❧ A profitable Exposition of the Lords Prayer, by way of Questions and Answers for most plainness:  
Together with many fruitful applications to the life and Soul, aswell for the terror of the dull and dead, as for the sweet comfort of the tender hearted.  
By Gervase Babington.  
With a Table of the principal matters contained in this Book.  PSALM 119. 
O how sweet are thy words unto my throat, yea sweeter than honey unto my mouth.  
AT LONDON, Printed by Thomas Orwin for Thomas Charde. 1588.   

TO THE RIGHT HONOURABLE, HIS VERY singular good Lord, Henry Earl of Pembroke, Lord Harbert of Cardiff, Marnion and S. Quintine, Lord Precedent of Wales and the Marches thereof, and of the most Honourable Order of the Garter Knight, and to the Right Honourable and virtuous Lady the Countess his wife, G.B. wisheth all mercy and comfort in Christ jesus, both here now, and for ever.  
COnsider the old generations of men ye children, said that wise Son of Sirach (Right Honourable and my very singular good Lord) in his time, & mark them well. 
Ecclesiast. 2.11.  Was there ever any confounded, that put his trust in the Lord? Or who hath continued in his fear, and was forsaken? Or whom did he ever despise, that called upon him? Agreeably truly to all Scriptures, and experiences ever, if they were searched. For such a thing is it to cleave unto the Lord with a faithful heart, that the Bride may forget to trim herself the day she is married, and the mother her Jnfant she bore of her body, and esteemeth full dear, before the Lord of heaven can forget such. The Lord knoweth the days of the upright men, & their inheritance shallbe perpetual. They shall not be confounded in the perilous time, 
Psal. 37.  and in the days of famine they shall have enough. Though he fall he shall not be cast of, for the Lord putteth under his hand. The Lord shall exalt them, as themselves shall see, and their end, saith the Prophet, shall be peace. Thousands of comforts hath the word more, & yet these are both many and great ones, if we mark them. gain is not godliness, saith the Apostle, 
1. Timoth. 6.4.5. chap. 4.8.  but godliness is great gain, and hath the promise both of this life & that to come. Wherefore (Right Honourable) more joy in this, than in all the earth, if it might be your own. For the earth must perish, and all the glistering glory of it pass away as a tale that is told, burnt, and consumed, & melted with heat, but the fear of the Lord shall set her servants before the highest, for ever & ever. Now did the Apostle say to King Agrippa before so many, O King Agrippa I know thou believest? Surely I may say it before as many, I know (Right Honourable) your L. believeth, both Prophets and Apostles, and whatsoever the child of God is bound to believe unto salvation. I say I know it, and yet know I it not alone, but others with me, aswell as I, attending your L. both in like, and other places. And if we should all deny it, yet would the world step in and say, it knew what we denied. God have the glory, to whom it is due, of his free election manifested both to yourself and others by a true calling unto sanctification. And it remaineth (Right H.) that with a spirit flaming with thankful love to so gracious a God, you let your light shine further & further to a greater glory to the Lord, & a fuller comfort to your own soul. Perform yourself therefore in all truth of heart, before the judging eyes of a mighty God still more & more, as you do already, an honourable maintainer and furtherer of his truth. A shield and defence to all the godly in their griefs and distresses. Careful to have both yourself and your family governed by the precious and holy word of God, maintaining and countenancing to that end, as most honourably you do, both at home, and abroad, the Lords poor servants appointed to that ministery. Be a rare example still, both worthy honouring and following of careful bestowing of those livings whereof God hath made your Lordship Patron. Multiply, as the Lord shall assist, those your Honours zealous prayers, which some can witness: for the peace of Jerusalem, that her righteousness may break forth as the light, & salvation as a burning lamp. And still say with the Prophet David, we wish you good luck ye that be of the house of the Lord. Your Honourable services for a most gracious Sovereign as ever the earth had any, and for your dear Country, let them still, as they are, be most sweet and joyful to you. In your Honourable place and government carry your zeal as your L. doth, even more & more against the incorrigible adversaries of Judah and Benjamin, to note their doings, to observe their drifts, and to overthrow their plots. Cut off still with your sword of holy justice, as with exceeding travel your Lordship most honourably doth, those contentions, disorders, and offences that corruption both breedeth and feedeth over much. And finally as the Apostle