfect and holy in him: Thus I also find it in the book of God, in that place: Be thou holy, because I am holy: Then our prayer is, that being sanctified & cleansed, & made perfect in the Lord: we may be holy and good & persevere therein. For this cause Paulinus in the fifth age of the Church when he lived, called our Baptisteries, places of restoring again of man: meaning thereby, as I do guess, that we aught to rise from sin and live to life, mortifying and beating down the lusts of the flesh: and as we should sanctify the name of the Lord, so we aught in our conversation, and in our walking before him, to be again sanctified: that is, walk as holy before him. For, as the water, in the fifth of john, did never cleanse & make perfect, but when the Angel moved it: Not more is man renewed and altered, but when the Spirit sanctifieth him. And as Sara was not by nature, but by promise made a mother and bore a child: So are we holy, not of ourselves, but of the Lord. Therefore we need daily sanctifying: and seeing that we sin, 
All goodness, all perfection, and all holiness, cometh of the spirit.  and fall so often, we must rise, and be reared up in Christ, in renovation and sanctification of the spirit. For this is our sanctification in Paul, that we be no fornicators, no worshippers of Idols, no adulterers, no light persons, no followers of women, not thieves, not deceivers, not haters, not drunkards: and these sometime we were, but we are washed, but we are justified, but we are sanctified in the name of our Lord jesus Christ.  
Master Gualther upon this place, hath an especial note, as touching this hallowed, or sanctified be thy name: neither will I blame him here, in consideration the superstition of the world is so great: who beguiled in the vanity of their thoughts, are not able, 
Not every one that saith Lord, Lord, shallbe saved: but he only that calleth on him, and beleceu●th.  or else will not judge aright of the will of the Lord. He findeth great fault, for that men take an occasion from the name of God: as though the bore rehearsal thereof had virtue in it to do wonders, signs and miracles in the earth. And of truth that wherewith M. Gualther found fault is so common in the world: that as every one is holiest and willbe counted godlyest, so is he in this life perversist: I wish that of Cyris were settled in the minds of men: that before they judge of any thing in the Book of God, they would consider three things: the time, the person, and the matter that is handled: which if they were duly weighed, it would be a cause good enough that men should not stray as they do in the judging of the Scriptures. For as out of this place is grounded this error, 
Plain men beguiled in time of popery, keep the old superstition still in much bab ling.  that if we reckon up the bore name of the Lord, it is sufficient for us: if we say sanctified be his name, it is enough unto salvation: therefore the common sort of people, repeat and utter these words of Christ, but they consider no more: and so think, that by saying of the same, they have discharged their duty: but this it is gross and pernicious: it savoureth of the flesh alone, that is sluggish and heavy, & tired if it take any pains in searching out the will of God: For not every one the saith, Lord, Lord, shall enter into the kingdom of heaven, but be that knoweth the will of my father & doth it. This is the only cause that the heretics have erred so grossly heretofore, ● have taken the bore words, not the meaning of the spirit: Therefore, to take away all occasion of falsehood which is gathered from the name of God, I save this: 
God known in all his works, hath names given him to show the same.  The name of God in Scriptures doth signify every thing which is proper unto him, whereby his heavenvly & divine nature, or his works & glory appeareth: As in David, thy name O Lord & thy praise endureth for ever, it extendeth and reacheth to the ends & coasts of the world: and again, praise him all you people, bless you the name of the Lord: junilius, 
junilius, contra, haereticos.  writing against heretics, reckoneth according to the Hebrews computation, eight especial names, given unto God, which be these: first God: then Lord: also Lord and God together: or else almighty, or sufficient or omnipotent, or our pillar and stay, or God of hosts, or a judge and searcher: The Hebrew I have left out, for I think it not convenient the rehearsal now: these only significations be they that are presented unto us: 
Gen. 17.  and by these names is he called in the scriptures, especially by Abraham when he appeared unto him: and then when he spoke to Moses. Exod. 3.6 Exod. 15. Psalm 86. And the Grecians call him a secret searcher, or pearser of all things, and a sister of our thoughts. Where unto Peter Martyr, & Musculus have in divers places alluded: and master Gualther seemeth to touch the very same upon the exposition of the name of god: Here unto I adjoin & put those same glorious titles given unto him by Moses, when he desired he might see and look upon the Lord God. Exod. 34. For then when he passed by in the cloud, when Moses was put into a clift of the rock, and God had put ●●s hand before him, and Moses saw his back parts alone, he cried out. Lord. God, merciful, and liberal, ●●ntle and pitiful, of infinite goodness and truth: keeping thy goodness for thousan●s, forgiving iniquity and transgressions, and sins, leaving not ungodliness unpunished, but visiting the sins of their fathers, in 〈◊〉 sons, and sons sons, upon such as fear not him and keep not his commandments: This & other such like places of scripture, 
No flesh shall die for others: all flesh dieth or liveth to himself:  do open and show unto us the incomprehencible Godhead of the Lord which only is seen in his works, his creation and his creatures, and by the same commanded in this place to exalt magnify and bless his name: The wicked take occasion (as I showed you before) to call on his name very often, and think they do sanctify it, when they name it: but it is not so: For Moses did not speed the better for his calling on God, or for his stretching out of his arms, or for thy squeaking out on the name of the Lord, when he commanded in his name that life should depart, & the Grasshoppers run away out of Egypt: but in acknowledging his might and his power, and his greatness that was able to do it, and bring it to pass, and by faith, he did accomplish it: So we think in this sole speech uttered, hallowed be thy name: there is no commodity cometh to us. But in remembering what we be and desiring by all means, with our might, with strength, with our power to bless it, and set it forth, in that is our obedience and prayer know. Elyas called on the name of God, 
All flesh aught to seek the glory of god and then is the name of God hallowed.  and fire came down from heaven, and consumed the water, the sticks, and the sacrifice: And jeremy in the name of the Lord, foretold their captivity into Babylon: And Micheas in the name of God, prophesied of the overthrow of Ahad: And yet by rehearsing the name of the Lord, did they not this, but by faith thorough the spirit. In like manner we, by ask or demanding, or ●rauing, though it be in his name, if it be not by faith, it is nothing. The reason hereof is, use his name, and in ●●are, and in skill, a●● as he biddeth, it helpeth thee: Abuse his Godhead, and turn it to thy pleasure, and rack his liberty to th● commodity, and he consumeth thee.  
Then in this place sanctified be thy name, is nothing else ment, than his glory, the knowledge of him, 
God giveth his glory unto none: and those that serve him, those he helpeth.  the true understanding of his majesty, the debasing of ourselves, and the glorifying of the Lord our God. This was the only cause that Moses and Aaron did not see the land of promise, neither entered into Canaan. For they did not sanctify the Lord at the waters of strife: That is magnify and extol their God, and that aught to have glorified him, who in that distress wherein they were, was able to have helped them if they had called on his name.  
Hallowing, that is making holy, 
Such were the holy things belonging to the temple such also were the priest's in the law: such be the preachers now: that be kept as holy unto god and severed from the world, that they might ●●lisse and sanctify him.  or holying and sanctifiying, doth signify any thing that is consecrated, or given, or severed from man unto God, and is only proper to the Lord, to his service, to the worship of his name: I take this word to proceed from the Hebrews, that in their speech, called it a gift (as it were) presented to God. It came of the ceremony which was used in Israel, who as any thing was holy, and consecrated to the Lord, used to lay their hands thereon singnifying that, that thing they gave, they willingly gave it to the Lord. So jacob blessing Ephraim and Manasses, laid his hands upon them, and blessed them: or put them a part from other, unto God. In the same signification they laid their hands on their sacrifices, as being holy to the Lord: and pastors and Deacons kept this order in the church: and so did Paul and laid his hands upon them, delivering them up, or putting them in mind of their duty, that aught to be holy and upright before the Lord. In that sert we do make holy or sanctify the name of the Lords our God, in that it is only he, to whom we give holiness and sanctification, and reverence, & hemage a 'bove the rest, and do confess none to be like him: Here it cometh to pass, that we call those which be the Lords, Saints: that is holy: as coming from one that is holy, which is the Lord God. For an those that are begrimed and sweltered in clay, or said to be claylike: and of black, black men: so from him that is holiest are we holy. Gualther, out of Cratilas in Plato (as I take it) hath properly derived this word, 
Holy, as like to God. for that he is holy.  and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not earthly) of the privative α, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is without the earth: As then being worthy of the names of saints, when we have forsaken the enormities of the flesh, & of the earth, which is of those that being hear are earthly: But peradventure over far in this, and easily known from whence I came, even from the earth, that savoureth so much of these gross and crooked speeches: yet as content with my portion, I cannot be ashamed to power forth my hard and crabby talk, seeing so great strife in others to be nice: and in their finesse and purity of tongue, could to this day (in my judgement) use none: I ask at your hands this alone: to suffer me patiently, to speak unto rudelinges, even them of the country where now I am: If not, but you will snoffle at it, and envy my small skill: truly, I give you warning to change your minds: for even you with all your eloquence shall never persuade me to give over: And as one unacquainted with so dainty ears, I return again to the earth from whence I went: more exquisite, more delicate, and the gorgeous stuff, 
God most glorious and worthy all honour hath created all the treatures, to se●ue for the use of man: man only did he make to honour him.  I leave to you.  
In this place by this word sanctifying, or hallowed I understand to esteem or think as holy: to honour and celebrated, and to call on the name of one eternal God which is holy: and in this sense God doth use these words in Ezechiel, I willbe magnified, and I will be satisfied, & I willbe known in the eyes of the nations: and they shall know that I am the Lord. Ezech. 38.23. and Esaie showed the same very effectual: The Lord hath opened (or made his arm naked) in the sight of the Gentiles, and all the ends of the earth shall see the salvation of our God. Esay. 52.10. For in that the name of God is holy and reverent, & very holiness and sanctity itself: therefore are we commanded to hallow it: But because he is not known of all, and the minds of men are cloyed and worn with superstition, Idolatry, Blasphemy, incantation, execration, perjury: therefore is it that in prayer we pray, that glory may be given unto him, homage, ductie, fear, and reverence, that all may honour him, praise him, and laud him.  
For this cause I have set you down a perfect rule, 
These three are set down for that his mercy and his love appeareth most in them. Theodoree.  and square to direct our life and conversation withal: and to understand how God is known: which is, partly in our creation: partly in our redemption: partly in our justification: that the Lord God may be known upon the earth: his son Christ among men: and the spirit that governeth & directeth the hearts of all flesh. Theodoret, in that place where he showeth what God is: maketh this sanctification or holiness, a name that doth appertain to the Trinity: for the none else by nature are Gods, but they: his opinion is, that Lord and God appertain to the three several persons: but our Lord & God is to be honoured or sanctified: so that in one God: the Father, the Son, and the holy Ghost, are to be sanctified: Eucherius upon the Kings: 
Eucherius in Reg.  showeth the wisdom of the Lord God, which doth wonders and signs, and miracles, without any sloth or staying, but even speedily at his word: not saith he with many trifling circumstances, but in his wisdom at his pleasure. How glorious a God then is he, and worthy to be magnified: Therefore Crisostom to Philemon: When God did not stand in need of our help, he created & made us of nothing. For when he had made every thing, than made he man: what reverence then can we give to our God, more than sanctify him, & show his power among men? Primatius on the Romans, atributeth mercy, justice, goodness, 
Here is it known that we love God when we set out his name fear God. & increase the number of his Church.  peace, with all other good gifts unto the Lord: and to this end he doth it, even to pluck down & debase man, & to exalt and sanctify the name of god. Augustine is very excellent in his meditations: he giveth unto God these titles: Great, mighty, omnipotent, eternal, pitiful, long suffering, righteous: that hideth many things, knoweth all things: Only strong, only present, only of force and of strength, uncomprehensible, seeing all things, judging all things, vuchanngable, yet changing and altering all other: immortal, infinite, whom no man can attain unto, immovable yet moving and turning all: unsearchable yet searching all: fearful, and fearing all, yet never feared: that is aunciaunt and old and grey headed for he was ever: not altered, for he is the same: that bringeth all to age, and continueth always: working, and fashioning, and framing, and making, and creating all, yet always quiet: always strong, always giving, never needing: defending, 
These are un searchable: not to be attained of us: yet do they not, and they cannot set out the full power of God.  distributing, nourishing, profiting, loving, aiding, maintaining: displeased, yet pleased: repenting, not striking: and consuming, yet protecting & fostering: that is only one, and eternal, and everlasting, and unchangeable in his counsel. I suppose that Augustine hath showed us how to judge of the Lord, how to sanctify him, how to glorify him? even when we lay aside all that is in man, and give due honour, reverence, fear and majesty unto him: I will stay no longer in this place, I proceed to that which followeth: for I dare not stand in curious intermeddling with the Lord: but I show yond briefly in what the Lord is sanctified, even in all things that are upon the earth, whose excellency (if it have any) and glory and goodness, cometh only from God: But in especial, God is sanctified by these two works and just judgements of his, that happen in the world.  
The first is his righteousness and his justice, 
God helpeth the good: beatethdown the wicked punisheth the sinner: & succoureth his faithful: in which chiefly he is glorified.  in the revealing whereof, even by punishing the wicked, and comforting them that be his, the Lord God is chiefly glorified: as in Pharaoh his overthrow in the read Sea, with the destruction and overwhelming of his captains, horses, and chariots, that was a fear and astonishment to all nations. The like in Sennacharib, the Tyrant of Assiria, that overthrew the Gods of the nations, and blasphemed the true & living God, and perished he and his people, by the hand of the Angel. In no one thing is the Lord so glorified as in this: 
Though Israel was as it were eaten up of the wicked for a time: and the tribe of juda extinguished and the root of David forgotten: and the temple forsaken: yet suddenly was all this renewed, and God glorified in his Christ.  in showing his rigour and sharpness to the infidels and nations, and by saving and protecting his people: what glorious & beautiful steps had the daughter of Zion, when juda was brought out of captivity, and Jerusalem from thraldom, & bondage: and the lame man went in the streets: and the blind could see the Lord: and the Lepers were cleansed: and the bloody city, was made a running spring: and the standing pool, a river of sweet water: and when joy and health was spread abroad, upon the children of that woeful and desolate widow Zion: when the Messiah was come: the Church delivered: the Apostles called: the Gentiles elected: & Herod eaten and devoured with Lice, the enemy of the Lord: and the Church had quietness: and the enemies were swallowed up: and glad tidings of the Gospel, was preached on the face of the whole earth. When the Lord permitted persecution under Nero, Domitian, Traian, Dioclesian, until Arcadius, how rose it again triumphantly? & the Lord God magnified in Asia, in Aphrica, in Europe, and the heretics beaten and suppressed down, by the word of God. 
This persecution was great. yet was God honoured in the sight of men, by the courage & death of his saints  After that from Arcadius unto Honorius: unto Theodotius the younger: unto Martian: until Leo: until Zeno. How worthy a passage had the power of the Gospel: even from Arrius and those heretics that went before him, until Pelagius and those heretics which succeeded him? I might ken over the sixth age since Christ, where albeit the countenance of the Lord, shined not so pleasantly, as it did 〈◊〉 others: yet the stories of Anastatius, of justus, of lus●mian, & of justin, of T●berius, of Mauritius, do testify, that the Lord God gave his Church an honourable conquest, over the enemies of Christ. But I let this ●ip, and I return thither from whence I went: 
For all men we pray: for the good, that God would strengthen them: for the faithlull he would deliver them: for the weak, he would encourage them: for them without, that he would call them: and for the rebel and obstinate, that he would consume them: in all which God is magnified.  namely, that this aught to be our petition, our earnest suit and desire unto the lord, that he would not permit his name to be blasphemed and profaned among the nations: but in his mercy he would give us of his grace, and in his justice strike and punish those that be his adversaries, that all men may know him, and adore his name: and that he may be feared and honoured among all. After this manner be the godly brought, speaking as it were in their own persons. Not unto us O Lord, not unto us, but unto thy name give thy praise, for thy goodness and for the truths sake. And again in pitiful sort do the Saints complain by David: when the heathen cried out, where is their God? And again: power forth thy wrath and indignation upon the heathen which know thee not, and upon the kingdoms which call not on thy name. And again in joel: Help us O Lord of our strength, even for thy glor●e & for thy name's sake. Let the revenge of the blood of thy Saints powered forth, be openly showed among the nations. Yet herein is heed to be taken: namely that private grudge, & private malice, make us not to burst out into these exclamations: but that it be done in the zeal of the Lord  
The second kind or manner of his power, 
God is a consuming fire to the wicked: to them that fear him, ●ee is a merciful God.  wherein he is sanctified, his name glorified, and he praised among the children of men: is his infinite mer●ic and goodness, that is extended from generation to generation, even unto thousand shousandes, of such as fear him, and keep his commandments: and were it not for the Lord of hosts & for his great mercy: that in Esay should ●e fulfilled, that we were as Sodoma, and become as outcasts in Gomorra: the calamities that happened to juda, in so oft● times changing their judges that were fallen so strangely, & yet recovered themselves again so mightily in a short space, are a witness unto us, to testifite this.  
Their transgressions under Samuel, yet he delivered 
God trieth his people & suffereth them to fall: that they may ha●e a better rising.  them: their falling in the time of David yet he ●aued them: their misery and desperate case wherein they faltered under Solomon, yet he protected them: under Ahab yet he defended them: under the residewe of his successors, yet did he not deface them: so that his justice to punish them: his judgements to tame them: his wraith and his fury to consume them: And his mercy to encourage them, his righteousness to help them, his clemency to hold them: and his goodness for to ransom them: be the greatest and the mightiest works of the Lord, wherein he is glorified: Yet in none so much as in this: that they which went before us, and we which follow now that be alive, are in his mercy and goodness saved, 
Sin reigning in our immortal bodies: we were c●oked up in the san●e: but tha● only we are saved and li●ted up in Christ.  & in one jesus Christ: that being dead are made alive: being fal●en from grace are raised up in a gracious Lord, and swallowed up with iniquity, are made new treatures, and a perfect workmanship unto God our father: Thelassius hereon, in his Hecatondate the second, properly toucheth this: Thou art free saith he, and called unto liberty in Christ, by grace: give not thyself then unto the pleasure of the flest: for even in this benefit, is wrought the work of our salvation: which is, that we be true & upright, and perfect: that by us & in our works the name of God may be glorified. For even in this is the word evil spoken of, in that we be followers of the flesh: & for this the name of God is dishonoured among the Gentiles. 
Looseness of life in Christians, is the cause of the dishonouring of God: and maketh the infidels the worse.  Then to the end this part, for I see that I am over reached by the hour: nothing on earth both set out his glory that made it, somuch as this: That he confoundeth his enemies, whereby the Godly are comforted, and his word hath free passage, and in his mercy forbeareth his saints, and at once consumeth not, or in his wrath destroyeth not: but patiented, long suffering of great goodness, useth all kind of clemency, to bring those his unto him.  
To conclude: it is the only end and use of this petition. hallowed be thy name: That if we shall see the whole world to be divided, and cut in sunder: For the word of God: then in our petition, the sects may be abolished, false opinions defaced, the truth established, the Gospel confirmed: to pray to our Lord God. Hallowed be thy name: if we be snared with the enticements of the flesh: if glory puff us: if bravery & gallantness in the world do move us: 
Schisms in our common wealth: be for our sins: but the evil life in precise people, certefieth us, that they have an other end in their dealing then all the world knoweth.  If concupiscence stir us, or impiety and ungodliness wrestle with us. Not easier way can befounde to overcome them then this. hallowed be thy name: The rich man he forgetteth the Lord, and is choked with the cares of this life: he scrapeth greadely, he oppresseth unbrotherly: beguileth uncharitably: dealeth with all men unjustly: and liveth unchristianly: The adulterer unchastely: the thaefe untruly: the extortioner by robbery: the userrer by pilfery: or else if all the world should join together in tyranny, it can no better way remedied, be more easily redressed, or the word of God obeyed or thy life and wicked demeanour purged: then by this prayer: hallowed be thy name: but let us leave this, & come to the next: and it folweth.   

