¶ A godly letter sent too the faithful in London/ Newcastle/ Barwyke/ and to all other within the realm off England/ that love the coming of our LORD jesus by John Knox.  Math. 10. ☞ He that continueth unto the end/ shall be saved. 
¶ Imprinted in Rome, before the castle of s. angel/ at the sign of saint Peter. In the month of july/ in the year of our Lord. 1554. (?)   

❧ John Knox To the faithful in London/ Newcastle/ Barwyke/ & to all others/ within the Realm of England/ that leaveth the coming of our Lord jesus/ wisheth continuance in godliness too the end With a declaration of prayer/ annexeth to the same.  
When I remember the fearthfull threathninges of God/ pro●oficed against realms/ 
levit. xx Matth. x.  and nations/ to whom the light of God's word hath been offered/ and contemptiously by them refused/ as my heart unfeignedly/ mourneth for your present estate/ dearly beloved in our saviour Jesus' Christ/ so doth the hole powers/ of body & soul/ tremble and shake/ for the plagues that are to come. But that God's true word hath been offered to the realm of England can none deny/ except such as by the devil holden in bondage (God justly so punishing their proud inobediens) hath neither eyes to see/ 
Timo. ij.  nor understanding to dycerne good from bad/ nor darkness from light. Against whom no otherwise will I contend at this present/ than did the Prephete jeremy/ against the stiff necked & stubborn people of juda/ saying: 
jerem. xxiii  The wrath off the Lord shall not be turned away, till he have fulfilled the thoughts of his heart. And thus leave I them (as of whose repentance there is small hope) to the hands of him that shall not forget their horrible blasphemis spoken in dispitte of Christ's truth/ and of his true minister● And with you that unfeignedly mourneth for the great shipwreck of gods true religion/ purpose I to communicate such counsellor/ and admonitions/ now by my writing/ as sometimes it pleased God/ I did proclaim in your cares. The end of which my admonition is/ that evin as that you purpose/ and intend to avoid God's vengeance/ both in this life/ and in the life to come/ that so ye avoid and flee (aswell in body as in spirit) all fellowship/ and society with Idolaters in their idolatry. You shrink (I know) even at the first. But if an orator/ had the matter in handle/ he would prove it honest/ profitable/ easy/ and necessary to be done/ and in every one point were store enough/ for a long oration. But as I never laboured to persuade any man in matters of religion (God I take to record in my conscience) except by the very simplicity & plain infallible truth of God's word. No more mind I in this behalf. But this I affirm/ that to i'll from idolatry/ is so profitable and so necessary to a Christian/ that unless he so do/ all worldly profyth turneth to his perpetual disprofeit/ and condemnation. Profijt appertaining/ either to the bodies/ or to the souls / of ourselves/ and our posterity/ corporal commodities consisteth in such things as man chief coveteth for the body/ as riches/ estimation/ long life/ health and quietness in earth. The only comfort and joy of the soul is God by his word expelling ingoraunce/ sin/ and death/ and in the place of those/ planting true knowledge of himself/ and with the same justice and life/ by Christ his son. If any off these foresaid move us/ then of necessity it is/ that we avoid Idolatry/ for plain it is/ that the soul hath neither life nor comfort/ but by God alone/ with whom idolaters/ 
1. Cor. vl.  hath no other participation ●hen hath the devils/ and albeit that abominable idolaters/ for a moment ●rysiphe yet approacheth the hour/ when God's vengeance shall strike/ not only their soul's/ but even their vile carcasies/ shallbe plagued/ as God before hath threatened. 
Levi. xxv  Their cities shallbe burned/ their land shallbe laid waste/ their enemies shall dwell in their strong holds/ their wives and daughters shallbe defyted their children shall fall in the edge of the sword/ mercy shall they find none/ because they have refused the God of all mercy/ when lovingly and long he called upon them/ you would know the time/ and what certitude I have here off. To God will I appoint no time/ but that these and more plagues/ shall fall upon England (and that ere it he long) I am so sure/ as that I am that my God liveth. This my affirmation/ shall displease many/ and shall content few/ God knoweth the secrets of all hearts/ knoweth that also/ it displeaseth myself/ and yet like as before I have been compelled to speak in your presence (& in presence of others) such things/ as were not pleasable to the ears of men/ whereof (alas) a great part this day are come to pass/ so I am compelled now to write with the tears of my eyes/ I know to your displeasure. But dear brethren/ be subject unto God/ and give place unto his wrath/ that ye may escape his everlasting vengeance. My pen I trust/ shall now be no more vehement/ than my tongue hath been after then ones/ not only before you/ but also before the chief of the Realm. What was said in Newcastel & Barwyke before the sweat. I trust yet some in those places beareth in mind/ What upon the day of all Saints/ 
●et New●●stel wit●●es.  the year that the duke of Somerset was last apprehended. What before him/ that then was duke of Northumberland/ in the town of Newcastle/ & other places more: What before the kings majesty at Wynsore/ Hamptoncourt/ and Westmynster/ & finally what was spoken in London/ in moo places then one/ when fierce of joy & riotous banqueting were made at the Proclamation of Mary your queen. If men will not speak/ the stones and timber of those places/ shall cry in fire/ and bear record that the truth was spoken/ and shall absolve me/ in that behalf in the day of the Lord.  
Suspect not brethren/ that I delight in your calamities/ or in the plagues that shall fall upon that unthankful nation. No/ God I take to record/ that my heart mourneth within me/ and that I am crucyet for remembrance of your troubles/ but if that I should cease/ then did I against my conscience/ as also against my knowledge/ 
Eze. xxxiij  and so should be guilty of the blood of those that perished for lack of admonitions/ and yet shall the plague not a moment the longer be delayed/ for the Lord hath appointed the day of his vengeance/ before the which he sendeth trumpets and messengers/ that his elect/ watching with prayers/ and sobriety/ may be his mercy esscape the vengeance that shall come. But now you would know the grounds of my certitude/ God graundt that hearing them/ you may understand/ and steadfastly believe the same. My assurances are/ not the marvels of Marling/ neither yet the dark sentences of profane prophets/ but the plain truth of God's holy word. The immutable justice of the everliving God. And the ordinary course of his plagues from the beginning are my assurances & grounds. God's word threateneth destruction to the inobedient. 
Deu. xxvii jerem v. Amos. iij.  His immutable justice must require the same. The ordinary punishments and plagues showeth examples/ What men then having understanding/ can cease to prophecy?  
The word of God plainly speaketh/ 
Deut ●9.  that if a man shall hear the curses of God's law/ and yet in his heart shall promise to himself/ felicity and good luck/ thinking/ he shall have peace/ albeit he walk after the Imaginations of his own will and heart. To such a man the Lord will not be merciful/ but his wrath shallbe kindled against him/ and he shall destroy his name from under the heaven/ how the Lord threathneth plagues after plague/ and ever the last to be the first/ while finally/ he will consume realms/ and nations/ if they repent not/ read the .26. Chapter off Leviticus/ which chapter/ oft I have willed you to mark/ as yet I do unfeignedly/ anh think not/ it apretamneth to the jews only/ No brethren. The Prophets are the interparatours of the law/ and they make the plagues off God common to all offendore/ the punishment ever beginning at the household of God. 

The wicked protestation of the late duke off Northuberland/ at the hour of his death/ against his own conscience in hope off ●yfe.  
isaiah. xiii. xu.xviij.cvij.xix. Ieremi. l lj. Ezech. xxv xxvi. ●7.   And here I must touch a point off that devilish confession made (a late) by that miserable man/ whose name for sorrow I can not recite. This argument he useth to prove the doctrine of late years done/ taught amongst you/ to be wicked/ Troubles and plagues (saith he) hath followed the same/ not only here in England/ but also in Germany/ as he willeth you to mark. This fragile/ and vain argument at this time/ no otherwise will I labour/ to confute/ than by plain scriptures declaring/ that plagues appertaineth to all inobedient/ beginning first/ where God's mercies hath been offered/ and obstinately refused/ & that may answer the blind rage of ignorances.  
The Prophets isaiah, jeremis, Ezechieli, after they had proclaimed plagues to fall upon the people off Israel/ and upon the house of juda/ prophesieth particularly against certain nations and cities/ not only adjacent in circuit about jerusalem/ but also against such/ as were far distant/ as against Moah, Ammon, Palestina, Egypt, Tirus, Damascus, and Babilone. And in conclusion general prophecies/ are spoken against all inobedient/ and sinful nations/ as in the .24. chapter off Isaiah plainly appeareth/ 
jerem. xxv  as also the Lord commanding jeremy/ to give the cup off his wrath/ to all nations/ one after another/ who should drink off the same/ although they refused it of his hand/ That is albeit/ they would not believe the voice off the prophet/ yet should they not escape. 
jerem. ●.  The plagues that he spoke. For every nation like unto this/ shall I punish saith the Lord of hosts/ with the same agreeth Amos saying: 
Amos. ix.  The eyes of the Lord are upon every sinful nation, to root it out of the earth. These and many more places evidently proveth that plagues spoke in the law of God/ apertaineth to every rebellion's people/ be they jew/ or be they Gentile/ Christians intytel/ or Turks in profession/ And the ground off the prophets/ was the same/ 
The justice of God  which before I have rehearsed for my assurances/ that England shall be plagued/ which is Gods immutable and inviolable justice/ which can not spare in one Realm and nation/ those offences that most severally he hath punished in another/ for so were he in equal and made differens/ as touching execution off his just judgements/ betwixt parson and parson/ which is most contrarious to the integrity off his justice/ for thus he speaketh by jeremy his prophet: Behold, 
jerem. xxv  I have begun to punish in the house where my name is incalled/ and shall I spare the rest, as the Lord would say/ how can my justice permit those crimes unpunished in proud contemptnors/ that neither regardeth me/ nor yet my law/ seeing I have not spared my own people/ that externally beareth some reverens to my name.  