saith, if there be any virtue, if there be any praise, to God, or to Prince, to Country, or to any, Right Ho. think of that. For so shall your L. establish yourself both in earth and in heaven, both here and for ever. Yea yourself & your seed, as the former promises have given assurance. And so shall you, to your God and yourself, & as many as know your virtues, stand approved ever, whatsoever either ignorance or unkindness may effect in some. Without this course & care in a measure as the Lord shall give, well may a world continue a while flattering & fawning with many delights, God being patiented and forbearing long, but the end is destruction, death and confusion, God being just and paying at last. Yourself Madam still more and more, as your Ladyship doth, partake with your own, what your place permitteth in these Honourable actions, & make them also your own. Let it still be your honourable just & true praise, that you fear the Lord, that you love his truth, favour his followers and abhor his foes. For there is no praise shall continue as this, there is no wisdom that may be compared to it. The fear of God is the beginning of wisdom, a good understanding have all they that do thereafter, the praise of it endureth for ever. Again, let this be your wisdom, 
Deutro. 4.  said the Lord of heaven to that people once, even to hear my words, and to work my will with a careful heart. For than shall all Nations say, you only are wise, and you only have knowledge of the best course. Let it be your Posy, (Right Honourable) as pleasant as ever it was: And now Lord what is my hope, 
Psal. 39  truly my hope is even in thee: Though the Lord should kill me, yet will I put my trust in him. 
job. 13.15.  And let that plain Prophet strengthen your Ladyship still by his words to King Asa & all Judah: The Lord is with you, while ye be with him, and if you seek him he will be found of you, 
2. Chron. 15.2  but if you forsake him he will forsake you. The like hath dying David to his dear son to be left behind him: And thou Solomon my son, know the God of thy father, and serve him, 
1. Chron. 28.9  with a perfect heart, and a willing mind. For the Lord searcheth all hearts, and understandeth all the imaginations of thoughts. If thou seek him, he will be found of thee, but if thou forsake him he will cast thee away for ever. But what spend I speech, where many given graces say spare thy speech, I know it well. Then stay I so, & to you both (Right H.) I add but this, that as duty bindeth, and many great and honourable favours both to me and mine require and charge me, I rest before my God in prayer, that goeth out of unfeigned lips, that it may be thus with your H. both, thus still I say, and thus more, thus more again, and thus still, and thus both still & more continually during life. That those words of endless comfort may reach unto you in judging day: Come ye blessed of my father, and possess eternal joy. If this poor travel of mine may avail any thing to this effect, it is your Honours own, proceeded from your own, most deeply bound for ever to be your own, and therefore bold to present it in this sort, because he is your own. It was begun in your Honours hearing, being that part of the Catechism that then fell to my course, both the law and faith having been expounded before, the one by myself, the other by my fellow that followed: & because it could not at that time be gone forward withal, I have since, as I could, laid it down in this sort, if it please the Lord for the good of more. Who all shall welcome it by thus much more (as they did the other) by how much it bringeth countenance from your Honours both unto them, and is a gift derived even from yourselves unto them. The Christian Reader else whosoever, I should wrong too much, if I should not comfortably hope, he will accept it well, since already he hath showed his love in the like respect. Therefore most humbly beseeching you both (Right Honourable) to accept my duty, to weigh my heart, and to pardon my boldness, I beseech the Lord again and again to multiply his mercies towards you both, giving honour here, and honour ever in his happy kingdom of eternal comfort.  
Wilton. the 11. of May. 1588. Your honours most humble bounden to death, Gervase Babington.   

A PROFITABLE EXPOSITION of the Lords Prayer: by way of Questions and Answers.  
¶ Of Prayer in generality.  
MAny things are spoken by many men of Prayer in generality, and gladly would I hear what you think convenient of the same. Yet would I not prescribe by any questions, for fear my want of judgement in ask, might procure in you any needless answering?  
Your care is very good, yet spare not to speak, if I omit any thing whereof you would willingly hear. Truth it is, that much is spoken, and much may be spoken of this matter at large, but a few things may suffice us at this time, having fuller discourses to go to when we will.  