Let thy Kingdom come.  
OUR Lord and saviour Christ, 
If God used an order in praying: then we in our supplications and in our common wealth, must be also erdered.  as tendering the health and safety of man, hath set down a definitie, & certain order of prayer, to be uled: Not to take away all other: or the no man may or can pray, but only praying thus: but to show us in especial, that the glory of God is first to be looked for: his name promoted: his authority established: his Godhead magnified: his kingdom enlarged: that in all our petitions this above other things aught to be regarded: to desire earnestly, that the retrennesse of the flesh, and beastliness thereof might be launched, 
first seek the kingdom of heaven and the righteousness thereof then all things shall ● given you.  and the glory of God: his gospel, his word, his kingdom ratified: This is the second petition or request that we make unto God in our prayers: For we desired at the first to be helped of him as of our father, & it is expedient that we should not seek our own commodity but the Lords, and it is known in that we ask new: Let thy kingdom come: This kingdom, it is net given to one only, but to all flesh: it is not of man, or the power of man, but of the Lord: for that we be weak it is given to strengthen us: because we be sorrowful, it is given to comfort us: and knowing we be ignorant, he hath given it to instruct us: 
The saints & holy men they, pine away and take thought if any superstition do hear sway rather than the truth,  and for our better consolation, this is that he teacheth us: Let thy kingdom come.  
M. Gualther is of this opinion, that for so much as sin and iniquity reigneth in us, therefore we pray that ungodliness may be expelled, and wickedness banished, and the only kingdom of God known among us: Cyprian upon the Lord's prayer. We pray saith he, that the kingdom of glory may come, promised by Christ, and bought by the blood and death of Christ: that we which reigned in the world, may now again be changed, and reign with Christ: For so it is prepared of the Lord, that such as be his, should be severed from the Gods of this world, and made a new people to him & his father, 
As the light is more excellent and better welcome where there hath been darkness and joy, where sorrow and truth, wheat was ignorance so out of the kingdom of Satan, is the kingdom of Heaven, made more glorious, and better accepted among, men.  & so receive (as it is in Matthew) the kingdom that was prepared for them from the beginning: There is in this life two manner of regiments: two kingdoms that be among us: one it is of God and of the Lord, and of his son Christ: The other is of the prince of this world, the ruler of the air, that governeth the hearts of the wicked (as in Peter.) And this conquest, this victory that he claimeth and the rule which he hath, it came in by that untimely fight which he had with our first father Adam, who in the combat and battle which he had, was seduced by the wiliness of a poor woman: you may easily know what force we be of, that are overcome by so weak creatures. And from that time Satan hath so prevailed with the sons of men, that they have haene slaves and Galeboyes, to do his work, and toil in his cart ever since: yet not so: that he hath clean swallowed us, & taken the whole government into his hands: but in this respect said to reign: in that commonly he infecteth the kings of the earth, 
The wicked he blindeth, the godly he stirreth up: & by his temptations, he doth make those that be the Lords, more warye:  and the most of the nations, with the cup of his fornication: That in just judgement, and in full desert for their manifold sins, are permitted to be scourged, and for their malice and ingratitude duly punished: In whom the kingdom of Satan is said to have pour for that he governeth their deeds and their whole life, neither suffered he them to see the light and purity of the Gospel: And this government it hath stolen away and so bewitched the minds of men: that for the space of one thousand sire hundred fifty six years, the Lord God, save only in a poor family, or now and then in some Seth, or one Enoch, was scarce known upon the face of the earth: for which cause, the windows of the heaven opened, & they powered down rain, and consumed those of the earth. And to so many thousands as were there, what was the Ark that it might be rompared thereunto, which had in it but eight persons, 
God ne●●● forsaketh hist but in desperate cases, useth mightily to restore hi● children.  as a several people kept to God? And in this place I have drawn you out a short catalouge of the perverse and crooked kingdom, the dominion of the devil: by which you may know, what we are of ourselves when God forsaketh us: and you shall understand again, that the Lord, even in the midst of death, can keep us that be of his Church unto life. I know the I have to deal with a great number, that if God would not cut off the presumptuous speech, would complain with Esdras, the he had forgotten Zion, & that his people had hanged up their haps by the river of Babel, 
God wilha●e his to mourn a season: that they may be glad and rejoice with great honour.  and wept there, yet could not be heard of God. And if ever it appeared in black and mourning weed, than was the Church of God chiefly destitute & void of help: when as Nemrod that mighty hunter, grew up to so great strength, and consumed the flock and heritage of the Lord. This kingdom of Satan, it is enlarged especially by these three means: the first, is in belying and defacing the truth, the word of God: the second is in open wickedness: the third is by sects, schisms & heresies, to beaten down the Gospel. An example of the first, I cannot show better, then in him of whom we brag so much our first father: 
No truth is in his lips: but falsehood and lies: be the weapons of the devil.  what a lie was that he made unto him, to beguile him withal? If you eat of this fruit, you shallbe God's knowing good & evil? then take this in the mean time: as God his glory, his kingdom & his empire is enlarged, by setting out the truth: so is the kingdom of the devil by deceit.  
After this sort, he bewitched the Philosophers of old: he beguiled the Gentiles, and nations on the earth, with fond and fantastical illusions: taken from the Sun, the Moon, and the other creatures whom they worshipped. The beginning of the King of Babylon and of Assiria, 
Of evil Parents, often times good children: and of an evil stock good branches: yet only the will of God: that is tied unto no person.  after the flood. 131. year, testify the same: even from Nemrod (before named) & called of M. Bullinger and of the Poets, Saturnus: how great blindness and filthy superstition encroached on the earth? even that blessed nation, (whom God hath now mightily prospered) the Germans: from whence I know not whether any more heavenly, or more wise, or better learned, or greater number to set out the glory of the Lord and his Christ, hath risen out of any place or nation, or country under the Sun, then hath from them: Yet these came out of the loins of that beastly Monarcha: and lived a long time in Idolatry. For take a view of their predccessours from whence they came, and judge whether God hath blessed them or not, that when they were wild grapes, & good for nothing, hath graffed them again upon a new stock, and they bring forth very plentiful fruit. For consider all and the power of God which wrought it. How sprang up Idolatry when Ninus son to Nemrod (otherwise of the Poets jupiter Belus) began to reign. He erected a temple to his father: and to his mother juno: and to Rhea his mother's mother: and be was the chief author of idolatry, 
God is not tied to the greatest number: but he taketh, where he pleaseth: and chooseth where he listeth.  even the most gross and beastliest, that I find among men. Him did Semiramis (a Paragon, and his mother, and an Amazon, as filthy & wicked as her son, succeed in the Empire. Only in an out corner about Mesopotamia, and in other petty viliages was God known: I touch this age. For that it pleased God to suffer Satan to build him a throne & a kingdom among men in those days especially: which was the foundation and Pillar of all untruth until this day: For now began the Egyptians to bud up, that untoward generation (whose name deserveth to be hated) for that all our toys and inventions, in hidden and unknown arts, began with them. And the devil to establish and ratify his dourine, began in Egypt the fifteenth year of Nemrod: 
God seeth 〈◊〉 and in due time executeth his fierce wrath.  which was of No the 745. & of the world 1801. years. Then began Mizraim (so called in their language) his tyranny: this is he called of the Histeriographers Oceanus, that made great broils in the Church, and confirmed his wickedness with blood. But it is true that is in Solomon. The Lord that sitteth in his seat doth wipe away all evil. And again: the wise King doth scatter the wicked, and bring a mischief upon them: And therefore this building of Satan it lasted not long, but was broken down, even the chief walls thereof: when he suffered Abraham to sojourn among them. For his posterity sufferes many troubles, and divers calamities, and were oppressed many years: yet in the end, the Lord God was magnified, his name was praised, and his Majesty seen, & his people had a glorious day of them, when Pharooth and his horsemen and his Chariots, were overwhelmed and drowned in the depth of the Seas. 
Prayer resissteth all troubles: and if we were at the door of death: yet are we delivered by it.  Therefore in my judgement this is a worthy and most excellent prayer, that the old relics of the ancient building may be defaced: and to desire the Lord that his kingdom may be increased, and superstition and falsehood sowed and settled in the hearts of men, rooted out: and the purity of the Gospel may take hold: and verity and religion shine among us: For it is the old custom of Satan to beguile us: & as ancient as the Egyptians be, and the Caldees, & the Hebrews, so is his policy and his wiliness of many years, and long time, & greater continuance, than our late and miserable days be able to resist: 
This serpent, with many heads: God will bring down: and you shall see him treden under foot.  if we were assaulted with the like. For which cause seeing superstition hath heretofore overflowed the face of the whole earth, & from the beginning might have continued until our latter times, had not the Lord God in his son Chrisie looked on us. For that Mahomet, and the Turk have their dominion and glorious titles to be made Gods above all that be in earth: and his neighbour his next rempanion, 
The Pope will fall ere long: and his time as it is but short: so it is the easier to be borne: as he is now rend & torn in pieces: and his legs also and feet, almost cut off.  hath now a long season set himself in his chair of state, and Imperial throne, and hath made all the princes of the earth drunken with his venomous eup: for that we ourselves be a gazing stock almost to the whole world, and the eyes of every kingdom and nation, cast upon us: for that peace and quietness & the true light of the Gospel, was never set out in his perfect colour, as it is at this day with us: and for that if unthankfulness continued, and loathsomeness take us: we are at a venture, that God will deprive us of his benefits: Considering the brickle state, and distress wherein we be, no greater consolation (in my judgement) may or can happen to us, nor worthier blessing light on us, or more earnest supplication moved by us: then that he would promete his glory, sanctify his name, 
The enemies backbite the word, and God, and the Gospel, if any fall: neither know they how out of their fall there cometh up strength: and abbey the better armed.  defend his church, establish his kingdom, root out the posterity of Satan, & suffer his peace to be among us.  
The second shift, and policy that he hath to erect his own glory, and set up his kingdom: is by open sin & manifest breach of the word of God, whether it be in Idolatry, or murder, or whoredom, or incest, or sorcery, or theft, or in any other kind of ungodliness whatsoever. For what a victory & glory hath he gotten, when the children of Abraham, & the heirs of his covenant, do stide so far from the truth, as that they be a gazing stock and eyesore to all other.  
This impure and wicked spirit, the author of sedition, and father of all untruth, by cogitations, by evil thoughts, by devices, by evil pretences, by lusts: by concupiscence first moveth them: then by breath of the word, by malice, by begiling, by deceit, by enticement, by encouraging to all evil, in the end consumeth them.  
And here creepeth in his last & most deceivable ●●ite: 
Our strife is for trifles: & albeit great show be made of conscience: all men may see how small conscience these have: which leave their vocation their calling, the church & the faithful: contemning brotherly fellowship: absent them from preaching, and hearing the word: and distike all but such as they would have: this is purity with securatie.  that incenseth, and inflameth even the brightest and the glorious stars, with his rancour and pride: And so puffeth them up with vain conceit: by his weapons which he giveth them: sects, schisms, heresies, fond illusions, they commonly drayle with them most good and exquisite pillars of the Church: For my own part if ever sathan displayed his pagiaunt, and set abroad his insignes among men, I am persuaded he hath done it very cunningly in these days: For the word of God is trodden under foot, unrighteousness (hath almost) the upper hand: the altars of God are broken down: the temple is pestered with money changers: every one hath his religion: every one his God: botherhoode is forsaken: love is forgotten: truth and equity are banished into far countries and feign to beg their bread: contention is grown up: divitions & enmity are crept into our hearts: some delight in one man: others in another man, Paul and Apollo's, and Clephas are so much talked of, that Christ and religion is never a whit thought of: this building up of the Sinagouge of sathan, and despising the word, doth make our prayer of small effect: not though we cry out day and night before the Lord, Let thy kingdom come. Yet till these and such like be amended, things that be amiss, it prevaileth not:  
Can the Rush grow without mire? or the grass grow without water: will the tree bear fruit with out moisture, 
Very subtle is Satan, & seeketh by all means to suppress religion: even by colour of Religion.  or can the spider make her house or weave her web without labour? Not more can the devil without beguiling us, nor his workmen without enticing us: nor his builders without molesting us, bring any good success or passage to his kingdom: and this devise of Satan hath been put in practice of late, and I can testify it: for that great zeal which I have seen, and the small knowledge which men have: their religion in matters of no value: their ignorance in things of great weight: can aught derogate so much from the kingdom of God and of Christ as this? It is an old bar and a crooked piece of iron he hath laid in our way: & the best Smith that I know this day, 
This division came in but of late years and Satan mightily prevailed.  is not able to bring it to any fashion: And labour as much as you can therein, yet will it never be brought to good pass, that any one should sever the congregation, pluck the Lord Christ in péeses, divide his church, bring in brawls, contentions, strife debat grudging, without great peril and ioperdie to the neck and household of God? And even now we begin as they in Asia did, to strive for the passover, and the holy day: yet in this enmity & debate, if every man would examine his private conscience, and his dealings wherein he is blinded, the great show and fair face for the Surplice and the Cope to countenance them: will never make recompense for the oppression and guile, the use whereof somuch shameth them: 
I know not what this precise life meaneth: & this dealing willeth: but I know it is against the will of God.  But if that complaint so common now among us were true: yet there is little consideration of the kingdom of God, when the apparel & attire that is worn in the church shall drive thee from it: And it is not a sufficient cause for any of you all, to cry out reformation and reformation, Church men and Church men, the Pope, and the Pope: yet I say not truly, there is good cause to do so, for if manners in men could be reformable: and they that be about the offerings of the Lord, were sound agreeable: no man in tongue threatening out vengeance against the Pope, 
Flying from the Church: & ronninge from preaching so small frequenting of the Temple, on the Sabbath will 'cause the Lord to take his Gospel from us.  were found in heart to dissemble popishly: the ark of God it needed not be carried into so private corners as it is, neither would a great number run rather unto private houses to serve there, then refuse to come up to bethel to offer with the congregation: But I say unto all in the Lord, and as from the Lord: If God when we have plenty of the word, and eat in full abundance of the fatness of the Olive: doth for this our sin take bread and the word from us too, we have in our transgressions worthily deserved it: the days are now so miserable, that every man maketh conscience of nothing: every base citchinboy must now play the Levite, and yet unworthy to enter into the porch of the Lord: 
It is filthy when private men become Preachers.  The people is as the priest, the priest must give place to the people, & that man that cometh not to please them, is thought unworthy to speak among them: The Lord end the troubles of his saints, and unfold these, devices of the devil: that all flesh may see his dealings, & speak well of the name of the Lord: for till these things be amended, and our hollow hearts better settled, and our brawls and debats ended, the kingdom of God, cannot be builded.  
But to undersrande this more fully, Let thy kingdom come. We have to consider, 
God taketh to him: no man can take from him:  that as god hath permitted in his eternal counsel and limited unto us whom he hath chosen, a very ordinary way to come unto him: as he hath kept a certain portion to himself, as he hath given them strength and might to resist the devil: so he hath from all beginning in his secret determination given a part & company unto Sathanas: unto us that be his, he hath squared out a pathway and entrance to walk in: even through his son Christ: in whom we are reconciled: in whose blood we are washed: 
God's love was seen before the world, in electing us: at the creation in giving to us: in the world in calling us: then in Christ in redeeming us and it wilbee fully shown in be●uen when he crowneth us.  in whom our glory appeareth: our sanctification cometh: his kingdom and dominion increaseth.  
And this is our kingdom, that God in his son Christ wrought and brought to pass before the foundation of the world, that the head of the serpent should be trodden down: & our deliverance bought: that we might live in obedience & knowledge all our life: of this kingdom, aught these places to be understood: opened before and prophesied of the kingdom of Christ and his regiment. Psal 2. Psal. 47. Psal. 72. Esa. 9 jere. 23. But most excellently and generally in the discourse of Daniel and his prophesy: and it is alluded unto by Paul Colos. 1. that chargeth us to give thanks to God the father which hath delivered us from the power of darkness, and translated us into the kingdom of his well-beloved son: and this is it for which we pray, Let thy kingdom come. Therefore Eucherius upon the kings, doth figuratively draw the kingdom of Saul unto Christ, 
All things do appertaing to the Lord: for he was made all in all, for us.  in that they of Israel lost the kingdom and government by his reprobation, and it should be recovered again under the Messtas by free gift: Lactantius giveth a spiritual & heavenvly kingdom unto Christ: for that he was obedient and fatthfull to his father and fulfilled all things, even to the death of the cross: therefore he hath given him a kingdom, and honour, and rule. Also Epiphanius maketh a comparison betwixt the house of Israel, and jerusalem, from whom the sceptre and kingdom was some times taken away: but saith he, for ever shall our glory last, which we shall have in the throne of the Lord: And his kingdom it is not on earth, for so he testified under that testimony he gave unto Pontius Pilate: Therefore Cyprian: Christ may be called the kingdom of God, whom we look for daily, and in our prayers desire he would come speedily: for in so much as he is our resurrection, our glory, our crown, therefore shall we rise & be made like unto him, and reign with him most gloriously: 
We have no glory but in Christ: nor kingdom, but in Christ: no● honour but in Christ: therefore are we joyful, & glad & only in Christ.  It is true and certain, as there is a dominion and sceptre on earth, so there is and shallbe a kingdom in heaven: so that at such time as we pray, and desire to be with Christ, we desire to be with him in his kingdom, which in the end he will give unto us in heaven. Then as the power of Satan is great, and as he hath his policy and engines ready prepared to snare us: so hath the Lord God his ordinary means to bring us to his kingdom, and he layeth up in store for those that be his against the day of his coming.  
First of all the kingdom of God was known and opened, & enlarged very abundantly, by his word which he gave us: so that they which were snared & entangled by Satan, had to run unto that eternal decree and heavenly Oracle, that was delivered by the Lord: The seed of the woman shall tread down the head of the Serpent: with this as with spiritual food were our fathers fed, and lived in the hope which they had in one Christ: for they hoped for an heritage, and for a kingdom, and for their redemption which they knew should be fulfilled in their season.  
Secondly, 
Faith finisheth, and disposeth all things.  the amplification and increase of the kingdom of God was showed to man: in that when the appointed hour was come, he sent his only begotten son into the world: that being made man of the virgin Marie, he might take our weakness upon him, and bear our infirmities: that our nakedness might be no more open before God his father: but we might be clothed and covered in his peace. First he washed away our sins, and nailed them unto the Cross, and adopted us into the liberty of the children of God: That we might falter no more, and slide from him: he left a defence and shield for us, which is our faith: that albeit we have sin and iniquity ranging in our mortal bodies: yet by a lively hope in his blood, we might stand steadfast against the enemy, 
An instument to work with all sharper than any sword, to divide the word of life.  and have our sins no more imputed to us: but be counted able to stand before his tribunal, in the merit and death of his son: and such an assurance is given unto us of life in that kingdom: that Paul bursteth out into a very vehement speech, and wondereth at the Lord, that hath brought to pass so much for us: For who can lay aught to our charge that be the children of God? It is God that justifieth who shall condemn? It is Christ that is dead: nay rather which is risen again: that sitteth at the right hand of his father, and is an intercessor and mediator for us. Wherefore, seeing the son of God hath made a satisfaction for our sins: 
Though god defer long: yet he will pay us in the end.  and hath by his resurrection, vanquished hell, death, the devil, and condemnation: it doth follow, that he hath made us a free passage to his kingdom, and hath set in good order the perfection that was wanting: to make us obedient children in this life, and to give us his reward at the length, even a crown of immortality and glory.  
And here cometh in the third thing, that establisheth and giveth us full certainty of our kingdom in Christ: whereby he squareth us as fit stones, hewn out in good time, 
Man, weak of himself, & ungodly: he is perfected, and changed by the Spirit of God.  for so excellent a building: and it is the earnest of the spirit proceeding from his father, to direct, sanctify, and govern us, against all the assaults and temptations of Satan. And here it cometh to pass, that where as by nature and offence of the first man, we are unready and unmeet to do that which is acceptable & pleasant in his sight: now by his spirit working in our minds and consciences, and daily striving with the flesh: we find aptness in ourselves, and a more readiness to obey the Lord. This comforter as he was most plentifully in great terror and astonishment manifested to his Apostles, at the first enlarging of the kingdom of God: so hath he not forsaken us, though visibly he appear not unto us: but doth purge and wipe away our infirmities, and lighteneth us by a perfect calling, and secret operation, through the obedience of his name? that we may know what the holy and perfect, and ready will of God is. And as Saul, a very wicked and ungodly man was found prophesying among the Prophets: and Amos from the Mulberry trees, and from the plough, 
The time it is appointed when we shall come to God: before that, we are as men in this world drowned in sin and wies kednesse.  was taken into the temple and synagogue of Jerusalem: and as some of the Apostles from the net, and the fisher's hook, were altered and changed unto other manner of men: so is it with us: made and fashioned again that were before filthy and wicked, we are purged, renewed, cleansed and renovated by a more lively quickening: we stand boldly before his throne of grace: and hear, & know the glad tidings of peace: for the spirit maketh intercession, with groanings for those that be the Lords, and worketh mightily in our hearts unto salvation.  
Fourthly and lastly, this kingdom of God is increased and enlarged by the preaching of the Gospel. a very ordinary way that God hath left unto us, to bring us to heaven: even to believe the word, and obey the Lord God, 
If the contempt of this be death, what shall become of them that do contempt it.  and to attain to the full measure and depth thereof, which is the eternal decree, purpose and determination of his death, the end whereof is our life: the cause thereof his only love, good will, and favour, that he bore to man, openly known and apparent by the Gospel. It is therefore called the Gospel of jesus Christ the son of God. Mar. 1. It is called the word of Christ. Collos. 3. It is called the word of the Lord. Act. 6. It is called the doctrine of Christ, or the teaching of the Lord. Act. 13. And it is called the teaching of him that saveth. Tit. 2. It is called the preaching of the Lord. Rom. 16. all which titles & epithets given unto the Gospel that is preached have this end: To know that first it came from God: than it is delivered unto man: next we must believe it, (and herchy it is we are saved) for this cause it is called in Math. 13. the good seed. By this gospel health and life is showed to him that believeth: for which cause Paul said: I am not ashamed of the Gospel of Christ: for it is the power of God to all them that believe. 
The ordinary mean to come to God is by herring: by this life: by life God: in him our heaven and our salvation and our life.  It is also called the word of life, Verbum est vi●●●, that containeth or layeth up a crown of glory for him that is steadfast in faith. It is called the word of reconciliation, for it declareth the agreement betwixt God & man, in our Lord jesus Christ: and so find we it. 2. Cor. 5. All things are of the Lord, unto whom we are reconciled in Christ, & hath given unto us the ministery of reconciliation. And this Gospel, it is called the Gospel of the glory of Christ. 2. Cor. 4. The God of this world hath blinded the eyes of the unbelievers, that the brightness of the glorious Gospel of God cannot shine among them, which is the express image of his father: therefore in Tim. be calleth it the Gospel of the eternal & blessed Lord, 
The love of the father, is the love of his Christ, that came for man, & died: that out of death, there might spring forth life, to all believers.  for this is he that God hath given unto us, a very pawn & pledge, & full satisfaction for man. This is the cause that it is called by the name of good tidings, & to be the Gospel of the kingdom of God & the word of the kingdom, Mark. 1. Math. 13. For it bringeth us from the dominion of the devil, & placeth us again in the kingdom of the Lord: which kingdom as Mat. recordeth, hath been prooided for the godly, from the very beginning of the world: but as concerning this kingdom, we have it not in this life present with us: neither attain we the perfection thereof: for there is a kingdom of favour and of grace, & a kingdom of glory: this grace than it is in us, because this glory may be with us: therefore is it, 
No man is crowned, if he have not run for it: no man hath it, if also he win it not: no man doth win it bntby strength: no man is strong but in God: so that we must stay till God give us power, that we may have the victory.  that the king of this world is taken from us, that the spirit of God may rest by us. Then in brief: this is the sum of our prayers, that for as much as Satan hath his ministers to help & assist him to suppress the word and beat down the kingdom of Christ, & of the gospel, & to set up fashod & untruth: We humbly crave of the Lord, that the enemy of mankind may be snafled, and tied up, his empire razed out, and his force abated, and that the kingdom of God may only be among us. Thus much for the second petition that we make unto the Lord, wherein is set down, that we aught to pray, and unto God: unto none that is enemy unto us, but to him that loveth us: and is our father: Not to any among the sons of men, but to one that ruleth them all that sitteth above: that we look for ● kingdom and from the Lord: that it is given not to us only but to all that are his elect: not for such as be earthly, but for them that thirst very greedily and seek after God: that it is not for a time, but it is for ever: 
Allthings are given to know God: but these are given to know God, our neighbour, ourselves, and his Christ, in whom we finish and end all.  That this kingdom is with us and we have a good assurance thereof by the word of God: given unto man partly to instruct him: partly to strengthen him: partly to comfort him: that the king and ruler of the air may be driven from him: and the kingdom of God and of Christ known unto him: which kingdom he grant unto us all, that hath redeemed all, jesus Christ the righteous: to whom with the father and the holy ghost, three persons, one everlasting, true, only and eternal God, be all honour, and glory, and power, and dominion now and for ever. Amen.   

Thy will be done in earth, as it is in heaven.  
CHrist our saviour instructing his disciples to pray, 
The end of our prayer is that the king doom of God & his Christ may shine: & darkness, and popery and dregs of superstition may be abolished.  gave them first in charge to sanctify the name of the Lord, and direct their actiones and vooinge to him that is above, the father of light. For it is the foundation and very pillar of our faith, that all things be done to the advansement and setting out of the glory of our God and his name: before we presume to search and seek for our own commodity. And for that this cannot be done until the head of the serpent and his force be beaten down: We pray that he and his kingdom may be abolished, and that the Lord & his son Christ, & the kingdom of salvation & his gospel may be set up, yet because God cannot reign so in us, and devil among us, as either we look for, or we wish for. We make our continual prayer, 
The kingdom of God.  that his will may be done in earth among us as it is in heaven: Whereby we give ourselves aswell in body as in soul to obey him.  
Where our only demand and petition is unto the Lord, 
Nothing so accepted to the Lord: as a willing and ready mind to serve him.  that his kingdom may come among us: his name known of us, he would take us into his protection and guidance: to obey his will, to remember his laws, to fulfil his hests, to vow our bodies and souls as●●uch as in us lieth continully to serve him.  
M. 
M. Gualther.  Gualther in his question wherefere we pray not for ourselves: and that our will may be done as for the Lord and for his? Seeing that is against reason we should make request for an other, and leave the commodity which is our own. He answereth thus: for that Christ hath given an example of praying, and set down that which is is porfitable for us: he could not say that our will should be fulfilled which is ungodly, evil, malicious, and daily requiring that doth hurt us: But he leaveth it to God, as knowing what it is that is more needful for us.  
Cyprian discoursing hereof, giveth a good reason: 
Cyprian.  that because the devil desireth and striveth with us: therefore pray we for resistance, that God would comfort us: For the devil willeth and we will: But the will of God breaketh both: So that neither will I, neither nill I, but that God would.  
This place it wipeth away all that the pelagians can or may say herein: 
Pelagius con dempned hear.  for if the will of man be ruled by the will of the Lord, and our works and our wits, and our saying and our doing be all framed by the will of god: What is there left behind for us to reason of? Thy hands if they labour: thy wisdom in foretelling: thy body in thy endeavour: thy mind and soul what ever it be that it reckoneth: yet it is guided by the Lord.  
And to the man that hath reason, 
The obedience of creatures to the Lord, doth continue ally check us that d●scbay him, & break his commandments.  what can be more unreasonable, then when the Angles do there messags at his will? the heavens obey him at his beck? The air flickereth & fleeteth away when he bideth it? The water's roll and plounce forth and consumeth the inheritannce that devil under the sun? And at his pleasure returneth to his place: when the earth removeth at his wrath, & the mountains leave there dwelling and run a wry in his displeasure? Yet that man should as a Lord and king over these, be without a king and guide to rule him? It pleaseth God I should see the manner of the world and of foolish people in my youth: and glad I am thereof. For if a man live many years, & in them all rejoice, yet shall he remember the day of darkness, and in the end all whatsoever cometh is but vanity. But he that knoweth the will of God and is led by it, 
The life of man is for a time: but he that feareth God, liveth for ever.  his end is gladness and his years is glory, and honour shallbe his portion for ever. For as the clouds drop in there season on the earth, and as the tree doth fall toward the South, or as the North wind blustreth & consumeth, or as in the place the tree falleth there it lieth: So is it ordained to man, that according to his life, he should find it when he cometh to account.  
Who can measure the waves of the Sea by his Bucketts? or who is he can show me the way of the spirit? 
The incomprehencible wisdom of God, and the weakness of man.  How do the bones grow? And how increase our Sinews? Or what is the just order of the body, when thou livest? What is the secret working in the womb, when the infant striveth with his mother, & she bursteth & consumeth with Sorrow? All these be hard and the wisdom of all flesh cannot judge hereof. But the will of the Lord who knoweth it? Then happy is that man that hath understanding and he is blessed of the Lord that hath wisdom: & his days are prolonged on earth the measureth his doings by the will of God. For the husbandman soweth his seed: but he knoweth not the gain that will come up thereof. 
God's providence, in guiding, and providing for al.  And the wayfaring man he taketh his journey in the morning: but he is not ware what willbe fall or night. The crafts master, he worketh and wearieth himself, yet little doth he know who shall eat the labour of his hands. And he that planteth & buildeth, cannot tell to whom his substance is provided for. Then if in these things that be on earth, the Lord God is known as guider and director of them all. What salvation can we look for? What health can we wish for? What preservation can we hope for? But from the Lord? Is it then any marvel if we pray, Let thy will be done in earth as it is in heaven?  
Two forts of men I condemn here. The first they that be among themselves a several house and church from all other, 
Two kinds of Heretics. be condemned here: the household of faith.  that be lovelike & of the household of faith, with whom against the will of God, there is thoughts, cogitations, evil pretences to mischief, that think, though they be vile and lascivious, yet to be accounted as holy and righteous: and do think that they are led by the Spirit of God and cannot err. And though they will and wish nothing else then is wicked, yet that all is done by the will of God.  
The second, is against the Pelagians and against free will men that give salvation to their deeds, 
Free will men, banished by this place.  and life unto their works, and heaven unto their own will: to have free power to choose or refuse: to take it or forsake it being offered them: to have a mind to obey God, and a will to serve the Lord: and readiness to fulfil the commandments, of themselves and from no other. 
Man striving with God, is as a beast, but when he fighteth with him, he vanisheth as doth the dust  Among whom this prayer is changed: Thy will be fulfilled, and their own imaginations strengthened, for their will is sufficient. Let no man wonder at this: For the place is not so inconvenient, but that I may touch it. And I wish we might not have to do with them, they be so dangerous.  
But as the wind that is in the East, cometh near unto the Western part, and is scattered abroad through all coasts of the earth: So am I afraid, that our neighbours infected about us with these heresies, driven to seek their harbour & dwelling in other places, should wander now too near us. And undoubtedly, if this watcheworde be not sufficient to stay the course that is begun. My little treatise hereof at this time shall rise hereafter to a greater volume.  
The first Heresy took his original from Simon Magus, the enchanter: he that would have bought the Holy ghost for money, 
Simon Magus the beginner of the household of faith: some call it the family of love.  when he was baptised of Philip: That did think it was no sin to use the company of all women indifferently. This herctike thought also that he could not sin. And if any fault was committed, that it was forgiven him. And lawful to use any company, any vice, any evil deed, sin and beastliness without exception. And this heresy, 
The beastliness of man drowned in sin.  as I hear, is blown abroad, and even now renewed not many miles from us: that it seemeth high time to confounded them, lest they should spread abroad and infect others.  
I seek not curiously to know whom especially they followed. 
Carpocrates heresy.  For they savour partly of Carpocrates, that filthy and beastly liver. They take part of Prodicus, 
Prodicus error.  that did prostitute himself to all manner of lasciviousness: that was a defender of those that were called Adamites. They have a portion among the Donatists that severe themselves from the supper of the Lord, 
Donatists their fall.  lest they should be infected with others.  
And Pelagius hath schooled them, 
In time of peace men do occupy themselves with idle questions: and among those that think themselves purest, are greatest heresies.  to think well of themselves: and to have salvation in their own wil So that if they knew not before: I show them now (I hope in time) what father they had, and from whence they had their beginning. All which cometh from the enemy of all flesh, the father of lies, and Prince of this world, that is ruler of the air, the devil and Sathanas.  
This household of faith, commonly called The family of love: it was spread abroad in Germany, & in the low country, 
The house hold of faith, brought in among the ●ermans.  very nigh about three hundred years past: and renewed of late within this forty years: and hath continued until now: If so that it had not pleased God the more to lighten them with his spirit, that in time they should revolt.  
First, they do think that he which is regenerated can sin no more: and that the Spirit will never leave them, for what gross sin soever: and that they are deified. The next, that their bodies may as common ware be sold to every one to use them alike. Which gross and pernicious errors, I am forie I must close them up in so short a room: But yet content at this present to keep a low sail, I will touch them briefly. 
A reason that we all do sin, & this man doth err.   

All flesh doth sin, for man sinneth daily.  
Some men I doubt not have the spitite of God:  
Then men having the Spirit of God, sin daily.   
I sometime woundered at the first entrance & step I took unto divinity, 
The sinneof the elect, are not to death: but falling they rise again by grace.  to see what end was allotted unto the sons of Adam. I marveled at the grace we have from God. That though Lot was called good, yet fell in drunkenness, and rose again so speedily by the Lord. And Abraham so well beloved and commended from heaven: how it came to pass, that he should prostitute his wife. And why Moses, that spoke unto the Lord face to face, had not the power nor wisdom at that instant to sanctify the Lord at the waters of Merebath. 
The imbecility and fall of the faithful.  I could not a long time digest that same of Saul, that though he had grace most plentiful, yet fell be from it. Nor of Achitophel, that was so often times in the tabernacle of the Lord, and in the end strangled himself so villenously with a halter. 
The godly are never cast off: the wicked when they stand, fall down to hell.  Or why judas that was among the twelve (and I doubt not but he did miracles & preached to) yet fell so strangely in the end. And hardly was I satisuned when I found a doubt of a number in the book of God, whose dealings were sometimes commended, whose lives at length so altered, whose ends were feared and despised of many.  
The first sort were good, and are said to have pleased the Lord God: and I know, and I am assured that they had the spirit of the Lord abundantly, yet did they fall very grossly.  
The second fort that I reckoned up, 
The spirit of God is not tied to man: but man is ●ied to the spirit.  had the Spirit of the Lord for a season, and it was taken away from them: for it was abused by them, and they had their portion, which was condemnation.  
The third sort that I find, are such as fell and did rise: and yet in the end, how they ended and died: for that they are not condemned, we have left it to the Lord.  
Three sorts of men I sinned: 
Three kinds of operation and working by the spirit.  and three sorts of working: and three manners of operations, by the Spirit.  
The first from death unto life, and saved daily by renovation.  
The second, from life unto death, that fell continually by reprobation.  
The third, betwixt them both, that lined & sinned, and offended, and were strengthened: & I doubt not but saved: but by imputation, by grace through Christ.  
The Creature cannot be as is the Creator: neither Adam, as was God that made him. But he that hath the fullness of the Spirit of the holy Ghost in ample and full measure dwelling in him, 
Reason that man ruleth not the spirit of God.  remaining in deity, in godhead, in divinity, hath that which is proper to God and Christo.  
Then neither man, neither creature, neither any thing on earth can have this property to wind the Spirit as he listeth: for it is proper only to the Lord.  
Elias prayed for rain & God heard him: When he fled from jezabel he was nourished by the Angel of God. Elias divideth the waters, and is taken up into heaven in a flerie Chariot, If he prayed he had it not of himself, he acknowledged the gift there of from God.  
If the Angel was sent from God, he did not command it, nor trust in his own might, he confessed one that sent him. He divided the waters for the spirit of God did move him: yet stayed he his time, for the spirit of God did lead him. And he was taken up not of himself, but at the commandment and will of God that called him.  
Are they better than Elyas? I never saw it yet. 
A comparison with the Fathers and our men: that in all manner dealings, cry out that it is the spirit of God.  Are they stronger than Moses that made Egypt to quake? Then show me thy miracles and command the waters, the Sea, the air, the heavens to obey thee. Yet shalt thou be but a man and be ruled by the Lord. Are they more perfect and upright than Samuel? Hardly is it to be credited. And yet work what thou canst work, it is not of thyself. The spirit it is not thine. Thy deeds and dealings be not thine own. Thy cogitations and thoughts if they be good, I say with Paul and with the prophets. They be the gifts of God.  
Will the Sun and the Moon rule the heavens or be they not ruled of the Lord? 
The dumb creatures are a witness against us, that obey the Lord: yet man doth not.  Can the clouds scatter their drops abroad? Or the hoary frosts lie on the grass? Or the caterpillar eat up the herbs? Or drought consume them on the earth? Or the pestilence ransack the kings Palaces? Or death do his message in arresting thee. If the Lore sand them not? Not more canst thou do any good if he guide thee not.  
The gold is digged in the earth, the clods be broken, the dross is purged, the fine metal is laid up for store: And so is man by the Lord altered, renewed, strengthened, and cleansed, and kept against the day of righteousness. Can the pot plead with his master: Be it of brass or clay, of Copper or Silver or of Gould? 
Man on earth is a stranger but kept of the Lord till the day of judgement.  Or the plant that is set in the earth, be it pear or apple or what fruit else soever, may it reason with him that graffed it, for that it might have been made one of a better taste? Why then should we murmur at the Lord that ruleth us, and giveth aboundaunce of his spirit, and uprightness of life according to his will and secret purpose: Not as man thinketh at his own pleasure, to use or abuse as him listeth. It is very true that the holy ghost appeared visibly by signs on the apostles like cloven tongues, and is said to come in fire. But it is no argument.  