England sinful.  That God hath punished other realms & nations/ men of small understanding/ will easily confess. But whether that like crimes hath been/ and yet are committed within the realm of England/ as were before the last plagues of God among those nations/ that is to be inquired/ in this case can nothing better instruct us then Gods plain word/ rebuking the vices/ which reigned in those days/ And omitting all such as prophesied before/ it shall suffice for this time/ to rehearse some places of jeremy. The time of whose prophecy well considered/ shall make the matter more sensible. He beginneth in the .13. year of the reign of king josias and contine with till after the destruction of jerusalem/ which came in the .11. year of Zedechias/ Long preached this godly man to wit .39. years and six months/ before the uttermost of the plagues apprehended this stubborn nation and that he did with much trouble and injury sustained/ as in his prophesies/ is to be seen. Be all lykelyhold then/ there were some Cob Carls/ that were not pleased with the profit/ neither yet with his preachings. And yet plainest is/ that no King so truly turned unto God with all his heart/ with all his soul/ and with all his strength/ according to all the law of Moses'/ as did josias/ & yet as said is. The prophet of God was troubled/ not by no small number/ for I find him complain/ universally & generally upon the people's iniquity/ for thus judgeth he Gods speaking. My people have committed double iniquity. 
jerem. ij.  They have forsaken me/ the fountain of lining water/ and have digged to themselves Sestornes/ that can hold no water. Why wilt thou justify thyself? Under thy wings is found the blood of the souls of the poor innocentes/ whom thou found not in corners/ and yet thou sayest/ I am innocent. 
jerem. iij.  Thou hast gotten a whore's forehead/ thou canst not think shame/ my people is foolish/ they know me not/ 
jerem. iiij. jerem i.ix.  they are foolish children/ and have no wisdom/ wise they are to commit mischief/ but to do good they are all together ignorant. Every man may beware of his neighbour/ and no man assuredly may trust in his brother/ for every man is become dis●eatfull/ they have practesed their tongues to lies/ and guile. They have lef● my law (saith the Lord) and have followed the wicked imaginations of their own hearts/ they have followed after Baalam/ whom their fathers taught them. 
The offences of juda before the captivity.  Of this and of many more places like appeareth the general offences/ off that people to have been defection from God/ shedding of innocent blood/ justifying of themselves/ & defence of their iniquity/ while yet they abeunded in reaf/ murder/ oppression/ lies/ craft/ practise/ deceat/ & manifest idolatry/ following the trade of their father's/ who under Manasses, & Ammon/ of whom the one in the beginning/ tother all his life mantaineth Idolatry/ had been the ringleaders of all abomination.  
The prophets off God wondering at so manifest iniquity judged that such ingnorauncy and inobedience was only amongs the rascals sort off men/ and therefore he saith: 
jerem. v.  These be but poor ones/ they are foolish/ they know not the way of the Lord/ nor the judgement off their God/ I will go to the nobils and I will talk with them/ for they know the way off their Lord/ and the judgements of their God. But what findeth he amongs them/ he declared in these words, 
jerem. v.  They have all broken the yoke, they have heaped sin upon sin/ and one misschefe upon another/ from the least unto the most/ all are bend upon avarice/ and gape for lucre/ from the priest to the prophet/ every man dealt deceatfully. 
jerem. vi.  Behold/ their ears be incircumcised/ they can not advert/ The word of God is a rebuke unto them/ they delight not in it. They have committed abominable misschiefe/ What this abomination was/ God showeth to Ezechiel/ 
E●●●k viii.  all had forsaken God in their hearts/ in so much that a great number openly/ had turned their backs unto God/ and made sacrifice to the sun/ every man in his own secret closet. Yea/ women mourned for that they were not permitted to commit open abomination/ is it not to be wondered that all estates were so corrupt under so godly a prince. 
jerem. v.  But our prophet jeremy proceadith in his complaint/ sayings/ they can not repent/ neither yet think shame. They have denied the Lord/ and said it is not he/ we shall neither see sword nor hunger. You hear the obediens that the prophet found amongs the princes off juda/ and yet I say/ it is not to be wondered that the vinyeard/ which was so well manured/ brought forth no better grapes. 
hearken England.  They had a king most godly minded/ they had prophets (for jeremy was not alone) most faithful and fervent. They were admonished by divers plagues/ and always the prophets called for repentance/ and yet followed nothing/ but open contempt off God/ and of his messengers. 
Osel. vl.  Their repentance were like the morning dew/ it remained not/ although they could say in their mouth/ the Lord liveth/ yet were their oaths nothing but lies. 
jerem. v●  find me one man/ that doth equity & justice etc. to him will I be merciful saith the Lord. Here was narrow and sharp inquisition amongs so great a multitude be like/ there hath not been very many/ when he that knoweth the secret thoughts searcheth so diligently. But before we proceed further in this matter/ it shall be profitable/ to see how these procedings doth agreed with our estate and time. 
comparison betwixt England and juda before the destruction. King Edward the sixth.  And first that we had not God's word offered unto us/ will none (except arrant papist) allege. We had a king off so godly disposition towards virtue/ and chief towards God's truth/ that none from the beginning passed him/ and to my knowledge/ none of his year did ever match him in that behalf/ if he might have been lord of his own will. In this mean time/ if sins did abound/ let every man accuse his own conscience for here I am not minded to specefie all that I know/ neither yet is it necessary/ saying some crimes were so manifest and so heighnous that the earth cold not hid the innocent blood/ nor yet could the heavens without shame/ behold the craft/ the deceat/ the violens and wrong/ that openly was wrought. And in the mean season/ the hand off God was busy over us/ & his true messengers is kept not silence. You know that the realm off England was visited with strange plagues and whether that it was ever prophesied/ that the worse plagues were to follow/ I appeal to the testimony of your own conscience/ but what ensued here upon? Alas I am ashamed to rehearse it/ universal contempt of all godly admonition's/ hatred of those that rebuked their vices: Autoresing of such/ as cold invent most villainy against the preachers of God. 
Witness certain ballates.  In this matter I may be admitted for a sufficient witness/ for I hard and saw/ I understood and knew/ with the sorrow of my heart/ the manifest contempt and the crafty devices of the devil against those most godly and learned preachers, that this last Lent/ Anno. 1553. were appointed to preach before the Kings majesty/ as also against all others/ whose tongues were not tempered by the holy water of the court too speak it plainly/ who flattering against their own conscience/ could not say/ all was well/ and nothing needed reformation.  
What reverence and audience was given unto preachers/ this last Lent/ by such as then were in authority/ their own countinaunces declared assuredly/ even such as was given to jeremy/ they hated such/ as rebuked their vice/ and stubbernlye they said: We will not amend/ and yet how boldly their sins were rebuked/ such as were present/ can witness with me/ almost there was none/ who did not prophesy and plainly spoke the plagues that are begun/ and assuredly shall end. Master grindal plainly spoke the death of the Kings majesty/ 
Master Grindal.  complaining upon his household servants/ who/ neither feared to rail against the word off God/ and against the true preachers of the same.  
That godly and fervent man master Lever/ plainly spoke the desolation off this common wealth. 
Master Lever. Master Bradford  And master Bradforde (whom God for Christ's his son sack comfort to the end) spared not the proudest of them/ but boldly declared/ that God's vengeance shortly should strike/ those that then were in authority/ because they loathed & abhorred the true word of the everlasting God/ & willed them to take example by a noble man/ who became so cold in hearing God's word/ that the year before his death/ he would not disease himself to hear a sermon/ God punished him (said that godly preacher) and shall he spare you that be double more wicked? No/ ye shall say/ will ye/ or will ye not/ ye shall drink of the cup of the lords wrath/ judicium domini, judicium domini. 
Master Haddon.  The judgement of the Lord/ the judgement of the Lord/ cried he with a lamentable voice/ and weeping tears. Master Haddon/ most learnedly opened the causes of the byepassed plagues/ and assured them/ that the worse was after to come/ If repentance shortly were not found. Much more I hard of these four/ and of others/ which now I may not rehearse/ & that (which is to be noted) after that the hole counsel had said they would hear no more of their sermons/ they were undiscrete fellows/ yea/ & prating knaves/ but I will not speak all/ for if God continue me in this trouble. I purpose to prepare a dish/ forsuche as then led the ring/ yea/ who but they● but now they have been at the school of Placebo/ and there they have learned amongst ladies to dance as the devil list to pipe. Against those/ whom God hath stryken/ seeing now resteth to them no place of repentance/ nothing mind I to speak. But such as live to this day/ would be admonished that he that hath punished the one/ will not spare the rest But to our matter. This precedents I judge sufficient to prove this our age to have been/ & yet to remain like wicked (if it be not worse) with the time of jeremy. Now let us search what followed in juda? Mischief upon mischief/ notwithstanding the continual and long crying of the prophets/ while finally God in his anger took away good king josias/ 
liij. Regum xxllj.  because he was determined to destroy juda/ as before he had destroyed Israel. After the death of this godly King/ great was the trouble/ divers & sundry were the alterations in that comen wealth. Three kings taken prisoners/ one after other in short space/ what other were the miseries of that stubborn nation. O God, for thy great mercy's sake, let never thy small and troubled flock/ within the realm of England/ learn in experiens. But in all those troubles/ no repentance appeared/ as by the prophet ye may learn/ for thus he crieth: 
jerem. v. ● isaiah. 1.  Thou haste stricken them o Lord/ but they have not mourned/ thou hast destroyed them/ but they have not received discipline. 
jeremis. xii.  They have hardened their faces harder than stones/ they will not convert: The hole land is wasted/ but no man will win/ 
jerem. xiii.  ponder & consider/ the cause. This people will not hear my word/ They walk in the wicked invention of their own hearts: They go after other gods to worship and serve them and of the prophets natural friends of the men of Anathotes/ some plainly said. Speak no more to us in the name of the Lord/ least thou die in our hands/ belike these men had small fantasy to God's prophet. But yet shall a sermon (and that which ensewid the same) made in the beginning of the reign of jehoiakim/ son to josias/ make evident/ and better known/ how much the people were bend to idolatry/ and to hear false prophets/ after the death of their good king. The prophet is commanded by God to stand in the court or entries of the lords house/ and to speak to all cities of juda/ that then came to worship/ in the house of the Lord/ and is commanded to keep no word back/ if peradventure (sayeth the Lord) they will hearken and turn every man from his wicked way. The tenor of his sermon/ is this/ Thus faith the Lord: 
jere. xxvi.  if ye will not obey me to walk in my laws/ which I have given you/ and to hear the words of my servants the prophets whom I sent unto you/ rising up betimes and still sending/ if ye will not hear them (I said) then will I do to this house/ as I did unto Silo/ & will make this city/ to be abhorred of all the people in the earth. Hear not the words of the prophets/ that said unto you/ you shall not serve the king of Babylon/ 
jere. 27.  I have not sent them (sayeth the Lord) howbeit/ they are bold to prophesy lies in my name/ if you give ear unto them/ both you and your false prophets shall perish: 
Deny will I nothing except idolaters. But the li●e was done in England.  Here is first to be noted/ that the people was already entered in to iniquity/ and especially straight after the death of their king/ into Idolatry/ from which the Lord by his prophet laboured to call them back/ threatening unto them desolation/ if they proceed to rebel. 
Such false prophets at this present are much esteemed in England.  secondarily/ it is to be observed/ that amongst them were false prophets/ not that they were so known/ & held of the people/ no/ they were held and esteemed for so they boasted themselves to be. The true church of God that cold not err/ for how should the law perish from the mouth of the priests. 
jerem. 18  These false prophets were mayntaynors of Idolatry/ and yet boldly promised to the people prosperity and good luck. Wherewith the people were so abused and blinded/ that the words of jeremy/ did rather harden their hearts/ then provoke any to repentance/ as the consequentes declared/ for his sermon ended/ the priests/ prophets/ and the hole people apprehended jeremy/ and with one voice cried/ he is worthy of the death. Great was the uproar against the poor prophet/ 
jerem. 26  in which appearingly/ he could not have escaped the death. If the princes of juda/ had not hastily come from the kings house/ in to the temple/ and had taken upon them/ the hearing of the cause/ in which after much debate (while some defended and some accused the prophet most vehemently) the text saith/ that the hand of Ahikan the son of Saphan, 
In England the true preachers are cast into prison, & no cause known whi.  was with jeremy/ that he should not be given into the hands off the people/ to be killed. Hereof you may easily consider (beloved brethren) what were the manours of that wicked generation immediately/ after the death of their good king/ and how they were encouraged to idolatry by false prophets/ but in all this time/ the prophet ceaseth not most faithfully/ to execute his office/ for albeit after this he might not enter in the temple (for he was forbidden to preach) 
Ier●. 36.  yet at God's commandment/ he writing his sermons/ and causing them to be openly red in the temple (alas I fear we lack Baruck) and after they come to the ears of the counsel/ & last to the king. And albeit in despite they were once brent/ Yet is jeremy commanded to writ again/ and boldly to say: jehoiakim shall have no seed, that ever shall sit upon the seat of David. Their carrion shallbe casten to the heat of the day/ and to the fr●st in the night/ and I shall viset sayeth the Lord the iniquity of him/ of his seed and of his seruasites/ and I shall bring upon them/ upon the dwellers in jerusalem and upon all juda/ all the calamities that I have spoken against them.  
Albeit/ when these words were spoken and written/ so they were contemned/ that they d●●st cry/ Let the counsel of the holy one of Israel come, 
jere. xviij.  we will follow the devices of our own hearts/ yet no word of his threatenings were spoken in vain/ for after many plagues sustained by the misschefes father/ the wicked and miserable son in the third month of his reign was led prisoner to Babylon. 
iiij. Regum xxiv.  But now when the time of their desolation approacheth/ 
There are to many off such preachers, now in England.  God stirred above them such a king/ such prophets and priests/ as their own hearts wished/ even such as should without repugnance/ lead them to their vomit again/ that they who never delighted in the truth/ might fill their bellies with horrible lies. 
jeremy. thirty viii.  Zedechias was king/ and such as long had resisted poor jeremy/ had now gotten in their hand/ the fearful whip of correction Paschar/ and his companions led the king as they life/ un goith Topeth (a place of Idolatry) the hill Altars smoketh with incense: 
Aduertie England/ th●s did juda.  Ba●l and his belly G●ddes/ before the vengeance of God/ was poured upon them/ & upon them whom they deceived/ gettet the day them long looked for. Inconclusion/ so horrible were the abominations that newly were erected/ 
As Pas●●●● ruled the King than at his pleasure, so doth the B. of Winchester rule the queen now, and doth what him lusteth in England. O wiccednes intolerable, jere. xi.  that the Lord crieth to his sore troubled flock/ what hath my well-beloved too do in my house (meaning in the temple of jerusalem) saying the multitude committeth such abomination/ they have provoked me to anger/ burning incense unto Baäl.  
Which great abominations/ when God had shewin/ not only to jeremy/ who then was in jerusalem/ but also to Ezechiel being prisoner in Babylon. Their bodies being separated/ in prophecy they did both agre/ that hole Israel & juda should be destroyed. Thus writeth Ezechiel/ Ah/ upon all the abominations of the house of Israel/ they shall fall by the sword/ by pestilence and hunger/ he that is far of shall die of the plagues/ he that is ●ye/ shall fall by the sword/ he that is left/ and is besieged/ shall die by hunger/ and I shall complete my wrath upon them. A●d jeremy saith: Behold/ I will give this city in the hands of the Caldees/ in the hand of Nabuchod●●ser/ king of Babylon/ who shall take it. 
jeremy xxxij.  The Caldees verily shall enter in to it/ & they shall burn i● with fire/ & the houses in which they burned incense to Baal. etc. The children of Israel & the children of juda had done nothing from their youth/ but wickedness & that before my eyes to provoke me to anger/ They have turned unto me their backs/ and not their faces: They/ their kings/ their princes/ 
All the glistering ceremonies off the papists are very donge● and abomination before God.  their prophets/ their priests/ hole juda and all the city of jerusalem/ they would not hear/ and be reform. They have set up their dung (so termeth he their Idols) in the place that is consecrate to my name. And where the king of Babylon was lying about the city/ he saith to the messengers of Zedechias (who were sent to demand of the prophet/ what should become of the city). 
Ierem●e. xxxvij.  The Caldees shall take this city and shall burn it with fire: Yea/ if you had killed all the host of the Caldees that besageth you/ 
Who would not have called the prophet a traitor jere. 38.  & if they killed/ men were left/ every man should rise in his tent/ and should burn this city with fire/ he that abideth in this city shall die/ either by sword/ by hunger/ or by pestilens/ but he that shall go forth to the Caldees/ shall live/ & shall win his soul for a pray/ And to the king in secret asking his counsel/ he boldly sayeth/ if suddenly thou shalt go forth to the princes of the Babylonians. Thy soul shall live/ and this city shall not be brent with fire/ but and if thou go not forth to the captains of the Babylonians/ this city shallbe given over into the hands of the Caldees/ who shall burn it with fire/ neither shalt thou escape their hands. Thus did these two prophets (as also did others) before them plainly speak the desolation of that place/ for such offences/ as before hath been rehearsed. But how pleaseth such messaige the city of jerusalem? the priests/ princes & people of juda? & what reward receiveth jeremy for his long travail and painful preaching. 
The crimes laid against jeremy Jere, 9.23 Ezec. 20.  Verily/ even such as Pashur & his counsel judgeth mete. He spoke against the temple, he prophesied mischief against the city, he fainted the hearts of the soldiers, and of the people, but principally, 
Such wealth do the papistes promis the people for receiving the Idolatrous mass, again into England. jere. 28.  he was unfriendly to the faith, that Passhur taught the people: To week/ the faith of their forefathers/ who always rebelled against God. And therefore he was reputed a heretics/ accused of sedition/ and dampened of treason. Plain preachings were made against all that he had spoken/ and such felicity was promised/ that within two years should the yoke of Nabuchonosor be broken from the necks of all people and the vessels of the lords house (together with all prisoners) should be brought again to jerusalem. 
jere. 13. Habondaunce came before the destruction. jere. 38.  Now did this abound with wine & oil/ O pleasing and blessed amongst the people were such prophets/ jeremy had troubled them, and therefore he must die. To prison shall he go/ for the king can deny nothing to his princes/ of whom Pashur appeareth/ to have been chief chancellor/ by whom was not only the king/ but also the hole multitude so blinded/ that boldly they durst cry: No mischance shall come too us, we shall neither see pestilens nor hunger. The king of Babylon shall never come against this land. 
jere. 27  In the midst of these stormy troubles/ no other comfort had the prophet/ than to complain to his God/ at whose commandment he had spoken. And in this his complaint he is so kindled against their Idolatry/ and great unthankfulness that he crieth/ as in a rage. O thou Lord of hosts, 
jere. ●0.  the tryar of the just, thou that saith the reins and the heart, Let me see thy vengeance taken upon them, for unto the have I referred my cause▪ 〈◊〉 this prayer was most fearful to his enemies/ if they had seen the effiaccie thereof so by the same was the prophet assured/ that God's wrath was kindled against that sinful nation & that it should not turn back/ till he had performed the cogitations of his own heart. I appeal to the conscience/ of every indifferent man/ in what one point differeth the regiment manners/ 
A comparison between England & juda.  and estate of England this day from the above rehearsed estate off juda in those days/ except that they had a king/ a man (as appeareth) of nature/ more facied/ nor cruel/ who sometimes was entreated in the prophets favour/ and also required him of counsel in some dangers. 
The queen stubborn against the truth of god's word and hateful to the preachers of the same.  And you have a Queen/ a woman of a stout stomach/ more life in opinion/ than flexible too the truth/ who in nowise may abide the presence of God's prophets. In this one thing you disagree in all other things so like as one nut is too another. Their king led by pestilence priests/ who guides your queen/ it is not unknown/ Under such came Idolatry to the height again. O would to God/ that the worse were not amongst you/ In jerusalem was jeremy persecuted/ for speaking the truth/ & for rebuking their Idolatry. What prison within London/ tormenteth not some true prophet of God? 
The Idolatrous mass of late. first erected in the tower of London.  for the same causes: And o thou dungeon off darkness where that Idol of late days was first erected (thou Tower of London) in the doth more Jeremies then one suffer injury & trouble/ 
The B. of Canterb. D. Ridleye. M. Latimer Bradforde. Sands. Becon. Veron. etc. Preachers and prisoners in the Tower of London.  whom God shall comfort according to his promise/ and reward their persecutors even as they have deserved/ and in that day shalt thou tremble/ and such as shall purpose to defend thee/ shall perish with thee/ because thou waste first defiled with that most abominable Idol.  
Consider (dear brethren) if all things/ as appertaining to iniquity be a like betwixt England and juda/ before the destruction thereof/ yea/ If England be worse than judea was in those days/ seeing God spared not them/ shall we think that the lords vengeance shall sleep/ man's iniquity being so ripe? No dear brethren: 
jere. ix.  He that hath understanding must know the contrary, And he to whom the lords mouth hath spoken/ must show the causes/ why the land shallbe waste.  
It may offend you/ that I call England worse/ then was unthankful judea/ but if good and evident reasons advised may take place/ then I fear not judgement. 
Wherein judea was better than England is now.  From jerusalem/ many passed at admonition of the prophets/ leaving all that they had/ rather than they would abide the danger of God's plagues that were threatened. God's prophets hath cried. but I hear not of many that prepareth to fly/ God grant they repent not. In jerusalem were princes/ & noble men who defended jeremy, and also that did absolve him/ when wrongfully he was accused by the priests. But how many now of the nobility within England boldly speaketh in in the defence of God's messenger is easy too be told. Amongst them had God's prophet liberty/ to speak in maintenance of his doctrine. How such as seeketh a trial of their doctrine/ hath been and are entreated amongst you/ it is hard of in strange countries. In jerusalem was Abdemelech/ why when the prophet was cast in prison (as worthy of death) boldly passed to the king/ and defending the innocency of the innocent/ obtaineth his liberty/ but in England I hear of none (God stur some) that dare be so bold/ as to put their hands betwixt the lions/ and their pray/ the poor saints of God/ & those cruel murderers. In jerusalem/ jeremy being dampened to prison/ was fed of the kings charges/ & that when great hunger and scant of bread was in the hole city: In London where all plenty haboundes/ are God's messengers permitted to hunger. Yea/ (O horrable to be hard) and ancient father's/ are so cruelly entreated/ that like extremetye hath seldom been used upon thieves and murderers. In this behalf do I not blame you (beloved brethren) for I assuredly know your hearts to mourn for the troubles of your brethren/ and faithful preachers, and that you seek all means possible/ how they may be comforted & relieved/ but these things to th'end that you may se/ that more abomination/ & less fear of God/ more in just dealing/ and lose shame more cruel persecution against God's messengers/ and less mercy and gentleness/ is now amongst your chief rulars within England/ then in those days was in judea/ and yet did not jerusalem escape the punishment of God. 
Beware ●●● dissembling gospelers, which for the safeguard off ●oure world lij pelf defile four selves with all popish abominations.  Shall we then believe that England may avoid the vengeance that is threatened/ No dear brethren, If Idolatry continue/ as it is begun/ no more can England escape God's vengeance/ then God himself may lease his justice. And therefore (dearly beloved in our saviour jesus Christ) If profit to yourself or to your posterity can move you any thing/ then must ye avoid and i'll Idolatry. For if the lords messengers/ that shallbe sent too execute his wrath/ find you amongst filthy idolaters/ your bodies committing like abomination with them. Ye have no warrant that ye shall escape the plagues/ prepared for the wicked. But rather it is to be feared that ye shall be plagued with them. 
judi. 20  The hole tribe of Benjamin, perished with the adulterers/ & yet were they not all adulterers in faict. 
1. Reg 15  Hole Amalek was commanded to be destroyed/ & yet was not one of those living that troubled the Israelites/ in their passage from Egipte. Pharaoh was not drowned alone (as in another letter/ I have more plainly written) neither yet found jonathas mercy/ as touching life corporal/ in the day when God's vengeance punished Saul the repobater/ and why? the Apostle answereth: 
Rom. 1.  Because men knowing the justice of God, (sayeth he) and doing the contrary are worthy of death/ not only those that doth wickedly/ but also such as consenteth to the same. 
Who consenteth.  And no man can be excused/ but that he consenteth/ who daily frequenting in the company of wicked men/ giving neither sign in words nor in deed/ that iniquity displeaseth him. And therefore yet I say/ if profit may move us. etc. most profitable shall it be even for the body in this present life too avoid idolatry/ for so doing/ As we shall esscape the plagues/ which the ungodly shall suffer/ so is God by his promise oblished unto us to be our father/ our portion/ 
isaiah. 49. Zacha. 2.  our inheritance & defence/ he promiseth (& will not deceive) to carry us upon his own wings from all danger. 
Psal. lij. Psalm. c.xlvi Psalm. c.xl  To plant us & our posterity in everlasting memorial. To feed us in the time off hunger/ and finally to fight for us/ and to save us from all miseries and mischances, But now to the subsequent.  
As it is most profitable for body and soul to avoid Idolatry/ so is it so necessary/ that unless we so do/ we refuse to be in league with God. 
What we do when we join ourselves with idolaters Exo. xx.  We declare ourself to have no faith/ & we deny to be God's witness/ and so must he of this justice expressed in his word deny us to appertain to him or to his kingdom. And then (alas) what resteth for us/ but perpetual death ordained for those that will not continue in league with God. The league between God & us containeth these conditions/ that God shall be our God/ and we shall be his people/ he shall communicate with us/ of his graces & goodness we shall serve him in body & soul/ he shall be our safeguard from death and damnation/ we shall stick too him/ and i'll from all strange Gods. This is the league in making whereof we swear solempnedly/ never to have fellowship with any religion/ except with that which God hath auctoris●d by his manifest word. If by God's scriptures these presydents be so plain/ that reasonably no man can de●ye any point thereof. Then have I good hope that ye will admit it to be necessary/ that you avoid Idolatry/ if the league between God and you shallbe kept sure. And first it is to be observed/ that God's justice/ being infinite in matters of religion/ requireth like obediens of all those that be within his league at all times/ that he requireth of any one nation/ or particular man in any one age/ for all that bide with in his league/ 
Deu. 29.  are one body (as Moses doth witness) recounting men/ women/ children/ servants/ princes/ priests/ officers/ and strangers within the covenant of the Lord. Then what God requireth of one (as touching this league) he requireth of all/ for his justice is immutable/ & what he damneth in any one that he must damn in others/ for he is righteous without partiality. Then let us consider what God hath required of such as hath been in league with him/ and what he pronounceth damnable. 
Deu. xiii  Moses' the mouth of God to his people of Israel speaketh as followeth: If thy brother the son of thy mother/ or the wife of thy own bosom/ or thy neighbour/ whom thou lovest as thy own life/ shall privily solyst thee/ saying let us go and serve other Gods, whom thou hast not known. etc. Obey him not/ hear him not/ neither yet let thy eye spare him/ be not merciful unto him/ nor hide him not/ but kill him/ let thy hand be the first upon him/ that such a one may be killed/ and then the hands of the holy people stone him with stones/ until he die. And likewise commandeth he to be done with a hole city/ if the indwellers thereof turn back to Idolatry/ adding also/ that the city and the whole spoil thereof shallbe brent. That no portion shallbe saved/ nor yet that the city shallbe builded forever again because it is accursed of God.  
Here is a plain declaration/ what God requireth of them that will continue in league with him/ and what he hath dampened by his expressed words. And do we esteem (beloved brethren) that the immutable God will wink at our Idolatry/ as that he saw it not: seeing he commandeth judgement to be executed so severely against idolaters/ and against such as only provoked or solisted others to Idolatry/ that neither should blood nor affinity neither multitude nor riches/ save such as offendeth/ neither yet that we should counsel their offences/ but that we should be the first that should accuse brother/ son/ daughter/ or wife/ and why? because he intendeth (saith Moses') to bring the from the Lord thy God/ Who led thy forth from the land of Egipte/ and therefore let him die/ that all Israel hearing/ may fear/ and presumed not after too commit the like abomination. Let nothing apertayninge to such a man or city/ cleave unto thy hand/ that the Lord may turn from the furor of his wrath & be moved over thy with most tender mercy and affection/ and that he may multiply thy/ as he hath sworn unto thy fathers.  