Prayer natural, but to pray rightly, of God, Rom. 16.  First then let us consider, that Prayer hath a foundation even in our nature as we are men, and is so taught us by the very instinct and testimony of reason and conscience, that look what or whomsoever we acknowledge and think to be God, that and the same we also willingly confess aught to be prayed unto. For a persuasion of Godhead standeth not without a confession of Prayer done to the same. So we see in the 14. Psalm, 
Vers. 1.  where with the denial of God, which the fool maketh in his heart, is joined an utter want of prayer and invocation. Contrariwise in the 139. Psal. with the confession of God, 
Vers. 9  an earnest, hearty, and often calling upon his name. So that a necessary consequence the Spirit of GOD maketh it upon the confession of a God even by the instinct of nature to use prayer to the same. 
Vers. 13.  And contrariwise if we should never pray, then necessarily must we be even in the number of those fools, which say in their hearts there is no God. Which if it were duly and effectually considered of us, it would rouse us assuredly out of our dead and damnable negligence in this behalf, if there were any spirit of life and feeling in us, and cause us to acquaint our souls more often and earnestly with this heavenly exercise. Fearing even with a great fear, 
Ingratitude to God.  the vengeance of ingratitude towards God for innumerable benefits, 
Atheism.  the plagues in hell due to Atheists and such as deny GOD, and the same amongst men that of force must fall upon us, when being men yet we abhor from the very nature of man. 
Declination from nature.  All which three grievous conditions the want of Prayer forcibly proveth upon us, as now we see. Again, the Apostle Saint Paul in his Epistle to the Romans, 
Rom 2.14.15.  teaching how the Gentiles doing by nature the things contained in the law, show the effect of the law written in their hearts, is a witness in stead of many more, sufficient and strong, that to pray to God, being a thing comprised in the law, was then, is now, and ever shall be whilst man hath man's nature, a thing engrafted and planted of God in the same nature. And many other reasons might be brought, but these suffice.  

Prayer is necessary.  Secondly, let us consider the necessity of this Christian exercise of Prayer: which we shall evidently see, if either we respect the Lord, ourselves, or our brethren. For unto the Lord we know is due, ever, and eternally, 
In respect of the Lord here.  here, and in the world to come, praise and thanksgiving, & that is Prayer. Praise the Lord all ye people, 
Psal. 147.148. etc. Psal. 136.1.2.3. Psal. 150.6. Psal. 146.1.  for it is a good thing to sing praises unto our God. O give thanks unto the Lord, for he is gracious. O thank the Lord of all Lords, etc. Yea, let every thing that hath breath praise the Lord. And, as long as I have any being, I will sing praises unto my God. In the world to come, see the Scriptures. 
Apoc. 4.8.  Holy, holy, Lord God almighty, which was, and which is, and which is to come. 
ver. 11.  Thou art worthy O Lord to receive glory, and honour, & power: 
In the world to come.  for thou hast created all things, and for thy will sake they are, and have been created. Beside many other places. Unto the Lord is due worship and service of all them that look for a place in his kingdom: 
Luke. 1.74.75 Ose. 14.3.  of which worship and service, Prayer is a notable part, and therefore necessary.  
Unto the Lord is due obedience to his Commandments, if we be the Lords, for they are holy and just. But this is one, that we should pray unto him: and therefore in respect of God Prayer is necessary. Call upon me in the day of trouble, 
Psal. 50.15.  and I will hear thee, & thou shalt glorify me, saith the Lord. And in an other place, I have sworn by myself, the word is gone out of my mouth in righteousness, & shall not return, that every knee shall bow unto me, etc.  
In respect of ourselves Prayer is necessary, 
Prayer necessary in respect of ourselves.  if either we consider the manifold woes and sorrows, which at times shall nip our hearts, lying there and even grating and grinding our inwards to powder by day and by night, till we have eased ourselves by Prayer, and powered them into the lap of the Lord, with suit for comfort and redress, or the infinite necessities of this wretched life: which albeit the Lord is merciful and ready to give, even before we do ask, yet good reason we should ask them, and ever bound to that gracious God, that upon ask will vouchsafe to give them. 
Psal. 42.  What hellish gripes of wring woe do we think the servant of God David felt, when over and over he mentioneth the sadness of his soul? 