God showeth his power visibly by his spirit,  
Ergo, 
Error and fault of a false argument.  God is in us really? in spirit.   
For I know that the Apostles were not deisted in that place, & made so perfect that they could not sin. For Paul resisted Peter to his face, in the Gallathians, For that when he was in Antiochia, before certain came from james, he eat with the Gentiles. But when they were come, he withdrew him and separated himself, 
The fall of man, is for two ends: to know his own weakness: to pray the more earnestly.  fearing them which were of the Circumcision. In like manner Barnabas. So that it is no argument. They received the holy ghost. Ergo, they sinned not. But even God in his elect will be glorified in that they falling down, rise again so gloriously.  
In deed the Persians do reason here, that therefore the fire is God: because the holy ghost appeared as fire. And these heretics that they be as God: because God is said to devil in them. 
Heresy of the Persians.  Truth it is, that the spirit of God is the earnest of our inheritance, and that we are the temples of the holy ghost, yet but by a way of comparison. For we find it in the law: get you out from among them O my people. 
Their false conclusion taken away:  And separate yourselves from them saith the Lord. And touch, not him that is unclean, the one expresseth the other: As the Temple is kept and consecrated to god so aught our bodies and souls to be hallowed & sanctified and kept clean unto the Lord.  
As touching the beasty and lascivious life whereunto they be given, no heart can suffer it, 
Arguments to prove that we be full of sin: and that he which continueth therein shall die the death  and my pen it shaketh to report it. But if that be true that is in Paul Let not sin reign in your mortal bodies to obey the lusts thereof. If that be so in the galatians, fornicators, idolaters, adulterers, wantonness, buggers, thieves, drunkards, extortioners, railers, shall nót inherit the kingdom of God: If it be true to the Corinthians, 
The Family of Love condemned.  to avoid Fornication let every man have his wife, & let every woman have her own husband. If unto the Ephesians: beware of fornication, uncleanness, covetousness, let it not be once named among you as becometh saints. If in the revelation. The Lord had some thing to say unto the church of Pargamos although that in the heat and percecution and slaughter of the Martyrs of God they continued steadily. Yet had some among them, where as sathan dwelled, that maintained the doctrine of Balaam, 
The doctrine of Balaam.  that taught Balaac to put a stumbling block before the children of Israel, to sacrifice unto Idols and commit fornication. If he had something to say unto them for that they maintained the doctrine of the Nicolitans which thing he hateth. 
Nicolitans, that make other men's wives common: condemned.  It is most certain and true that the family of love hath erred.  
If God taught us a right, commit not adultery. If Moses said that very truly join not yourselves to the manner or custom of the nations. 
Manlynes, is beastliness: & humanity is villainy, when grace wanteth.  If Samuel checked them for that they went a whoring after strange wives. If Esaias, for that Israel rose up early and went astray. And as the untamed and unbridled Colt went a neighing after other men's wives: if jeremy, that confusion shall come on them, and baldness on their pates for defiling their own couch. It is undoubted, it is most true that the family of love hath erred.  
If the fathe●● have judged rightly, if Nazianzen in his funeral & last talk unto his sister: 
Nazianzon.  To join us together in one flesh, cannot separate us from the spirit. 
Ambrose.  If Ambrose in his speech he hath of virgens, was wont to commend Sara and Rebecca and Rachel, as Matrons of chastity. Their husbands as Lords to direct them in integrity, 
Epiphanus, that doth allow marriages. jerom. Basill.  If Epiphanius in his second book, agreeth with the church as unspotted & clean having honest & comely marriages therein. If Jerome upon Timothy the 4. condemneth such as think not reverenly of Matrimony. If Basill in his Examero calleth it the chain and bond of nature. If Athanasius accuseth Miluius of this heresy, 
Athanasius.  and in judging not honourably of marriage setteth forth Adam and Eve joined together in Paradise. If all the fathers have agreed and set themselves against the adulterer. If Christ committed them to death. And Paul, that incestuous man to Sathanas. If they in the premative Church have consented all in one, and our laws agreed in the same at this day: What need we to strive any more for this. The case is open, the thing is known. It is undoubted, it is most true, that the family of love hath erred. To confute them particularly as it were by treatise, that I leave to them whose private charge requireth it.  
To you I speak this, 
The reward of sin is death.  to give a warning that all such detestable unto the Lord, are reserved against the great day, the day of wrath, & he will judge them: Partly to awake you out of that slumber wherein you be, that this beginning and entrance which I now perceive to be grounded a little in smaller trifles, burst not out into greater heresies.  
But I return to the next, and that is of free will men. And yet a little I am enforced to search out this which is very common and it smelleth of the Donatist that think the Church is no where, but where such as they be are. Your prayer, 
The abuse of our men, that usurp the glory of god and edifying and suffer all things: and he accounted as wicked that mistaketh them.  that the will of God may be done in earth, willeth not thee to judge so rashly of thy brother. And that byword so common in the woride: Do all things to the glory of God: tasteth of those running heads in the primative church in Africa. The Circumcelions: that thought all things which were not done and liked by them, they could never be done to God's glory.  
Again, for I will never spare the wicked. It is not the will of God, that any as a man frantic and without wit, should scourge and whip themselves as the jews and Italian fashion was: and renewed among them in Italy of late, that remain as the jews do in the old ceremonies. I touch them upon good occasion: for I have known of these jewish rites, renewed of late.  
And it is a wicked and most heinous afence, 
This error is common: but as God loveth the good and the godly: so he hateth the wicked and the sinners, they be not the Lords.  & against the rule & prescript commandment of God. To keep truth in thy heart, and to lie unto thy neighbour for advantage: or for the Gospel, to swear to an untruth, to honest him that professeth religion. And it took the beginning from the Manichees, and from the Gnostiches: and renewed in Priscillian, which thing I think it is but of a blind affection and ignorant zeal, and not known unto some. Let warning therefore be taken in time.  
I find that under Gratian and Valentinian, 
In this age increased this grosle ignorance: after Christ the fourth age.  the assembly of the Priscilianistes were very great, such as were defiled with filthiness, with whoredom, with evil dealing, with any vice whatsoever. If they came unto their sect, they kept it close. If they joined with them, they concealed it. All others, they esteemed as castaways. There was a verse among them: jura, periura, secretum prodere noli.  
Swear and forswear, 
judges take heed, how you admit oaths: for this heresy is commonly sprung up: & it is abyword that those that be not as they are: they be without: therefore they may, swear though falsely: if it be for the safety of their companion: others are thought to be but Egyptians: that are not as they be. Arbitrarii.  keep secret, thy secret deeds bewray them not. I accuse no man: I wish amendment: for I see that which is amiss. God which knoweth the heart and the secrets, and searcheth the rains, will search out and examine and judge it to. Let this be a remembrance in prayer: His will be done in earth: and it will take away thy will from this wilfulness. And now I come to the free will men: I am longer than hitherto I was wont: but the matter, and the weightiness of the cause compelleth me.  Thy will be done in earth as it is in heaven. 
This order in prayer, taketh away the will of man: it taketh away works: it taketh away all power the is in us: it referreth us only to the will of god. Flesh and blood, hath in this place a great combat with the Spirit: that seeing he is lord in earth, and master of the fishes in the Sea, and guide and ruler over the creatures in the earth: yet should be so debarred of his liberty, and so tied unto thraldom, that he hath not so much as power over his own soul: nor discretion to judge of that should bring him life. The fish that swimmeth in the river: The bird that flickereth in the air: the worm that creepeth on the earth, 
A subtle and crafty reason taken from the impotency that is in man: the more by his frailty and weikenesse to stir up man.  may seem to be happier than man is: For every one hath an end and appointed time given him to judge of that which bringeth life, and avoid that which is evil. As for man, he is so tied: that the sword, the jeobet, the Axe, the water, the fire cannot be avoided, if it be determined by the Lord. But unhappy is man, that cannot see the goodness of our God. For seeing all things happen by the Lord: what is it shall trouble me? God hath appointed the heavens, the earth, the clouds, and all shall be obedient to them that feareth him. For it is our comforts: we are weak, and we be not able to help ourselves: But one there is that sitteth above, and it is he that shall provide for us.  
Jerome unto Tisiphone, 

jeromagainst Bryto.  
Mark the state of wickedness: for as every thing is most fantastical, so commonly i● is believed.   complaineth of Pelagius by surname Bryto, according as Prosperus writeteth in the year of Christ 415. Or as Marianus reckoneth 414. In the time of Honorius and Theodotius, that spread abroad his heresies throughout all the East. And he with a great number more, infected the whole country. And it is complained by Augustus that it blazed and bruited forth throughout all Palestine. And the same is author, that it was known in Africa, and then carried to Constantinople: 

Sooner is the truth abolished, than filshod rooted out: and for this, read the state of the kings of israel.  
Osorius. I think as odiosus, to the church of God.   into Italy: into Scilitia: into France: into England, as Prospero recordeth: So that I wonder not at all, if the relics thereof remain still. For Melanchton, though otherwise a good man, and a very notable member in the Church of God, of late years in Germany was overthrown in this. And Erasmus that Semipelagian (very unsteady I must needs say, and one that durst not stand long unto the truth) stumbled in this. As for Osorius his sweet words hath so ravished our young wits, that it is to be feared, they taste a little of his rankness of speech. Therefore, to confound him with others that Hyerarkye, 
Martin Luther.  I refer you to that man of late memory, the light and glory of Germany, Martin Luther, that I know both can and will take my part against them all. For I stand not here by way of confutation, to set myself an adversary against all: but to give unto you a notice of some, for both I & others may well touch it, seeing it hath had so great defenders of late and so near us. 
Many things to be weighed in the handling of free will.   
Now then, I speak not of the state of Adam, and his sliding from the Lord: what he was in Paradise. It is another question, I talk of such as we be now: I touch not what we are in civil matters: or what our will is in common affairs, eating and drinking, in cloth, in apparel, in such of that sort. These pertain to the earth: We dispute of that that leadeth us to heaven. We take not in hand what there is in that man, that is regenerated by the spirit: where there is a mind and a will to the Lord, 
In God are we made ready to do good: in ourselves, we Iose all: even our own selves.  by the Lord. But we speak of him that is in sin, how he cometh to God. And I meddle not with destiny, with providence, with necessity: they are not depending hereon: For there should then be no end of our contreversie. Neither with the ministery of the word, and of the Sacraments, as means to bring us: We should then be too long. Nor yet, whether we have any light or not, any force and might or not, any will, any moving, any care any desire: For it is easily known, without God we have nothing.  
This is it which I touch briefly at this time, and it is my question: 
The calling of the finner, and the alteration in this life of the ungodly man, is the only work of God.  That in the conversion of the wicked and ungodly man unto the Lord: Whereby he is thoroughly grieved for his sin: whereby he seeth in a lively faith, the free mercy of God, and the benefit of his Mediator: whereby he is justified before the Lord: whereby he is renewed: whereby he is lightened: whether or not, there be a mind and readiness in him: whether his will, his soul and his understanding is raised or stirred up of himself, of his own liberty, at his pleasure, for to know, Seek the Lord, and his Christ? Or whether his whole conversion: his alteration: his regeneration, is to be referred to the Spirit of the Lord, and the working of God? and his mind moved and settled by the Holy Ghost? or whether it cometh and proréede of himself? This therefore to be short, it cometh and proceedeth all from God.  
For first I show, 
With our conception cometh in sin: wiped away in the blood of Christ.  that from the top of the head to the soul of the foot, we are full of botches and blains, there is no whole part within us: as the leprosy the body: so doth Sathanas infect the soul: as the botches and biles, the skin and flesh: So the devil, the mind and heart of man. For we are under bondage, & servitude, and in the slavery of this world.  
Secondly, the spirit of God only doth draw us and doth renew us, & doth make us new creatures. The mind and heart of man is ruled and obeyeth: of ourselves we can do nothing, 
The manner and order of our salvation.  not not think a good thought: this is more plainly seen by the form of this prayer that I have in hand. For the caller is the Lord, it is done by his will to save them that be on earth, to fulfil the petition that it may be with us as it is in heaven. The next cause hereof is Christ. 
If man had life of himself: then no man would die: but this is false: then no doubt, eternal life cometh from God.  First for that he become man. next, to save men, his blood was shed, and he died to get us life. Thirdly, he rose from death, and went up to heaven, that we might have our dwelling and mansion with him who is above.  
To have an assurance hereof, we have the spirit that continually worketh in the minds of those that be his, whom he hath severed from the beginning of the world to dwell with him. That he hath predistinated unto life, and made the heirs of his glory. 
Sorites: or rather gradatio.  For whom he hath elected those he calleth: whom he calleth those he justifieth: whom he justifieth, those he glorifieth. And where is now the will of man?  
But to understand more plainly the way and order of his elect whom he hath appointed in this life, to devil with him.  
First I give them this note, that it is by regeneration of the spirit, which they shall feel working in them, in that being overwhelmed in sin, and laden with iniquity, they shall have taste of their own transgressions, and a hatred of themselves as touching the flesh. And they do rise out of darkness and the lusts of this life, 
So long as there is life, so long reigneth sin, in our mortal bodies: yet by our imputation in Christ, it is wiped away.  and reform them as new creatures unto God and his Christ, making shipwreck of their bodies for the testimony of his truth. And therefore conversion or repentance is in the regenerate man in whom there is an alteration and change from this wicked and ungodly life. His soul it sorroweth for the sin past. Contrition and repentance is so settled within him, that the fear of the judgements and wrath of GOD hangeth over him. But he knoweth that he is saved and kept from it in Christ.  
For this cause we have a lather to climb withal into heaven, & by steps & degrees as it were to come to God.  
The first is our conversion from sin, 
Four several things required in the regenerate man  unto holiness and good conversation.  
The second is our quickening or our renewing according to the image of God, that is in man. The third is our government or direction in the whole course of our whole life. The fourth is the perfection of righteousness, according to the gift of perseverance & continuing to th'end of our race. 
This mean is much contemned: preaching despised if the man be misliked: therefore is there open tokens of infidelity.   
Truth it is that God hath left us a mean in earth and a way to attain to this, and it is by hearing his word, wherein the law and the gospel is very plentifully set out unto us. And therefore the counsels of Christ may be sufficient, that upon the excellency of his message showeth our duty. For he witnesseth that he spoke not of himself, but from the father, that sent him the had given him a commandment what to say, & what to speak. And saint Paul saith, I make open unto you the Gospel which I preached, 
Enthusiastike, very heretics.  which you have received, wherein you stand, and wherein you are saved. Therefore we look not here upon the madness of Enthusiastists, that be frantic, and think they have the spirit. Nor of the anabaptists that look for revelations and dreams. 
Hear the word, refuse it not: rebel not against the spirit.  But we take a mean given unto us by the spirit which is the word. For as man hath power to hear, to understand, to give ear, & to read: so unless there come a schoulemaister to instruct us, and a governor to guide us we do as Agrippa did. We come but fair and softly.  
I acknowledge an hethnish and as it were an outlandish kind of reverence that we give unto the lord, which is in a bore sight of the heavens & view of the Elements, that judgeth there is a Lord. But this it maketh not unto salvation. And for that cause the Prophets & the Apostles calleth man but by the name of him that is in darkness and in death. And therefore saint john saith, the light appeared in darkness, and the darkness comprehended it not. And Saint Paul saith, the worldly or fleshly man perceiveth not those things which are of the spirit, for they be foolishness unto him. 
God is said to do it: the son to bring it, the holy ghost to finish it, if it be good that is man: and this work is but one.  And Christ himself affirmeth the no man knoweth the father, but the son & he unto whom he revealeth him. And again when he asked Peter, who sayst thou that I am? He answered, thou art Christ the son of the living God. Happy art thou Simon said the Lord for flesh and blood hath not revealed this, but my father which is in heaven. And therefore very lovingly it is said unto us that for this end, Christ came into the world even unto judgement, that those which are blind might see. Then this is the full force and authority of the spirit, that ruleth and altereth the actions in man, and maketh the doings of those in the world to be acceptable, by quickening & reviving, 
Proof, that all our good actions come of God.  by altering & by renewing the man of God which before was unperfect.  
That it is the work of the spirte, take that in the Prophet, they shallbe all taught of God. Any that of Christ, when the comforter shall come, the spirit of truth, he shall teach you all things. For so I find it every where: Lydia did hear, whose heart the Lord opened that she might give ear unto the words of Paul 
god electeth: Christ saveth: the spirit worketh and all this, is but one work in one God.  And therefore one of the Prophets. I will give them an heart they shall know me. So that the true understanding, hearing, following and observing the laws of the Lord, from whence come they? But from above from the Lord of truth, from him that willeth the salvation of all, even of all those that he will save. For where Saint Paul saith, that the fullness of gentiles shall come in. And again it is said in the Prophets all flesh shall see the salvation of our God.  
I understand it thus: Even as Augustine doth upon that place in Math. That God willeth all men shallbe saved, of those saith he whom he hath determined for to save. For as Gregory Nazianzen confuteth the heretics that denied the holy ghost to be God, out of the first of john that reasoned with him in the same text. Even so do I here. For upon that place in john by him were all things made and without him were nothing made that was made, they cavil thus.  

The holy ghost is some thing and existeth.  
Ergo, the holy ghost is a creature and made by him.   
That father Nazianzen answereth thus. 
Nazianzne.  All things were made by him, or created, of those things saith he which he did make or created. 
jerom.  And so say I, he willeth the life of all, and giveth salvation unto all, even to whom in his secret power, 
The very chosen and elect vessels of God have their faults: some more and some less.  and determinate purpose he will give unto: To those he giveth. Therefore jeremy had a sore fall here at, and stumbled grievously in my judgement in one place, where I find thus. It is our part to begin that is good, but the part of God to end it: our part to offer that we can, his part to finish that we will: But how can we most miserably living here on earth, will that which is good, without the will of God? or give assault thereunto which are of strength to accomplish nothing?  
Augustin fasted hereof, 
Augustine. The labour of man is in vain if God help not: then much less is our salvation in our power, being sinful  and almost poisoned himself therewith, if he had not lifted his head from the cup as he did: For he imagineth, that faith whereby we believe in God, is not to be said the gift of God, but to be within us, as from us. And thereby we begin to wish and to ask the gifts of God. But he gave over this in the end, and attributeth all unto the Lord, that helpeth & prepareth, & prospereth, and maketh ready all our hearts.  
The diversity in those that are baptised showeth this: For all alike receiving the Sacraments: are not like in conversation, in life, in manners: 
Iudgemente● and works in God, are secret:  and children some are taken away at the time of regenerating: some before they are brought into the Church. Others before they come to full groweth: divers in the middle age: of which, none of them I know, but would go to heaven, if it lay in their power to get it. But because it is the choice of the Lord, and he clecteth us: we may cry with Saint Paul: O, 
Cyprian. The Pathers are very dangerous to wade in, without great advisement, and earnest prayer for every one hath his fall & the young wits are easily choked with them.  the height, depth, and breadth of the riches of the Lord, how unsearchable are his works, and his ways past finding out. Therefore I like that which is in Cyprian: That we must brag in nothing, because nothing is ours.  
Only among the fathers, Clemens and Cyprian are those, whose books I wish alone to be read of such as God hath given wisdom unto, and good judgement in the discerning of Scriptures: For they be dangerous to wade in: and though they were near the Apostles time: yet all the chaff and the rubbigges that our late writers have stuff up their volumes withal, seemeth to be fetched from thence.  
This disputation might be prolonged: But the searching out of the fathers is a greater labour than can be arraigned unto suddenly. And the loathsome scent, wherewithal our late writers doings are tainted, do discourage me to meddle with them. I briefly end thus. If there be yet a reason to be showed in natural causes? Or if we waver and falter in things that be common with us? If the moving of the heavens cannot be opened? If no man can show a reason of the brightness in the Sun? 
The consideration of the creatures conversant with us, doth amaze and dim our sight: then much more God.  nor of the clearness of the air? or of the operation of the wind? or of the order and knitting togéether of the body? If we cannot measure out the sinews? or draw out the joints? or unfold the secret crevices in the head? What are we to reason and dispute with God? How feedeth he the young Raven? How is the Phoenix hatched? How keepeth he the Stork? What daiyaunce hath he given to the Coney? Or what years doth he permit to the wild Colt? How guardeth he the Lion? What harbour hath he given to the savage beasts? 
If we could but imagine the state of the blessed we should be ravished, O Lord how strangely?  And to say a truth: what end hath he allotted unto man? I say: all the works of the Lord are wonderful. But his secret wisdom, wherein he hath provided and laid up in his mercy for the sons of Adam great and most singular benefits. They are not to be attained unto: For his doings are incomprehensible, his judgements are secret. His ways unknown: his counsel hidden: his love and his favour far outreaching us: that we may well make our prayer unto the Lord, to have his will fulfilled, & his commandments obeyed in earth: 
Contentious schismatics become (if God stay not, gross Heretics.  because no man is able, either by wishing, either by desiring, either yet by willing it to come to heaven. Thus much for these two kinds of men the are in our days, whereof I am sure there is a great number. For partly by their deeds, for they be outrageous: partly by their courage, they be so quarrelous, the common sort of men must needs know them. But to that which followeth.  Thy will be done in earth, as it is in heaven. 
Cyprian giveth a very good reason hereof: 
Cypri●●.  Voluntate Dei id est Dei protectione egeamus. The will of God, that is the aid and help of God is that we need. For without his will we have naught. And no man is of any force, if he in his favour and his mercy help them not: for who hath resisted him and hath not died for it? Then we have to search what it is, that is the will of the Lord to be done. And this is said by the fathers, 
The will of God is of two sorts.  & the same I found in the Scriptures to be of two sorts. First his will it is holy, pure, perfect, eternal, everlasting, from all beginning, without power of man, according to the which he ruleth all: he governeth all: he guideth and protecteth all, 
God as he is, can not be comprehended: but as he showeth himself unto us, and hath revealed himself in the work● of his hands, so, not else can we know him.  wherein all things be as they are. And he hath created & fashioned all whatsoever that is on the earth from the foundation & original of the same. And this is always fulfilled. No man hindereth it, no man stoppeth it: For the Lord hath his decree above all the inhabitants of the earth, & of the Sea, and they be obedient.  
Of this is written in Esay: I am God the Lord which speak it: my counsel is firm, or endureth ever. Whatsoever I will, that I do. David also prophesied hereof. For our God he is in heaven, he hath done all things whatsoever pleaseth him. For the counsel of the Lord remaineth for ever. Again in Esay: If the Lord of hosts decree any thing: who is the shall resist him? But of this the eternal purpose of the Lord I speak not of: for it containeth the secret and hidden mystery of our election, of our predestination, of his providence, of his government, of his regiment in the earth. And here we do as job did: We lay our hands upon our mouth: we stay the course of our lips: we falter in our speech before the Lord. And therefore, for that he ruleth all, let us commit ourselves into his hand that guideth us: and not curiously search, that hath in his secret determination ruled the ways & the steps, and the hearts & minds of all flesh. We therefore handle this point reverendly, and stay on him, that assuredly worketh for all those that be his. 
The mind of God, is said to be known, for that he gave us his word and his Gospel: wherein we saw the will of his father.  Only let man, and the son of man give himself into his hands, & leave to search out by any curious mean, what it is he hath purposed. The next and the most perfect will of God is revealed by the Gospel, without which knowledge we are in death. This he hath most fully opened in jesus Christ his son, the redeemer only & saviour of the world, whom he hath appointed the only, true, & right instructor of those that devil in earth: according to the Oracle received from heaven. This is my beloved son, 
In Christ are we partakers of the heavenly nature  hear him: very nigh to the saying that is in john: Not man hath seen God at any time. The son which is in the bosom of his father he hath revealed him: For he is the true interpreter of his father. And therefore Christ of himself saith: 
The prophets and the fathers received the same spirit, which we do now: yet it is more apparent, & speaketh more familiarly unto us, then in old time.  All that I have had of my father I have shown unto you. Not that Christ was not known before: for he is openly desiphered out in the Prophet. But in especial at his incarnation: when he took our flesh upon him, & was made man: it was fulfilled that every one shall tell his neighbour, & from the greatest to the lest: even babes & little ones should prophesy of the works of the Lord & tell abroad his name. Therefore Peter, the Prophets and men of God, spoke by the Spirit, suffered persecution & death, & were searchers out of the mysteries of our redemption. And this is the will of God spoken of in this prayer, that we seek not after any other knowledge: but only bend and given unto his word, we meditate to serve him day and night: whereof this is the end: that God would direct us in his paths, and lead us a right to follow his laws: That we may delight and be practised therein all our life.  
Now to know this will of God the better, 
Three things considered in the will of God.  this is the sweetness and perfect comfort that we get, to understand and learn. 3. things given unto us by his wil First it is the will of God, that we should be saved by his son jesus Christ, for in him we are chosen from all beginning, to be heirs of eternal life. Of this our saviour speaketh in john. This is the will of him that sent me, that all which seeth the son and knoweth him, and believeth in him should have eternal life. Then this is our petition that above all, it would please the Lord to illuminate and lighten every man with the truth, 
All good things, cometh from above the father of light: then papists have no place manthinke●h gift of God.  that his will by our incredulity and others their continancie be not hindered.  
Here appeareth that, whereof I made mention before, namely, that faith is the gift of God, given unto us in his mercy, by his grace, not gotten of ourselves of our might by our strength. To fulfil that of Christ so often spoken in john. No man knoweth the son but the father, and he to whom the father will show him. And verified yet again, 
The earthly manthinketh upon those things that are earthly: he that is heavenly, layeth his cogitations upon those things that are a●  no man cometh unto me unless that my father draw him to me. For all this hidden Secret of the death of Christ, of his blood that was shed and given for man it is foolishness unto the fleshly man if he be not drawn and brought thereunto by God. Then from above it is, we are lightened, that his will may be done in us, that are wilful.  
Secondly it is the will of God, that those which are redeemed in I sus Christ, and do attain him willingly by faith, show themselves obedient and deutifull unto the Lord and walk in his commandments he hath taught them. 
Our redemption wrought, and bought in Christ jesus freely.  Nature teacheth those be his to own obeyzance and homage unto them that hazard and adventure their lives for their sake. And the savage and untamed Colt turneth back with his salutation & greeteth them with her neighing, that suckereth her. Then it is good reason and a great point in us to be considered of, to know what honour, what reverence, what duty, what obeyzance we own unto him, that hath given his life for us, and purchased a ransom, (when we were captives and cheaned under Satan) and that by so great a price, the price of blood. 
The Church of God is known, in that they jove one another.  And it is first required that as their is one God, so we agree and love as one. That we love him withal our heart: with our soul, with our might: it is his will, that those purified, washed, and cleansed in his blood: do not defile their bodies that be temples of the holy ghost: but keep them as undefiled members of his Church. Therefore Saint Paul saith, 
All be not alike: but as is the measure of grace, so do we live in this world  this is the will of God, your sanctification, your holiness, that every one keep his vessel in purity, and in honour: not in lust and filthiness, as the nations did that knew not God. And to the Ephes. God hath elected us from all beginning, the according to the measure given us in this life, we might be blameless and without spot. Whereunto I may refer that of Christ done of him at his last supper, that very humbly he washed his disciples feet. 
To keep us from fin, it is the token of the man of God.  In token of the corruption and putrefaction that must be seared & cut away in those that be his. Therefore it is God's will that we follow not the lusts of the flesh, but, mortify our earthly members, dying unto sin that we may rise again to newness of life.  
Then in these three, the love of God, the holiness of life, the mutual society & brotherly love one with another, is the will of God reposed. This it is that we must understand herein the will of the Lord, 
Love bindeth up all sores & healeth all wounds.  Even that we be unspotted and blameless in our conversation. That the fear of God and dread of his majesty may touch us: that we be friendly & loving one unto another through love.  
Thirdly it is the will of the Lord, that we be conformed and made like in the image of his son Christ: And as by his cross and death he entered the glorious heavens, 
Mortefiing of our fleshly members: is rising up unto God.  and sitteth in majesty and power with his father, so we may also be tamed and crucified as touching the flesh, the we may rest & dwell with him above. For as the father sometime doth lash his son, and by a few scourges draweth him home unto him. So our Father in troubles and a little trying as it were by stripes, bringeth us back that were lost, and causeth us retire that went astray, & prepareth a salve to heal us again. Even meditation and prayer in his Christ.  
This is the cause he exhorteth man unto the bearing of his cross, 
Persecution common trials, of the faithful.  and chargeth his disciples to arm themselves against persecution, and hath made his saints to taste of the whip, and of the rod, to reclaim them when they waltered in their sin. For it is true that through many tribulations we must enter into the kingdom of heaven. So that it is the doctrine we learn here: that when we suffer persecution, and all the day long are scorned for his sake, 
As sheep are we slain for the Lord sake.  we remember it is the will of God, that hath promised salvation and victory to his saints, & overthrow and destruction to such as hate him. Therefore we say it is his will to permit the ungodly and lose liver, to flourish for a season and in the end as the Sun doth the berbe, and as winter doth the trees, 
All creatures obedient to the will of God.  he consumeth them.  
Furthermore we say, Let thy will be done in earth as it is in heaven, and not without good cause, for the sun very gloriously runneth forth and doth know his cabbon to abide in, 
Every hour are we put in mind of our service to the Lord: by his creatures.  and when so ever it pleaseth the Lord to command them any service that be a 'bove, they are speedy in their message. The Angels obey him, the furniture of the heavens and artillery that is there, serveth him. The fire at his beck consumeth. The air at his commandment infecteth: the water riseth above the banks and devoureth: The earth is opened at his pleasure and swalloweth. But if he speak unto man and chargeth him to stand and to obey, he rebelleth. Then that which by nature we have not: By grace and favour we attain unto.  
And we pray that his will may be done in earth as it is in heaven. That heaven and earth may obey him together. For as the Angels minister before him, and as the spirits and souls of righteous men rejoice and sing unto him: So take it here, that there might be a consent & agreement of us all, 
This blessedness shallbe seen in the new jerusalem: when the Saints, and the Angels, and the heavens, and earth: will make one consent and one voice in serving God: not, not the devils, shall rebel any more against him: but stand to his ●udgemente:  in the bond of peace, in the unity of the gospel, that heaven and earth might rejoice at it. Wherein we consent & confess that he is Lord aswell of the heaven as of the earth. And we condemn those that think in their hearts there is no God. For the earth is the Lords and the fullness thereof.  
Also we are put in mind of the miserable condition and state of man himself, that daily transgresseth and continually forgetteth the goodness of his GOD. Therefore our custom is, as was the of Lot reckoned by Peter. 2.2. That living with the filthy and swinish Sodomittes lamented daily and bewailed the filthiness that he saw there. And as is of the good subject that is daily conversant with such as be rebellious: So is the state of Godly men, that sigh and groan in spirit, at the perversity of those that resist the word. And wish (if so the Lord will) that his will may be fulfilled in them.  
Thus much for this third part of this prayer, wherein we acknowledge, the will and word of God how it is he that ruleth us: 
As God by his will, did that he could so by that aught we be willing to that he willeth us: lest we strive against the will of God.  that of ourselves we have nothing to help us, that flesh and blood cannot obey him, if we want his grace to bring us to him: that he which elected us is God, and not of ourselves but in his Christ. And brought us out of bondage by his death: and made a propitiation for us in his blood: and left us an earnest of his inheriritaunce, and a token of his favour, which is the Spirit that guideth and ruleth us, and encourageth and comforteth us, illuminating our minds in his might. To whom with the father and his son Christ, be all dominion and glory now and ever. Amen.   