Wliij Idolatry is too be eschewed. & the maintainers thereof.  In these words most evidently is expressed unto us/ why God will that we avoid all fellowship with Idolatry/ & with the maintainers of the same: In which are three things chief to be noted/ first that the holy Ghost instruct us/ that maintaynours of Idolatry/ & provokers to the same/ intendeth to draw us from God/ & therefore he commandeth us/ that we shall not counsel their impiety/ but that we shall make it known/ & that we shall punish it/ if we will have the league betwixt us & God too stand sure. And here is the firmament of my first cause/ why/ it is necessary to avoid Idolatry/ because that otherwise we declare ourselves little to regard/ yea/ to have broken/ and plainly denied that holy league/ which is between us & God/ through Christ jesus. secondarily it is to be noted/ that Idolatry so kindleth the wrath of God/ that it is never quenched/ until the offenders/ & all that they poses/ be destroyed from the earth/ & that by fire. It may appear that this is severe & rigorous judgement/ but let the cause be considered/ & then shall we understand/ that in the same/ God showeth unto us his most singular love/ declaring himself enemy unto our enemy's/ for all those that would draw us from God (be the kings or queens) being of the devils nature/ 
Drawers of men from God are of the devils nature.  are enemies unto God/ & therefore will God that in such cases/ we declare ourselves enemies unto them. And last it is to be noted/ that obediens given unto God/ in taking vengeance upon idolaters/ by such means/ as God hath appointed/ is a cause why God showeth his mercy/ why he multiplieth us/ & embraceth us with brotherly love/ where contrary wise/ by consenting with idolatry/ are the mercies of God shut up from us/ & are cutted of the body of Christ/ to wither and root/ as trees without moisture. But now shall some demand/ what then? shall we go too/ and kill all idolaters. 
Question Answer  That were the office & duty of every civil magistrate within his realm and jurisdiction. But of you is required only to avoid participation and company of that abomination/ as well in body as in soul/ as David and Paul plainly teacheth. 
Psal. xvi  David in his exile/ in the mids of idolaters saith: I will not offer their drink offerings of blood, neither yet will I take their name into my mouth, & Paul saith: 
1. Cor. x.  You may not be partakers of the lords table, and of the table of devils, you may not drink the lords cup/ and the cup of devils. As these two places/ of scripture plainly resolveth the former question/ so do they confirm that which is before said. That the league betwixt us and God requireth/ avoiding off all idolatry. 
1. Regum. xxvij.  first plain it is/ that in Gathe and in Corinthus/ were no small number off idolaters/ when David was there in exile/ & when Paul wrote his Epistle/ yet neither saith David/ that he will kill any in that place because he was their magistrate/ neither giveth Paul any such commandment/ but in one thing they both agree/ that such as hath society & league with God/ must so abhor idolatry/ that no part of the body be defiled therewith. For David sayeth: I will not take their names in my mouth. As he would say/ so odious are the names of false & vain God's/ that the mention of them is righteously compared to stinking dung/ & vile carrion/ which neither can be eaten/ neither yet smellid without displeasure of such that hath not lost the judgement of their senses/ & therefore sayeth David/ I will not defile me mouth with them/ that is/ I will never speak one favourable word of them. I think much less/ would he have croched and kneeled before them for any man's pleasure. Advert brethren/ 
Shift makers are double dissemblers.  that David inspired with the holy Ghost knew no such sheftes/ as worldly wise men imagine now a days: That they may kept their hearts pure and clean to God/ howbeit/ their body dance with the devil: Not so dear brethren, not so, The temple of God hath nothing to do with Idols. The cause expresseth David in their words: The Lord himself is my portion and my inheritance. Great is the cause/ if it be deeply considered. David illuminated by the holy Ghost saith even the self same thing/ which before we have alleged of the Apostles words/ that God will not part spoil with the devil/ promitting him to have the servant of the body/ & he too stand content with the soul/ heart and mind. No brethren/ David marketh this/ the fundament & reason/ why/ he will neither offer sacrifice to Idols/ neither yet defile his mouth with their names/ because (sayeth he) the Lord is my portion, 
What the league between us and God requireth.  as he would say/ such is the condition of the league between me and my God/ that as he is my tower of defence against my enemy's/ preserving and nourishing both the body & soul/ so must I be hold his in body and soul/ for my God is of that nature/ that he will suffer no portion of his glory to be given to another. In confirmation of this sayeth Esay/ 
isaiah. 57  after he had rebuked their Idols and vain invecinons. These are thy portion, and jeremy likewise, in mocking of them saith/ let thy bedfellows deliver thy/ call upon them/ and let them hear thy/ thou hast committed fornication & whoredom with stock and stone. 
jerem. 3.  The prophets meaning thereby/ that idolaters can have no league nor covenant with God/ in so far/ that their hearts be alienated from him/ which the service of their bodies doth testify/ and therefore renounceth God such league/ & bound as was before offered for Esay would say/ even such as thou hast chosen/ such shallbe the portion. And jeremy would say/ thou put thy trust to them/ which he meaneth/ by the lying with them in bed/ & therefore let them show their power in thy deliverance/ and thus he sendeth them as it were to suck water from hot burning coals. 
Note well  It shall nothing excuse/ to say we trust not in Idols/ for so will every idolater allege/ but if either you or they in God's honour/ do any thing contrary to God's word/ you show yourself to put your trust/ in somewhat else besides God/ and so are you idolaters. Mark brethren/ 
Trusting in man's wisdom is Idolatry.  that many maketh an Idol of their own wisdom or fantasy/ more trusting to that/ which they think good/ nor unto God/ who plainly sayeth not that thing/ which seemeth good in thy eyes/ do unto thy God/ but what thy Lord God hath commanded them. But of this some other time/ God willing/ more shallbe spoken hereof/ I suppose it be plain/ that like as God is immutable/ who/ by his law/ hath not only forbidden all fellowship with idolaters in their Idolatry/ but also hath commanded that vengeance/ & punishment be taken upon them. And as the saints of God were inspired with the holy ghost/ who would not so much as one's favourably speak of Idols/ 
Mark.  & last as the scriptures be infallible/ which promiseth that God may not abide/ that our bodies serve the devil/ in joining our bodies with Idolatry/ so is it off more necessity/ that both in body & soul/ we abstain from the same/ if we will have the league between God & us to stand sure. I will not trouble this time with answering to any such objections/ as men seeking to leave as they list/ doth now a days invent/ seeing that partly in another letter: I have answered the same/ & if God shall grant any rest in this wicked world/ I purpose by the grace of God/ as occasion shall be offered fully to answer what can be said for their defence/ which in very deed/ when all is said that they can/ they have said nothing that God will admit. 
By frequentin of Idolalatrie, men show themself to have no faith.   
Now resteth to show that in haunting Idolatry/ we declare ourselves too be without faith/ and doth deny to bear witness unto God/ but that faith purgeth the heart/ I trust none of you will deny. But whether that inward faith requireth an eternal confession/ and if a man may not have faith/ and yet do in ceremonies of the Church/ as the world doth/ herein perchance you doubt. As too the first the Apostle answereth in these words/ 
Rom. 10.  in the heart it is believed unto justice/ but by the mouth is confession unto salvation.  
And David saith: I have believed/ & therefore I have spoken/ but I was sore troubled/ as David would say/ I would not counsel the confession of my faith/ howbeit/ trouble did ensue the same. Thus the holy Ghost joineth faith and confession/ as things that be inseparable the one from the other/ and therefore dare I not take upon me to deceiver them/ but must say/ that where true faith is/ there is also confession of the same/ 
Note well  when time and necessity requireth/ & that where confession is not found that their faith is a sleep/ if we be not from home.  
Now is it to be considered/ if this time requireth the confession of our faith. 
Whether this time requireth confession of our faith.  Christ and his evangel are oppugned/ his holy sacraments are profaned. Christ's messengers are some exiled/ some cruelly tormented in prison/ our adversaries hath gotten the upperhand/ and an execrable Idol/ 
the mass  erected up in confirmation of all iniquity. What now shall I do? that am assured that all this is abomination/ here Christ is in battle/ shall I do as the multitude/ or as Christ's enemies doth/ what confession give I then? Assuredly even such as the rest doth/ for neither doth foot/ hand/ eye/ nor mouth witness the contrary. 
Note.  The feet carrieth the body to serve an Idol. The eye beholdeth it with a certain reverence. The mouth dare not whisper what the heart thinketh/ yea/ the hands are extended/ and giveth signification of humble obedience. Have I not now justified the devil/ and damned Christ? it can not be denied. But let me have no credit/ unless the same be yet proved by most plain demonstrations of Gods sacred scripture. The Lord by his prophet Isaiah/ sayeth his people of Israel/ and this is answer also to the second question/ if I may not do as the world doth/ and yet have faith/ You are my witnesses, 
isaiah 44.  whether there be any God but I alone/ is there any creator that I should not know him These words were spoken/ as it were making an entress too rebuke all Idolatry & the vain inventors of the same/ as the Lord would say. Thou house of jacob/ and your natural children/ descending from Abraham. You are my people/ whom peculiarly I have chosen to show in you the greatness of my name/ and for that end have I spoken unto you/ hid things from the beginning/ that you may understand and know that there is no knowledge but in me alone/ that you persuaded of my infinet wisdom/ power and goodness may testify/ and bear witness of the same/ too such as hath not then like understanding with you. Hereof it is plain/ that of such as to whom God giveth knowledge/ he requireth a confession to provoke the ignorance to embrace God and his word/ or at least that by the understanding man/ the vanity of the foolish should be rebuked. So zealous is God over his gifts/ that if we labour not to employ them to the glory of God/ and to profit of others his creators/ he will according to the threatening of Christ/ take the talon from us/ and will give it to such as will labour there upon. Some perchance would gladly labo●/ but these not what fruit shall succeed/ & therefore judge they better to cease. Even as God could bring forth no fruit/ except he make us first of counsel. God is to be obeyed in his commandments/ and the success is to be committed to him/ whose wisdom is unsearchable/ he commandeth us refrain Idolatry/ to let other men see that they do wrong. 
Why we should abstain from Idolatry.  This aught we obey/ albeit the present death should follow/ for we are called as witness between God & the blind world/ as is beforesaid: Israel thou art my witness. The world asketh/ 
Note.  is the man's God's service/ or is it Idolatry? God hath opened to us/ that it is abominable Idolatry/ but when that we for fear of our vile carcases/ 
The mass is abominable Idolatry.  do as the blind world doth. What witness bear we? Assuredly false witness against God/ for that we justify and maintain that with our presence/ which God condemneth against our neighbour/ for that we confirm him in error to both our condemnations. But when we abstaye from all fellowship of Idolatry/ what ever ensue there upon/ we do our duties unto God's glory. Let no man think that I am more sevear then necessity requireth. No brethren/ I always contain my affirmations/ within the bounds of God's scriptures/ and that shall jeremy the prophet witness/ who writing to the jews/ being prisoners in Babylon/ after he had forbidden them to follow the vain religion of that people/ amongst whom they wax then conversant by many reasons/ proving that their Idols were no Gods/ at last he saith/ you shall say to them: 
jerem. 10  The Gods that made neither heaven neither earth, shall perish from the earth/ and from under the heaven. Here is to be observed/ as John Caluine/ that singular instrument off God most diligently noteth.  
That the rest of the prophets work was written in the Hebrew tongue/ 
The prophet constraineth the jews, to declare their confession against Idols & that changing their natural tongue.  which then was peculiar to the jews/ but these verses and words above rehearsed/ were written in the Chaldee tongue/ in the tongue of that people/ when the jews were then in thraldom as that the prophet would constrein them to change their natural tongue/ and in plain words declare the hatred and alienation/ which they had from all worshipping off Idols. I beseech you brethren/ mark the words of the prophet/ he sayeth not/ you may think in your hearts/ that they are vain/ & that they shall perish/ but you shall say it/ & that not privily/ but to them/ who put their trust in such vanity/ as that the three children openly spoke/ denying to give the reverence of their bodies before an Idol. And Daniel that would not keep secret the confession of his faith only thirty days/ as in my former letter more plainly is expressed/ hereof it is plain that requiring that you profane not your bodies with Idolatry. I require no more than God's scriptures by plain precepts and examples teacheth. Neither yet require I of every man/ and at all times so much. For I constrainne no man to go to idolaters/ in the time of their Idolatry/ and to say that all that they do/ is abominable and naught. But only that we keep our own bodies (called of the Apostle the temples of the holy Ghost) 
1. Cor. 5.  clean from all such diabolical conventions/ which that we do is most profitable/ and also necessary to the preservation of ourselves/ and of our posterity/ of whom somewhat (now at th'end) must I speak.  
Every man that is not degenerated too the nature of a brute beast/ will appear to bear such love to his children/ that to leave them rich/ in rest/ and in good state/ he patiently will suffer troubles/ and without grudge will do many things/ that otherwise are contrary to his own pleasure. And with my heart I wish to God/ that the perfection of this were more deeply grounded in man's heart/ I mean very love/ 
1. Cor. 13  & not fond foolishness/ which under the name of love/ procureth destruction of body and soul/ where contrariwise/ true love most carefully laboureth for salvation of both/ if this love I say/ towards our children/ which every man pretendeth to have/ be in us. Then of necessity it is/ that for these causes we shall avoid all society of those filthy abominations. This my affection may appear strange but if it be with indifferency perceived/ it shallbe very easy to be understand.  