Chap. 6.  What job, when the arrows of the Almighty did stick in him, the venom whereof did drink up his spirit, and when the terrors of God did fight against him? when he shrieked out with mournful voice, what my shrinking hand doth shake to pen: O that I might have my desire, and that GOD would grant me the thing that I long for. And what was that? O fearful! It followeth, that GOD would destroy me, that he would let his hand go, and cut me off. What the persecuted Prophet, 
1. Kings 19  when he would so gladly die? 
jonas. 2.  What jonas in the belly of hell, as he calleth it? & what thousands, & ten thousands of God's children, ever, & daily, & whilst the world endureth? And how have they been eased? do we not see? Even by throwing themselves at the feet of the Lord, & pouring out by Prayer their grievous complaints into the bosom of their gracious GOD, whose ear hearkened, whose heart pitied, and whose hand ever in his good time eased their shoulders from the burden, to their comfort. Therefore Prayer in this respect we see most necessary. For the other, we know the Scriptures also: 
Mat. 7.7.  Ask (saith God) and you shall have. If having then be necessary in respects of wants, necessary is also ask: that is, praying in respect of having. So look we at woes, or look we at wants, necessary in respect of ourselves is Prayer.  
Go we lastly to our Brethren, 
Prayer necessary in respect of our brethren.  and we are commanded to let our light shine before them, to their example and confirmation. Of which light this is a notable part and branch, our often, zealous, and religious Prayer, and therefore even in respect of them also necessary.  
Thirdly, the utility and profit of it would very duly, and earnestly, 
Prayer is profitable.  of God's children be considered: wherein the saying may have fit and proper place.  
Aeque pauperibus prodest, locupletibus aeque  
Aeque neglectum pueris, senibusque nocebit.  
That is: 
It gaineth good to poor and rich,  
if use thereof be free:  
And hurteth youth aswell as age  
neglected if it be.   
The Scripture wonderfully layeth down the benefit of this holy exercise, not in one, or two respects, but even in every thing, that may befall the child of God in this life. In afflictions, as partly hath been showed, it easeth the heart; it stayeth our steps still ready to slide into impatience; it persuadeth the Lord; it winneth his mercy, and bringeth his gotten comfort at time appointed, to the panting soul, all breathless almost in the scorching heat of such trial, as pleaseth God to send. And therefore pray (saith our Saviour Christ) continually, 
Luc. 21.36.  that ye may be counted worthy to escape all these things, that shall come to pass, & that ye may stand before the son of man. But what things are they? O read and consider that singular Chapter, & see the fruit of Prayer. False Christ's shall come, and deceive, to their endless woe, 
vers. 8.  thousands and thousands, but pray we to God against this fearful fall, and we shall escape▪ Wars and seditions shall be heard of, and seen, dreadful and terrible, 
9  but pray to God and they shall not hurt us, no not once make us justly afraid. Though it be nation against nation, 
10.  kingdom against kingdom: 
11.  though the earth shake, and tremble in divers places, and we see hunger, and pestilence, and fearful things, and great signs in heaven above us, yet pray we to GOD our guide and strength, and we shall escape. If hands be laid upon us, persecuted and taken, 
12.  and delivered up to the Synagogues, and Prisons, and brought before Kings and Rulers for the Lord jesus sake, pray we to the same our gracious God, and his word is past, 
13.  these shall all turn unto us for a testimonial, and not hurt us. If we want learning, knowledge, or utterance: 
14.  so that we fear of a truth any weak defence, pray we to him, that in weakness is strong, and the power he hath promised, both of speech and knowledge, shall bind the very devil, that he cannot stir, 
15.  and with the head the members, with the Captain the Soldiers, with their life all the limbs, so that not all the kingdom of perdition, if their force could be joined against the poorest man or woman of us, that ever shall profess jesus, shall be able to resist or speak against us. Let our dear Parents that brought us into this world, 
16.  seek by cruel violence in hatred against a truth to throw us out of the same again, and our own brethren, kinsmen and friends betray us, and kill us, if it please God, we being hated even of all men for the Lord jesus sake, 
17.  pray we still steadfastly unto our God, and if he be the Lord that hath made the heaven and earth, whose word is truth, and abideth for ever, there shall not one hear of our heads perish, 
18.  
19  but in patience comfortably we may possess our souls. 