give us this day our daily bread.  
THE happy and blessed state wherein man lived, before he fell from God: 
The unhappy and pitiful fall of man is seen in that all things stand & serve and obey God: we only left that first state, and fell from that happiness wherein we were.  is apparent and opened unto us: in that the Image of the Lord appeared in him, more plentifully than now it doth. When as neither tyllinge, neither sowing, neither reaping, neither gathering, was found upon the earth. But he sucked from her breasts, and gleaned up the riches of the field, without labour and sweat of the Brows.  
But after that Satan had subtly prevented us: Our glory was our ignominy: and our fall was our shame: and the Fig leaves were a token to our nakedness. Our abundance was turned into scarcetic, and we cast out as ploughmen to harrow and till the ground. 
The earth be cometh Iron, and the heavens be as brass, & the trees deny their service unto man, if God be angry with him,  We tasted no more of the liberality of our first Nurse: but for our offence she become hard and flinty unto us: and every one eateth of the labour of his hands: and in care and sorrow doth he live all his days: so that the necessity wherein we be, the anguish of the spirit, and trouble of mind that we live in, is of sufficient force to compel us to cry unto our God, and to howl in our misery: that he would help, that he would relieve us: that he would prospero us: that he would give unto us our daily bread. The prayers that we powered forth before the Lord: that kept the first entrance and stepped up in the former array, to conduct us unto Christ. pertained unto the person of God, and gave us an admonition, 
first seek the kingdom of God, & then all things shallbe ministered un to thee.  to seek the glory of the Lord, and the enlarging of his kingdom, before we presume to seek our own commodities. And now that obeisance is given unto him: he giveth us licence in our own behalf, to ask of him such things, as be necessary.  
And therefore that saying of Master Caluin, the very Saint of God and elect of Christ, is in many places of his book repeated: whose sweet speech and filed style, hath opened such a door to Christianity: as that the Spirit of the Lord for exquisite judgement, and true exposition of the word, hath not to this day blessed one of his Saints more plentifully than he hath done him. In his harmony page the 90. He maketh as it were a couple of Tables, and cutteth this prayer by section into two parts: whereof the one respecteth the true worship of God: The other appertaineth to the works of Charity. And truth it is Prius nos instituit ad querendam Deigloriam in altera part ostendit, quid pro nobis petere conveniat. 
The good gifts of the Lord are common to all? for the Sun shineth and the rain droppeth upon the unrighteous, as on the righteous man.  He hath added (for so it pleaseth me at this time) a very good reason. Non enim propriae v● tilitatis study, sic nos occuparifas est, quin primatum semper teneat dei gloria. Then this is the end that I search out, that all things, that are necessary for the use of man. All our good gifts given unto us from the Lord, be the workmanship of his hands, and the blessing wherewith he prospereth us. That out of this may spring this interpretation, by bread, to understand, as Master Gualther thinketh. universum hominis victum, & quaecumque ad eius conseruationem requiruntur. All that is expedient for life, and that which doth nourish and keep us.  
This bread is called heavenly Lightning, or coming from above unto us, that our duty may appear, and our reddinesse may be seen. 
He that needeth, prayeth to have it, he that hath it, prayeth to keep it: but happy is that man, which doth his duty, and prayeth, as commanded of God, that he falleth not.  That seeing all things cometh from above, our Lord God, would not be slack in giving unto us that we need. Master Caluine moveth out of this place an objection That when as Christ hath given this unto all men that are of the faithful, and pray truly: Give us this day our daily bread. And of this number, there be a great number that be very rich, and have plenty, and their Garners stored also, and heaped with abundance of victual. To what end (saith he) is this: they should ask of God, when they have yearly coming in, to enrich them? Master Caluin answereth: It is an admonition to us, that if God daily prospero us not: thy heaps of Corn: thy vessels of Oil, of Wine, perisheth. And so it is, 
The singular operation, working, & government of the Lord, against nature.  and so I find it. For he is the only staff of bread, and stay of meat: and he can feed Daniel, and make him as well liking with the Pulse he eateth: as the children be, that fed daily from the kings table. And his power is seen aswell in him that dwelleth under the Oak, and in the depth of the earth: and in the poor cottage, as it is in the Palaces of the rich, and with those that have their houses of Cedar.  
The great, 
The singular operation, working, and government of the Lord, against nature.  mighty, and wonderful works of God are many: yet in no one is his power seen more, than it is in this: That every creature hath his sundry kinds of meat. And every country his sundry kind of bread: And every degree, his contrary manner in fare. Yet every one in his stature, and each person in comeliness, hath his countenannce, and his beauty from the Lord.  
I sometimes talked with one not so well instructed, as I wished in this. And many an hour I spent in talk, and a few days I consumed to open unto him the works of God. I reasoned from the excellency that he gave, unto the workmanship of his hands.  
For the Birds, 
Our English Athists, never have enough, till their mouths be stopped with clay: & their bodies covered with the earth.  they have their glittering attire, and are clothed as with gold and purple. Very pleasantly they spread abroad their wings, and they vaunt it forth in the air, as in their houses, and bid battle to their enemies: yet are they fed with very homely dishes.  
The Beasts of the earth, have their several pasture, and make their boast of the flowers, and of the green grass, and feed very delicately on the Salowes: 
All things are given for man, man only is created to glorify the Lord.  and are valiant Champions in their kind, and afford us their coats for apparel, and their lives for our food: So kind they be, that when they have laboured all the day, and toiled in the mire, and be very weary even unto death: yet will he brag as much of his hay, and of his stubble that he eateth, as the proudest Paramour of them all, of her nice iouncating.  
I reckoned up the whole host of heaven, the creeping worm: The floating fish, the serpent that groveleth on earth: The mansions of the depth with the cabones thereof: No one thing I pretermitted that I remembered, to set out the works of God, & his regiment.  
I called to mind that GOD giveth to man all things on earth to foster man: Yet unnaturally against nature, we abuse the natural gifts of God. 
Anthropophag●.  And men very unkindly against their kindly course, eateth man.  
Yet is he puissant and courageous in his kind: & feedeth as hungerly, and fareth as daintily: and looketh as merely: & runneth as speedily: & liveth as prondly: & goeth as stately: as we in England with all our concepts invented for us. Yet could I not persuade this man, nature and ignorance had wrought so in him. And a Stoycke I found him, an Epicure I left him, counting him and his belly to be but beastly, till God shall turn him.  
This I say, 
Of so homely a mould as we came of how beautiful a Tabernacle did God erect.  that expedient yea very meet is it we should know the operation and inward working of the creator: that raiseth out of the dust, so singular an Image and pattern of his deity: and hath made the son of that man which goeth to the Plough, and to the cart: and that followeth the cattle & keepeth the swine in the field: That tumbleth at home in the straw, and hideth his head in the couch, the is parched with the heat of the sun, & smothered up with his beams, & runneth to the heaps of snow, and abideth in chilly frost, and is benumbed with the blasts of the wind, and hovereth over a few chips at the end of his labour: And feedeth cheerly on brown bread. Yet even this fame poor creature dandeleth his little one in his arms: and having so gross a father and so homely a Nurse, this fame little babe it looketh as pertly, & in face as comely, 
All cretors do know their bringing up, and the very ●outch is more welcō●chim that is acquainted therewith, than sumptuous furniture.  and showeth itself I warrant you in gesture so neatly, as if it had never known so base a parentage. Yet that which is more: strip it of the poor rags he weareth, and apparel him with purple and fine silk: set him at thy table, and pamper him up with thine own delicacies: he will leave all thy meat, thy table & thy bed, he will bluther till the death and pine away in sorrow: he will acknowledge his father, he will call and run to the poor herdwoman, he will not exchange that same thatched house, for the gorgeousness & bravery of the court. This is a blessing of God the prospereth-him that tilleth in the field, and increaseth the labour of his hands, aswell as that man that is of the city, or in the pavilion, or in the houses of great men. 
Give us our daily bread this day.   
And it is even the same thing that I understand here, when as we pray give us this day our daily bread. Even that God would bless us, and protect us, and give us of his benefits, and enlarge our store, and permit us to enjoy the wealth he dareth us: And sanctify himself in our actions, and feed us in his mercy, help us in extréemitie, nourish us by his creatures, guide us in our labouring: in our going in, in our going out, in the field, in the house, in our sitting down, 
In the Scriptures bread is taken for the food of the soul often times: & there fore Christ is called the true bread came down s●om Heaven to feed us.  in our rising up, at meat, at table, at board, at bed even at all times his grace would be with us to defend us.  
It is well known, that man consisteth of soul & body: we should do injury to ourselves, and detract from the power of God: If in our prayer we understood those things only that be transitory, and appertain to this life: and left the care and foresight of things to come, that may last and remain with us forever in heaven. Then let the same be in us the is in the skilful Mariner, and let us repose no less trust in ourselves then the Chirurga doth, that in danger, or in peril, or in rest, or in quietness, omitteth no one thing that is appertinent.  
It is my wish also in those that are the Lords, 
Carelessness i● impiety, but greedmes with covetousness, is irreligiousness.  to regard this life as though they lived not, and to enjoy these terrestical benefits as though they had then not: & for their dealings in this life, to deal as though they knew them not. For the life to come, to be launchers and fearers of such corrupt and putrefied members, as shall hinder them. And to be physicians in there diet, and sparing in their life, that the cares of this world choked them not. But aswell to seek for the bread that came down from heaven, and the spiritual Manna. As they be ready to inquire and search out for there pelf in this life. For as the body is fed to increase it, so hath also the spirit of man his preservatives to keep it. And the nourishment hereof is the word of God, even jesus Christ, 
We fell by man, we are all redeemed again in the man Christ.  the express image and liveliness of his father: that came down from heaven and died for us, that suffered on the cross, and by his merits and blood shedding redeemed us, our souls & bodies, and hath made us inheritors with him in the kingdom of his father. Whereunto Paul alludeth. 
1. Cor. 10.  Where he calleth him the spiritual food, that our fathers fed on and that self same rock that they stand on, 
One God in the law: and the same Christ in the law: with one oblation saved us both before & after the lawe● for he was slain from all beginning  and maketh them to be baptized with the same baptism that we are. All which I could lively set forth to have been accomplished under the ceremonies in the law. But that the hour warneth me to make haste. And to this interpretation master Gualther hath alluded in Luke. Whose saying I cannot but reverence, that wrote so learnedly. Cum homo duabus partibus conslet, anima & corpore, duplici cibo opus est quo totus all atque conseruari possit.  
Therefore it is our petition, that we may have the knowledge of his son Christ revealed, the only salnation of our souls, the we may enjoy the merits of his death, & be led & confirmed by the working of his spirit, very well and truly understood in this. Give us this day our daily bread.  
And here for the acknowledging and full understanding of this verse, 
A temporal comparison with heaven lie things.  I have at this present alluded unto our temporal benefits, and that the force and e●●casie may appear: collected a certain simile or congruence, which I find mystically to be comprised in that it is said our daily bread.  

He that feedeth us, is Christ.  
Our bread, is his body.  
Our drink, is his blood.  
Our vessel from whence we draw it, is the Lord.  
Our feeding, is in spirit.  
The corn or grain, it is glad tidings of the Gospel.  
The mill or he that grindeth and fashioneth it is god the father and the spirit.  
The bag or vessel it is put into, is our bodies.  
The workmen it is delivered unto, be his ministers.  
They that eat and feed hereof, be his faithful and olect in Christ.  
This bread is delivered, by preaching.  
It is received by hearing.  
We enjoy it, or feed thereon by following.   
The manner or condition of this bread is such:  

It is pure and perfect wheat, the savour whereof is to life.  
It is unleavened, for it is wrought like sweet cakes, with holiness and purity.  
It is not raw like dough, but seasoned in the fire, the furnace of the spirit.  
It is not Mislin.  
It is without blemish, unspotted, kned with sincerity.  
It is pleasant in taste, and operation, for it saveth us.  
It is of many grains, made one body, to knit us together in one Christ.  
It is not for a season to our bodies, it is for ever to our souls in heaven.  
Last of all, we chaw it, and consume it by faith.   
This bread, he that tasteth of, 
Better is he that knew not the word and heard not of it: them he that hath it, & followeth it not: the first is of ignorance to reprobation: this is of folly to greater condemnation: that, by Divelishnes this, of pee●ishnes: have one reward, eternal death.  and vomiteth it up no more, is sure to receive the right use thereof. And he may speak boldly with Paul: That he hath a crown of glory laid up for him. He need not repent him of his labour, or be sorrowful for his pain taken on the earth. For his commendation shallbe with the Prophets that are gone before: and with the good men of God, that are translated from this earthly mansion, and sit above with GOD in glory.  
The Spiritual food I have touched, and made search for our heavenly meat: Let us now proceed to ransack out that which is the bread of our body. For in this word Bread, taken alone for corporal and bodily sustenance: I comprehend all kind of food: of the great and sumptuous Table: aswell as the base and homely banquet. Thy cloth, thy garment, thy vesture, thy house, thy covering, thy health, thy Wool and fleece abroad, all thy harbour, and tillage at home. 
What is understood by bread.  For if the sparrow have meat provided him, and not one of them lighteth on the ground without our Father? In vain is the thoughts of man: and the imaginations of his heart be prevented, if the Lord bless him not.  
In this is comprehended the troublesome mishaps in this life, in body, in mind, or any other misadventure, so named of us: and no other way prevented then by this: give us this day our daily bread. For in greatest distress, 
God often times trieth his Saints: and when all hope is past, as appeareth to man: then cometh his saving health suddenly.  and moste jeopardy, the Ravens can be his Messengers to nourish us. And if we have but one cruse of Oil, though it be in great famine, so that we remain helpless. He is as near us as that poor widow unto Elyas: and can command that neither our oil shallbe spent, or our Meal wasted, till salvation appear unto Israel.  
And as one Colaquintida, was not alike to all, though it saved some of the Prophets. Not more is he tied either to times or seasons. And in the same he giveth us, in the same he helpeth us, if we ask earnestly.  
I am compelled here, as otherwise I confess in other places, to use oftentimes interpretation & notes of the Schoolmen: neither am I ashamed to profess that openly, the use whereof I find to be so great by private conference. For even unto the worst of them all we own much. And God hath looked upon us in these days that hath left unto his church as many volumes of such as be pure and perfect style: that speak their very mother foung in Latin, and judge discreetly of the Greek, as ever they had. Or that Orator saw, that bragged so much of his Bibliotheca in Rome. From them I acknowledge I have sucked out, 
The doctors and the fathers are as good instruments, whet and prepared for the use of God's church.  (if that any thing it be that I have) and their comely grave and singular majesty in the book of God. O Lord whereunto had it come, if the modesty and reverence they bore to the word, had not cut of that natural and luxurious heat, that bubbled out so fiercely in their talk? Whom I can never be ashamed of, for the pleasure I took, and the profit I received when at first I read them. And therefore paying that I own them, and restoring that I stole away: 
Our bread is asked: for that it is not common unto one but to us all: and because God would have us remember our brethren as well as our own selves, & the whole church as our private family.  I have here and there painted out this treatise with such flowers, as not altogether robbing them, I could or might conveniently gather in my writings. Whereof this is one: He saith Ours: not as having right or title of ourselves to claim him as our own, or aught else. But for that of his grace he giveth it us and that freely. It is said to be ours. For so is Christ called our Lord, and our redeemer, not as brought in by us. But ours, in that we have need of him, and in our life call on him. For that God the father elected and predestinated from all beginning, that he should be our wisdom, our righteousness, our sanctification. Therefore Cyprian, pater noster quia intelligentium & credentium pater est. Et panem nostrum vocamus. Quia Christus noster, qui corpuseius contigimus, Panis est. He is our father, for that he is father of such of us as understand and believe aright. And he is our bread saith Cyprian: For that Christ, of whose body we be, is our meat.  
In that he saith our bread, we are admonished every one of his private calling. That we eat the labour of our hands, and gather together that which we possess by the sweat of our own brows. Not building by the houses of our forefathers in blood? nor garnishing our ivory beds with other men's labours: but every one quietly to enjoy his own. 
* In Israel god permitted none to beg: but with us the number of them is so great, & their misery such, and our hearts so stony, and our dealings so hard, that scarce a piece of bread can be aforded them.  I leave not so much to Ahab as to enter on the ground of Naboth. Neither shall Abymeleche press upon the goods and treasuries of Abraham. The Landmark shall not be removed: and accursed shallbe that man that engrosseth the substance and commodities of others, and eateth up the fat of the Land: For God hath given a place to all, and the poor man hath he given to try thee with all against the day of wrath.  
Our daily bread: or as the Greek: this day our bread: 
Such is the condition of man, that the same thing which he hath this day the very same he misseth on the morrow  Signifieth our poverty, or the necessity & penury wherein we be: that having nothing of ourselves, are feign to crave all things of another. For if we have all things that be needful for the mind and for the body, yet availeth it not: for the mind is diversly, divers ways troubled with temptations. The body disgesteth that it received before: So that it hungereth and panteth for more. And therefore we say: This day, or from day to day. Or as in Matthew This day.  
The meaning whereof I take this: that God giving his benefits & the use of his creatures to all: not now, but continually at all seasons: It is our prayer he would vouchsafe to remember us at this present, as he hath of his goodness bestowed upon us heretofore. It is very pretty, as you may easily judge (an eloquent man) cunningly and wisely noted of M. Gualther in Luke. Videre est quam egregios facerit Satan. etc. You may easily know saith he, what manner of Gods we were, 
If we had no thing, but of our own: we might well enough be stripped naked, and seek corners again, to hide our shame from the Lord.  after Satan had diluded the Woman: That made report unto Eve, in what day she should eat of the Tree of Life, she should be like unto God, knowing good and evil. For as soon as she with her Husband fasted of the forbidden fruit, see what Gods we be? They with their posterity cell into misery? They did hunger: they thirsted: they were troubled in the Frosts: they suffered the heat in Summer: and lost the glory they had before: and as Beggars from gate to gate: so were they compelled to ask at God's hand.  
This meditation of so discrete a Father as he was: I would it were imprinted more deeply than it is in themyndes of men. That haughtiness and stately gesture would more easily be delayed among us than it is.  
And the beggarly attire that we have put on by our own folly, would 'cause us to ask more for god's sake than we do.  
Here be condemned two sorts of men. The first of those the are not content with such as god hath blessed them, dally and play in their riot, hurding up all manner of unseemly and unchristian dealings: servers of the time: and swallowed up in ambition, give wages and large stipend to some one or others unthrifts to hunt out novelties and to invent outlandish feats. 
The abuse of England in feastings and banqueting, is a byworde to all the nations on the earth.  The mild and comely fare that this realm above all other nations is blessed with, cannot delight our Dionitius scholars: that Roman Epicure is risen again from death. We must have Cranes necks, that the long swallowing of our meat may title us more pleasantly. And now a days, he is no gentleman, that hath not his set fields to sport and traverse in: his new outlandish feat to delight him in: and his shameless banqueting house open to all minstrelsy, to spend his young days in: Whese lips could never utter this. Give us this day our daily bread.  
And as the Manna which they gathered (if they took above a Gomer, every man for his eating according to his household, scralled full of worms and stank the day after. So let them be assured, that this their tempting of the Lord, though it savour in their throat and be pleasant for a season: will in the end be rottenness, and putrefaction unto them when he calleth to account.  
The second hind of men that I note here, I would I might but look upon them, Come near them I dare not, they be so glorious: Their Marble and ivory beds, their jewels and out ragious bravery, astonish me when I see them. That so much the more maketh me to wonder, as I see their end to approach and their glory to be transitory. For when he hath sailed in many a perilous storm, and put his life into the hands of Pirates, and is now become grey headed and withered up by long labour. Yet the value of his substance is not very many thousands. 
All that the days of man is labour and tediousness: & in the end, his substance is not great, & he carrieth nothing with him to the grave.  And then committeth be his goods peradventure to the fire. It may be he leaveth them in the depth of the Sea: but if he live and enjoy them for a time, in the third generation, he is forgotten: and so many thousands as he had, so many thousand men enjoyeth them. This is a strange thing and yet it is common among you of the City. For either the sea and the waves thereof consumeth them, or the easdroppers, and the lurkers in corners scatter them: or secretly the Lord himself by one or other means bestoweth them. For as lightning passeth & vanisheth out of sight: so withereth away the riches of the wicked man. And as the snow melteth at the fire, or as the frost at the heat of the sun: so doth the substance of the ungodly, at the beck of the Lord. The wages of the evil are crooked, and they are lewd in their paths. Glory remaineth with him in his youth, and beggary dwelleth with him in his age. For the soul of the poor man panteth for sorrow, and he ruffeleth in the streets, and passeth by the miserable: he stoppeth his ear, and regardeth not the cry. 
* The portion of the sinner is death, his ways is perdition, his glory is shame, his children be beggars, and his name is buried in dishonour.  Wherefore the wicked shallbe cut off from the earth, and the trangressours shallbe rooted out of it. For the way to his house is death, & the path of the sinner carrieth to the grave, and hell fire consumeth him quick: because he trusteth in his riches & maketh the world his God, and saith to his substance we shall devil for ever, he never remembreth to pray unto the Lord: Give us this day our daily bread.  
And for that I am entered into the true description of such a Citizen as feareth God. I will draw out the picture and proportion of so comely a man, as for stature & height, for true and perfect workmanship, can not be matched in any one city here in England, that by chance not now so long since, I had a view and sight of, and described by the prophet David in one of his Psalms.  

For the whole body of a man I find to consist of these ten parts.  
Of the Head: That as the heavens guideth the earth, so is thought to turn and weave about the body of man.  
Of the Heart: that as a Costerne containeth the little Channels.  
Of the Breath: Otherwise as blocks & stones we stand empty.  
Of the Liver: so which as their captain, the Lungs & the Lights do their obeisance, the drawer of blood and judge of life.  
Of the Eyes: as windows to peep out at, the Mistresses of the bodies, and Ladies of pleasure.  
Of the Sinews and joints: To couple the body and chain him in, that he be dissolute and reckless in body.  
Of the Arms: Of the Hands a couple of instruments huen out of nature, to tune the residue of the parts of man that be out of square:  
Of the Legs: Of the Feet. That we seem not mangled ormaimed in joints like idle and sluggish scarrecrowes, good for nothing but to stand in the air to fear Bussards.   
The philosopher as I remember thought him an unable person and unmeet for any thing that consisted not wholly of theses parts. And Moses debarred him the tabernacle of the Lord: neither could he serve in the house of God, if he miss any one of these. And I think as in the life of man to live hear. So in the heavens the eternal life to devil there, be these several parts of man to be required. Even the head, the Heart, the Breath, the Liver, the Eyes, the Sinews, the Arms, the Hands: the Legs, the Feet, without the which, no man can come to heaven and unto God, and painted forth by the Prophet David. In the. 15. Psalm. 
Rara avis in teris, nigrosive simillima signo.   

An upright life, the head of man.  
Righteousness, the Heart of man.  
Truth, the Breath of man.  
Goodness, the Liver of man.  
Modesty and comeliness, the Sinews and joints of man.  
Humility and lowliness, the Arms of man.  
Swearing & not disappointing thy neighbour, the Hands of man.  
No reward and bribe to slay the innocent, the Legs of man.  
No giving of money upon usury, nor purloining from the poor, the Feet of man.   
As for him whom the Poet hath deciphered out Qui mihi possit quod honestum ac justum videatur. 
The description of a worldly man.   
Whom wantonness and unbridled lust, hath puffed up to all sin: whose amendment of late I wished: whose end I feared: whose life is laid with his wealth: whose joy remaineth on the earth: whose pleasure perisheth, whose riches faileth: that never thinketh on God: remembreth not the Lord: prayeth not to him that sitteth above: thinketh he hath all things from himself. Look I pray you upon him, view and mark him well: and see whether he be decked, as a prophet, or apparilled as Aaron, or in fashion as Levite, or in manners as an Israelite, or like such a man as should devil with God. That hereafter if you chance to see him, you may by my marks fully know him.  

Whose head is sin: whose brainpan is wretchedness: whose end misery.  
Whose Liver is unrighteousness.  
Whose heart is darted with untruth. That dissembleth in his tongue, lieth to the simple, beguileth all.  
Whose breath is blasphemy. That belcheth, 
London is witness hereof the proporti● on & stature height of whom, was drawn out this last year, 1577. given of God an example for ever, to show how men should bestow their riches: and a hosiar, dwelling in Burch yard lane.  and ratteleth out oaths against the highest, regardeth not the Lord that sitteth above.  
Whose eyes be compact of loftiness and of pride.  
Whose joints and sinews, are encumbrance and hurt, disappointing and deceit.  
Whose arms are swearing, and beguiling his neighbour. By treachery gaining: by dissembling enritching, by undoing, murdering, arms, Iwisse, able, and of force to wrestle, with the mightiest.  
Whose hands are readiness & speediness to gain by false sleights. Two hands, able to ingroes whole common wealths, into private commodities.  
Whose legs be usury and extortion. Able in time by this villainy, to outronne him that is swiftiest in his race, and overtake him that dwelleth in most stately Palaces.  
Whose feet are bribery & reward, to spoil the innocent. Able by the blood of righteous men, and by inglutting himself in their innocency, to stand on feet, and prance it, to look aloft, and countenance it, to go stately, to stand stoutly, as though he were most pure in heart.   
This kind of man I would he were not with us, 
If the rich man have no thing he curseth: if he have a little he desireth: if he have much he swelleth: but if he have honour, than he forgetteth God: thus the ungodly have neither beginning or ending of their wickedness.  or if he be gone let him be a warning to us: for it is not with our humanity, when God hath given us Bread plenty, and blessed us with abundance, to ask still with Midas, till we be choked with Gold. So Naball like, that we can not spare David so much as three Loves of Bread to feed his Servants. That rich glutton in Luke as I am persuaded, when he lay in Hell in torments, and saw Abraham, he would willingly have drawn out his Gold, until the bottom of his Coffars, and have mortgaged all his land and substance too, for one drop of water to cool his tongue.  
But go too thou rich man, laugh, sport, play, and be merry: Thou knowest thy Heaven, and that is Hell. The next thing I have noted is this: first he giveth: then to us: Thirdly to day: Fourthly, Bread. Wherein we are admonished of the duty of all Christians: not to gaze so much on the commodity of private gain: as to pray and to remember the state of the Church. For in that we pray for us, we pray for all, even such as be of the Household of God.  
It accordeth to the doctrine of Paul. 1. Corinth. 12. That maketh our body under one head Christ. And that mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that compassion and remorse we have one of an other, is properly set forth to the Ephes. 2.  
And as the Children in Luke are said to dance, when their fellows danced: 
As the smoke from the fire, so should our prayers ascend up altogether to the Lord  and are said to weep when as they wept: and to be merry when their companions were glad: So in like manner are the Servants of our God, that remember the afflictions of our fellow Brethrens, and think on the calamities of such as suffer with us. For as in heaven there shallbe not divers, but one Song: one hallelujah to praise the Lord: And as there is not many jerusalems' but one jerusalem. And as there is but one Golden Read to measure the Temple. So there can not be, neither should there be, any more than one voice in one Church to pray to God.  

He that giveth, is God:  
To whom it is given, is all flesh:  
It is to day, for we always need it:  
And Bread it is, even all manner sustenance to nourish us.   
The use hereof is this: that we show ourselves dutiful and obedient, rendering due homage and reverence to the Lord, from whom we have all things. For if the Ox knoweth his keeper, and the Ass his masters Crib. Shall Israel and they of the house of God, forget the Lord? Fights not the Dog for his Master? 
The willing mind, & the ready heart, & he that is thankful unto God, is he that is accepted of the Lord.  striveth not the Bear for the safety of her young? doth not the Husbandman lay his corn to usury? And hideth he not his grain in earth? And is not the ground thankful again for his tending and care he had of it? Then let man cast his eyes to Heaven, and think on the Lord that giveth all, that he be not forgotten of his Father above, when Christ shall come and deliver up the Kingdom to his Father, and give reward to them that serve him. Thus I have though very wearisome peradventure to your hearing, bréefelye passed ever, this first lesson of our first Table concerning man.  
Two more there is left behind: which if God permit and my leisure do afford it, shallbe more narrowly and straightly handled hereafter.   