Note ye fathers.  The only way to leave our children blessed and happy is to leave than righteously instructed in God's true religion/ for what availeth all that is in earth/ 
Note.  if condemnation follow death yea/ & God's vengeance go before the same as of necessity they must/ where the true knowledge of God is absent. 
The true knowledge of god is not borne with man.  Plain it is/ that the true knowledge of God is not borne with man/ neither yet cometh unto him with natural power/ but he must have scoolemasters to train him up in that/ which he lacketh/ The chief schoolmaster, (the holy Ghost excepted) of the age following/ is the work practesies & lief of the forefathers/ where unto commonly we see the children so addict & bound/ & especially/ if it be in Idolatry. That God crying by the mouths of his messengers/ have much to do/ to ryffe or pluck any man back from their forefather's footsteps.  
Now if that you altogether refusing/ 
Note and despise not.  God stoop under Idolatry/ what schoolmasters are you to your posterity/ what ●mage show you to your children? Yea/ in what estate leave you them/ both touching body & soul. 
3. Reg. 1●  Assuredly/ you are even such schoolmasters/ as were those father's/ who consenting to jeroboam/ to his Idolatry left unto their children a patron of perdition. To speak it plainly/ you leave them blinded in Idolatry/ & bound slaves to the devil without hope of redemption or light to be received. 
Euas you Answer  tush wilsome say. The Lord knoweth his own: True it is. But this ordinary means to come by his knowledge/ are not to contemned. He commandeth you to teach your children his laws/ statutes and ceremonies. That they likewise may teach the same to the generations following. But yet will some object/ what taught our fathers unto us? O dear brethren be not so ingrate and unthankful unto god. Neither yet I would that you should flatter yourselves/ thinking that such a trumpet shall be blown to your posterity/ as hath been blown unto you. 
Let the reader understand.  If all come to so close silence/ as the Lords messengers fond the beginning of this our age. When this hole realm of England was drowned in so deadly a sleep/ that the sound of the lords trumpet was not understand/ while first the most part of the blowers gave their blood in a testimony/ that their doctrine was the same/ which begun with blood/ was planted and kept in mind by the same/ and by blood increased/ and did fructify/ will the Lord have his messengers to fight alone? 
Note.  will he bestow such abundance off blood upon your children/ to encourage them/ as that he did upon you/ for your instruction & encouragement/ if that ye all so traitorously i'll from him/ in the day of this his battle. The contrary is greatly to be feared. Oft revolving how God hath used my tongue (my tongue I say/ being most wretched of others) plainly to speak the troubles that are perfect. There occurreth to my mind a certain admonition/ that God would/ I commonly should use in all congregations. The admonition was this/ that the last trumpet was in blowing within the realm of England/ and therefore ought every man to prepare him for battle/ for if the trumpet should cease/ and be put too silence/ then should it never again blow with like force in England/ till the coming of the Lord jesus. O dear brethren/ how sore these threatenings pierceth my own heart this day/ only God knoweth/ & in what agony of heart I write this same/ God shall declare/ when the secrets of all hearts shallbe disclosed. I wish myself to be accursed of God/ as touching all earthly pleasure or comfort for one year of that time/ which (alas) neither you nor I did righteously esteem/ when all abounded with us. I sob and groan/ I call and I pray/ that in that point I may be deceived. But I am commanded to stand content/ for it is God himself/ that performeth the words of his true messengers/ his justice & order can not be perverted. The sun keepeth his ordinary course/ and leapeth not back from the West to the South/ but when it goeth down we lack the light of it till it rise the next day towards the East again. And so is it w●th the light of the gospel/ which hath his day appointed by God/ 
joh. 12.  as witnesseth Christ saying while ye have the light/ believe in the light/ that darkness apprehended you not. 
Rom. 13. Heb. 3.  And Paul/ the night is passed/ & the day is come (meaning of the gospel) & also this day/ if you hear his voice harden not your hearts. And albeit that this day be all time from Christ's incarnation/ till his last coming again. 
Note.  Yet evident it is/ that all nations hath not had at one siene the light of god's word. But by the contrary most evident it is/ that where the light of the gospel for man's unthankfulness/ hath been taken away/ there is it not to this day yet restored again/ witness hole Israel/ & all the congregations of the gentiles where Christ was first preached by th'apostles. What is in Asya? ignorance of God/ what in Affrika? 
Examples of gods vengeance: ●gainst unthankfulness.  abnegation of Christ/ what in those most notable Churches of the Grecians/ where Christ was planted by Paul & long after/ uttered by others? Mahomet and his false sect/ Yea/ what is in Rome? the most Idol of all others/ that adversary to Christ/ that man of sin extolled above all that is called God. Hath God punished those nations before us/ not only the first offenders/ but even their posterity to this day/ & shall he spare us? if we be like unthankful as they were/ yea/ if we be worse than they were? for of them no small number suffered persecution/ banishment/ slander/ poverty/ & finally the death for the profession of Christ/ who having only this knowledge/ that Idols were odious before God/ could neither for lose of temporal goods/ for honours offered if they would obey/ nor yet for most cruel torments suffered in resisting once be persuaded to bow before Idols. And (alas) shall we after so many graces that God hath offered unto us for pleasure/ or for vain threatening of those/ whom your hearts knoweth/ & your mouths hath confessed to be odious idolaters/ run back to Idolatry/ to the perdition of yourselves/ & of your posterity to come. Shall gods holy precepts work no greater obedience in you? shall nature no otherwise mollify your hearts? shall not fatherly pity overcome that cruelness. O behold your children/ and consider th'end of their creation/ great cruelty it were to save yourselves/ & to damn them. But o more than cruelty and madness/ that can not be expressed/ if for the pleasure of a moment/ you deprived yourself/ & your posterity of that eternal joy/ that is ordained for those that continueth in confession of Christ's name/ & truth to the end/ which assuredly you do/ if without resistance all together/ you return to Idolatry again. 
Note.  Alas/ then the trumpet hath lost the sound/ the sun is gone down/ and the light vanished/ but & if that God shall strengthen you/ boldly to withstand all such impiety/ them is their but a dark misty cloud overspread the sun for a moment/ which shortly shall vanish/ so that the beams of the sun/ afterward shallbe sevenfolde more bright and amiable than they were before. Your patience & constancy shallbe the lowdar trumpet to your posterity/ 
god grant you may understand.  then were all the voices of the prophets that cried unto you/ and therefore for the tender mercy of God. Arm yourself to stand with Christ/ Fly from that abominable Idol. The mayntaynors thereof shall not escape the vengeance of God. Let it be known to your posterity/ that you were Christians/ and no idolaters/ and so is not the trumpet ceased so long as any boldly resisteth Idolatry. 
The obsection of the flesh. Answer.  These precepts are sharp & hard to be observed will some object. And yet again I affirm that/ compared with the plagues/ which assuredly shall fall upon the contempnours/ they shallbe found easy & light for avoiding Idolatry/ 
Note this Antithesis, and consider it well.  it may chance that you be contemned in the world/ but obeyers of Idolatry/ as before God they are abominable / so shall they be compelled body & soul to burn in hell/ for avoiding of Idolatry/ your worldly substance shallbe spoiled/ but for obeying Idolatry/ heavenly riches shallbe lost for avoiding Idolatry/ you may fall in the hands of earthly tyrants/ but obeyers/ consenters and mayntaynors of Idolatry shall not escape the hands of the living God/ for avoiding Idolatry/ your children shallbe deprived of father/ friends/ riches/ & earthly rest/ but by obeying Idolatry/ they shallbe left without God without the knowledge of his word/ and without the hope of his kingdom.  
Consider dear brethren/ that how much more dolorous it is to be tormented in hell/ then to suffer trouble in earth/ to be deprived of heavenly joy/ then to be rob of transitory riches. To fall in the hands of the living God/ then to abide man's vain/ & uncertain displeasure. So much more fearful & dangerous it is/ to obey Idolatry or dissembling to consent too that abomination/ then avoiding the same/ to suffer what inconueniens may follow thereupon by man's tyranny. O be not like to Esau/ that sold and lost his birthright for a mess of pottage. I am not prejudicial too God's mercies/ as that such as after shall repent/ shall not find grace. God forbid/ for here in am I most assuredly persuaded. That in what so ever hour a sinner shall repent/ God shall not remember one of his iniquities/ but albeit/ his offences were as red as Skarlette/ they shall be made as white as snow. 
ze. 18.33  And albeit in multitude they passed number/ yet so shall they be blotted out/ that none of them shall appear to the damnation of the very repentant/ for his promises be infallible/ 
isaiah. 1.  that such as truly believe in Christ/ shall never enter in to judgement/ for the blood of Christ jesus/ 
joh. 3.5  purgeth them from all sin/ so that how far the heaven is distant from the earth/ so far doth he remove the sins from the penitent. But consider dearly beloved brethren, 
1. joh. 1.  that these and like promisies are made to penitent sinners/ & doth nothing apertaininge to profane parson's/ idolaters/ 
The confutable promises of God are made to penitent sinners only.  nor too fearful shrinkers from the truth/ for fear of worldly trouble. And if any allege/ God may call them to repentance/ how wicked that any man be. I answer that I acknowledge/ and doth censes God's omnipotensye/ to be so free/ that he may do what pleaseth his wisdom/ but yet is he not bound to do/ all that our fantasy requireth. 
Note.  And likewise I know that God is so loving and so kind/ to such as feareth him/ that he will perform their wills and pleasures/ although kings & princes had sworn to the contrary. But herein standeth the doubt whether that such as for pleasure of men/ or for avoiding tempo all punishment/ defileth themselves with Idolatry. Feareth God/ and whether they with all their lives/ denieth Christ by consenting to Idolatry/ shall at the last hour/ be called to repentance. No such promise have we within the scriptures of god but rather the expressed contrary. And therefore God is not to be tempted/ but is too be hard/ feared and obeyed.  
When thus earnestly he calleth & threateneth not without cause. 
Apoc. 18.  Pass from the midst of her/ o my people (saith the Lord) that you be not partakers of her plagues/ and that is meant of that abominable whore/ and of her abomination. 
3. Reg 18 1. Cor. 10 Math. 10  How long will you halt on both parts, you may not both be partakers of the cup of the Lord/ and of the cup of the devil. He that denieth me before men/ I will deny him before my father/ he that refuseth not himself/ & taketh up his cross & follow me/ is not worthy of me. No man putting his hand to the plough/ & looking backward is worthy of the kingdom of God. And Paul to the Hebrews only meaneth of this sin/ where he sayeth: 
heb. 6.10  who willingly sinneth after the knowledge of the truth/ cannot be renewed to repentance. O dear brethren/ remember the dignity of your vocation/ you have followed Christ/ you have proclaimed war against Idolatry/ you have laid hand upon the truth/ and hath communicate at the lords table. Will you now suddenly slide back? will ye refuse Christ & his truth? and make paction with the devil & with his deceivable doctrine? Will ye tread the precious blood of his testament under your feet/ and set up an Idol before the people/ which things assuredly you do/ as oft as ever you present your bodies amongst idolaters/ before that blasphemous Idol. God the father of all mercies for Christ his sons sake preserve you from that sore temptation/ whose dolours and dangers/ very sorrow will not suffer me to express. Alas brethren/ it is to be feared/ that if you fall once a sleep/ you lie to long before you be wakened. 
Note.  Yet some shall object/ Peter the Denyar obtained mercy. 
A comparison between Peter & our dissembling gospelers.  To whom I answer particular examples/ maketh no common law/ neither yet is there any resemblance or lykelyhodde between the fall of Peter/ and our daily Idolatry. Peter upon a sudden/ without any former purpose/ thus denied Christ within the space of a hour or two. We upon determined purpose/ and advised mind daily deny Christ. Peter had Christ's assurance and promise/ that after his denial he should be converted. We have Christ's threatenings/ that if we deny we shallbe denied. Peter in the bishops hall/ and amongst wicked men of war/ committed his offence for fear of life. We in our city and household/ only for the lose of the wicked Mammon/ doth no less. Peter at the warning of the Cock/ and at Christ's look/ left that company/ that provoked his sin. We after Christ's admonitions yea/ after gentle exhortations/ and fearful threatenings/ will continue in the midst of idolaters/ and for their pleasures will crock & kneel/ as the devil commandeth/ what likelihood is here/ let every man judge. But much I wonder/ that men that can espy so narrow thiftes/ as to hide themselves from the presence of God/ behind a bush with Adam their father/ can not also espy that judas was an Apostle in presence of men/ of no les authority than Peter was/ that Cayn was the first borne in the world. 
1. Reg. 10  That Saul was the first anointed king by God's commandment/ and by his prophet/ and that Achitophel was a man of most singular wisdom/ and yet none of these found place of repentance. 
2. Reg. 16  Have we any other assurances and particular warrants within the scriptures of God/ than they had that all our life we may be in league with the devil/ 
Note.  and then at our pleasure that we may lay hand upon Christ/ and cloth us with his justice: 
joel. 2. Rom. 10. 2. timo. 2  Be not deceived brethren, for albeit most/ true it is/ that who so ever incalleth the name of the Lord/ shallbe saved/ Yet like true it is/ that whosoever incalleth the name of the Lord/ shall avoid and esschewe all iniquity/ & that whosoever contine with in open iniquity/ the same man incalleth not the name of the Lord/ neither hath God any respect to his prayer/ 
joh. 9 joh. 38. The mass the devils sacrament and seal.  and greater iniquity was never from the beginning of the world/ then is contained in that abominable Idol/ for it is the seal off that league/ which the devil hath made with the pestilent sons of Antechriste/ and is the very chief cause/ why the blood of the saints of God/ hath been shed near the space of a thousand year/ for so long almost hath it been in devising/ and in decking with that whorish garment/ 
The long parching of the popish ●●asse.  wherein it now triumpheth/ against Christ/ against the only one sacrifice of his death/ & merits of his passion/ which whole abomination you confirm/ and showeth yourselves/ consenting to the murder of those that hath suffered for speaking against it/ as oft as ever you decore that Idol with your presence. 
Note.  And therefore avoid it/ as that ye will be partakers with Christ/ with whom ye have sworn to die and to live in baptism and in his holy supper. Shame it were to break promise unto man/ but is it not more shame too break it unto God? foolishness it were to leave that king/ whose victory you did see present/ and too take part with him/ whom understood & perceived to be so vanqueshed and overthrown/ that he neither might withstand/ neither yet abide the coming of his adversary. 
joh. 12.16  O brethren/ is not the devil the prince of this world/ vanquished & cast out? hath not Christ made conquest off him? hath he not carried ourself up to glory in despite of satans malice. 
Acto. 1.  Shall not our champion return? you understand that he shall and that with expedition/ when sathan and his adherentes idolaters/ 
Apo. 20.  worshippers of that blasphemous beast/ filthy persons/ and fearful shrinkers from the truth of God shallbe cast in the lake burning fire and brimstone/ which never shallbe quenched. 
foolish fear.  But in the mean time/ you fear corporal death/ if nature admitted any man too live ever/ then had your fear some aparence of reason/ but if corporal death be common to all/ why will you leoperde to lose the life everlasting? to decline and escape/ that which neither rich/ neither poor/ neither wife/ neither foolish/ proud of stomach/ nor feeble of coraige/ and finally no earthly creature/ by no craft nor mean of man did ever escape/ if any hath escaped the horrible fear of death/ it was such as boldly did withstand men's iniquity in the earth.  

The flesh can do nothing but grudge.  But it grudgeth the flesh (say you) for fear of the torment/ let it do the own nature and office/ for so must it do till it be burdened with Christ's cross/ and then no doubt/ shall God send such comfort/ as now we look not for. Let us not torn back from Christ/ albeit the flesh complain/ and feareth the torment. Wonder it is that the way too life is so fearful unto us, considering that so great a number of our brethren/ hath passed before us in at the same got/ that we so much alhorre. Hath not the most part of the saints of God entered in to their rest/ by torment & troubles of whom witnesseth Paul/ some were racked/ 
Others before us hath passed to life by torment.  some heawin a sunder/ some slain with swords/ some walked up & down in sheep skins/ in need, tribulation & vexation, 
Heb. 11.  in mountains/ dens/ and in caves off the earth/ and in all those extremities/ what complaints hear we of their mouths/ except it be that they lament the blindness of the world/ and the perdition of their persecutors. Did God comfort them/ and shall he despise us if in obediens to him/ we follow their footsteps/ he shall not do it/ for he hath promised the contrary. And therefore dearly beloved in the Lord, As that you purpose too avoid the vengeance of God/ that suddenly shall strike all obstinate idolaters. As that you would have the league between God and you to stand sure/ and as that you will declare yourselves to have true faith/ without which no man ever shall enter in life. And finally/ as that you will leave the true knowledge of God/ in possession to your children. Avoid Idolatry/ & all participation thereof/ for it is so odious before Gods presence/ that not only doth he punish the inventors/ and first offenders/ but oftentimes their posterity are stricken with blindness and dasynes of mind. 
Deut. 28.  The battle shall appear strong/ which you are to suffer/ but the Lord himself shall be your comfort/ he shall come in your defence with his mighty power/ 
Zacha. 2● Psal 46.57.61.  he shall give you victory/ when none is hoped for/ he shall turn your tears to everlasting joy/ he shall confound your enemies with the breath of his mouth/ 
Apoc. 7.22. Psal. 55.  he shall set you see their destruction that now are most proud.  
The God of all comfort & consolation for Christ jesus/ his sons sake/ grant that this simple & plain admonition/ yea/ rather the warning of the holy ghost may be received/ & accepted of you with no les fear & obedience than I have written it unto you with unfeigned love/ and sorrowful heart/ & than I doubt not/ but we shall be comforted/ when all such as now motesteth us/ shall tremble & shake by the coming of our Lord jesus/ whose omnipotent spirit preserve and keep you undefiled body and soul to the end. Amen.   

☞ A godly prayer.  
AH Lord/ most strong and mighty God/ which destroyest the counsels of the ungodly/ and ryddest away the tyrants of this world/ out of the earth at thy pleasure/ so that no counsel or force can tesiste thine eternal counsel and everlasting determination/ we thine poorem creatures and humble servants/ do most instantly desire the for the love that thou hast to thine well-beloved/ and only begotten son our Lord and saviour jesus Christ/ that thou wilt look upon thine cause/ for it is time o Lord/ and bring to nought all those things that are or shallbe appointed/ determined and fully agreed against the and thy holy word/ let not the enemies of thy truth to miserably oppress thy word & thy servants/ which seek thy glory/ tender the advancement of thy pure religion/ & above all things wish in their hearts that thy holy name may only be glorefied among all nations. give unto thy servants the mouth of thy truth & wisdom/ which no man may resist: And although we have most justly deserved this plague and famine of thine word/ yet upon our true repentance/ grant we beseek thee/ we may be thereof released/ and here we promise before thy divine majesty/ better to use thy gifts then we have done/ and more straightly to order our lives/ according to thy holy will and pleasure/ and we will sing perpetual praises too thy most blessed name/ worlds without end/ through jesus Christ our Lord. Amen  
FINIS. 
GOD IS MY HELPER.    

¶ A confession & declaration of prayers added thereunto/ by John Knox/ minister of Christ's most sacred evangely/ upon the death of that most virtuous and most famous king Edward the VI king of England/ France and Ireland/ in which confession/ the said John doth accuse no less his own offences/ then the offences of others/ to be the cause of the away taking/ of that most godly prince/ now raining with Christ while we abide plagues for our unthanfulnesse.  
¶ Imprinted in Rome, before the castle of s. angel/ at the sign of saint Peter. In the month of july/ in the year of our Lord. 1554. (?)   

A declaration of prayer/ made by John Knox.  
Unto the small and dispersed flock of jesus Christ/ How necessary is the right invocation of God's name/ otherwise called perfect prayer/ becometh no christian to misknow. 
Prayer springeth out off true faith. Rom. 10.  Seeing it is the very branch/ which sprigeth forth of true faith. Whereof/ if man be destitute/ notwithstanding he be induid with whatsoever other virtues/ yet in the presence of God is he reputid for no Christian/ 
Men negligent in prayer are not perfect in faith.  therefore a manifest sign understand nothing of perfit faith/ for if the fire may be without heat/ or the burning lamp without light/ then true faith may be without fervent prayer. But because in times passed was/ and yet alas/ within small multitude is/ that reckoned to be prayer/ which in the sight of God was and is nothing less. I intend shortly too touch the circonstaunce of prayer.  