Forgive us our Tresspasses, as we forgive them that Tresspas against us.  
I Have very often made mention in this my Treatise of the necessity of prayer, 
We aught not to seize at any time from prayer, but the remembrance thereof aught to be as the due of the morning, or as the frosts in Winter, that falleth not.  & now the force thereof appeareth so lively, and the greatness thereof is set down so fully, that in so good a thing, in so perfect a rule appointed by the Lord: I once more am enforced to call you altogether, to assemble yourselves as they in Esdras did, to understand and hear the Book of God.  
For as in the Tables of Stone wherein the commandments were engraven: The first commandment availed not, if they made a seclusion of the second: Not more can that which went before (profit us) of the Lord and of God, and of our bore protestation unto Christ: 
As bore words edify not so a rehearsal of God's commandments profit not without belief steadily fixed in him.  unless in his mercy he forgive us. Wherefore we are to be called together every one, and to all persons I give notice of thefame, that every one may judge his dealing: Then shall we be forward and attentive to hear the Lord: when we are found to agree and meet as one. Or when such A. Zacheus is caught among us, as will not judge but forgive and pay his debts: and that can as expedient, speak truth in all. As for me I may do that which Statius doth in Synephebis: and with good cause desire and crave the help of all which are as I, all wrapped in sins. And justly I think I can cry cut.  
Pro deum, popularium omnium adolescentum. Clamo, postulo, Oro, ploro, atque imploro fidem. Not for a light and trifling thing, offence is committed: he must die the death.  
Ab amico amante argentum accipere meretrix non vult.  
The money that was offered of the lover, 
If Poets have put religion in vamties: & wondered at follies: we may be amazed in handling matter● of faith.  is refused of his Peragon. But even to join & help, & come in one, and mark my speech, that have to do and to meddle with that, will accuse you all: even of faith, of hope, of religion, of truth of allegiance: Non dijs immortalibus. As the Orator reported. But to God, to the Lord, unto Christ that can consume us.  
For iniquity is the way of all flesh, and the tread of those in earth is ignorance. Wherefore lot us consider the vanity of man and by deep consideration open the rawness of our nature: let us persevaer in discerning our own corruption, and offer up our souls and bodies to the Lord, for he it is we have offended.  
Therefore in this next parcel, 
The humble spirited man is better than Sacrifice: and lowliness of heart, and contrition is the burnt of fering.  though it be but a small bundle, is trussed up the salvation & full drift of us all, that can never glorify the Lord better, nor show ourselves more obedient unto him, then at such time as we debase and humble us before the Lord, when that arrogancy and the man of pride is laid down, & our bodis mortified before our god. For if we do confess the Lord to be our father, if not on earth, but in heaven: if we seek to sanctify him and to magnify his name. If to reign in us by his spirit. If that his kingdom should be enlarged, his name glorified, his praise exalted among the sons of men. If that his will may be fulfilled and what please him may come to pass. If that he giveth to us continually and feedeth us daily and nourisheth us hourly, and giveth us bread and meat in due season: yet is it nothing, it is but a bore knowledge, and an hypocritical confession, if thou ask it not in humbleness, and meekness of spirit, 
As poison to the body, so is ungodliness to the soul, & as corruption to the fore and the wound: so is sin and, inquiry to the mind of man.  but art swelled and puffed up with Pride, as though thy own righteousness, and the strength of thine own arms bade brought it to pass. For which cause we pray that our debts may be forgiven us, and our transgressions pardoned us, and we acknowledge that we own much unto the Lord God. For seeing that our sins are as the stained cloth of a woman: for the we hatch Cockatrice eggs, and weave the spider's web. Is not his hand upon us, and his consuming wrath, hath it not already snared us, and are we not entangled unto death? And is it not time to begin, & to pray with humility, & confess our sins? for here glittereth forth the first hope we have in Christ, in that he was a propitiation for us to his father, 
If God pardoned not, no flesh could be saved: the pardons of the pope vanish away here: for we have remission and our debts is paid in one Christ  that cannot any otherwise be satisfied, then in acknowledging our sins.  
Chief here and before all else, we have to understand, what is meant by this, for give us our debts.  
For as touching our duty, we own much unto the Lord, fear, obedience, love, reverence, with such like. Being so much bound the more unto our God: as his mercy is great, and his love surpassing our love, or his kindness without end, which is set forth to be seen of man, in these two things.  
The first is in the eternal covenant which he hath made with man whereby his free mercy is seen, 
After the fall of man, we had an eternal covenant given us, otnerwise, we had been past hope of recovery.  by not imputing unto us our sin.  
The other is, the weakness and imbecility of all flesh: so that being debtor we are alienated from the Lord, having no hope of peace left unto us, but by his only grace, to fulfil that. Rom. 3. That all have sinned and are destitute of the glory of God, and that every mouth might be stopped, and the whole world culpable in his sight. For though there appear a certain notice and glimmering ●f perfection (as it were) in the saints of God. Yet till they be moved by the spirit, they run at randalls, and then when they are best, they fall often.  
Wherefore here is condemned those upstart and new-fangled vanities, 
Praescitians.  now of late fleering to and fro in the minds of men: that by counterfeit and glozing speech, insinuate I know not, what kind of holiness in themselves. And there is a byword of late crept into our Church, taken as I suppose from the contrariety of their manners. And we must be puritans in the name of God, and sever ourselves from other congregations: 
Niceness io●ned to open wickedness: causeth blindness.  and truly peradventure more aptly than they are a ware of. For Puri tanquam spuri, agreeth right: God he merciful unto us: I know some that go a tip Tooes, and mince it as neatly in talk, as any courtier of them all can do at meat. and yet by your leaves (be not angry with them neither) they be as vilely spleafooted, and tread their shoes as much a wry, as the homelest carter of them all that keepeth the Plough, through out the year. And when I have consithered all, they be but men. But blessed be our Lord the man jesus Christ, that hath ginen us an other mean, and opened unto us a better way, 
If God help not, vain is the hope of man: and in our fall, if he raise us not, we lie still.  and permitteth us to have faults and some blemish, and suffereth us to fall oftentimes: and then giveth us leave to lay the burden of our sins upon his shoulders. For even thus it is prepared, the unless Moses have one to hold up his arm, the victory willbe lost: and yet if it be so that he hath help for a season, such is our nature, our fragility such, the he is wearied fo: & if ye have not a stone to underprop him, to stay his elbow on. It is in hazard the he falleth not they & al. And if David could not promise' him any assurance in his life but that he fell so suddenly, at the sight of a silly woman that washed her: brag they asmuch as they will, and live they as well as they can, yet at length by trusting so much to this tower, they may peradventure some one or other time be overtaken: but this two headed serpent I let it alone, God will one day as be hath of late mangled the one of them: so I doubt not, but he will sharpen an other sword, shall cut off both.  
This piece of this prayer calleth us to the tribunal seat of God: 
By our debts we are put in mind of gods judgements, which in ourselves we can never pay, or answer for them sufficiently.  and our names written in his book, our plea can be no other than for mercy: so that what we have not of ourselves, that have we from the lord and condemned by sin in the flesh, we are raised by him in the spirit: For all flesh sinneth: the just man liveth by faith. David I doubt not did see this: When be acknowledged his imbecility, and gave way unto weakness, and saw his conception how it was in sin: and knew his thoughts how they were evil from his youth. I labour more in this, for that I have had of late to deal with some, that prestime to sever them from those be wicked, 
This purity in this your security: is plainly shown to be in fidelity.  and account allthings as righteousness that proceedeth from them. These I desire in the Lord, to read over the Prophets: And if from Adam till the flood, all had their infirmities. If Adam fell? if our first mother gave us so unlucky a drink that we all have been blistered therewith from our cradles. 
Weakness is ours, as for strength it is the Lords,  If Abel offered up the first fruits of his sheep, as a sacrifice to the Lord, yet commended to be a just man. If Noah himself commended of the Lord, fell so grossly in incest and overcome in drink: we be no better than our fathers, we may fall. I speak not here to uphold sin: no the lord God is my witness whom I serve in his Christ, that since the first fast the I supped of the Cupe of the Lord, & from the time I set my foot upon the door of his threshold, to see what was done there, I have abhorred to the death, the ways of death. And let this be my witness at the day of the Lord, and let me look at that day for the Crown of glory, as I have sought with all endeavour to build up his Church, and detested iniquity.  
Let no man suspect me here, for I know I have to deal with curious heads, that take every light ocrasion for their purpose. 
The protestation of his faith, that will be saved.  I shiner them in pieces (for this cause only if I can) and I cut them of. For this is my Faith, and this I know: That by the first man came in death: & by the second man Christ came in life.  
The first is of the flesh to condemnation.  
The second of the Spirit to Salvation. And that which cometh of itself, riseth up in man, to cast down man: being only sinew scrawling in our mortal bodies, and is made righteousness in the man Christ: in whom we have an earnest by the spirit. Our spirit witnessing with the spirit of God: that we be inheritors of life: so that I leave to us no good thing as of ourselves: but I refer myself to the hands of God, in his son Christ: in whom only, I rise a perfect man to life eternal. As for others, if they think to get any thing by their labour, let them brag thereof when they have gotten it. For as the carpenters of No, when he made the Ark: so are these: that made a house to save some, yet saved not themselves. And they may glorify the Lord in one or other their doings: Glory in the heavens, till they be changed, shall they never have.  
Lactantius as I think of his mild and pleasant words, he spoke in his book de Ira, 
Lactantius: a lactaeo fiu●mine.  hath wiped away all the sleights of man, as touching this question. For Subiecta est peccato fragilitas carnis, qua induti sumus. The fragility of our flesh saith he, is subject & prove to sin, wherewithal we are clad. In his book Contra Gentes, in his. 13. Cap he hath confessed the very like: that no man can be without sin, during his above in the flesh. Gregorius Nazianzen, in his Oration so termed, where with all Bee comforteth. 
Gregorius Nazianzen.  De patre tacente: giveth it proper only to the Lord God, to be without sin. In his Oration Infamatrice. Against julian the second, (as else where in many places) setteth down that God hath so ordained, the no man on earth should be without sin.  
And Ambrose bet down the same in his time, 
Ambrose. Bond we are, and thrall every one of us, and chained to the infirmities and feebleness of the flesh, in this terrestrial tabernacle.  that I stand on now. And in his first Book Chap 2 Quis est, saith be, qui mundum Cor a peccato habeat, Aut non delinquat in Lingua sua? Is there any man saith Ambros that hath a clean heart, that is unspotted and free from sin? Or that hath not offended in his tongue? hereunto it is alluded in the Scriptures, where it is so often attributed unto our satisfaction, our cleansing, our washing, our purging or makingecleane, our freedom in Christ.  
This suppressing and beating down of the insolency flaming a fresh in our age, might in one Psalm 32. be sufficiently raked out. Wherein David speaketh no one word of justification in us. But he counteth that man happy whose iniquities be forgiven, and whose sins be covered: he accounteth him blessed to whom the Lord imputeth no sin. 
Esay. 4 4.  In Esay the Lord himself speaketh, where he comforteth as it were his people Israel, showing it was only he that did blot out their transgressions, and of himself he did it, and he would no more remember their iniquities. Read ye never as yet that Parable in Math. Where the kingdom of Heaven is compared to one that is rich and wealth, 
Math. 18.  having many debtor: among the rest he had one that aught him ten thousand Talents, when he had not wherewith all to pay: he, his wife and all that he had should have been sold: But think you if Christ had not taken compassion of him, and for given him all his debt: If he had ●yeu by the heels and fettered all the days of his life, yet that he could ever have paid the uttermost Farthing?  
Verily, as the woman with the bloody flix spent her substance, and mended not, so if we touch not the hem of his garment and debase ourselves: little it is we can look for at the hands of God.  
But now this is our comfort in all extremity: 
The payment of man for that he oweth, is a lively confession of his sins: that are wiped away in the blood of Christ.  that God hath commanded us to pray in the name of his Son Christ. And this is the Irrefragable testimony of his goodwill, that he maketh us sure of the remission of our sins: For he hath promised, and he faileth us not, but so far as the east is from the West, so far hath he set our sins from us.  
Thus much for the first note, we are all debtor, that is sinners & offenders against the Lord. Not to discourage any man (for God forbidden) but as willing to lift them up, as they be to mount into the Heavens, if they could: so that it be discretely done.  
I have adjoined a short Lesson borrowed of M. Gualther in his Treatise on Luke, Page. 284. 
M. Gualther.  Hicergo obseruemus, quoad nos peccata exmera & gratuita mi fericordia remitti, nullo nostrorum operum aut meritorum respectu, quae in nobis prorsus nulla sunt: In meaning this. It is only one Lord that hath remitted unto us & pardoned our sins without our desert, yet is he righteous, neither is there any thing diminished in his justice: For that which was ours sin is wiped away and cleansed in his blood. And in due time according to his first purpose, came he & took our flesh upon him, and wiped away the curse and malediction was due to us, by his cure upon the Cross: so that we attain our righteousness only in the Lord. And (as otherways you may know him. Very sweet and comfortable is Lactantius in his 77. Book cap. 1. The Author of life, and our righteousness which we have of God, is only God himself.  
Arnobius in lib. 
Arnobius.  2. Contra gentes, saith, that it was all alone, one Bishop jesus Christ that gave Salvation to our souls, and that could give the spirit of Eternity.  
And Epiphanius in lib. 
Epiphanius.  3. Tomo. 20. hath thus: Christ without his passion, wrought not our redemption: but in that be died for us, and gave himself unto his father a full Sacrifice for our souls, in his blood he hath perfectly washed away our sins, and hath razed out the handwrighting against us, and nailed it to the Cross.  
Hilarye In his Trinitate second Book, 
Hylary.  saith, properly for this. The Virgin (that is) Mary, his birth and his body, after that, the cross, death, and hell, were a means to work our salvation: which tendeth to this: That albeit our sins be manifold and many in number, yet are they all forgotten in Christ: And to encourage us the more, he hath left us a mean to attain the same, which is faith.  
Of the death of Christ, 
The Ladder to reach to heaven with all, and to attain to God: is faith.  how did Esay evangelize long before, of that which appeared notwithstanding long after. Surely he hath borne our infirmities & car ryed our furrows: yet we did judge him as plagued, and smitten of GOD, and humbled: But he was wounded for our transgressions. He was broken for our iniquities. 
Esay. 53.  The chastisement of our peace was upon him: And with his stripes we are healed.  
All we like sheep have gone astray, we have turned every one to his own way: & the Lord hath laid upon him the iniquity of us all. 
●. Pet. 1.  And Peter, he himself hath set out, as one that saw and knew the Lord: The excellent and great mercy of God, that are not redeemed with corruptible things, as silver & goold by a vain conversation from our fathers, but with the precious blood of Christ, as of a Lainbe undefiled and without spot. Therefore in Titus, 
Tytus. 2.  he is said to have given himself for us, that he might redeem us from all iniquity, & purge us to be a peculiar people unto himself, zealous of good works. And in one verse doubtless, even in Tymoth. 
1. Timo. 3.  Is the full salvation of man set down, where according to the hope that Paul had received by faith in one Christ. Or teacheth his young scholar to be settled & grounded in the lor●, For without controversy, it is the mystery of Godliness, which is: God is manifested in the flesh, justified in spirit, seen of Angels, preached unto the gentiles, Believed on in the world, & received up in glory. All which, of the remission of our sins, of our redemption wrought of our justification finished: of our glory to be revealed: what assurance can we have in this life: where withal can we be made certain: bow can we comprehend, the height, the depth and breadth here of, but only by faith in the same Christ?  
For as Chrisostom in his sermon, Of Faith, 
Crisostome.  Hope & Charity: So determeine I in this place of the same.  
Faith is the beginning of reighteousnes, the head of our sanctification: the entrance or path way to our devotion: the foundation also of our religion. Haec excludit dubia, tenet certa, promissa consignat: hanc qui tenet, foelix est, Augustine de vera innocentia, 
Augustine.  Cap. 352. Hath laid a perfect platform of our faith in my judgement. It is faith in Christ (for so he saith) to believe in him that justifieth the wicked, to believe in the Mediator, without whom no man is reconciled to God.  
To believe in the Saviour which came to seek & to save that was lost. To believe in him which said without me ye can do nothing.  
Theodoret, 
Theodoret.  nameth this faith in his first book De fide an assured agreement, a consent, or certainty, or affiance, that we have of invisible things, which are yet to come. 
Thalassius.  The meaning whereof is expressed by Thalassius, that calleth Christ, our saviour, nameth him God, 
Isychius. Christ was oftered up once for all: neither needeth man daily sacrifice: but in this word, the father's show how much we are bound to the Lord: in that Christ was laid on thealter, to be slain fous. Paul●nus.  in whom we are justified, that he might quicken us, & make us alive in him: therefore also he hath given unto us faith to attain life. In his Hecatondate. 4. Isychius though peradventure it savour a little of the law & the Prophets, calleth Christ a sacrifice: For no man saith he can atteyn the sacrifice of our Lord (that is his death) but by the spirit of God. * In the. 5. upon Liviticus. And I take this to be more necessary to be known, as I do find it most expedient for man. For as without water there is no planting, or as without the son there is no prospering, or as without wisdom, there is no cunning: Not more is there life without doctrine, or salvation without teaching, or hope without trust, or Christ without the word, or the word without God, or they all with out faith.  
Paulinus upon the death of Celsus, hath a proper verse. Nam veluti rupto patuere sacraria velo: sic reserat nobis legis operta fides.  
But overlonge I suppose in this and some what tedious: and truly I confess it, for the liberty that I have in Christ, and the freedom I have gotten by his death, hath swallowed me up. That even now had I not been admonished, the you be already weary, I should have forgotten myself in this my tarrying. It may be the late speech hereof soundeth in your ears: that tossing it to and fro in my former reading, requireth at this time I would not handle it so roughly. And I am content to stay this course: only take of me this watchword: he the believeth not, he is a sinner and he that hath not remission in the death of Christ, shalt man cannot be saved.  
The next is, 
This forgiveness of our sins, as was for give others: is an assured pledge and certain token that we be the Lords.  as we forgive them that offend against us: Guen all those that trespass, or commit offence or endamage, or hurt us, or seek our life or goods, or such like: the reason whereof I take to be this. God hath promised to be kindly & good to Israel, to be a father and a Lord unto them, to comfort them and help them as it is every where: then, even for our own sake to live thereafter & to fear him: We have example in Christ to for give others, as he forgiveth us: for be you merciful, 
That whicht is of duty can not have any reward, that we are bound unto can not be of ourselves: that which is not freely without compulsion, can not purchase redemption: then our life wherein we are led, your works which are bettered by the spirit take & wipe away all hope and salvation that cometh of them: for we have all by the spirit of God. Ciptian.  because I am merciful. And if that the Lord hath pardoned us that deserved eternal death and condemnation: is it much for us to forgive our poor Brother, that hath but offended in transitory things hereon earth?  
The example of Christ may move us, that when he was smitten, did not smite again, and when he was reviled, reviled not: And when he hanged on the Cross, and they railed on him, desired his father that he would not lay their sin unto their charge.  
Our praying here, that he would forgive us as we forgive others, is not therefore put in, that we by forgéuing shall receive reward, and that because we remit other their offences, Therefore we also shall have pardon at the hands of God: that were beastly in us to think so. For than it were by desert, than were it of merit, that we should have eternal life. But even here is our protestation & the badge seen of our Christianity, in that we conform, and make ourselves like unto Christ that forgave all.  
Therefore Cyprian, adiunxit legem certa nos lege & sponsione constringens, & sic nobis dimitti debita postulamus, secundum quod & ipsi. Debitoribus nostris dimittimus.  
For true it is that is in Math. With what measure we meat, 
I marvel how they can excuse themselves, that put so great religion in a surplice, and a cap, or in orders. motes in respect of that wickedness lieth within them: but can go to law for every trifle, and take many pounds for a word speaking: and be at continual strife and debate with their neighbour: that death may sooner part them, than Christianity rule them. Magistracy, is the ordinance & gift of God. They be also called Gods on earth: sitting as judges in the person of god to judge righteously.  with the same shall we be measured again. And if we play as that same unfaithful servant did, that when all was forgiven him, yet went and took the law of his fellow servant: It is in a hazard, that he bind us and cast us not in the jail and fetter us, till we have paid our whole debt. If thou be at the altar and then remember thou hast any thing against thy brother, lay down thy gift (saith one of the Euaungelists by Christ) and after recencilation made, come and offer at the altar.  
It is an assured and most certain sign of our faith, if we be such as our master was. It beateth and treadeth down the pride and haughtiness of man, that as he is most stately, is often times bend to cruelty: and as he is puffed up, revengeth most: & as he is most guilty and greatest offender, so he spareth none. For as we be ravished till we see the blood of him we love not: so here we are clipped of from this liberty. That natural heat most commonly bubbling within us by our first birth, is extinguished, by the meekness and humbleness of spirit, that we have from the Lord. As I am not here of the opinion of that Stoycke, to set fire on the house of him I hate: & to wear my drawn sword to wound him I meet next, that I hate most: so permit I also a liberty to the christian, & a revenge to the godly man, that he appeal from private injuries, to open magistracy: And this dagger is able to wound the proudest Anabaptist of them all, the I know this day: whose private affection, could never abide the any should sit in Moses seat. But these hissing serpens, that creep so slily, and search so narrowly the hearts of poor brethren, will one day I trust take more hold of the true light of the Lord: whose private conscience, if it were aswell known abroad, as it is practised in corners, they would have been cut off long ere this. And it is no marvel they busze so much in the cares of men: 
The manner of our private magistracy, by private excommunicating▪ without the consent of them in authority the usual custom in discerning the state of offenders, and taking private matters to their hands, is here cut of, it is not to be allowed.  for the liberty the God hath given David, can snaffle such an accursed Semei, if he dissemble not. As for the Anabaptist reason, if he give thee a blow on the right ear, turn unto him the other. It abideth not the heat, the Sun doth wither it: for if it may be to win thy brother, & to get a soul to God: Take two on each ear, rather than revenge it. If god be not dishonoured thereby, give him thy Cloak to, if he will, and leave all. But if the word be defamed and the Gospel slandered, I say again, turn unto him, smite again, & spare him not. I give no private man to judge the case, let the seniors in Israel hear the matter & judge thereof. But if thou be set upon & be betrayed all alone, or with others, turn thy face again, take up stones to hurt at him, revenge thy cause, it is the lord's. I ask but a question here, why did Christ's disciples wear swords? This is of a truth: if it had not been lawful, he would never have permitted them, & as Moses when he saw one fight with his Brother, slew the Egyptian: Such is our case, no other. Their what may be said unto the prayer of Samson: for it is his request unto God, 
jud. 16.  the he may be revenged upon his enemies the Philistines, for the they put out both his eyes. Peter Martyr, is of this opinion, 
Peter Martyr.  the if he did it, with an evil & malicious stomach & in anger that then it cannot be upholden and borne withal, 
Augustine.  for saith he. Non potuisset magis deo probari, quam si express dixisset, quaeso Domine, bene fortunes vel furcum vel adulterium meum. Augustine is of this opinion, with divers other writes to. That he did it by the singular instinction or moving of the holy ghost, and the pricking forward of the spirit. And so it is not a miss to take it: For that which to man, as it is in man, from man is naught. So by the stirring up of the spirit, if we have an assured & certain token thereof) many things may be permitted which is not lawful for us, otherwise to do.  
cometh now into my mind in what a desperate state they be, 
Inanslayers condemned hear●.  that for every trifle, and upon so slight occasion as now is common in our English rufflers, spill Innocent blood.  
O that it pleased the Lord to lighten the hearts of men. To see with what price we are bought in Christ? The hand of Cain would not be so ready at the throat of Abel, as it is. But now Romulus is drawing the Sword, and it be with Remus for the Kingdom. Esau and jacob agree not. Ishmael and Isaak, will not devil together. joseph is ready to be sold for money. saul seeketh after David. The Samaritan lieth wounded, no man helpeth him: What shall I say more: The great man curseth the poor man: 
Private excuses for private revenge can not excuse us.  the poor man complaineth of the rich. The godly man, he saith he hateth him, for he is evil: The evil he flieth him that is pure in heart, he is not for his purpose. Thus every one hath his several manner, each person hath his reasons, no man loveth one another.  
I ask once again another question, how canst thou pray. Forgive us our debts, when of a certainty thou thyself forgivest none?  
The makebate, he pleadeth for himself, his gentlemanlike qualities, his stock and parentage from whence he came. 
Our English ●uflars in stead of Courtiers vaunt it abroad.  His Hercules heart he hath, can not be plucked down: for it is not Courtier like. Surely more courteous, and less Courtiers were good for England.  
Shall I speak my mind? I would of truth, but I fear you of the Court. Yet must I correct myself, I go awry: for a noble heart is always seen by a valiant courage. And Theseus never pressed to brawl But the field and the Fort to go to the Baryars, not private corners to seek to wrestle in, is Gentlemanlike. And such as seek this, to them I speak. To this unhappy world, now all thwacked and pestered with graceless men, to you all I say the truth. I will leave of my Gown, and set apart my profession for a time, and I will reason with you: and prepare aswell as you can, take your Armour unto you, for of truth, if you be not well fenced I will not spare you. This only I crave, that your weapons & mine may be alike. For you be merciless men I know it well enough, you would overreach me.  
And my quarrel that I strive for, 
The gentleness of the father marteth the good nature of the son, & cruelty is good often times, in stead of lenitee.  is to you that be Fathers. That suffer your Children to spend so long a time in Idleness and riot: that permit them to be Courtyars for a year or two, and when their substance is spent, suffer them to be beggars all there life: In Rome learning was so much esteemed, and in Egypt so much reverenced, that Kings were called priests. And Senators were Philosophers, and consuls were Prophetides, & their honourable men were learned men. But now adays the Inns of the Court and London, hath consumed so many, that few are left, to writ or to read, or to know almost what God meaneth.  
Is there not a grey headed man to bear me witness, that whereas they had never a Beggar among them of Israel, we have now many thousands with us in England? But will no man speak for me? 
How is England altered of late, the russet coat is turned in to silks and faithfulness, in cowardliness: the stout man, is the murdering man.  Shall I fight all alone with these Masterless men? or dare no man utter that which he hath seen? That within 60 years, sithence these Gentlemanlike qualities budded up, two Runagates for one true man: two quarelers for such as accustomeably were wont to be at quiet are now of late sprung up with us of England? If no man dare adventure with me the brunt hereof, such blows as my youth can afford, such do I offer you: and ward it as well as ye can, and speak the truth. Is not every Ploughman become a Gentleman? doth not many a Mariner send his son forth to be a Courtier? 
All things are turned & altered into pride.  do not men of occupations train up their Children to know fashions? Is not the kitchen Boy waxed proud? is he not now become a waiting Boy? is not all things so changed with your disorder, that if a Ruffian peecpe out of the threshold, he must have a Page with him? Then truly look unto it, for there is utterly a fault among you. And it is that for which I strive now, and it is common with you in the City. Where men do swim so deep in blood as they do. No forgiving, no forgetting: All revenging, no revealing: their debts come rolling home in their bosom, 
Quietness is the great blessing of God, but the quarreler is accursed of the Lord  that own any. The day hath been, that quietness was so much set by in Israel there was scarce any weapons to fight withal: Now our sword can not help us, our manliness keep us, we are afraid of our shadows as we go in the streets. Your huffing & carrowfing is turned to bloodsheading: our freendlynes and familiarity is turned to enmity. Our love and our neighbouring is turned to brawling.  
Nay, our Cups, and our banqueting, is turned to murdering.  
I am persuaded before the Lord, that a number of Swashbucklers: nay even of us Gospelers, be fit to sport it out with Dalila, 
Roffeanlike Ministers.  and dance it out with Herodias, then to come to the Temple to hear Moses.  
God mend the state hereof, and give us more of his peace, and bless us with his rest (if it be his will) And sand a strong Eastern wind, to rid away these Caterpillars, that we die not all.  
But let them alone, the common wealth will be so weary, that what with men for their Sons, and Mothers for their Children, 
Blood is paid again by blood.  and men Women and Children for their heaps of Carcases that lie scrawling in the streets: they willbe glad ear it be long to spew them out.  
There is yet another kind of fellow that I mark and meant in these words of Christ, for give our debts: 
The private enemy, and the dissembler, is much worst than he that professeth enmity.  and as the Adder is more sharp, and her force dangerous when she cometh unlooked for, then when we may a void her, so be these I talk of: that lie hidden in the thicket, till they spy their opportunity, and then wreak their malice on their brother.  
This envious man little remembreth what our Saviour Christ did, that when he could have slain him, yet saved him. When death and destruction was limited for his portion with hypocrites, wrought a good work and brought to pass a full satisfaction for his sins.  
And for a certainty, if the wicked man knew from whence he fetcheth this same, 
The devil, the author of difcention & hatred.  & if once he saw that ugly shape and monstrous visage, of that deformed creature that brought this to the world, I suppose that for the hatred they own unto the Devil and Sathanas, he would from hence forth never use it.  
And of these there is two sorts. One is for his neighbour's loss, for the evil success that happeneth to his brother, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy & pleasure that is taken in other men's mishaps, unfoldeth the innards cogitations of the heart. showeth that we be not perfect and upright before him, and it is that the Lord will require at our hands.  
This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is next follow brother with him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Desire of evil success to his brother.   
The second kind of malyee secretly wrapped within man.  
For he that is sorry for the good success of any one though he be a wicked man, hath little consideration, that the sun shineth aswell on the good as the had: And how gorgeous a show and what covering soever they have to shadow it with, be they well assured, the Lord will not suffer it.  
Here it cometh, that a fond affection leadeth a number, & he hath this man, & he hateth that man: his reason is not to seek: he is an enemy to the gospel. 
Every man hath a cloak and a corner for his malice.  This is but the shift of one that halteth, and such idle excuses shall not excuse thee, at the day of wrath. I can give testimony of this, and my conscience beam witness that I find it true. Whether I may accuse the days or no wherein I am, I cannot tell. Refuse the dealing of some I may for good occasion: whose consiences are sore troubled, and they dismayed for a piece of bread, and a cake, and for an holy day. That is happiest and counted wisest, that maketh religion his warrant, and his profession his Canape to dissemble gloriously. 
Praecisenes of life and ungodliness in works be common things in the world:  That heapeth up riches greedily, robbeth his brother uncharitably, that gloseth shamefully, and walketh unbrotherly, yet will he be a gospeler, and deal precisely.  
I say no more, it goeth very hard with us, when men of conscience in great and weighty matters shall strain their conscience as they do: and life and death, 
God can not be dishonoured more than in the shameless man that professeth him: yet in heart hateth him, for he never followeth him.  shallbe too little for others, if they shall give place but to trifles. That swallow up Cammelles, and be strangled, with a small and tender knatte. That lay great & heavy burdens upon other men's shoulders, and bear not so much as the weight there of themselves. Surely they shall not escape the vengeance that is to come: nor eschew the fierce wrath of the highest. They shall pearish in the vanity of their thoughts, and consume away at the look of the Lord of hosts. For they have not known the Lord their maker, nor believed him in faith, nor professed his power, nor looked for judgement, neither make they an account of his coming in the Clouds, neither take they any heed to forgive other men their debts.  
There is other kind of men that I note here, 
brethren of onchoushold very conscionable, and of great presisenesse that know no● this.  & I put them in the same Catalogue? for as I understand they be fellow brethren: and pity it is to divide them, they be so friendly. And these be such as forgive all, but for advantage will be lie their neighbours, and for their profit dissemble with many, and for that they will not shame the gospel, take an oath now and then to rid their brethren out of thraldom, and accuse them they favour not. And slander them, they fancy not, and raise up reproaches, though they have suffered, the heat of many summers: 
Outrageous dealing in dissemblers.  & ratle forth their gun shot against the godly. Yet forgive they their debts, as they would be forgiven of God. But I wish them to remember not that in Virgilius.  Talia voce refert curis ingentibus aeger. 
Spem vultu simulat premit altum cord dolorem: Nor that which Plautus hath in Trinummo, Sapiens quidem polipse fingit fortunam sibi: A politic man, the world now doth smile upon him: as to know from whence he came: that he is the Temple and glorious building, of such a one as will not suffer strange merchandise to be set at sale within his liberty.  
For if the midwives in that they saved the lives of young children, whose blood Pharaoh gaped for, were known by their infirmities to be but women, in that they lied in so good a cause: out of doubt a little corner is left to these men, the are nothing so good as the midwives were. Neither save they any one's life, much less in their beastly and malicious quarrels, allowed of God.  
If Abraham found his reward, 
No lying permitted for any cause.  and Sara his wife aghast at Abimelech, returned and had the shame, for that she said, she was his sister: know first that neither Sara, neither Abraham be here, neither is your case a like. Thirdly that his weakness, shall not save your rashness.  
Though Rahab the harlot did save the three men that came as spies to Hierocuntia, and had her reward Notwithstanding you have erred and that grossly. For both the commodity of them in Israel, and the whole land, is to be preferred before your private gain, and when you approve it by the word of God and allow her words, 
Perjury, and forswearing, though it be for such as do profess the Gospel: it is detestable: thou art accursed that usest it.  I will commend it. But where found we in the word of God to swear for any, and that falsely? and that as you think for his glory? I will give you no weapons to fight withal: And those wherewith you seem to strike, are blunt already: And it may be that he which filed them and delivered them unto you as good metal, wanted cunning. When ye have considered better, and cast your pennyworths, peradventure also you will repent you, for so shrewd a bargain as you have had in giving so largely for such counterfeits, & it may be a warning unto you to search more narrowly. As for myself I can be but brief herein, the son calleth me back, the ronning so hastily putteth me in mind what to do, 
Gregor us.  & this judgement shall not be my own: take it from Gregorius that alloweth in some case to be lie thyself to save others: 
Augustine.  But I oppose Augustine against him, the in the sermon de verbis Apostili. Cap. 29. Determineth more sound and discréefely a great deal of this matter.  
Fingendo si prius non eras peccator, factus eris peccator, Nempe dicendo te commisisse quod non admiseris. To lie saith Augustine for any thing though before thou offendest not, It maketh thee as he that finned: namely thou saidst, thou diddest that was never done: And I am utterly against all whatsoever, 
This pureness is blindness: your preciseness filthiness before God: Thou & thy brethren, you have your reward: for no wickedness is to be concealed.  that give larger scope to these double hearted fellows, then can be allowed by the word of God: Or that any man should conceal & keep close his wickedness, & the filthiness of life in others, for fear that the Gospel should be discredited, and God dishonoured.  
But I say if it be in Absalon: if in thy Son: if in thy only son, conceal it not. Hear, for I will answer that doubt, to cut you shorter. It is not lawful to tell an untruth, not not to save the life of thy neighbour.  
Augustine in his book De mendatio to Consentius, questioneth thus: If a man be sick extremely, even to death, 
Augustine;  and the same man also knew his son to be in great jeopardy and peril of his life. The father hath such love unto his child, that the death of his son will be the death of him his father, if he know it. One standeth by, that knoweth his son is dead. 
Examples, that it is not lawful to lie in any case.  The father asketh the same person as touching his son: What shallbe done in this case? If he saith that he is not dead, he lieth: if that he say he knoweth not, he dissembleth: if he saith he is dead, he doth against nature, he burieth the father with the son, Homo ut sum permoveor res dura est: As I am a man saith Augustine, I am sore affrighted and it is a hard case. But he concludeth: Non esse mentiendum: Lie not at all.  
Take yet an other Question: if you meet with a strumpet, with an unchaste woman, that as Putiphars' wife to joseph would have thee to defile thy soul in her dischastitie by Foruication: and thou deniest, it is come so far that she will stea herself, unless she satisfy her lust with thee. What shallbe done now? shalt thou agree & condescend unto her? I say no. And saith Augustine: The reason is alike in both, thou shalt not lie and commit evil for thy neighbour's commodity.  
Otherwise, there is a Lettuce & an open pathway● to all mischief: For one lieth for his substance: an other for his neighbour's wealth: another for his father's commodity. One for his brother, and for his honour, and for his dignity: and so in all states, there is is no end of lying. But yet again I say with Augustine. Non est committendum ut proalterius corporali vita, quicquis suam occidat animam. For thy corporal gain, let no man cast away his soul. And I say again lie not at all.  
But yet to exclude all shifts, and lcave no one crevice to peep into, what shall be said to this Lawyare shift● murderers and thieves set upon a man: one hideth him: These men would know where he is hidden. Revelabit an non? I say, commit the matter unto God: if thou canst convey him, send him away, if not but they demand where he is, to have his life: Thou needest not to tell it, they be but private men: If thou art not enforced conceal it. But if they compel thee by thy life: Thy soul is in the hands of God, thy life is in theirs. Obey thou God before men. If the Magistrate do ask thee of a wicked man that hath committed treason against his person? 
The experience in all this, hath been ●●ene of late: and it is to be taken that it spread not farther.  If of an Extortioner? if of an unjust dealer? if of a wicked person? I say, though he be thy Brother though thy friend, though thy Master, though thy father, though she out of whose bowels thou commeste: Her blood is on her own head, disclose it, lie not: otherwise soul for sove, life for life, man for man, blood for blood, you die both. To conclude: in thy Merchandise truth, in thy dealings truth, in barganing truth, in selling truth, in inritching truth: Truth in all things. For men that deal untruly, oft times do live unruly. And these be they that commonly do end their lives most desperately.  
I am now at length arrived to a very dangerous and troublesome port. Whereas: (but that now God be thanked, the wind and weather is delayed:) There might seem some danger of sanding: for three already I escaped, very perilous kind of men: And I have now to encounter with the fourth: That be such as fright me the more, 
A perilous kind of Heretic.  as I see there pretenced zeal more cunningly cloaked then the rest. And yet, these forgive their debts and pardon their enemies.  
Yet moved by the Spirit and for zeal of the Gospel, or by revelation from Heaven, or by certain perverseness that they be the enemies of Christ: Will use the Sword and authority: and put their hands to the knife, to wound and launch their Brother's throat. Some have died in England not long since for the same: And the Martyrdom of one Burchet a Gentleman, with one or two more his companions. (Par semper paria petit) though unknown as yet, hanged at the Strand in London a few years now past, did much mischief hear in England. 
What happened to the writer hereof. 1576. Octob. 13.   
I was in the Country, & now passed but two years where in a long Voyage that I took, I did by chance stumble upon some of them, and about Sowthhampton, with the Coast there adjoining, and Westward towards Portchmowth, I had some talk with poor lay-men as I road, that inclined much hereunto: Whom after I had admonished, with a little bitter speech as a terror to them for proceeding any farther▪ They reclaimed for a time: how since that they have been moved by the Spirit of God I know not. In this Country where now I am, I can accuse none, but how near in divers points they come unto them, I refer me to the discretion, of such as know them: without affection, being partial unto none, I set down the truth. That wise men may know them, and the simple fly them. That only God may be glorified in the ordinary means he hath appointed.  
The beginning whereof I can fetch it from none other, 
Enthusiastists.  then from that villainous sect of Enthusiastistes that was the beginning and Original of beastly and filthy divinations, and lived by inspiration, as I find in▪ Theodoret of Cyrus, whose beginner thereof and Kingleader was sometimes Salbas', ruler among very wicked and graceless men. And Adelphius, and Daodes, 
The beginning of this heresy.  and Simeones and Hermes with others. And as judas for betraying Christ, so were these for abusing the Church, very infamous, and noted among the Fathers. These fellow servants and Copemates as it were with Novatus: that infected them of Phrigia, 
Novatus of Phrigia.  and Paphlagonia with his preciseness & exactness of life, & permitted none that had sacrificed to Idols to come near the church: refused the manner of Baptism the was used, permitted none to come to the holy mysteries: 
Practise of prescitians.  Neither yet referred him to the mercy of God. Which how much it differeth from them in our English Church (whereof the Lord be merciful unto us, there is a great number) every where sprung up of late: denying our order & manner in baptism, thrusting such from the Supper of the Lord as they like not: take themselves only for the pure & perfect church, refusing others, with such like opinions a number, as the like hath been seldom seen in any age, in any church since Christ's coming in so short a space, as is now.  
I can compare them to no one state of any common wealth, so near and so narrowly, as I can unto that, whereof there is some mention made in Sleidons Commentaries, in his tenth book. For unto the same great and famous City of Monster, the Metropolis of Westphalia: there resorted certain anabaptists, whose beginning and Orriginal was taken from one Tho. Muncer, that raised a tumult of the communality.  
And these pretended certain holiness and purity of life: in so much that counted as Godly and zealous christians, they were never espied, 
A comparison of our time: with them that are found in Sleydon.  they dealt so closely and holy in life, until they began to spread thorough out Germany, and Luther & almost all other learned men, inveighed against them.  
But after when this their childhood began to reach unto it fresher blood, and gathered strength to creep withal, not far from Monster at a Church of S. Morris, the year of our Lord. 1332. One Barnearde Rotman a preacher of the Gospel, gathered together a great audience in that City, and suppressed at the first by the Catholics, being sent away empty without hope of that he came for, 
Barnard Kotman, a secret Anabaptist.  he went aside to another country for a space. Yet after that returned back, & being very popular, he ravished the minds of the people, he preached very sincerely, he lived uprightly and fought zealously: 
john L●iden a Coblar: and heretic: for commonly heresy followeth the ignorant.  But know all and judge with me: dissembling a long time what he was. cometh at length a certain Cobbler to Monster out of Holland to name John Leidan, A rank Anabaptist, & having got acquaintance with the preachers, assotiated & kept company with them: after familiarity among them being well known to the commons: 
Herman Stapred.  he inveighed openly against the state. At which time one Herman Stapred, as privy to the drift of his fellow Rotman, linked himself at length with the rest (& it was that Stapred, the was scholar to Henrick Rolly, which a little before was executed at Vtreight, for the opinion of Anabaptisme) but it grew to so great inconvenience here with them of the city, that the senate banished all the pack of them: yet the subtlety of these men prevented the intent of the wise Senate, neither departed they but kept secretly in holes & corners, & went privily to the followers of their sect: lurked there for a space, taught in the night, preached in private places, used conventicles, & gathered companies, the the number of them in the end increased abundantly.  
And then having gotten the upper hand, came in the devilish device of running up & down in the streets, as though they had been inspired with a kind of prophesy.  
Then began one Kniperdoling, with other lay men to use expoundings, interpretations, and divinations. Women were prophets and spoke openly in congregations. 
Knipperdoling alaye man, and preacher.  Good preachers were exiled, and in their steed came up the ofscowring of the City, and then began civil war, and murder, & dissension, and confusion of the state.  
For my own part I judge Christianly, and the Lord God look upon me in the same: yet this I think, that the Lord being angry, hath somewhat care long to say unto us. And for the thing itself, he that hath but one eye may séewhat mark it is they shoot at: for the state, the laws, the common wealth: if their request be granted cannot stand.  
And as in the reign of Emperor Charles the first began moste bloody broils by avarice and heresy that sprang up: So in especial it was seen in that unlucky Westphalia, when heaps of dead men lay scattered in the streets, 
The miserable state that cometh by confusion.  and the bodies of their Emperors were unburied: when the Senate was expelled & every one that aught private grudge ware a dagger in his sleeve to cut his neighbour's throat: And all things were in common: & when this heresy was spread in many places thorough out Germany: that if was lawful for every one to kill his enemy. That is flat against that I have in hand: Forgive us our trespasses as we forgive them that trespass against us.  
For that same jellowzie in Elyas. That called to heaven and was heard of the Lord, and fire came down and consumed those he cursed: Is no sufficient argument to confirm that error. For when thou art a Prophet and canst tell what is to come: when thou hast such commandment from the Lord: 
Private examples are not to be gathered unto a general doctrine.  and art assuredly moved by the Spirit: when thy life is sought, and God willbe revenged on them that mock thee: when the prophets be despised and any seek there death: and thou also hast an assured warrant from the LORD I will agree with thee:  
But if Christ when he was despised of them in Samaria, and could have cast of the dust of his feet against them, revenged not again. If he checked james & john that asked if fire should come down from heaven to destroy them, when he went from Galilee to jerusalem? you may know e well it was an extraordinary thing God would have done, he used not the natural ways on earth to fulfil his mind.  
What if Peter destroyed Ananias and Saphira his wife, and cursed them to death? 
Their arguments are answered.  Are you Apostles as they were? Did you ever see Christ? have you commandment to do signs and wonders, and to heal and foretell? or if you drink poison will it not hurt you? if this commandment was never given you your reason quaileth. But if God will have his indignation and fury to be shown upon the vessels of wrath. If he will not spare the hypocrite, but unlace his nakedness to the world? If the reprobate shall have judgement in this life, and in the world to come to astonish thee? if that Ananias and Saphira were guilty of theft and Sacraledge? then when thy commission is good, and thy warrant sufficient, and thou hast to deal also with such men, I will allow it. 
The success of that which happened to the writer hereof, about: Southampton.   
Notwithstanding, among other reasons that I now remember, laid unto me by poor lay men (though I perceive they had good instructors that taught them so counningly) yet one among them all, in a red Cap and a black coat did vere me perlously. For my own part I was amazed, and it was strange to see a poor fellow, brought up at plough and cart withered and weather beaten, and be shacked in his array, yet to reason so profoundly: dost not know (saith the same poor man) that Thelias' thwacked the priests of Ball and sklewe them, at a Pond: and they were the foes of God, and why shall not we kill those that be hiks enemies. Marry mass I trow the one Skamuel sklewe Ahag (he would have said Agag) and with that was very angry: and Spineas (he meant Pineas, or plainly Phinees) did skill a whore & as knave, and he iks praised by God. I was afraid then, and rid away as well as I could. I thought it time, yet by his leave, 
Answering to the reasons of the lay men.  for I am out of his paws, and I have leisure enough, I will answer it now. For it tendeth hither: that Elias did kill the priests of Baal, at the brook of Kison, at such time as they had cried out Baal, Baal here us etc. The ignorance of men may appear therein: and true it is: an evil schoolmaster, may easily mar a fine scholar: for though these men spoke roughly, and had grim talk, yet by their traveling it appeared to me, they had a willing mind to attain sumething. And as I have heard, for that in those quarters there be many Papists, I did in very deed suspect much: But I let them alone, and God almighty turn them, and if these my few lines may ever happen to come to their fingers, I know I shall smart for it.  
How ever it be, and wheresoever now they be, I will speak this to them briefly. God was then dishonoured the space of many years by Ahab his parmission in suffering these Chemerimes, those bloody sacrificers in his common wealth. And jesabel that infamous strompette, had nourished the Priests of Baal in her house. Now God being sore displeased, would have the Idolaters punished according to his law.  
If there be found in any City's man or woman 
Déut. 17.2.3  which the Lord thy God giveth thee, 
God giveth in charge in the law: and often inspireth men secretly to execute his judgements: in the Gospel he hath not as of late years used it: for all things are referred to the word and to Magistrates. Num 25. 1● Psal. 106. Eccle. 45.  that hath wrought wickedness in his sight, and hath gone and served other Gods & worshipped them. The Sun the Moon, etc. Carry him to the gates of the City, and stone him with stones till he die. Then that which Elyas did, he was commanded by the Lord.  
As touching Phineas the son of Eleazar, the son of Aaron the Priest, that slew Zambry & Cosby: it is said: that he turned away the anger of God from the children of Israel, in the he was zealous for the Lord of Hosts sake, the is, he did it not but by the singular spirit of God that stirred him. And for his obeisance rewarded him. For his commendation remaineth in David.  
Then if he would not be pettish, I would say some thing to this poor Country man the would learn: when Idolatry is come to the full brim, and Magistracy, and authority is contempted, as Moses was: and when thou art commanded to hung their heads up in the Sun, that offend the Lord. when God saith unto thee do this, & he raiseth thee up: 
The purpose of God and of the wicked is contrary.  once again I say it is an offence if thou obey not. But all these extraordinary examples, the wicked men do pervert to their condemnation: For they take it as done of themselves in the flesh, that was commanded them in spirit from the Lord. And where they accomplished the commandment of their God to abolish and root out sin, They do it in revengement to their own condemnation.  
As for Samuel that slew Hagag, that Heathenish and Idolatrous Prince, that Amalechite, 
1. Sam. 15.  whom God hated and abhorred, and now commanded to be slain. For that he laid wait for them, as in the way up from Egypt: It was lawfully done. For Samuel was a Magistrate and ruler in Israel, and he judged Israel, forty years. And ruled them in uprightness & integritée all his life, against whom at his death, Israel was not able to say aught or to charge him with any thing. Then being the Magistrate he had Authority to use the sword and execute judgement. Which if I thought you would deny, as the anabaptists do, I then would take it an other way in hand.  
But wearied myself, and having even now tried you, I let them alone for this time: when occasion serveth, and leisure permitteth, and God granteth unto me fit opportunity, I will more largely handle it. For this time I cease.  
And this it is my doctrine that I teach: if thou or any man else, shall take upon thee the seat of the Lord: enter into judgement: 
All judgement given to God, no revengement unto man.  condemn thy brother: lay in wait for him: take up the sword: presume to smite, or else any other way endamage him: Thou art guilty of his blood, and the Lord will require it at thy hands.  
The last thing which I note herein: Forgive us our debts, as we forgive our debtor: Is the agreement and unity that the Lord requireth in us all: that offereth us, as it were our salvation in his Christ, and inrolleth us again to be dutiful and obedient to others. 
Godless is lovelesse, and the end of them both is death.  This I would it were (if so it seemed good unto his Majesty) more common than it is, less debate & more love would grow among us. For this cause, as being one that meaneth well unto the famili● of the Lord, and would right gladly hazard that little which I have, to join you all in one Christ. Take this from me, as a poor testimony of the love I bear you. Even a golden chain & precious Emerode that I willingly do give, to link you and couple you together in one Lord. And I give it in the name of Christ, & of his church, that even now in England suffereth shipwreck, & goeth to decay, and more and more yet like to perish if we stay not on this Anchor, and take not hold in his Christ.  