¶ What prayer is.  
wHo will pray/ must know and understand that prayer is an erust & familiar talking with God/ to whom we declare our miseries/ whose support and help/ we implore and desire in our adversities/ & whom we laud & praise for our benefits received. 
What prayer containeth.  So that prayer containeth the exposition of our dolours/ the desire of God's defence/ and loving of his magnificent name/ as the Psalms of David clearly teacheth.   

¶ What is to be observed in prayer.  
THat this be most reverently done should provoke us the consideration/ in whose presence we stand/ to whom we speak/ and what we desire/ standing in the presence of the omnipotent creator of heaven & earth/ and of all the contents thereof/ to whom assist & serve a thousand thousand of angels/ 
Daniel. 3 job. 16.  giving obedience to his eternal majesty/ & speaking unto him/ who knoweth the secrets off our hearts/ dissimulation & lies are always odious/ & hated. And ask that thing/ which without we receive of all other creators we are most miserable/ diligently should we attend that such things as may offend his godly presence to the uttermost of our power be removed. And first that worldly carens/ & fleshly cogitations/ such as draw us from contemplation of God be expellid from them/ that it may freely without interruption call upon God. 
Note.  But how diffysed & hard is this one thing in prayer to perform/ knoweth no man better/ than such as in their prayers/ not content to remain within the bands of their own vanity/ but as it were ravished/ do intend to a pure word of God/ ask not such things as the blind & foolish reason of man desireth/ but what may be pleasant & acceptable in God's presence. 
Petre. 5  Our adversary sathan/ at all times compassing us about/ is never more busy than when we address & bend us to prayer/ for o/ how secretly & subtly creepeth he in our breasts/ & calling us back from God/ causeth us to forget what we have to do.   

¶ Let ever man judge his own heart.  
SO that frequently/ when we with all reverince should speak to God/ we find our hearts talking with the vanities of the world or with the foolish imaginations of our own consent/ so that without the spirit of God.   

¶ How the spirit maketh intercession for us. 
Roma. 8.   
SVportinge our infirmities/ mightily making intercession for us/ with incessable gronnes'/ which can not be expressed with tongue/ hope is there none/ that any thing we can desire/ according to Gods wil I mean not that the holy ghost mourns or prays/ but that he sterith up our minds/ giving unto us a desire or boldness for to pray/ & causeth us to mourn when we are extracted & plucked there from/ which things to conceive/ no strength of man sufficeth/ neither is able of itself. 
Who prayeth not.  Hereof it is plain/ that such as understand not what they pray/ or expounds not/ or declare not the desire of their hearts/ clearly in God's presence. And in time of prayer/ to their possibility with out their expel vain cogitations from their minds profit/ nothing in prayer.   

¶ Why we should pray/ and also understand what we do pray.  
Objection But some will object & say: albeit/ we understand not what we do pray/ ye God understandeth/ who knoweth the secret of our hearts/ knoweth also what we need/ although we expound not or declare our necessities unto him. Such men verily declareth themselves/ never to have understanding/ what profit prayer meant/ nor too what end jesus Christ commandeth us to pray. Which is first that our hearts may be inflamed with continual fear/ honour & love of God/ to whom we run for support & help/ when soever danger or necessity requireth/ that we so learning to notefye our desires in his presence/ may teach us what is earnestly to be axed/ & what not. secondarily that we knowing our petitions to be granted by God/ to him alone we must refer & give land and praise. And that we ever having his infinite goodness/ fixid in our minds/ may constantly abide to receive that/ which with fervent prayers we desire/ 
Whif God deffereth to grant our prayer  for sometime God deffereth or prolongeth to grant our petitions/ for the excercision & trial of our faith/ & not that he sleepeth/ or is absent from us at any time/ but that with more gladness we might receive that/ which with long expectation we have abiden/ that thereby we assured of his eternal providence/ (so far as the infirmetie of our corruptie & most wicked nature will permit) doubt not/ but his merciful hand shall releaf us in most urgent necessity & extreme tribulation. Therefore such men as teacheth us/ that necessarily it is not required that we understand not what we pray/ because God knoweth what we need would also teach us/ that neither we honour God nor yet refer/ or give unto him thanks for benefits received/ for how shall we honour and praise him/ whose goodness & liberality we know not/ how shall we know/ whiles we receive/ and sometime have experiens. And how shall we know that we have received/ unless we know verily what we have asked.  
The second thing to be observed in perfect prayer is/ that standing in the presence of God/ we be found such as berries to his holy law reverence/ 
Prou. 18.  earnestly repenting our iniquity passed and intending to lead a new life/ for otherwise in vain are all our prayers/ as it is written/ who withdraws his ear/ that he will not hear the law of God/ his oration or prayer shallbe abominable. And also ye shall multeply your prayers/ & I shall not hear/ because your hands are full of blood/ that is off all cruelty and mischievous works. And the spirit of God appeareth by the mouth of the blind/ 
joh. 9  whom jesus Christ doth illuminate by these words/ we know that God heareth no sinners/ that is such as glories/ & do continue in iniquities.   

¶ When sinners are not hard of God  
SO that of necessity true repentance most needs be had/ & pass before perfect prayer/ or sincere invocation of god's name. And unto these two presidences must be annexed the thrid which is the direction of ourselves in gods presence. Utterly refusing & casting of own justice with all cogitations & opinion thereof/ that nothing proceeding of ourselves/ that we should be hard/ for all such as advance/ boast or depend any thing upon their own justice/ from the presence of his mercy/ repellith & holdeth with the high proud pharesey. And therefore the most holy men/ we find in prayers most dejected & humble. 
Psal. 79.  David sayeth: o Lord our saviour help us/ for the glory of thy own name deliver us/ be merciful unto our sins for thy own name. Remember not our old iniquities/ but hast thou o Lord/ & let thy mercy prevent us. jeremy sayeth: if our iniquities bear testimoni against us/ do thou according to thy own name. And behold I say/ thou art crabbed/ O Lord/ because we have sinned/ & are replenished with all wickedness. 
Esay. 64  And our justice is like a filthy cloth. etc. But now O Lord/ thou art our father/ we are clay/ thou art the work man/ & we the workmanship of thy hands. 
Daniel. 9  Be not crabid O Lord/ remember not our iniquities for ever. And Daniel greatly commended of God/ maketh in his prayer most humble confession in these words/ we be sinners/ & have offended/ we have done ungodly/ & fallen from thy commandment/ but not in our own righteousness make we our prayers before thee/ but thy most rich & great mercy bring we forth for us. O Lord hear/ Lord be merciful/ & spare us Lord/ attend/ help & cease not my God/ even for thy name's sake/ do it for thy people & thy city called after thy name. Behold/ that in these prayers is no mention of their own justice/ their own satisfaction/ or their own merits/ but most humble confession/ proceeding from a sorrowful and penitent heart/ having nothing whereupon it might depend/ but the mercy of God alone/ who had promised to be their God that is their help/ comfort/ defender/ & deliverer (as he hath also done to us by jesus Crist) in time of tribulation. 
Note.  And therefore/ they/ dispayrid not/ but after knowledge of their Sins/ called for mercy & obtained the same/ wherefore it is plain/ that such men as in their prayers/ have respect to any virtue/ proceeding of themselves/ thinking thereby their prayers to be accepted/ never prayed aright.   

¶ What fasting almoses deeds are without pray.  
ANd albeit to fervent prayer be joynyd/ fasting/ waking and almos deed/ yet are none of these the cause/ that God doth except our prayers but they are spurs which suffer us not to vary/ but make us more able to continue in prayer/ 
Psal. 38.86.  which the mercy of God doth accept. But here may it be obiectid/ David praythe/ keep mi life o Lord for I am holy/ o Lord here my justice and suffer me not to be confoundid/ 
4. reg. 20  and Ezechius remember Lord I beseech thee/ that I have walked righteously before thee/ and that I have wrought that which is good in thy sight. These words are not spoken of men glorious/ neither yet trusting in their own works. 
Note we  But here in they testify themselves to be the sons of God by regeneration/ to whom he promised always to be merciful/ & at all tims to hear their prayers.   

¶ The cause of their boldness was jesus Crist.  
ANd so their words springe a wonted/ constant and fervent faith/ surely believing that as God of his infinity mercy/ had called them to his knowledge/ not suffering them to walk after their own natural wickedness/ but partly had through them to confirm them to his holy law/ and that for the promised sedes sake/ so might he not leave them destitute or comfort/ consolation and defence/ in so great and extreme necessity. And so their justice a league they not to glory thereof/ or to put trust therein/ but to confirm and strengthen themselves in Gods promises/ and this consolation I would wish to all Christians in their prayers/ a testimony of good conscience to assure them of Gods promises/ but to obtain what they ask must depend upon his mercy/ all opinion and through of our own justice laid aside. And more over David in the words above compareth himself with King Saul/ and with the rest of his enemies/ who wrongfully did persecute him/ desyiringe of God that they prevail not against him (as who say) injustly do they persecute me & therefore according to my innocensi defend me/ for otherwise he confesseth himself most grievously to have offended God/ as in the precedent places he clearly testifieth.   

¶ hypocrisy is not alowid with god.  
THirdly in prayer is to observed/ that what we ask of God/ that we most ernistly desire/ the same knowledging us to be indigent void thereof/ and that God alone may grant the petition of our hearts. 
mark well  For nothing is more odious before God than hypocrisy and dissimulation (that is) when man doth ask of God a thing/ whereof he hath no need/ or that he believeth to attain/ by others then by God alone. As if a man ask of God remission of his sins/ thinking nevertheless to obtain the same by his own works/ papistical pardons/ merits of masses/ or whatsoever other means/ doth mock God/ and in such causes doth a great number offend principally/ the might and rich of the earth/ who for a common confuetude & custom/ will pray this part of Gods prayer give us this day our daily bread/ 
Daily bread.  that is a moderate and reasonable sustentation/ & yet their own hearts will testify that they need not so to pray/ seeing they abound in all worldly solace and felicity. I mean not that rich men should not pray this part of prayer/ but I would they understood/ what they ought to pray in it (whereof we intend after to speak) and that they asked nothing whereof they felt not themselves marvelous ind●gent and needful,/ for unless we call in verity/ he will not grant/ & without we speak with our hole heart/ we shall not find him. The fourth rule/ necessary to be followed in prayer/ is a sure hope to obtain what we ask for nothing more offendeth God/ then when we as●e doubting weather he will grant our petitions/ for in so doing we doubt if G●d be true/ if he be mighty and good. 
jaco. 1.  Such faith james obtain nothing of God/ and therefore Jesus' Christ commandeth that we firmly believe to obtain whatsoever we ask/ for all things is possible unto him that believeth/ and therefore in our prayers always is to be expellid desperation. 
Note well  I mean not that any man in extreamite of trouble/ can be without a present dolour/ and without a greater fear of trouble to follow.  

Sporris stir us to prayer  Trouble & fear are the very spures to pray for when man compassid about with vehement calamity/ and vexid with continual solicitude/ having by help of man/ no hope of deliverance with sore oppressed an punished heart/ fearing also greater punishment to follow from the deep pit of tribulation/ doth call to God/ for comfort and support.   

¶ God delivereth his chosen from their enemies.  
THat prayer ascendeth into god's presence and returneth not in vain/ as David in the vehement persecution of Saul/ 
Psal. 7.  hunted and chased from every hole/ fearing that one day or other he should fall in to the hands of his persecutors/ after that he had complained/ that no place of rest was left for him vehemently/ prayed saying/ o Lord which art my God/ in whom I have trusted/ save me from all that persecute me/ and deliver me/ let not th●s man (meninge King Saul) devour my life as the lion doth his prey/ seeing their is no man to deliver me/ in the midst of these anguishes/ the goodness of God sustainid him/ that the present tribulation was tolerable/ and the infallible promysis of God/ so assured him of deliverance/ that fear was partly nitegate and gone/ as plainly appeareth to such as diligently mark the prosses of his prayer/ for after long meniss●nge and threatening made to his enemy/ he concludeth with these words. The dolor which he entendith unto me/ shall fall upon his own head/ & the violence wherewith he would have oppressed me/ shall cast down his own head/ and I shall magnify the Lord/ according to his justice/ and shall praise the name of the most highest. 
A comfort to the writer/ being in adversity.   
This is not written for David only/ but for all such as shall suffer tribulation/ to the end of the world/ for I the writer hereof (let this be said to the land & praise of God alone) in anguish of mind/ & vehement tribulation & affliction called unto the Lord/ when not only the ungodly/ but even my faithful brother/ yea and my own self/ that is/ all natural understanding. judge my cause to be irremydiceble & yet in my greatest calamity. And when my pains where most cruel/ would his eternal wisdom/ that my hand should write (far contrary to the judgement of carnal reason) which his mercy hath proved true/ and therefore dare I be in the verity of Gods word to permit that not withstanding/ the vehemency of trouble/ the long continuance thereof/ the desperation of all men/ the fearfulness dolore/ and anguish of our own hearts/ yet if we call constantly to God/ that by expectation of all men he shall deliver.  

Notewel Where constant prayer is, this granted the petition. Psal. 41. Psal. 119.  Let no man think himself unworthy to call and pray unto God/ because he hath grievously offended God in times past/ but let him bring to God a sorrowful and repenting heart/ saying with David/ heal my soul o Lord/ for I have offended against thee/ before I fell in misery I transgressed/ but now let me observe thy commandments.  
To mitegate or ease the sorrows of our wounded conscience/ two plasters hath our most prudent physician proved to give us/ in courage for to pray/ notwithstanding the knowledge of offences committed/ that is a precept and a promise/ the precept or commandment to pray is universal frequently inculeate and repeated in Gods scriptures. 
Mat. 7. Psal. 49. Matt. 26. 1. Tim. 2. 1. Tessa. 5  Ask and it shallbe given unto you. Cal upon me in the day of thy tribulation/ watch and pray that ye fall not into temptation. I command that ever ye make deprecations/ pray incessable and give thanks in all thing/ which commandment/ who contemneth or despiseth/ doth e●●ally sin with him that doth steal.  
For as this commandment/ thou shall not steal/ is a precept negative/ so thou shalt pray is commandment affirmatyne/ and God requireth equal obedience of/ and to all his commandments (yet more boldly will I say) when necessity constraynth desireth/ 
Notewel  not support and help at God/ doth provoke his wrath no less than such as make false Gods/ do or openly deny God.   