The Pearl or Emerolde, it is love.  
The Chain or jewel, is Truth.   
For, if you do remember, 
The badge of a true Christian that is sowed to the coat he weareth which is, his profession.  I protractured out a man not so long since, that to my thinking, though he was comely enough in height, stature and proportion, and able to serve in the house of God: yet I left him very naked: and to cover his shame I have given him apparel in this place. And upon his raiment he may hung the two former jewels, Love & Truth only: 

Let his Robes, and his ornaments, be Discretion.  
His Pomp and his bravery, Hospitality.  
His glorying and beautifying, let it be Teaching.  
His vesture and cloth, Sagacity & prudente.  
His gown, Long suffering.  
His coat, Faithfulness. 
How the man of God must and aught to be appareled.   
His doublet, Assurance.  
His shirt, Bountifulness.  
His hose, Patience.  
His feet, shod with Peace.  
His hose garters, Temperance.  
On his head for his Helmet, Fortitude.  
In his hands for his armour, Hope.    
And he that is appareled thus, 
The readiness that aught to be in us, at the calling of our God.  I dare set him against all the temptations of Satan, and the world, the flesh, and the devil shall never move him. It is my humble suit unto you all, in the name of Christ: that we seek to agreed in one, and every man as much as in him lieth, endeavour himself to find out this clothing. Believe me it is a garment without seam and wrinkle. And it will do you great honesty at the day of the Lord. It will be your commendation, when he cometh in the Clouds, & calleth you to his heavenly banquet, that then you shall be found so well appointed to enter with him into the bridegrooms chamber, and sit at his table. Do ye not know, that he which hath not on his wedding Coat shallbe cast out with Hippocrits from that heavenly Supper, and have his portion in the Lake that burneth with fire? Verily it is his reward.  
But the Children of the kingdom, shall abide for ever with the Lord. And to this he bring us, that hath in his most precious blood redeemed us, jesus Christ the righteous: To whom with the father and the holy Ghost, be all honour and glory, both now and ever. Amen.   

And lead us not into temptation, But deliver us from evil.  
I Have showed you before, 
Seeingin this life we are still in darkness, weakness, blindness and ignorance, wall king in the shadow of death: as these be great stays & hindrances of our glory: so of truth, if God deliver us not from these & the like assaults of Satan: we pegish all.  that this prayer had in it six petitions, whereof there is now five gone. There remaineth only this last. For God gave us in charge, to give our first duty unto him: and for that it was very hard to accomplish it without prayer: He hath given as it were his consent to hear us. And now he hath geeven unto us a kind of Breastplate to put on. Namely: To call upon his name: To require and pray of his son Christ, that seeing we be weak of ourselves, and frail by nature: he would lay no more upon us, than we be able to bear. For the devil is ready at our elbow to assault us: and he fendeth forth his Harbingers right duly to entangle us (if so they may) the better to seduce us from the Lord: And this the Lord God hath given: to put us in mind in what continual dannger we stand, that if he aid us not, and protect us not, and stretch not forth his arm to stay us, we fall down headlong into sin.  
This manner of speech uttered here by our Saviour Christ, seemed to be unto some a very heavy thing, and not unto the justice of the Lord: and appertaining to his majesty. To suffer any one to be led into temptation. 
Traheron, his judgement  Which kind of exposition Traheron a German seemeth to mislike, in a little treatise he writeth thereon. And the like is in a number of Curious and vain men, that dare not and will not say. Lead us not into temptation. But do a ford us thus much. Permit us not to be led into temptation. Both which interpretations I mislike utterly: and I say as the Grecians, carry us not, or conduct us not, or try us not, or lead us not into temptations.  
For the better exposition & plain understanding of the weak. I will show the signification of the word temptation. Tempting is often times taken for trying, or approving, or experiensing by one way or other, 
Temptation, and what the meaning thereof is.  for the bringing to pass of any thing: to put in practice & to know of what nature, quality, and substance the thing is of: And this word is used diversly: for God is said to be tempted of man: and he also is stirred up or provoked, or moved of the Lord: and that is, when his word is not believed, or the gospel hath not his success, which only showeth the Lord to be holy, 
God is tempted when he is provoked.  to be good, to be just, to be perfect, to be omnipotent etc. but desire some other way, by outward & erteriour show, as by works or miracles, to tempt the Lord God. And so did Israel when they had tasted of Manna from heaven. Can he give us also flesh to eat? after this sort is Christ said to have been tempted of Satan. He sat him upon the top of the pinnacle, and said throw thyself down for it is written. And again, make these stone's bread, for it is written. But God tempteth and trieth many & sundry ways. To begin with his own, whom he hath chosen in Christ from all beeginning, and prepared them as fit Temples of the holy ghost, from the foundation of the world: Them he tempteth, 
The godly are tempted, when they are tried.  and trieth sundry ways: Namely to make his virtues, which he hath wrought and ordained them unto, to show themselves, that were hidden before: or to open their noughty & corrupt nature, that after they may be more careful in their steps, and wary in their doing, and more easily attain, to the deep consideration and knowledge of his secret purpose, which worketh alway, and seeketh divers means to draw them from their wicked life.  
And the example of the first Adam: 
This trial, is a token of election: if it walk there after: else of reprobation.  was a lively image of the Godly. And he was a zealous man: in whom God was much glorified among the Gentiles: The like in jacob, whom he blessed above many kindreds, and made him a Lord over his chosen. Also Daniel, that magnified the Lord, in the kings court, and found so great favour in the sight of Darius, among the Caldees, and was tried by the Lions, by the Image of Bel & so glorified the Lord. In Susanna, in Babylon, as in Ageographa.  
The second manner of temptation wherewith the Lord, 
The second kind of temptation.  trieth those the be his. Was seen in Peter, that at the call of the cock, was put in mind of the offence he had committed: and there upon wept bitterly. And Paul, though he was guilty of the blood of Stephen, and laid his raiment at his feet, yet at the voice from heaven, Saul, Sual, why persecutest thou me? he was again called home. He felt the benefit of his redemption in Christ, and after that was diversly tried in many temptations by the Lord: by Sea: by land: in danger of Perots': in danger of death: he was whipped: he was stoned: he suffered buffering: the viper had authority over him for a space: and that Orator Tertullus had some thing to say unto him at the bar before Festus: I think Barnabas found'st good trial in this, in the wearisome voyage which be had, through, Selentia and Cyprus, and from Salamis, and from Perga of Pamphilia, and Antiochia and the rest.  
Sithen there is divers kinds of temptations: one is, that which is commonly called adversity: against this we must not pray. For it is true that is in Paul 
The order for us that p●ay against temptation.  Those which will live Godly in Christ: must suffer persecution. Yet if we begin to faint, we may stir up our slothfulness & imbicility by prayer to Christ. And so Paul prayed that the Tempter which was given him, that he should not wax proud, after such time be was wrappeth up into the third heavens) might be taken from him.  
And Christ gave us an example hereof in Math. Father take away this Cup from me, if it be thy william. In another place. Therefore came I into the world, that by my death, I might save some. 
God trieth those that be his by adversity.  Or that I might drink of this Cup. And this he did for our example for of himself he was stroung enough: and he knew what should happen: but being man he took upon him our in firmities, and bore our grief: and as for our adversity, the first kind of temptation, it can not be but profitable, seeing that God will not suffer those that be his, to be tempted above that they be able to bear.  
And james. 11. Think it a great joy my brethren so often as you fall into temptation: seeing you know that the trial of your faith bringeth patience: and patience maketh a full end or consummation of all.  
And David. Happy is he that suffereth temptation, for because, when he is tried, 
Psal. 26.  he shall receive a crown of life which God hath promised to them that love him.  
There is also a temptation which is of Satan. Master Gualther in Luke. Pag. 286. Calleth the devil a tempter, & he fetcheth it from out of the scriptures, which in deed you shall find in many places. His reason is good. 
The devil tempteth to seduce us, the Lord to win us: and the one is unto life, the other is unto death.  Assidue varieque molitur, ut nos a Deo abducat, & per incredulitatem, aut peccandi licentiam male perdat (1) Continually doth the devil go about to seduce us from the Lord, that by incredulity and by licentious life, he may destroy us. Therefore in this place it is well noted, where he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tempter. And here it is that we call him Satan, which is the Hebrew, and signifieth an enemy. And so he is called in Zacharie 3 He showed me jehosua the high priest standing before the Angel of the Lord, to resist me. And the Lord said to Satan, the Lord reproved thee thou Satan, that is, thou enemy to man. And in job, the children of God came, & stood before God: and Satan was among them: that is their enemy. And so when the sons of Servia came unto David and would have had execution done: David answered, what have I to do with you, 
Great joy is there among the wicked spirits, if they get the righteous from the Lord: and the Angels they rejoice at the conversion of a finner. M. Caluin●.  you children of Servia? you are this day unto me as Satan an enemy. For they thought to slay Semei, & to make it a bloody day to David.  
And so is he called Diavolous, a devil, that is an accuser and so it is in the Revela. 12. The old Serpent which is called the Devil and Sathanas (that is your accuser and enemy) is cast forth. Then we pray here against temptations. That is, he would not let us be snared, or swallowed up by the subtlety, and wiliness of the devil This is the end hereof. That as Caluin. Propiae infirmitatis, nobis conscii, dei presidio defendi nos sciamus.  
That being guilty of our own weakness, we might be fostered or stayed, by the help of the Lord, that we may stand assured, against all engines of of Satan. For therefore it is spoken, that we may know all things happen by the providence of God, & that we were in extreme misery and overcame by the wiliness and subtlety of this enemy of ours, if he reared us not, and lifted us not up in his Christ. Aug. in his book De Natura & gratia. Ca 58. thinketh thus: ut resistamus diabolo, 
Augustine.  precamur ut aufugiat Diabolus, cum dicimus, Ne nos inducas in temptacionem.  
The Author against the two Epistles of Pelagius. Lib. 4. Cap. 9 doth bring out of Cyprian, this Exposition when it is said, Led us not into temptation: 
If God touched not his chosen by the pricks and tediousness of evil life: they would be ●● untamed Colts in their dealing Cyprian.  We are admonished of our imbecility & weakness. For it is said, watch and pray that you enter not into temptation. A reason is adjoined: the Spirit is willing, the flesh is weak, and this is, lest we should be puffed up insolently. Cyprian upon the lords Prayer, gathereth a verygood lesson. The author of untruth and our adversary the devil, can do nothing without God's permission. And therefore all our fear, and our trembling is to be laid upon the Lord: for that in all temptations the wicked man can do naught unless he have power from God. Where I desire you to consither with me two things.  
First the disposition of the wicked: for their reason is, he leadeth us into Temptation, he is therefore the Author of sin.  
The godly man he saith, he leadeth us into temptation. See first what a loving Father we have, how good a God, he trieth us and proveth us, he suffereth us not to be tempted above our strength. For in his goodness, by his Scourges, he reclaimeth us: That which I give to understand is this.  
The godly take all things to the best, 
A difference betwixt the godly and ungodly man  for their Salvation: The wicked wrist and wreathe all manner of God's works, all his dealings to their reprobation. For this Heresy grounded out of this place, God tempteth us, he is therefore the Author of sin. I will confute it briefly.  
Three kinds of men I find here, that pervert and turn the meaning of the Spirit of God.  
The first, is detestable and derogating from the Majesty of the Lord 
Liberty's condemned.  And it is of the Libertines, touched also before. That hurl and thrust upon the Lord all their offences, all their wicked & malicious deeds, and make him, the Author of sin.  
The second opinion is of learned and wise Fathers whom I reverence for their skill, and honour for their gifts. Yet hold I not with them in that they are faulty, & they think that God hardeneth and stifneth the hearts of men? 
All things are not to be uttered at all reasons.  And that he is the cause of sin: yet so, that the same which is malice in man, raised up by God is perfectness in him. That he punisheth sin by sin, yet are they afraid to grant that he worketh in all,  
The third kind is of them, that interpret thorough the whole Volume and Book of God thus: He suffereth him to fall: he permitteth him to offend: He letteth them go astray: and going so nicely to work think they shall escape all hinderances thereby, to detract any thing from the Majesty of the Lord. Of these some one of them must, they cannot all be true: It is an excellent Argument that I find in Augustine in his questions. 
Augustine his reason.  Deus non est author ullius rei qua homo fit deterior. etc. God is not the Author of any one thing in man for which he is worse. But by sin, men are the worse, than God is not the author of sin.  
He that is the punisher of offenders, and a destroyer of those he malefactors, and consumer of such as run in sin: he cannot be sinful, or the Author of sin.  
God punisheth offenders and destroyeth malefactors and is a flame of fire to the wicked: 
The second reason.  then God is not the Author of sin.  
He that sendeth his Prophets to reclaim them: 
The third reason.  And his Preachers to win them: And his word to bring them: And his Christ to serve them: is not the Author of sin.  
God it is, that sent his Prophets to feed them: And his ministers to instruct them: And his Gospel to renew them: And the life of his Son for the ly●● of us all: to bring us to eternal life: Then God is not the Author of sin. 
A consideration of the working & power of God.   
The Sun might turn himself and take his seat in Cancer. And the Moon could pause and stay her swift Voyage which she keepeth before I should fail in this. I will not then beat so much on this Iron. The Scripture teacheth us: reason leadeth us: Experience guideth us: Nature itself directeth man to this: That he which sitteth upon the Cherubins and taketh the Heavens in his arm, and stretcheth forth his legs towards all the corners of the earth: and looketh so fiercely up on the Sons of men: and judgeth according unto equity: and hath his Loins girt with a Silver Girdle, and his legs of Brass. That commandeth the Sun, the Moon, and the Stars, and theydare not resist him: That saith do this, and they do it: And so gloriously reigneth on the earth: and sendeth his Ministers of flaming fire to consume the wicked: and hath his Habergions and instruments of Iron, for the ungodly against the day of wrath. It seemeth to me very unreasonable, that any one man being never so much blinded, should not see his Majesty, his brightness, his perfection, his guidance, his government, his Authority, his rule, to be perfect, to be pure, to be unspotted, to be glorious, and exceeding comely, even in the creeping worms.  
Then let this suffice to stay upon, for the libertine and outlaw, and denier of the godhead of our Lord. That he erreth, he is deceived, he findeth it amiss. That God either is, or can be the Author of sin.  
The Manichees, with the Martianistes, that are dependent hereon: 
Manichees, & marcionists, have wowderfully erred.  have small inheritance with the Lord, that have divided his kingdom, and given a Regiment to a good God: and an other to an evil God: and cut him in pieces as it were, and deprive him of his right that is due unto him. Against whom it were a long disputation, for his providence and his rule are depending hereon, & it is more requesite for him to handle, that hath the Oars & the Sea at liberty, then for me that run in so narrow a stream.  
This I say, as all things were made & created by only one true and eternal God, 
Gen. 1.  to fulfil that in Genesis. In the beginning God created Heaven and earth. And in john: In the beginning was the word, the word was with God, 
●ohn. 1.  and God was the word: all things were made by him, and without him was nothing made that was made. And by him were all things both in heaven and in earth, 
Collos. 1.  visible, or invisible: Whether they be Majesties, or Lordships: either rules, 
A confutatiof the second heresy, which toucheth god to be the author of ungodliness.  or powers: All things were created by him, and for him: he was before all things, and in him all things consisteth. It is therefore Sacrilege, and breach of the power of the Lord, to give any thing unto any other, or make his power equal with the works of his hands, that framed and fashioned all at the beginning. But now to the second opinion? As for these, we leave them to the Lord, the at his coming in the Heavens will look upon them, whom they shall well know to be maker and Creator of all, when the Element shall melt with fire, and the heavens fold like a Scroll. And all that is in heaven and in earth obey him.  
For the brief instruction hereof, I will answer two Arguments, in this second cause. One is this 