¶ Who prayeth not in tribulation denieth God.  
FOr like as it is to know no physician or medicine/ and in knowing them refuse to use and receive the same/ so not to call upon God in thy tribulation is/ like as thou not God/ or else utterly deny him.   

¶ Not to pray is sin most odious.  
O Why cease we to call instantly to his mercy/ having his commandment so to do above all our iniquities/ we work manifest contemtion and despising/ when by wekid negligens/ we delay to call for his support/ we doth call to God obeyth his will/ 
jere. 7.  & findeth therein no small consolation/ knowing no sacrifice/ so acceptable to his majesty/ as humble obedience is.  
To his commandment he addeth his most undoubted promise in many places/ 
Mat. 7.  ask and ye shall have/ seek and ye shall find/ 
jerem. 27  and by the Prophet jeremy ye shall call upon me/ and I shall hear you/ ye shall seek and shall find me/ and by Isaiah/ may the father forget his natural son/ or the mother the child of her womb/ and although they do/ yet shall I not forget such as call upon me. And hereto correspondent and agree the words of jesus Christ/ saying/ if ye being wekid/ 
Luke. 1.  can give good gifts to your sons/ much more my celestial father shall give the holy ghost to them that ask of him. And that we should not think God to be absent or not hear us accurreth. Moses' saying/ 
Deut. 4  there is no nation that have their gods so adherent or nigh unto them as our God is present/ at all our prayers. And the psalmist / nigh is the lord to all/ which call upon him in verity/ & jesus Crist saith/ wheresoever are two or three gathered together in my name/ there am I in the mids of them.   

¶ Readiness of God to hear sinners.  
THat we shall not think that God will not hear us/ Esay saying before they cry I shall hear/ and while they yet speak/ I shall answer/ and also if at even/ come sorrow or calamiti/ before the morning springe I shall redress & turn gladness/ and his most comfortable word/ spoken not to carnal Israel only/ but to all men sore oppressed/ abiding God's deliverance. from a moment and a little season have I turned my face from thee/ but in everlasting mercy shall I comfort the.   

¶ The hope to obtain our petitions/ should depend upon the promises of God.  
O Stony are the hearts/ whom so manifold most sweet & sure promise is doth not molyfye/ whereupon should depend the hope to obtain our petitions/ the dingnite or unworthiness of ourselves is not to be regarded/ for albeit to the chosen/ which are departed in holiness and purity of life/ we be inferiors/ yet in that part we are equal in that we have/ the same Commandment to pray/ and the same promise to be hard/ for he estimeth not the prayer/ neither grauntith the petition/ for any dingnite of the person that prayeth/ but for his own promise sake. And therefore saith David. 
1. King. 7  Thou hast promised unto thy servant/ o Lord that thou wilt build an house for him/ and therefore thy servant hath found convenient matter to pray in thy presence. Now so o Lord God/ thou art God/ and thy wonders are true/ thou hast spoken these good things unto thy servant/ begin therefore to do/ according to thy promise/ multiply o Lord the household of thy servant. 
Gene. 23.  Behold/ David altogether dependeth upon God's promise/ as also did jacobe/ who after he had confessed himself unworthy of all the benefits received/ yet dare he boldly ask greater benefits in times subsequent/ & that because God had promised. In the like manner let us be encouraged/ too ask whatsoever the goodness of God hath freely promised/ what we should ask principally we after shall hear.   

¶ Observation in godly prayer.  
THe fifth observation/ which godly prayer requireth/ is the perfit knowledge off the advocate interceffour & mediator for seeing no man is of himself worthy to compare/ or appear in God's presence by reason/ that in all men continually resteth sin.   

¶ Of necessity we must have a mediator.  
Which by the self doth offend the majesty of God/ reasinge also/ debate/ strife/ hatred/ and division betwixt his inviolable justice and us. Whereunto/ whiles satisfaction be made by any other then by ourselves/ so little hope resteth that any thing from him. We can attain/ that no surety may we have with him at all.  
To examine us of his horrible confusion/ knowing that our minds most fragile/ here by continually should have been deiectid/ our merciful father hath given unto us his only begotton son jesus Christ to be advocate and forespeaker for us/ 
1. joh. 2. Hebre. 8.  that we led by such a guide with whose justice (if in him we believe) we are so clede that we may with boldness compayr and appear before the throne of god's mercy/ doubting nothing/ but whatsoever we ask by our mediator/ 
Heb. 4.  the same we shall obtain in mose opportunity.  
Here is most diligently to be eschewed/ that without our mediator for speaker/ & peace maker/ 
Note diligently, by Whom we must pray.  we enter into prayer/ so the benefit of such as pray without jesus Crist/ are not only vain/ but also they are odious/ & abhomenable before God/ which thing to us in the levitical priesthood most evident was prefigurate & declared/ for as within santum santorun entered no man/ 
●. par. 26.  but the hige priest alone/ and as all sacrifices offered by any other then by priests only/ provoked the wrought of God upon the sacrifice maker/ so who doth intend to enter into god's presence/ or to make prayers without jesus Crist shall find nothing/ but fearful judgement & horrible damnation. Wherefore it is plain that Turks & jews not withstanding that they do appearauntly/ 
Turks jews.  & most verfently pray unto God/ who created heaven & earth/ who guideth & ruleth the same/ who defendeth the good/ & punisheth the evil/ yet never are their prayers pleasant unto God/ neither honour they his majesty in any thing/ because they acknowledge not Jesus' Christ.   

¶ When we be not heard.  
FOr who honoureth not the son/ honorith not the father/ for as the law is a statute/ that we shall call unto God/ and as the promise is made that he shall hear us/ so are we commanded only to call by jesus Christ/ 
2. Cor. 1●  by whom alone our petitions we obtain/ for in him alone are all the promises of God confirmed & compleant/ whereof without all contreverses/ it is plain that such as have caullid or calleth presently unto God/ by any other mean/ than by jesus Crist alone/ doth nothing regard Gods will/ but obstinately prevaricat/ & do against his commandments/ & therefore neither obtain they their petition/ nor yet have entries in his mercy. For no man cometh to the father (sayith jesus Christ/ but by me he is the right way/ who declineth from him errith and goeth wrong/ he is our leader/ whom without we follow/ we shall walk in darkness/ & he alone is our captain/ without whom neither praise nor victory we shall obtain against such as depend upon the intercession of saints/ no otherwise will I contend/ but shortly touch the propertis of a perfit mediator.   

¶ Intercession to saints.  
FIrst are the words most sure of Paul/ a mediator is not the mediator of one/ that is/ wheresoever is required a mediator/ there are also two parties/ to wite one party offendant & the other party/ which is offended which partise by themselves may in no wise be reconciled.  
Secondly the mediator/ 
Mediator.  which taketh upon him the reconsiling of these two parties/ must be such one as have trust and favour of both parties in some things/ And differre from both/ and must be clean and innocent/ also of the crime/ committed against the party offended/ let this be more plain by this subsequent declaration.   

¶ Angels may not be mediators.  
THe eternal God standeth upon the one part/ and all natural men/ descending of Adam upon the other/ the infinite justice of God is so offended with the transgession of all men/ that in no wise can amity be made/ except such one be found as fully may make satisfaction/ for man's offences/ among the sons of men none was found able. For all they were found criminal in the fault of one/ and God infinite in justice must abhor the society and sacrifice of sinners. And unto angels/ what prevailed the prevarication of man/ who albeit/ they would have interponed themselves mediators/ had not the justice infinite/ who shall here be found peace maker. The infinite goodness and mercy of God/ might not suffer the perpetual loss and repudiation of his creature/ & therefore his eternal wisdom/ provide such an mediator having wherewith to satisfy. The justice of God differeth also from the godhead/ his only son/ cledde in the nature of manhood/ who interponed himself mediator/ not as man only.   

¶ jesus Christ/ God & man is mediator.  
FOr the pure humanity of Christ of itself/ might neither make intercession nor satisfaction for us/ but God & man in that that he is God/ he might complete the will of the father/ & in that/ that he is man pure and clean/ without spot or sin he might offer sacrifice/ for purgation of our sins & satisfaction of God's justice/ without saints. Have these two godhead equal with the father/ & humanity without sin/ the office of mediators they may not usurp/ Objection but here willbe objected/ who knoweth not jesus Christ/ to be the only mediator of our redemption/ Answer. but that impedites or letteth nothing. Saints and holy men/ to be mediators to make intercession for us/ as though that jesus Christ had been one hour or mediator/ & after had resined th'office unto his servants.   

¶ Who maketh other mediators than jesus Christ/ taketh over from him.  
DO not such men ientelly entreat jesus Christ/ detracting from him such portion of his honour/ otherwise speaketh the scriptures of God/ testefying him to be made man/ & to have proved our infirmities to have suffered death willingly/ to have overcome the same/ & all to this end/ that he might be our perpetual high sovereign & prise/ 
Heb. 6.7.9.10.  in whose place or dignity none other might entre/ as John saith/ if any man sin/ we have an advocate with the father/ even jesus Christ the just/ mark well this words/ John saith/ 
joh. 3. Rom. 8.  we have presently a sufficient advocate/ whom Paul affirmeth to sit/ at the right hand of God the father/ and to be the only mediator between God and man/ for he alone (sayeth Ambrose) is our mouth/ by whom we speak to God/ he is our eyes/ by whom we see God/ & also our right hand/ by whom we offer any thing unto the father/ who unless he make intercession/ neither we/ neither any off the saints may have any society or fellowship with God. 
Libro de Isaac de anima. True membres.  
Note diligently.  What creator may say to God the father/ let mankind be received into thy favour/ for the pain of his transgression that have I sustained in my own body/ for his cause compassed with all infirmety became I the most contempted & dispraised of all men/ and yet in my mouth was found no deceit nor guile/ but always obedient to thy will/ suffered death/ that for mankind. 
Obedience of Christ.  And therefore behold not the sinner/ but me/ who by my infinity justice/ have perfectly satisfied for his offences/ may any other jesus Christ/ except I/ in these words make intercession for sinners/ if they may not then/ be they not neither mediators nor intercessors. 
Libro contra parme niz, ca  For albeit/ sayeth Augustine Christians do commend one another unto God in their prayers/ yet not make intercission/ or dare usurpeth office of a mediator/ not Paul albeit under the head/ he was a principal member/ yet because he commendeth himself too the prayer of faithful men Objection if any do object. Such is not the conditions of the saints departed/ who now hath put of immortality/ and beareth no longer the fragility of the flesh. Answer. Which albeit/ I grant to be most true/ yet are they all compelled to cast their crowns before him that doth sit in the throne/ 
Apoc. 6.  knowledging themselves to be delivered from great affliction/ too have been purged by the blood of the Lam/ and therefore none of them do attempt to be a mediator/ saying they neither have being/ nor justice of themself/ but in so great light of the Gospel (praise be to the omnipotent) it is not necessary upon such matter long to remain. 
Note this well.  Some say/ we will use but one mediator jesus Christ to God the father/ but we must have saints/ and chief the virgin Mary/ mother of jesus Christ too pray for us unto him.   

¶ Against such as would have mediators too jesus Christ.  
A Lace/ whosoever is so minded/ showeth plainly themself to know nothing of jesus Christ righteously/ is he who descended from heaven/ conversed among sinners. Commanded all/ vexid sore/ 
Math. 11.  seek too come unto him/ who hanging upon the cross/ prayed first for his enemies/ become new so untractable/ that he will not hear us without a parson to be a mean. O Lord/ open the eye of such/ that they may clearly perceive thy infinete kindness/ gentleness and love towards mankind. Above all precidentes is to be observed/ that what we ask of God/ ought too de profitable to ourself and too others/ and hurt or danger of no man.  
secondarily/ we must consider whether our petitions extenditeth to spiritual or corporal things. 
Spiritual things should be axid without condition.  Spiritual things/ such as are deliverance from impiety/ remission of their sins/ the gift of the holy ghost/ and of life everlasting should we desire absolutely/ without any condition by jesus Christ/ in whom alone all these are promised/ & in ask hereof/ we should not pray thus: O father forgive our sins/ if thou wilt/ for his will he hath expressed/ saying: as I live/ I desire not the death of a sinner/ but rather that he convert and live/ 
mark well  which in mutable and solempned o'th'/ who calleth in doubt/ maketh God a liar/ and so far as in him lieth/ would spoil God of his godhead/ for he can not be God/ but he must be eternal & infallible verity/ as John saith: 
1. joh. 5.  This is the testimony/ which God hath testified of his son/ that who believeth in the son/ hath eternal life to the verity whereof we should steadfastly cleave/ although calamity and worldly dolour apprehendith us/ 
2. Reg. 15  as David exiled from his kingdom/ and deprived of all his glory/ secluded not from God/ but steadfastly believed reconciliation by the promise made/ notwithstanding that all creators in earth had refused/ objected/ & rebelled against him/ happy is the man whom thou shall inspire o Lord. 
Corporal things.  In ask corporal things/ first let us inquire/ if we be at peace with God in our conscience by jesus Christ/ Firmly believing our sins to be remitted in his blood. Secondly/ let us inquire our own hearts/ if we know temporal riches or substance/ not to come to man by accident fortune or chance/ neither yet by the industre & diligence of man's labour/ but to be the liberal gift of God only/ whereof we ought to land & praise his goodness/ wisdom/ & providence alone.   

¶ What should be prayed for.  
ANd if this we do truly knowledge & confess/ let us boldly ask of him/ whatsoever is necessary for us/ as sustentation of the body/ health thereof/ defence from misery deliverance from trouble/ tranquilite & peace to our common wealths/ prosperous success in our vocations/ labours & affairs/ & whatsoever which God will/ we ask all of him too certify us/ that all thing stand in his regiment and disposition. And also by ask and receiving this corporal commodities/ we may taste of his sweatnes/ and be inflamed with his love/ that thereby our faith of reconciliation & remission of our sins may be exercised and take increase.  
But in asaing such temporal things/ we must observe. 
Note we Why Go● differreth or prolongeth to grant us our petition.  first/ that if God differeth or prolong to grant our petitions/ even so long that he doth apparently reject us/ yet let us not cease to call/ prescribing to him/ neither time nor manner of deliverance/ as it is written/ if he prolong time abide patiently upon him/ and also let not the faithful be to hasty. For God sometime differreth/ and will not hastily grant to the probation of our eontinuaunce/ as the words of Iseus Christ testify/ & also that we may receive with greater gladness/ which with hardent desire we long have looked for/ as Anna/ Sara & Elizabeth/ after great ingnontye of their barranenes & sterilite/ received fruit of their bosumes with joy.  
secondarily/ because we know the church at all times to be under the cross/ in asking temporal commodities/ and specially deliverance from trouble let us offer unto God obedience/ 
2. Re. 15.  if it shall please his goodness we longer be exercised/ that we may patiently abide it/ as David desired to be restored to his kingdom/ what time he was exiled by his own son offereth unto God obedience/ saying: if I have found favour in the presence of the Lord/ he shall bring me home again/ and if he shall say/ thou pleasest my not longer too bear authority/ I am obedient/ let him do what seemed good unto him. 
Dani. 3.  And the three children unto Nabuchodonosor say: we know that our God/ whom we worship/ may deliver us/ but if it shall not please him so to do/ let it be known to the o king/ that thy Gods we will not worship.   

¶ Better it is to obey God then man.  
HEre give they a true confession of their perfect faith/ knowing nothing to be impossible to the omnipotency of God/ affirming also themselves to stand in his mercy for otherwise the nature of man could not willingly give itself to so horrible a torment/ but offer they unto God most humble obedience to be delivered at his pleasure & godly will. As we should do in all afflictions/ for we know not what too ask/ or desire as we ought/ that is the frail flesh/ oppresseth with fear and pain/ desireth deliverance ever abhorring and drawing back from obedience given. (O Christian brother/ I write by experience) but the spirit of God calleth back the mind to obedience/ that albeit/ it doth desire and abide for deliverance/ yea/ would it not reaping the goodwill of God incessantly asketh that it may abide with patience. How hard is the battle/ no man knoweth but he/ which in himself hath suffered trial/ 
Note well  it is to be noted that God sometime doth grant the petition of the spirit/ wile he yet defferreth the desired of the flesh.   

¶ The petition of the spirit. 
Gene. 9   
AS who doubteth/ but God did mitigate the heaviness of joseph/ although he sent not hasty deliverance in his long imprisonment/ & that as he gave him favour/ in the sight of his jailor/ so inwardly also gave he unto him consolation in spirit. And more over/ God sometime granteth the petition of the spirit/ where all utterly he repelleth the desire of the flesh/ for the petition always of the spirit is/ that we may obtain to felicity whereunto we needs must enter by tribulation/ and the final death/ both which doth ever the nature of man abhor/ and therefore the flesh under the cross/ & at the sight of death/ calls and trusteth for hasty deliverance/ but God who alone knoweth what is expedient for us.   

¶ Flesh striveth against the spirit.  

Percecution of the faithful.  Sometime prolongeth the deliverance of his chosen/ and sometime permitteth them to drink/ before the maturite of age/ the bitter cup of corporal death/ that thereby they may receive medicine and care from all infirmity/ but who doubteth/ but John the Baptiser/ desired to have seen more days of jesus Christ/ and to have been longer with him in conversation. 
〈◊〉. 7.  Or that Steven would not have laboured more days in preaching Christ's gospel/ whom nevertheless/ both he suffered hastily to underlye the statute and general sentence. And albeit/ we see therefore no apparent/ help to ourself/ nor yet to others afflicted/ let us not cease to call/ thinking our prayers to be in vain/ whatsoever become of our bodies. 
Comfort to the afflicted  God shall give unspeakable comfort too the spirit/ and shall turn all to our commodity/ by our own expectation. The cause I am so long and tedious in this matter is/ I know how hard the battle is betwixt the flesh & the spirit.   

¶ Impediments cometh of the weakness off the flesh.  
Spirit under the heavy crocen of affliction/ where no worldly defence/ but presence death doth appear/ I know the grudging and murmoringe complaints of the flesh/ I know the anger wrath & indignation/ which it conceiveth against God/ calling all his promises into doubt/ & being ready every hour/ utterly to fall from him. Against which all resteth in faith/ provoking us to call instantly and to pray for assistance of God's spirit. Whereunto/ if we continue our most desperate calamities/ shall he turn to gladness & joy and prosperous fine.   

¶ To the o Lord alone be praise/ for with experience I writ this & speak: it is not too be permitted/ where/ for whom/ and at what time we ought to pray.  
Private prayer/ 
Private prayer. Matt. 6.  such as men secretly offer unto God by themself/ require no special place/ although that jesus Christ commandeth/ when we pray to enter in our chamber/ and to close the door after us/ & so to pray secretly unto our father/ 
To enter in to thy chamber to pray  whereby he would we should choose to our prayers such place as might offer least occasion too call us back from prayer/ and also that we should expel forth of our minds in time of our prayer all vain cogitations/ for otherwise jesus Christ himself doth observe no special place of prayers/ for we find him sometime pray in mount Olivete/ sometime in the desert/ sometime in the temple. 
Actum. 10.  Peter coveteth to pray upon the top of the house/ Paul prayeth in prison/ & was hard of God/ who also commandeth men to pray in all places/ 
Private places to pray in.  lifting up unto God pure and clean hands/ as we find that the Prophets & must holy men did/ wheresover danger or necessity required.   

¶ appointed places too pray in/ may not be neglectd.  
But public & common prayers should be used in place appointed/ for assembly of the congregation/ from whence/ whosoever negligently extract themself is in nowise excusable/ I mean not that to absent from that place is sin/ because it is more holy than another. For the hole earth created by God/ is equal holy/ but the promise made/ that wheresoever two or three be gathered together in my name/ there shall I be in the mids of them/ condemneth all such as contemneth the congregation/ gathered in his name/ but mark well gathered/ I say not to hear piping/ singing or playing/ not to patter upon beads or books/ whereof they have no understanding/ not to commit Idolatry/ honouring that for God/ which is no God indeed/ for with such will I neither join myself in common prayer/ nor receiving of the external sacraments/ for in so doing I should affirm their superstition and abominable Idolatry/ which I never will do nor counsel other to do to the end.   

¶ What is to be gathered in the name of Christ.  
THis congregation/ which I mean/ should be gathered in the name of jesus Christ/ that is to laud & magnify God the father for the infinite benefits they had received by his only son our Lord/ in this congregation should be distributed the mystical and last supper of jesus Christ/ without superstition/ or any more ceremonies than he himself used/ & his apostles after him indistribution thereof/ in this congregation should inquisition be taken of the poor among them/ & sufficient support while the time of their next convention/ should be provided and distributed.  
In this congregation should be made common prayers/ such as all men hearing might understand that the hearts of all subscribing to the voice of one/ might with unfeigned & ferfent mind say Amen. Whosoever do withdraw themself from such a congregation/ but alas where shall it be found/ do declare themselves too be no members of Christ's body.   

¶ For whom and at what time we should pray.  
FOr all men/ 
1. Tim. 2. When and for whom we should pray.  & at all times doth Paul command that we shall pray/ & principally for such of the household of faith/ as suffer persecution/ and when common wealths tyranniously we oppressed/ then incessantly should we call that God of his infinite mercy and power will withstand the violence of such tyrants.   

¶ God's sentence may be changed.  
ANd when we see the plagues of God/ hunger/ pestilence/ or war/ coming or appearing to reign/ then should we with lamentable voices & repenting hearts call unto God/ that it would please his mercy to withdraw his hands/ for with such as do allege/ that God may not change his sentence & our prayers/ therefore to be in vain/ can I in no wise agree/ being otherwise taught in the scripture by his infallible & eternal verity. He sayeth: I shall destroy this nation from the face of the earth/ and when Moses addressed to pray for them the Lord proceedeth saying: Suffer me that I may utterly destroy them/ and than Moses falleth on his face flatling/ and forty days continueth in prayer/ for the salvation of the people/ to whom at the last obtained forgiveness. David in the vehement plague/ lamentable calleth unto God/ & the king of Ninive sayeth: 
2. King. last.  who knoweth/ if God shallbe converted and led back by repentance. 
jona. 3.  And be turned from the furor of his wrath/ that we perish not/ which examples & scriptures are not written in vain/ but too certify us/ that God of his native goodness will metigate by our prayers offered by jesus Christ/ although he hath threatened to punish or presently by punishing/ which he doth testify by his own words saying: 
jerem. 18  If I have propheried against any nation or people/ that they shallbe destroyed. And if they repent of their iniquity/ it shall repent me of the evil/ which I have spoken against them. 
●a●enes in prayer.  This I writ lamenting the great coldness of men/ which under so long scourges of God/ is nothing kindled to prayer by repentance/ but carkese sleep in wicked life/ even as though their continuante wars/ urgent famine/ cotidian plagues off pestilence/ and other contagious insolent and strange maladis/ were not the present signs of God's wrath provoked by our iniquity.   

¶ A plague threatened too England.  
O England/ 
A plague threatened to England.  let thy intestive batteries & domestical murder/ provoke the to purety of life/ according to the word/ which openly hath been proclaimed in the/ other wise the cup of the lords wrath/ thou shalt shortly drink of. The multitude shall not escape/ but shall drink the dregs/ and have the cup broken upon their heads/ 
The godly punished.  for judgement beginning in the house of the Lord/ commonly the least offendor is first punished/ to provoke the more wicked too repentance. But O Lord/ infinite mercy/ if thou shalt punish/ make not consummation/ but cut away the proud & luxuriant branches/ which bear no fruit/ and preserve the common wealth's/ of such as give succour & herber/ to thy contemned messengers/ which long have suffered exile in desert/ so be it.   
FINIS.   

¶ Here after followeth a Confession  
OMnipotent and everlasting God father of our LORD jesus christ who be thy eternal providence/ disposes kingdoms/ as best seemeth to thy wisdom/ we acknowledge and confess thy judgements to be righteous in that thou hast taken from us/ for our ingratitude and for abusing of thy most holy word/ our native King & earthly comforter/ justly may thou pour forth upon us the uttermost of thy plagues/ for that we have not known the days and time of our merciful visitation/ we have contemned thy word/ and despised thy mercy's/ we have transgressed thy laws/ for deceitfully have we wrought every man/ with our neighbours oppression and violence we have not abhorred/ charity/ hath not appeared among us as our profession requireth/ we have little regarded the voices of thy prophets/ thy threatenings we have esteemed vanity and wind/ so that in us/ as of ourselves rests/ nothing worthy of thy mercy's/ for all are found fruitless/ even the princes with the prophets/ as withered trees apt and meet too be burnt in the fire of thy eternal displeasure. But o Lord/ behold thy own mercy & goodness/ that thou may purge and remove the most filthy borden/ of our most horrible offences/ let thy love overcome the severity of thy judgements/ even as it did in giving to the world thy only son jesus/ when all mankind was lost/ and no obedience was left in Adam nor in his seed. Regenerate our hearts o Lord by the strength of the holy ghost/ convert thou us/ and we shall be converted/ work thou in us unfeigned repentance/ and move thou our hearts too obey thy holy laws. Behold our troubles and apparent destruction/ and stay the sword of thy vengeance before it devour us. Place above us o Lord for thy great mercy's sake/ such a head with such rulers and magistrates as feareth thy name/ and willeth the glory of Christ jesus to spread. Take not from us the light of thy evangely/ and suffer thou no papistry to prevail in this realm. Illuminate the heart off our sovereign lady queen Marry/ with prignant gifts of thy holy ghost. And inflame the hearts of her counsel/ with thy true fear and love/ repress thou the pride of those that would rebel. And remove from all hearts the contempt of the word/ let not our enemies rejoice at our destruction/ but look thou too the honour of thy own name o Lord/ and let thy Gospel be preached with boldines in this realm/ if thy justice must punish/ then punish our bodies with the rod of thy mercy. But o Lord let us never revolt/ nor turn back to Idolatry again. mitigate the hearts of those that persecute us/ & let us not faint under the cross of our saviour/ but assist us with the holy ghost/ even to the end.   

Here after followeth the Table of this book.  

A.  
A confession of Christ's most sacred evangely/ upon the death of that most virtuous & most famous king Edward the vi fo. xvi.  
A plague threatened to England. fo. xvi  
A pointed places to pray in may not be neglected. fo. xv.  
Angels may not be mediators. fo. x.  
Against such as would have mediators too jesus Christ. fo. xii.   

B.  
Better it is to obey God then man. fo. xiii.  
By whom we must pray. fo. ix.   

C.  
Corporal things. fo. xii.  
Comfort to the afflicted. fo. xiv.   

D.  
Daily bread. fo. vi.   

F.  
Flesh striveth against the spirit. fo. xiv.  
For whom & at what time we should. fo. xvi.   

G.  
God's sentence may be changed. fo. xvi.  
God delivereth his chosen from. fo. vi.   

H.  
How the spirit maketh intercession. fo. iij.   

I.  
jesus Christ/ God & man is mediator. fo. x.  
Impediments cometh of the weakness off the flesh. fo. xiv.  
Intercession to saints. fo. x.  
hypocrisy is not allowed with God. fo. v   

L.  
Let every man judge his own heart. fo. iij.   

N.  
Not to pray is sin most odious. fo. seven.   

O.  
Obedience of Christ. fo. xi.  
Observation in godly prayer. fo. ix  
Of necessity we must have a mediator. fo. ix.   

R.  
Readiness of God to hear sinners. fo. seven.   

S.  
Sporris stir us to prayer. fo. vi.   

T.  
Turks and jews/ fo. ix.  
The hope to obtain our petitions/ should depend upon the promises of God. fo. seven.  
The cause of their boldness was jesus. fo. v.  
The petition of the spirit. fo. xiv.   

W.  
What prayer is. fo. ij.  
Who prayeth not in tribulation. fo. vi.  
When sinners are not hard of God. fo. iiij.  
Why we should pray/ and also understand what we do pray. fo. iii.  
What fasting/ almose deeds are. fo. v.  
When we be not herd. fo. x.  
What is to be gathered in the name. fo. xv.  
Who maketh other mediators than Jesus' Christ taketh over from him. fo. xi.  
What should be prayed for. fo. xiii.  
When and for whom we should pray. fo. xv  
Why God differreth or prolongeth to grant us our petition. fo. xiii.  
Where constant prayer is/ there is granted petition. fo. seven.  
Who prayeth not. fo. iij.  
What is to be observed in prayer. fo. ij.   
¶ Here endeth the Table. 
GOD IS MY HELPER.