Adam's sin was iniquity.  
God willeth none iniquity.  
Therefore God willed not Adam should sin.   If he willed not sin then: he doth not will it now, for he is now as he was then. And to this tendeth the next.  

He that doth the will of God, pleaseth God. 
2 Pigghius, ta● quam fict●● us. A false sorites, a causa ad non causam.   
Adam in breaking the commandment pleased not God.  
Therefore God willed not he should sin.   
And Pigghius a bastard divine.  

The jews in crucefying Christ did that God would:  
That God would deserveth not death.  
That which deserveth not death is not sin.  
That is not sin, is not to be punished  
Then the jews in doing that God would, be not to be punished.   
And now I require ye to give me leave a little, and mark my speech, I doubt not, but you will see and confess with me the power of the Lords, that out of that is evil can bring that is good, to fulfil his william. Wherein I can not marvel that Jerome stuck so stifely in the denial of his providence, 
jerom went awry in that his judgement of God.  and did not think that he was busied in small trifles, or had to do with matters of little value. And I note the blindness of our Papists, with whom Philip Melancton bore, & was very free and earnest in this, and a man fearful by nature gave place unto the papists in more things than this.  
But for my own part I teach thus, & this doctrine, not in my own name, but in the Lords: as having glened it by corn and corn, from the most excellent & best learned men under the Sun: & of late days (for God hath given us more light than to them in former age) in flourishing state among men. 
Zwinglius. Oecolam●dius.  Out of whose life I confess myself to have borrowed much (if aught the it be I possess.) And Zwinglius, and Oecolampadius, the two lights & very stars of their time are witness here. Martinus Luther, 
Martin Luther. Martin Bucet. M. Caluin.  Martinus Bucer, men of singular learning and wisdom shall testify the same: and I call to witness in this behalf. Petrus Martyr, and johannes Clavine, of which two, for sundry sciences, for readiness and liveliness in wit, for eloquence and handsome handling of the scriptures, no one can be compared of late days to them, the LORD God did manifest himself so plainly to them: I offer you therefore, taken from these men my judgement & opinion to the three former arguments.  
To the first. The will of any one is said to be of these sorts. We are said to will a thing, when we appoint and ordain any thing to be done, though we be not partaker of the deed, and delight not in the same.  
The second. We also are said to will when we with or desire, or delight, or take pleasure, or ordain, or constitute, or joy, or think it good, or estaeme it as comely, or maintain the same.  
The third. We are said to will a thing upon the contrarity thereof. For not forbidding it, it cometh to pass we are often times said to be willing unto it. But as for the Lord, 
The evil racking of the purpose and drift of God, is the cause of our blindness & ignorance: for flesh and blood is not able to attain the depth of his wisdom  the God of hosts, he worketh by an other way, and his judgement is above the capacity of man: For God wrought not naughtiness in Adames heart first: But ordained that sathan moved by his own cankered and corrupt nature, should work in him, and corrupt Adam by his own salt. For in that the sin and infirmity which lurketh in an other, is bewrayed and brought to light, mark the providence and government of the Lord: which bringeth that to pass whereby his own wisdom, righteousness and mercy may appear. If he did work and 'cause an adulterous mind in a man, whose mind was pure and innocent before, and then moved him to utter the same in act and deed: somewhat what it were that we had to say unto the Lord: But if he work not that adulterous mind: but findeth it corrupt and defiled by Satan, and by the person himself and then ordaineth that shallbe fall: causeth the same wickedness in that same man, to tend to his glory. Let us try out the unsearchable riches and wisdom of the Lord, that causeth the same thing which of itself is evil: to turn & be changed unto that which shallbe good.  
Then if these men understand by his will that God delighted not in Adames sin: there is no strife: 
Accursed is he that wresteth the doings of the Lord, to his own muentions.  I say so, and so we fight with the air. But if there by is meant: It was not Gods decree and ordinance that Adam should fin, but all only for his fall and in respect of sin: they my Bee Anathamatized and that justly. For they pluck God out of his throne, they have no consideration, but measure the Lord as man. To this tendeth both the rest: for now I must be short, and I doubt not but GOD will permit, that I may one day make longer discourse hereof.  
Christ is said to die, and for our redemption, for his resurrection is our justification. 
To the second and third arguments.  Now it was Gods will this should be, why then shall not the jews be excused? O wretched man that I am, that should thus reason against the goodness of God, and abuse his long sufferance that bringeth us to eternal life?  
I answer that same filthy Papist, 
Consider the secret decte● and eternal purpose of God.  that scholar of so vile a master (and that sought his death and mine, and seeth it not) Pyggyus. Often times God & wicked men (I speak according to our weakness and in reverence) are said to think one thing. For Adam would sin, and Gods will was he should sin, but Adam would be like and equal to God: he would be perfect knowing good and evil. God's will was that Adam through his own fault should sin, 

I might reason of joseph and his brethren: of David and of Saul that persecuted him: the which both came not without his appointment: but the malice in the brethren, and hatred in Saul that sought David's blood, proceeded of the devil.  
This argument quaileth: for there is recourse had unto man there is no consideration of the Lord.   to turns Adames sin to good, and to bring good out of evil: so that out of his perdition he brought salvation, out of his fall strength and life. Out of his thoughts and cogitation, blessedness and perfection unto man.  
The jews will was to put Christ to death. And Gods will was his son should die. But to the jews it was in malice and cruelty. But of God in goodness and clemency. For he ransomed us that were prisoners & captives, in the slavery of the devil. Hes gave us life, that were before in death, and offered us salvation that were before in condemnation: wherefore this argument is naught.  
God willeth it, and we will it, Ergo our wills is one. It is a causa non sufficient. He the taught this may go to school again, & set him down for aught that I can see: for if he turn not over a new leaf it is not this, can ever honest him. Take the reason. God hath a Consideration in his will and purpose more than man hath: for an unthrifty child willeth the death of his father. God also will have him die. But it is in another manner. The unthrifty son doth it, to enjoy his father's goods: God doth it to make an exchange to convey him out of misery to life, if he be his: for he ordained it before all beginning. Or to translate him from us unto death, if he hath not chosen him in Christ, for it is his lot, and he decreed it before the world. And here I stay. For if Paul can not Satisfte thee in his discourse to the Romans: neither do I look to persuade thee herein. That if thou like not me and my words, as the Orator did of Plato, and Isocrates when he spoke of Theusidides: so say I, of Caluin & of Zwinglius: let me go astray with the m. Now to conclude all. Lead us not into temptation. The very meaning and true exposition is this. Let O Lord thy spirit be with us, direct us in our doings: 
The true interpretation of this last petition: lead us not into temptation.  govern us in that we go about: suffer us not to be tempted beyond that we are able to bear: For the Devil and Sathanas seeketh to molest & inveigle away the Children of God. And it is our duty to pray unto the Lord that we be not overcome in our temptation. For they of God, they study not to do well, and to win Heaven by their merits, but they pray to stand steadfastly, that they may be saved, and have redemption in his death. They study not by good works to obtain Salvation, but because they are already saved (for they be assured thereof) they will be thankful and obedient to the Lord, because in his free election he hath saved them.  
The like may be said of the last words. Deliver us from Evil. For to this end is our life, our dealings, our conversation, our uprightness before the Lord: That we have an assured testimony of his good will, that he will keep us from death.  
The rest of this Prayer: For thine is the kingdom, 
This I have handled in an other treatise which when God sendeth opportunity, shallbe finished.  thy power and thy glory, for ever and ever. Because our Luke hath pretermitted it, therefore will not I, at this time touch it.  
In this my short Treatise, if I have done any good, I am glad thereof: The poor substance that I have, and that little God hath given me: that I have offered to you all: when God shall enrich me with greater store, and my Barns better filled then now they be. So good corn as our Barren soil bringeth forth, of that I willingly will give you choice: Only at this time, take my present farewell, as a grain or two left behind, to fill up your measure: for I would have no man to suspect me for my weight. And let not my doctrine be an offence to any: this was only the the true meaning that I had, to teach one Lord and jesus Christ whom be sent, the redeemer of the world, that I worship in the Spirit.  
And this I commit unto the whole Church of God, whose building and workmanship, 
The workmanship of the true Church of god, built & reared up in Christ.  if it be any other than this let it be accursed.  

1. The foundation or corner Stone, Christ.  
2. The builders, his Ministers.  
3. The Mortar to temper it, is Verity.  
4. The Lime to season it, is skilfulness.  
5. The Sand to strengthen it, is Wisdom: and scattered through every part & parcel of this building.  
6. The Instruments to work withal: be the gifts of the holy Ghost.  
7. The Pillars, Confidence and Trust.  
8. The Walls, the two Sacraments.  
9 The ground or Pavement, our Profession.  
10. The Roof or covering: Perseverance.  
11. The Windows and light, the working and lightning we have from the Spirit.  
12. The Doors to enter at, the word and the Gospel.  
13. The Bars to stay this, he that gave this, God the Father.  
14. The knitting of all this together, is love.  
15. The keeping it from shaking: brotherly agreement.  
16. The force and strength thereof: one mind and one judgement.  
17. The glory and beauty thereof, Immortality.  
18. The end of this building, the glory of God.  
19 The price and reward, Life,   
Not that which is terrestrial, & endureth a small time: but an other, even that which is above when we shall devil with God. The only price of such as love and fear his name unfeignedly: To whom, that be of his true Church, the Lord God send his blessing and peace for ever, that quietness may be to them of Israel, and life for evermore. Amen.  
FINIS.    

A Sermon, made before the reverend father in God, John, Bishop of London, (by I Keltridge, Preacher) at his Manor at Fulham, before them of the Clergy, at the making of Ministers: in the year of our Lord God. 1577. and now set out in Print.  
It is thus written in the first Epistle of Paul unto Timoth. Chap. 3. vers. 1.  
1. It is a true saying: if a man desire the office of a Bishop he desireth a good work.  
2. A Bishop therefore must be unreprovable: the husband of one wife: watching: sober: modest: harberous: apt to teach:  
3. Not given to Wine: no striker: not given to filthy lucre but gentle: no fighter: not covetous: etc.  
Thief words contain thus much: the rule and government and state of the Church: The office: the duty: the function of a Bishop. The state is preserved, the government established: the authority reverenced: the Church settled, where Bishops be chosen that are blameless: The common wealth is racked, the state impoverished: wise and grey headed fathers despised, the word of God banished, where Bishops are chosen that are shamcles. If the rulers be wise and discreet ●●en: if the order and frame cunningly and truly set up: if the guidance be sincerely and purely drawn 〈◊〉, as also squared by the rule set down in the Book of God: Then Bishops live happily: The common wealth quietly: the state flourisheth most gloriously. At this present, as one of the poorest and meanest Levites among Israel: yet ordained I hope in good time to serve in the Tabernacle of the Lord, elected and chosen to see the Curtains of our God, and the hangings of the habitation of the Lord of Hosts, duly to be spread before his seat. As one desirous to see that no alliant shall touch the Ark of God, nor any one uncleansed to approach his sanctuary. I am bold to enter in, to see the surneture thereof, the glory, the apparel, the sumpteousnesse of his Throne: and to see, and for to know, whether we be appareled as Aaron: or decked as levites: or in manners Israelites, or among the Prophets: the sons of Prophets: that the voice of the Lord may sound among us.  
Four especially: weighty, & great encumbrances, able to beat and way him to the ground: lie on the neck of a Bishop. 

His Vocation, by Calling:  
His Duty, by Function.  
His Dignity, by office.  
His Authority, by Rule.    
All which, have severally four most excellent and goodly gifts, kept up as in their treasure-house, to furnish and store good men withal.  
His calling hath four pillars to stay on: for he must be 

unrebukable, subject to no reproach, blameless.  
Not wanton, not lascivious, husband of one wife.  
Painful, yet gainful to bring to God: even watchful:  
By temperancy, not by gluttony ruling them: but modest:    
His function requireth 4. garments to clothe him with. 

His Robes & his jewels, Discretion & Gravity:  
His statelynes, and his Bravery: Hospitality.  
His honouring, and appareling, Instructing.  
His cloth and garment, lined with abstinency, that he be no drunkard, or gluttonous person.    
His office hath adjoined four Sergeants to wait on him. 

He must be no incrocher upon any: no fighter.  
No scraper in of his gold, by filthy lucre.  
Lowly, courteous, gentle unto all men.  
No brawler, no striver, no quareler with any man    
His authority and his rule cometh in, that maketh an end of all strife, the mistress & Governess, to keep the rest in awe. 

By instructing, by ordering, being able to teach his household.  
Living discreetly, warily, uprightly, abhorring covetousness.  
That can keep in subjection his own family, in fear & in reverence.  
That he be not a young scholar, puffed up with pride: but that he have a good report of all.    
All which: as they be in number xxii. So for the greatness of the matter, the stateliness of that I take in hand, the skill and furniture, that is required in him I seek for. I am in great doubt the time will not suffer me to ransack so much as the third gift, that aught to be in us Prophets: that I may go so far as the word of God leadeth me, let us join in hearty and faithful prayers, together unto the Lord: For the whole Church of God: As a member and portion thereof: this Church of England and Ireland etc.  
THis place, where as he speaketh of a Bishop, is is not to be understood so, as that only he speaketh to him in authority, called by Luke a Senior: or as in Tytus. 1. For this cause have I left thee in Creata, to set in order the residue that were left. Or as Acts. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But as Caluine thinketh. In the bishop so called of Paul, is meant every one severally & jointly in his function, to whom the charge of souls is committed. Therefore Pomeranus, offitia sunt non dignitates: & Musculus Instruere non regere: Teaching them, not fléesing them: & Bullenger Vocati, non intrusi: & Chrisostome, Ordinandos ad bonum, non devorandos ad commodum: elected to serve them, not chosen to eat them: & Ambrose, non ambitione & pecuniae desiderio. For men that come hastily, to serve god in the ministery, take it for wealth sake to live securely: then, that all may be comptable unto the Lord, and surrender a reason of religion, I take it generally of all: that Bishops, that is those to whom cure and charge of souls is committed, aught to have those good gifts set down by Paul, in his youngling Timotheus. Not to make any strife, or to debate the matter as some have done: or therefore the I may seem to take away authority from the Senior, or government from the Elder, or pre-eminence from superior, or rule from him that sitteth in seat to guide others. But as Paul in this of Timoth. to the saints of Christ which be at Philippos, together with Bishops and Deacons, even so say I: to all those which be here Bishops, Deacons, Elders, Seniors, Ministers, Preshiters, is this same given in charge, for none shall be excused: but as touching that common cry hussing so much in the ears of many, about them that bear● the sway in the Church, this I say briefly.  
I can not find any difference in the primatius Church from ours, but in the name alone: for they bad Bishops, and they also whom they called Elders: and we have Ministers, which they called Doctors: we have instructors, which they called Teachers: we have Rulers, whom they called Seniors: we have Presbyters, that were Pastors: we have other Dignities, which they called Offices: so the we have, as they had: only they suffer us not to be as they were. For that argument of Archaepoumenos: It is not so pithy nor so strongly wrested, as once I thought: neither yet that, of one head of one body: for many Kings, yet one King, as have been: & many Bishops, yet one Bishop: as is: Not many Kings as many heads to divide one body: but one head to keep the kingdom of that same body. Not many Bishops as subverting them: But one Bishop over Bishops to protect them: Not divers heads of one body to divide them: but one head of divers members to uphold them: so then, our Bishops, and their Bishops, and in jesus Christ, one Bishop: let us now approach unto his calling.  
Two kind of ways are we called.  
By the Lord, & by men: ordinarily & mediately: & strangely, by the Lord God & inwardly: As Moses, by the hand of the Lord, by the flaming bush: Levy & his Family by the forecounsell of God: Aaron severed from the congregation: Elyas, from among the residue of the Prophets: Samuel, from among the children of Ely: Gad, & Nathan, from the children of their Tribes with others.  
A 'mong the nations also called he very strangely a great number: Melchisedeck out of Egypt, from Mesopotamia: Balaam from out of the mountains, and from the East. job, in the land of Hus. Scibillae much spoken of among writers: joseph in Egypt, jonas in Ninivi: Daniel in Babylon: Nehemias and Esdras, among the Pertians, all which were strangely, and some of them extraordinarelie called by the Lord: and this kind of calling ceaseth: and we take an other into our Church.  
The second order of calling Ministers: it is ordinary.  
1 It is therefore put to the secret working of the Spirit of the Lord, in the minds of men.  
2 And to that which Paul saith here: he that desireth a Bishopric, desireth a good work.  
3 And to the wisdom and discretion of him that chooseth them.  
As when that the twelve called the brethren together, & charged them to choose out seven men of honest report: Act. 6. Like as Paul when he came to Derbe, and had herd of Timotheus, that had a good report of the brethren, that were at Listra and Iconium Act. 16. That it may be verested of us, spoken of the Lord by Paul & Barnabas: that he had put them a part, & chosen them unto a good work. Act. 13. where I find no popular consent, nor any acclamations of the people, as in Rome when they choosed Censors, Dictator's, Tribunals, Praetors, and such like: neither cast they as it were lots, or else gave it unto election of the multitude: or else tied to the congregation alone: but the likaunce was given to one Elder: the choice to him that was wise in the Church: and he that was chosen, continued as their Ruler, for ever.  
That all things may be fully done: their is adjoined the putting on of hands. I take it that this custom came from the Hebrews, who as any thing was holy & consecrated to the Lord: so they used to lay their hands thereon: signifying that, that thing they gave, they willingly gave it unto the Lord. So jacob. blessing Ephraim, and Manasses, laid his hands upon their beads: so did Christ lay his hands on the little babes, that were brought unto him. In the same signification, laid they hands on their sacrifices.  
Therefore when they made choice of Doctors, Pastors, Teachers, Deacons, they laid hands upon them: to shew● that we are not ours but the Lords, given and dedicated to the use of his Church: thus now have we brought David from the sheepfold & Ewes: Amos hath no more to do among his cattles: Moses is called from Madian: The Apostles have not to deal with the Angle and the hook: and we have given Tymothe the first step into the ministery: his authority he hath to execute judgement: power he hath to tell righteousness to the house of jacob, & to bring Zion, the hill of our God to know his ordinance: He may now boldly enter into the sanctuary: called he is: hands are laid upon him: and he hath wished a good work: and let us now know, how he may perform it.  
The 4. first as props and stays to hold him up, that hanged upon his calling, are these. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blameless.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Husband of one wife.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, watchiug.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sober.    
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Among the wonders of the world this is one: that in so long time, so many years, so great space: I have neither read of, neither hard of, neither found out, that Son of man, that was blameless: For there is none that do good, not not one: None can say that of Christ, which you can accuse me of sin? Very few can say that, our Saviour reported of Zacheus, a perfect Israelite, in whom there is no guile: Not many can say as Paul said, when he sent from Miletum, for the Sages, and Elders of Ephesus, that he was guiltless of the blood of all: Nor report with Samuel, whose Ox, or whose Ass, have I pluck from you? Not now so great heaps of those that wish to be wiped out of the Book of life to save Israel: Nor with Paul to be accursed as touching the flesh, that he might save some, at the day of the Lord: few there be that offer up as job did, for their Sons or their daughters, or redeem (if peradventure they might) the transgressions of their children: who hath the commendation that Abraham had of God, that he can say, he is an upright man, and will teach his children the ways of the Lord? what man goeth now into the fields to pray with Isaak? or remembreth with Israel the benefits he hath received? or careth not for the ways of Balaam? or seeketh not the promotion of Egypt, and the substance of the Isles about him? Who hath been found of late, worthy to be taken from of the earth to devil with God? Or thought meet to have the Angels wait upon them with their fiery Chariots? Have we been fed with Angel's food? Hath the rock been broken in pieces, to yield us water? Have we tried the drought in the wilderness? the frosts in the fields? the strength of the mighty? the peril and jeopardy of read Seas? who is there in time of need adventureth his life with judith? That if Nathan speak, repent him of his fault? that hardoneth not his heart with Ahab? That striveth not with the Priests of God? Then as yet, I know not, or find not, that man that is blameless.  
Who playeth not that part of Naboth, that fat Chuff? Who hideth them that are in peril, from the face of jesabel? Who is not ready to sacrifice to Peor? Who reneweth the decayed Sanctuary? Who runneth not with Vzias to the Ark? Who hath not forsaken the Lord, and forgotten his holy Hill? Who reareth not up Altars unto jupiter, and giveth not rich burnt offerings to the Planets: as yet then, I ●●ow not, or find not, that man that is blameless.  
〈◊〉 there any filled with wisdom as is the flood of Phison with his buckets? or like Tigris, when the new fruits are growing? that bringeth in plenteous understanding as Euphrates, and filleth it up, as jordayne in the Harvest? that casteth out wisdom as floods, or as the Waterbrooke of the River, or as Dorix, when it is at the full, or as the water Conduct out of the Garden of pleasure? That deceiveth not in his tongue, that beguileth not his Neighbour, that speaketh truth to all? thensure, I have not, or found not, that man which is blameless.  
Hath not wisdom cried out? doth not understanding put forth her voice? standeth she not in the heigh places, in the streets and ways? doth she not cry in the whole City in the Gates, and no man heareth her? Who regardeth the yelling of the poor afflicted soul? Who causeth the Hedge, and Vineyard of the Lordo to be repaired? who hath brought Gold, Incense, Frankincense, & Myrrh, to him deserved it? who layeth not his hands with the Soldiers, to keep Christ still in the Grave, the he rise not? what cause have I then to question any more with Paul? I may not, I aught not, I dare not, I should not: for it is undoubted, and without question, I know not, I find not, that man which is blameless.  
Then let us seek a little farther, happily we may find some man by the way, or some one thing that may be done by man, and that he may climb unto: therefore we come to the second part of this second division: of truth not so hard as the other: yet not so easily as it is taken for: and it is this:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Husband of one Wife: This, it was put in, because of the unbelieving brethren, that had divers wives: in the law it was permitted and before the law. Sobolis procreandae causa: that the world might be increased to have many wives: Abraham had divers wives: jacob divers: David married Abigail, yet had he two beside, nay and more too: Elcana was indifferent well wived, but he had brawls enough with them: and it went hard with jacob when he was bought and sold in the fields with his sons Mandragoras: So unlovingly, these lovelesse toys, causeth broils in brainless love: I find not in the conrse of all the Prophets, that any one of them broke the rule of the Lord in this: and if Monuments were searched, which have you of all Diana's Priests, of Apollo's shavelings, of those romish Flamines, that have not run upon the sword, upon death, upon fire, than they would once violate & break their chastity? Of those that be this day at the Altar of the Lord, that poor out his Incense and offer at his Table, how many is there, whom the Gospel crieth out upon, and these days hath spewed forth from of the face of the earth, as unworthy to abide in the tents of jacob for this villainy? A fort there be even in the house of God, fit to sport it with the Timbrel and the Pipe, then to take in their hands the Book of the Lord: Helyas looked up to the Heavens, and saw a black Cloud, whereby he judged that rain was coming to help Israel with all: Is there none here of all the Prophets that will look up to the Heavens to bring tidings to this people? Surely it may be done, and safely. For if ever vengeance approached near us: and tempests, and storms fell on us: these are the days, wherein the air is black and glowmy, and full of thick clouds, ready to power forth rain, and throw down Hailstones, to consume us, for the advowtery and incestiousnes of us the Clergy: what a number have been deprived of late? what a number are suspected now? I, it was a a sore lesson: I, it was a good lesson: I, but it was a hard lesson: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratianus, that vile and filthy wretch, with others that rabble, forbade Marriage: The Grecian Church and the Latin suffered it a long time: Silitius settled & established it in Spain: Gregory in Silitia: and it was assayed in Germany: But Augustanus, Maguntius, and Hildebrand, disanulde it: These days are so miserable, that Concubines be but common ware, and men of conscience yet in these Marchaundrise, will strain their conscience: Polygamos, Digamoes, Trigamoes, Centigamos (if so you will) they spare them not at all, so it be done in the Closet. I am persuaded before the Lord, and that among us who be of the household of faith: that Solomon, his so great a number of Concubines, the royalty and stateliness of his princes: are scarce able to serve the greediness, of some our English wantons that be among us: the Lord cut them off, and give Micheas a bold spirit to tell them of it: Let us come to the third part, and see what it is that followeth.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Watching: A great charge it is, that is given to the minister of the word of God: who as one to tender the care of his launched patiented, aught to be ready at all assays, to wind and fold up the rawness thereof: And this was it Christ said to the twelve, get you and preach you: And the fifty he sent forth healing and teaching in his name: also Christ in john, you shall bear witness of me. In that last prayer, the charge he gave unto them, he lifted up his voice and said: sanctefie them O father in the truth, thy word is the truth: as thou diddest send me into the world, so do I send them into the world: and again to Peter, feed my sheep: and again, a good shéepeherd giveth his life for the sheep and they here his voice, and they are led by him: Esay the Prophet, threateneth out vengeance against them, that live securely and carelessly in their charge: Woe be unto Zion, Woe be unto jerusalem, Woe be unto Ephraim, and Woe unto Manasses. Her Priests be blind & ignorant every one of them, the are domme dogs that cannot bark: looking after vain and wanton things: And this vice, it is two common the Lord knoweth, among us, that are become continual sléepers, and lie down in our lassiviousnesse, and belshe out in our talk most infamous blasphemy against the Lord: I here the voices of good and wise men, tinkling in my ears of the dissolute ministers in the country, and that be abroad. But let good men blush, let them that should see, be blinded: the Lord will one day take away this Veil, and uncover their faces to see better: I see it, and I know it, and I speak it from the Lord, that if thy wisdom were as great as Solomons was, if thy counsel as joseph, if as well learned as Paul as active as josua, as heighly commended as ever was Peter: yet if thy dissolute life, out go thy sugared speech, thou art but as sounding brass, and as a tinkling Cymbal, good for nothing. Know you not that Saul persecuting the Church of God, cometh not near it? That the Priests of Baal must not serve in it? That the Levite defiled upon a dead Carkace must not approach it? That Nadab and Abihu offering up wrong Cence before the Lord, die for it? That the Mohabits child in the tenth generation, not, not forever, minister in it? Fiery tongues be they that shall help thee: the zeal of Elyas that shall move thee: The Spirit that was in Amos to provoke thee: For he is no prophet, that Prophesying, shall go coldly to work in his prophecy, for it is a great work, it is a mighty work and he desireth a good work, that desireth to be a Bishop: So that at length, we have found out, the heigh, stature, and comeliness, of him we sought for: to these if we adjoin but a few more joints, with some travail, we shall I doubt not, draw out the full protracture of the whole man: for now followeth the last of my first part.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sober. Among all the evils that be under the sun, these my soul hateth: as for the Path way of them, it leadeth unto hell: A man, in aucthoritis, that dare not speak: The Candle of the Godly man, that is quenched with unrighteousness: the plenteousness of food in the fields of the poor, the greediness of the mighty, that devoureth it: the Prophet that seeth all abominations under the sun, and chasteneth them not: The unreasonable bibbing of those that be at the Altar. The drunkards and guidibeades that be in the house of God: And the shameless man, which falleth down with wine: All which they be in the very heigh way that leadeth unto hell. Two things I require in the man that feareth God: Two things I wish were in all that live upon the earth: And two things I wish unto the watchman: But I require all things to be in the sons of Prophets: My desire shalbs fulfilled in these: If he that doth fear the Lord take heed of falling: For a discreet servant shall do well and his ways prospero. If all they that be under heaven, leave righteousness for inheritance, and virtue to their children: For the riches of the sinner are laid up for the just. If there be a ready eye in the watchman: If any heart that is trusty unto his flock: If the sons of Prophets have undefiled lips: If tongues that speak not guile: If a steady head without wavering: If a comely behaviour without beguiling: If an unspotted mind without riot: If an untroubled Spirit, not puffed with drink: If a sober & temperate life, that he be not checked of those with out, or fall into the hands of the Tempter: For thus it behoveth a man, that will serve the Lord, always to be most pure, most chaste, most upright in conversation: For that of you Poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & the of Musculus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 health, and safety, and uprightues of the mind can not be wanting in that teacher, that teacheth others Thus have we drawn out, the one quarter of him, that ought to be a serueter at the Table of the Lord: Give me leave to come but to the second part of him: if his comeliness be such, his colour so exquisite, his fashion and workmanship so nice & dainty in the drawing, the I can not at this present, paint him out fully, the days are long, and our time is great, hereafter peradventure it may be fully finished: let us see what that is that followeth.  
Upon the vocation, and calling of a Minister, hangeth the duty and function thereof. That be may seem more glorious, I have given unto him most gorgeous array, not of Aaron only that lasted for a time, & afterward was stripped thereof, but of our heigh Priest & King, even the Son of God jesus Christ: That had no seam in that Garment which he put on, either any wrinkle, who hath carried us with him into the Heavens, in token we must be appareled, and wear the same garments that he did.  
The second order in his duty & function, is that every Preacher be attired thus. 

That he put on discretion, the very Oil that must drench, the skirts of his clothing:  
That he use hospitality: the royalty we put on, the Bells that make us to be known by:  
That he exercise himself in teaching: the yellow silk, the purple, the Scarlet that we Were, to adorn and beautify the house of God with all.  
That he be clad with abstinency, the Ephod and the brestlap that he putteth on: fastened with two hooks of pure gold: Sagacity, and Modesty.    
First saith Paul, discreet, comely appareled: As touching the apparel that is enjoined us, because I am none of those, that seek for reformotion in a thing of so small weight, jest the whole countenance and face of the Church should be altered: Therefore do I leave it to their consciences, that are minded to continue in the house of God. If any use broad and great Philatharies as the pharisees did, or that think the Gold, and the best Gould too, even that of Arabia to be only theirs: that in their finesse, are not content with costliness, & in their bravery, think it not so great a matter to wallow in their joylity: To them I give this lesson: That the day will come, when God will pluck their broidered works, their spangs, their jewels, & their garments they fetched from Damascus, he will sand them together sticks in the desert, & to make brick in Egypt to tame them with. It is a general complaint every where: the mouth of each person is open against us, to see the vurulynesse of him that entereth the Porch of the Lord: And as were the sons of Aaron more marked & marveled at for their glorious attire they put on, than all Israel: so in our days, are the ministers known and discerned as greatest roisters: and the one sort of preathers, as chiefest swashbuclers: and diuérs of our teachers, as common Gamesters: and such as should be ordered as masters of disorder: yet hath the Lord no pleasure in these: his Garden, is his Temple. His savour is thy favour. Thy labowring, his embalming. Thy teaching: his inritching. Thy preaching, his deleighting. What ask you? What seek you? What require you of the Lord? Feed my flock: keep my sheep: love my Lambs, all things shallbe ministered unto you. This is the charge Paul gave, to choose wise men for their Elders, over the congregations. And Solomon, a discreet man buildeth the house: a foolish person doth root it out. For Woe be unto Zion, and Woe be unto Damascus, and Woe unto Sydon, and Woe be unto all the Isles, that lack wise men for their rulers, and discreet persons to teach them wisdom. Well, let this be my first point in this his second attire, to clothe the minister of the Lord withal, we will proceed, happily at length, we shall find that, which may delight us. The next is.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one, as shall maintain and keep strangers, and not unfitly: For among Israel strangers were harboured, because they themselves were strangers in Egypt And we must remember to keep strangers, in token that we do wander on earth, and have no abiding place, and in remembrance we be strangers unto all the world, for the word of the Lord. That heathenish writer, yet the eloquent writer Marcus Tullius: Says properly in his Officijs. Non dominus domo, sed domus domino cohonestanda. The house aught not to set out the master, but the goodness of the master adorneth and beutifieth the stateliness of the house. Ulysses, traveling very far, gave his commendation to Greece and all the countries there about, that for courtesy and hospitality, it might well be compared unto all Latium. I know not what Ulysses would say, if he were with us, but I am in doubt he might beg and starve to, before he gate aught. I must of duty counsel you with Paul to be good unto the poor, for by receiving strangers, men have received Angels into their houses. If David may be believed: the good man's child, hath seldom begged bread, and the heart of the reighteous man is always liberal. I must speak the truth before the Lord, and before you all, for we are driven into a very narrow strait: the belly, and the back flaunteth it out in all sumpteousnesse: your houses, they have nothing in them but bore walls: they be so pinched with penury: those which are in the common wealth, in whose hands are many heaps of Gould, are loath to distribute three pecks of meal to the poor and fatherless: Nay I have hard some speak it: That if the unsatiable gathering together of money: if your racking of poor people: if the greediness of scraping in of wealth, were left among you, the spirituality: we which are of the common wealth that have nothing but by travail, and sweat of our brows, raked up in many years, would bestow more on the poor people than we do.  
This is a pitiful cry, & it is ascended up already unto the ears of the Lord: the people they are ready to starve: they howl in their misery: and cry out in the very pain and smart of their souls, upon us the ministers of the Lord, that harden other men's hearts by our covetousness. Naball must needs be hard and greedy: and no marvel, if Dives think much to give unto Lazarus: that rich men seek for new barns to put in their store, when they of juda, and such as be in the house of God, continually thirst to inritch them. Well, the Church of God perisheth in her misery, and panteth so sore, that she is burst with crying, because that this is not looked unto. In a clear testimony of my conscience, I utter the truth unto you, for I have seen it in some, I know it in many, it is common in all. Hospitality here so much accounted of, of Paul, is termed husbandry: For if you save much greedily, that your children may spend it lasciviously: it is said to be but good husbandry. I once was at Paul's Cross, when as a learned & grave father preaching there, among many other things spoke much then of this vice: He called to memory at that time, for the space of many years before, that there had been no one Alderman in all London, whose senne was remembered to have used the honestly which the father in many years, had seraped up so covetously: It was a sore and heavy saying for those wise and grey headed men that were then present: And the saying of that wise Prophet moved the hearts of many that heard it.  
There is at this day, now in London, in most flourishing state, two sons of two Aldermen, governing by the wealth their fathers left them, the happy and good state of that City. But if that old and gray-headed father were now alive, and speaking of the ministers of the word of God, should turn his eyes to see the jollity, wherein their children be: that same discreet father, for the two famous & most worthy Shrifes, that have governed that honourable City of London, could not (since that England was inhabited and known of men) pick out so much as two sons, of two Bishops, to have sat in the seat of their fathers: I speak it as in such a time, wherein the Lord hath sent a rot among us: that wise men and most good and godly men should have so lewd and wicked children. This is it I say, The Lord will have their sons to spend it wanton, for that their fathers have rack it up so unkindly: And if that money were bestowed on the poor, which pine away for want of food, or some other way to the good and profit of the Church, which lieth smothered in their coffers, and moth-eaten with rust: the Lord would not only prospero them, as good Phinees, to have the honour of the Priesthood to remain in their houses for ever: But they should be sure to have one in the favour and sight of God, in a perpetual generation.  
The world is now so proud, and the people therein so stately, that if the son of a minister be not a gentleman, the son of the minister shall be but in account a beggar. There is some in England, that have good and large stipends for serving the Lord, and they spend it as liberally on their Sons to make them Courtiers: Well, Aaron did not so, either Eleazar so, either else the Apostles and brethren of the Lord, either else did Cephas or the residue so: Pity it is, the Church of God, to see how it serveth: how the people die for food: the hedge of the Lord, how it is broken down: and they of the house do not so much as sand their children out of their house to repair it. The Lord move his Prophets, to see unto it: And give them that earnest of his spirit, the zeal of his glory, the fear of his name, the reverence of his Majesty, they aught to have: that his Gospel may be farthered, his Jerusalem builded, his City finished, his Church fettled, that (if it be his will) it may from henceforth, be never more removed: we have now run thorough, the two first pieces, of our last work, even a little liberty more, and I doubt not but I shall dispatch the rest. It followeth.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apt to teach: there was required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and now we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lord God hath always had a care over his church, he therefore hath continually sent labourers into his harvest, to help them forward therein: and in that he saith apt to teach. None must be fit to lay his hands unto this plough, that is not of sufficient force to rule it:  
I would to God our ministers knew the way, to put of their shoes, when they come into the Temple: or that they would sing an other song, then that they chanted and flung forth to those of Babylon: Or daubed not up the walls of his Temple, with untempered Mortar, as now they do.  
Here, how it is, I know not, it may happily be better, then where as I have been: but in other plares, the Huntsman is readier than the Minister, and he fitter to traverse the fields, than he is to feed the flock: I am ashamed to see in the congregation (the heritage of the Lord) that there should be any, as to serve in his Tabernacle, which came not of the flock of Phinees, and are not found registered among them of the right priesthood: If Israel were now gathered together, they would have chosen Eleazar, and his children, and have let the other gone as Bastards. I see very well, that as to one Tribe, so only to one Church & society, is this that I speak. But I would all the Lords in Israel heard me, that there might not so much as a Porter be left in the house of God, if he were not able to open & lock the doors, by good title: This is the poor council that I am able to give you at this time, O you of the kindred of Levy: that every man make clean his vessels, and keep holy his own soul, that he may be blameless at the day of the Lord. How can this be, when a number are so tongue tied, that in every third living, not the third man, is able to speak to the People? There was in Gilgal, Schools of learning, whereof Samuel was head, not far of jordan, when the twelve stones were set up, at what time the people came as on dry land thorough jordan.  
There was also in jerico an other school, whereas Elyzeus ruled, called Nazaristes: Thither they went unto the Prophets, from thence were they called, if they needed any. God, to whom all praise belongeth, hath given unto England, two as worthy and famous Schools, as I have read of in any common wealth. But how many have been sent for from thence into the common wealth: or who is there, if he have not one to speak for him, that at this day eateth among the Prophets?  
The Sickle hath now been twice six times put into the Reaper's hands, since I gave my first full entry into Cambridge: and many a time hath the Sun turned back again his course, since I began my study: yet I did never hear of twice six persons, which were called by the Patronistes into any one benefice throughout England: either known any, if he sued not for it, to have got aught: and then if Master Simon and he juggled not together, or went aside into some corner, he went without it too: If not then the gift thereof was given unto his man: and ten pounds, or a twenty, or three times ten, sometimes, returneth back again into his Coffers: Thus are the poor servants of the Lord rob. How can it be, that Universities should be so pestered as they are with students, unleast you took out of the Country to serve your turn? when you might have good & faithful Ministers, from the schools? complain you of drunkards? take sober men from the Universities: let them of the fields, keep their Plough still. Complain you of evil livers? how can it be, otherwise, seeing they never knew as yet to live well? complain you of dissolute and idle men? Then choose out them, that are benumbed in joints, and withered in face, and broken with long travail at their books: use discipline for those fat Chuffs, that lie snorting in private corners: Complain you of Spendthriftes, and Banckerowtes, readier to rifle & swear it out: fit for the Buckler and buffeting, then for the Bible and profiting? Then strip them bore and disherit them of this title, the deface the Church with their dishonest and unchaste life: Apparel sober and grey headed fathers, that want, and stand in need: complain you of the small skill, and little instructing of those that be in the Church? then I am enforced, I perceive, to tell you all: fetch out the brass, and copper, and Tin, whereof there is now so great store in Jerusalem: Let your knives, and your Basins, your pots and your vessels about the Tabernacle of the Lord, be of silver only and of gold: for purity and cleanness, is verity and holiness unto God: briefly I say thus much: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Art thou a Minister? It is expedient thou be a teacher: For I say from Ezechiell and from the Lord. If God send a sword into the land, and that people have a Watchman, that is set over them: That same man when he seeth the sword, shall blow the Trumpet and warn the people: If a man hear, and is not warned, but the sword come and take him away, his blood shallbe on his own head: for he heard the sound of the Trumpet, and cared not. If the watchman see the sword coming and telleth it not, if any of the people be hurt, he shall die in his sin, his blood will I require at the watchman's hand: Again, if I say unto the wicked, thou wicked thou shalt surely die, and he may beware, and will not, he dieth in his sins, his blood will I ask at his own hands.  
But if he be wicked, and thou tellest not the wicked of his wickedness, he shall surely die in his sin, but his blood will I require at thy hands: for as truly as the Lord liveth, if he stretch forth his hand over a City and destroy provision of bread, and sand dearth among them to destroy man and beast in the field, though No, Daniel and job, those three men were among them: yet shall they save but their own souls. If I bring noisome beasts into the land to waste it up, and leave it desolate, that no man may go therein, for Scorpions and wild beasts. If these three men were there, they should save but their own souls. And if he send out a Pestilence into the land, and poor out his sore indignation on it in blood, so that he rooteth out both man and beast, If No, Daniel, & job, were therein, they should deliver neither sons, neither daughters, but save their own souls, in their own righteousness: well, I exhort you all in the Lord, and in the name of the Church of God, which weltering in many corners of England, holdeth up her hands unto you, that being wearied with long and great tediousness, is not able to lift up her head any longer. That now shivering thorows all the joints of her body, crieth out pititifully, for instruction at your hands. That being defaced heretofore with base and homely doctrine, craveth to be fed with good Discipline, and receive good and strong meat from you: and I crave it in the name of jesus Christ which hath bought you, and for his bloodshedding which hath ransomed you, and for the mediation on his behalf, which daily prospereth you: That you would be good and faithful stewards in the house of God: That henceforth you suffer no dissolute and gyddiheads to trouble her, no dumb and doltish ministers to mussle her, no Priests of Baal, no bringers of newfangles, to come near her: You shall increase to the Lord GOD the number of his chosen people, you shall strengthen the weak, help the feeble, incurrage the poor in spirit, make strong the feeble knees, open the eyes of the blind, help the ignorant, and build up the walls of his spiritual Jerusalem. I have described hitherto, the half face of such a Prophet, as I have seldom heard of in any common wealth: please it you to give me leave, to touch but the very hem of this his next garment: If then I give him not sufficient clothing, I am content to let him go for this time: hereafter when I am wealthier, more fully to attire him.  
To his body as to the whole man, I have given him this that he be blameless. To keep him in awe, as otherwise one wild enough, that he prance not forth in his fury, he hath a snaffle to draw him back, even a very good virtue, mutual society: For that he hath a house and a charge to, he hath a tower to look out on, where he must be watching: For that he is in a very brickle place, I have set one to wait upon him, to keep him in sobriety: he is covered with discréetion: and being a man of wisdom he regardeth not himself so much as others, he bestoweth therefore on his neighbours, and keepeth hospitality: And knowing that men live not by bread only, he diggeth for the pits of the water of life, and teacheth them to seek the Manhu came down from heaven: Lastly, as one able to discharge so great an office, he hath Abstinency as keeper of himself, and others, that they abstain from such things as be hurtful, and seek them, may profit all. In the book of God, there is prescript commandment given, as touching them, that abstained: Loquere ad filios Israel, vir, sive mulier, si voverint votum Nadir separent se a domino, a vino & sisera abstineant: etc. Of abstainers I find two sorts. The one at the commandment of the Lord: The other of free will: Commanded of God was Samuel, even from the breasts of his mother: when as Hanna, wife of Helcana being barren, she desired of the Lord a child. 1. Sam. 2.33. The like was of Samson, when the Angel appeared to Manoath, of the tribe of Dan, whose wife also had never child till that time: judg. 13. Like as was that of john Baptist when as the Angel appeared to Zacharie at the Altar: showing him, that his wife should conceive and bear a son, and that he should drink neither wine, neither strong drink (for he was a Nazarist) as Luk. 1. another kind of abstainer there was, the lasted all only for a time: common to the Levite, to the Priest, to man, to woman unto all (for a certain season) which custom (in manner) was kept by Paul, when he vowed a vow, and shaved his head in Cenchraea, Priscilla and Aquila accompanying him. This was that whereon the Papists took so much hold, for their vowing: But as the Gopell is free, and tied neither to times and seasons, neither to years and days: so, the liberty that we have in Christ doth abrogate these. Paul speaking here, of the abstaining, meaneth not, that we should renew this custom again, but warneth us here of drunkenness, and of intemperancy: A vice very common, and in deed not cared for, and I marvel so much the more thereat, as I see them to be traunceformed into beasts, and that manliness and live blood that followeth the greenness of youth, to be turned into blackness and ugliness in the Face: of whom you may have a good note to discern them, by that sweltering and rottenness you shall see in them that be common quaffers: Wherefore, as there be now every where in the house of God, readier at Ticktacke, then at the Bible: that dishonest their calling of Dyceing, and bring contempt to the word of God, shame to themselves, and a reproach for ever to their vocation, by overdrinking, so, if any thing deserveth banishment from the sight of God, from the ministery: from Bishopric: this in my judgement especially deserveth it: And how can it be that the true food, the spiritual & perfect drink can ever be tasted of, if such misshapen, deformed and disguised Ale house Knights, be suffered to have any thing to do, in the service of the Lord? For this cause, thinking myself most happy at this time, though unworthy to speak in so learned and Honourable an assembly, as here I see. Yet either as Phormio to Hannibal, or as one emboldened to speak at this present, I presume in the name of the Lord God, in the behalf of his Church, and of the flock he hath committed to us, to speak thus much. Not therein to rip up old sores, which I know, cannot be healed: or to unlace the wounds of any man, which cannot be done without peril and jeopardy of the body, neither yet as having cause to cry out for reformation, in divers cases, in that many things, be reformed most exactly: But humbly to crave of your honour, whom God hath placed in his eternal counsel over us Levites: to rub and race out, all the stock of jesabel: to pluck out and deface them, which have no title to the true Priesthood: To rend the kingdom of those headless fellows, who having of a long time served Peor and offered up the first fruits of their youth to Accaron, are now compelled, to lie groveling in the Church of God: and in the darkness wherein they have loitered, shoake up the people with unleavened bread: nay with chaff and superstition, wherein they have serurely lurked these many years. The country is so full, either of tongue tied ministers which speak nothing▪ or of Vessels without water good for nothing, or of idle and sluggish Levites which profit nothing, that the people of the Lord are starved, they lack meat; every corner so full of newefangled & disguised toys: bringing in of news, and strange novelties, to delight the people: in preaching divided, in doctrine contrary, in life and behaviour filthy, in instructions erroneous, in admonitions Fantastical, in their dealings, innonating & changing the old for the new: that the sheepfold of the Lord, is cut in sunder, and feign to abide in many angles, and to lurk in private corners, that they may better be satisfied in that they ask. I am persuaded, that a great number, they are fit for Mycah, to serve and worship a Theraphin to the dishonour of the Lord, than once to offer up true & good Cence in the house of the God of jacob. I may well say that the Regions are ripe already unto Harvest, but the workmen, they are unskilful in their doings, for they cut down, & they spoil the branches of the good Vine, they are not able to prune them in their season: They have so by the space of many years overshadowed the little grafts, and kept under the simple souls by cloak of superstition: That for lack of the Sun, the sinsceare and true meaning of the word, that hath been kept from them, by these rotten and shackering boughs, they are even now fallen to the ground and withered: O Lord? how many poor and silly Creatures of God have pined away, which never knew what jesus Christ ment? how many is there that if they had tasted of this Bread of life, whereon we feed, would most willingly have nourished themselves therewith, and for the want thereof, have died in hunger? Wherefore and for which cause (even in the Lord Christ and in his blood, I speak thus much) The Lord hath so blessed the sons of his Prophets, and Gilgall is become so glorious in the sight of God, and bethel, and jerico where our Nazaristes be, is now come unto so full a groat: as that since the Lord hath given his word to man, a more happy and flourishing estate, was never seen among the sons of Prophets. It is our humble suits, that as GOD hath blessed them, so Ely and Elyas, would now bring these young Levites, into the Tabernacle of the Lord, to serve there. The Lord God send down upon you the full measure and abundance of his spirit, that those may be chosen out as fittest for Israel, that are meetest to bear the Ark of the Lord: The Lord send us his Prophets of his grace and goodness, that as he hath given mercifully unto us, a long, calm, and quiet Summer: therein to make ripe, and fully to strengthen our studies, such a time, as heretofore we never had: so in the pleasure and greenness of this same time, we suffer not the fruit which is looked for at our hands, to wither away, but that we may bring it into the common Wealth among others, and profit them which have either little or small skill in the word of God, and that hope to be only relieved, by our doings: And that God that hitherto hath blessed them, in that his favour prospero us, and them, in jesus Christ. And now even last of all, having said what I do think, and uttered that I mean, in a true testimony of my conscience: I crave pardon at your hands, my fellow brethren and labourers in the Lord: Take this my farewell and last speech among you. Even to you of Cambridge, I also sometime of Cambridge, do speak: To others, men of learning and wisdom, I a little experienced in reading, and as one snatching hear and there that which he could get at study, make my humble suit and earnest request with hearty good will unto you all: That the house of the Lord, wonderfully decayed, and broken down in many places in England: the wales thereof so shaken, that any ravening & ramping beast may enter therein to devour up the poor flock of the Lord: scarce in sixtéen years one man found out to speak unto them sixteen times: nay in twenty years not two Sermondes': in ten years not one Preacher: and since the blessed and happy day (than which never came one more joyful in this Realm, when our most gracious Sovereign took first of all the Sceptre and the Diadem upon her head, and now hath kept the same from the hands of foreign men) I say from that day of joy and mirth, until this hour: many Churches, sundry congregations, divers Parishes in this Realm, either are destitute altogether, or seldom in seven years, or never in many Months, or not at all since the preaching of the Gospel, have had any one good Preacher to teach them: Our Prophets, they tarry at holm, and very loath they be to go abroad, so many troubles, and sundry miseries are incident unto them in the common wealth: And verily I can scarce blame them: for if they do, they are fain to go into the fields to gather their own meat (if so they will,) as though there were now a dearth among them: and then there daintiest feed it is but Pottage: If (which is worse) they happen to gather some Coliquintida or of the wild Vine, they may starve or else be poisoned, there is never an Elyza to help them: or any one (so rare it is) like unto that Sunamite commended of the Lord: that if a Prophet or man of God come by him, will call him, or appoint him a place, or make him a chamber, or wall it about, or set him a bed there, or a Table, or a stool or a candlestick, to entertain him and his servant, if he turn thither or come that way: That I might have good occasion to charge them to stay at holm and be content with their small provision, for they shallbe fed as hongerly when they come abroad, as ever they were, when they kept their study: And yet this is not my meaning: for without doubt, if we were as ready to serve the Lord, as God would be if we walked uprightly, to bless us: though they would not or they could not, or that the people were hard and stony unto us: yet the Lord would provide us meat, yea though it were from the mouth of the Kavens, and we should be as well liking with the pulse and the pottage whereon we feed, as any other though they were in the kings Court, with all their dainties: Wherefore let no man be discourged, we are but as our fathers were: furthermore it is our portion in this life, to be in bondage in this world: And if we were not, as now we are, very secure, the Lord would deliver us: It is a pitiful thing, and I can not but utter it, take it as you will: we disagree among ourselves, and be at discord with in our own house: and there is heart burning even among those that minister in the Ephod and serve at the Table of the Lord: The thing is to open, the grudge is over well known: as for the contention I would it were so great as that of the Prophets was, that any just quarrel might be pretended: but in as much, as neither the work is falsified that appertaineth to the holy buildings, nor the garments or the silk, or the fine purple and wreathed work, contrary to the commandment of God: but your disputation is about Snuffers, & Besoms, and such base and homely stuff, which you thrust into the Tabernacle of our God, & lay upon us being things of no value: therefore I am not purposed to defend then at this time, but to pray unto the Lord to prepare our hearts aright, that we may use them equal and as becometh us, both of them: Having for all that, great and weighty matters, to charge them with, that throng in upon us with their superstitious glozing: very desirous to know what conscience there is, and how reverently it may be done, that having so goodly, so great, so famous and excellent gifts, they shall for all that, leave the people of God unfed, see the poor flock of the Lord starve before their faces, the lame man and simple soul die for food: they hide themselves and lurk in private corners, gadding a broad like men of occupations attired like prentesies rather than Preachers teaching in schools, then speaking in Pulpits, and all for the vanity and imagination of our hearts, or for the unruliness, or for the blindness, or for the unskilfulness of ignorant men. Furthermore there is no cause, that they whose doctrine and life, manners and knowledge, is comparable almost with those the best that bear the cheefeste places in the common wealth, should disguisedly transform themselves to all fashions, that they be readier to run a hoyting and raunginge abroad thorough every petty and buy holes in England, preaching and teaching in private houses: ministering and serving in private places: dissuading not persuading once to good orders: disfiguring their calling, and laying aside their function where unto they are chosen: and seeking to be plausable among the ruder sort: serving their affections, and yielding to their desires, as common Chapemen, to buy and cell: and to lay abroad whatsoever disorders shall be brought into the common wealth: so that after this my last petition and request, unto you all in the Church of the Lord: specially to you at this present gathered together to show your duty and readiness, and your good affection that you bear to the Lord God: rejoicing so much the more as I see so goodly a company assembled and met in one to join and knit hands to the finishing and raising up of the spiritual Jerusalem: I say, unto you all I power forth with a wandering mind, and very unwilling heart, these my hindermost and last words: And they be: that none of you do come as the sons of Ely did to them of juda, bringing with you a three forked fleshooke, to pluck out the meat that is in the pots, if any one deny it you: Or that you presume to take this charge for the love of money and greediness unto gain, as some have done: or that you be a dishonour unto the family o● 〈◊〉 Lord, traunsported and borne about from place 〈◊〉 place like masterless men: Having no aboode, not not a hole to lay your heads in, too unseemly in these our days, where a number do sit in the heigh ways, and in the gates of other men waiting for a piece of bread and for alms at their hands, when it were fit that they were keepers of hospitality, themselves: Again I require and pray you earnestly a servant of the LORD and fellow labourer with you: To scatter yourselves thorough every angle and quarter of this Realm in several congregations, that all countries may hear your voice, and every part thereof may glorify the Lord. Follow not the custom of our Presice men, very dainty and coy, so nice as may be, if they see a Surplice, or a Coop: Yet they will thrust them of their accord into other's men's charge, and take upon them government in the jurisdiction of others, and spread abroad the infirmities of weak brethren, and dispense a year some times, months (if they think good) and often many weeks, to satisfy the unsatiable demands of their confederates: yet cannot found in their heart to bestow them in any other foreign and strange place, where the word of God hath not been heard, to do good there: And to conclude, let there be one agreement, one brotherhood, one voice, and one sound in all your preaching, speak not contrary things: a very common thing in these days, men have learned to dissemble so gloriously: Also I desire you, nay I charge you in the Lord Christ, that you be not of divers minds, but that you teach one GOD, and one Christ, whom he hath sent: sowing abroad no new and fantastical opinions: or scattering devilish and old heresies: or inventing strange and fond novelties: thrusting upon the simple soul's invocations, and fables, which appertain not to edification: All which are brought in at this day by the schismatics of our time, and now trouble the common wealth: that the same sword which appertained at the first all alone to the Magistrate, to the rooting out of vice, and hewing off of the Papists: is now also feign to be drawn forth, to cut of them: Well, the Lord grant (if so it be his will) peace to Jerusalem, and long life to the daughter of Zion, and joy and tranquillity to us of his Church: that she may be brought to know the will of the LORD, and we ruled by him, in all our exercises: that the word may have free passage, his name only glorified, his will known, his commandments kept, and the gospel truly and sincearely taught, to the maintenance and furthering of Religion, and the beating and suppressing down of sin, thorough jesus Christ our Lord. Amen.  
FINIS.