20.  Let Jerusalem be besieged, that is, our native land and country, our towns and houses in which we dwell, a token that desolation is near: 
23.  let the heavy woman so great with child begin to sigh for herself, and weep with woe for her dear birth within her, with shivering shrinks, to think of bloody Spear to spit her sprawling babe upon, let our nation and people disobeying the Lord in the time of peace, fall upon the edge of the sword, and be carried captive into all Countries, 
24.  and our stately Cities, Castles and Towers be trodden unto dust, yea let the Sun, 
25.  and the Moon, and all the Stars of Heaven threaten by their fearful signs, the approaching dreadful wrath of God to men, trouble and perplexity be upon earth, the Sea and the waters roar, and men's hearts fail them for fear, 
26.  looking after those things that shall come upon the world, the very powers of heaven being shaken, and the Son of man appearing in the Clouds with mighty power and glory, 
27·  yet let us pray with a cheerful voice, and send out our faith to the Lord of life, as we are ever bidden, and amidst all these fears and terrors, otherwise to be trembled at day and night, we shall have no cause at all to fear, but even contrariwise, 
28.  to lift up our heads towards heaven, as men and women beholding with eyes their eternal deliverance, everlasting comfort, and unspeakable joy drawing near unto them, to remain with them, and they in it for ever. O prayer then available with GOD, and profitable to men. There needeth no more to declare the fruit of it; and yet much more remaineth to be spoken. For when in these dreadful times many shall have their hearts oppressed with surfeiting and drunkenness, 
34.  and the cares of this life, and so that day of death & doom come upon them unawares, Prayer in watching shall preserve Gods chosen, that they shall be counted worthy to escape all these things, and not only so, but as followeth, with comfort, even to stand before the Son of man, that is, in cheer, in joy, in spiritual motions of heart, not to be expressed by man, to enter into the heavenly and everlasting tabernacles. Lord then for thy mercy, teach us to pray, that these blessings promised to the same may light upon us. I stay the course that I might go on in, for the profits of Prayer are innumerable. It sanctifieth our mirth, it sanctifieth our meats, and they are neither of them holy, 
jam. 5.13. 1. Tim. 4.5.  but in this. We wake and we work, 
Psal. 4.8.  we sleep and we rest in peace, if we faithfully pray. If we pray with jacob, 
Gen. 28.20.  we prosper with jacob in our journey: If we pray with David, we have our heads covered with David in the day of battle. 
Psal. 140.7.  If we pray with the father, we have our son healed: 
Mar 9.25.  If we pray with the mother, 
Math. 15.28.  we have our daughter healed: If we pray with the master, we have our servant healed. 
Math. 8.13.  And what should I say? Cornelius praying, hath Peter sent unto him, 
Act. 10.  and the holy Ghost powered upon him: Anna praying, hath a child given her: 
1. Sam. 1.10.  and to conclude, there is no end of the tale, nor measure of God's mercies, if we speak of the fruits of Prayer. This knew well the godly Father S. Chrisostome, 
Homil. 1. of praying to God.  and therefore he saith: if thou desirest to live single, or in holy Matrimony to God's content, pray: if thou desirest to bridle anger, and with meekness to be familiar, pray: if thou desirest to be free from the fret of envy, or to do any thing that belongeth to a godly life, pray, and pray heartily, pray, 
It is no small commendation of prayer that the Spirit teacheth it. Rom. 8.26.  and pray often, pray, and pray faithfully, & the Lord shall grant thy prayer. For it is armatura inexpugnabilis, an armour of proof against all and every assaulting dart of the devil or his members and means whatsoever. So profitable is Prayer we see. The Lord in mercy give us spirits.  
Amen I beseech him. Yet see the poison of Satan in his members against this fruitful exercise: for there want not wits in this wicked world, that dare dispute against it, and ask how it may be that we should fitly ask of the Lord by prayer any thing, since without ask, and before ask, he knoweth what we want and would have, yea so fully knoweth he all things, that he needeth no remembrauncer to put him in mind of any thing: and therefore why should we ask or ever pray, but leave the Lord to himself to give what pleaseth him.  
Truth it is that thus they reason, but I trust you see the impiety of their speech, and the blindness of their hearts: for it is an old rule and a true, that Subordinata non pugnant inter se. Things that are comprised one in an other are not contrary one to the other: and such are God's foreknowledge of all things, and our ask notwithstanding by prayer what we want. For in his own person expressly in his word he hath commanded, notwithstanding all this his divine knowledge of every man's estate, which he knew himself to know as well as we, yet nevertheless that we should pray to him in our needs, and ask if we would receive at his hands. And therefore you see this is a marvel by the witness evident of the Lord himself, 
Math. 7.7. john. 4.2.  and our Prayer is not taken away in any respect by the Lord's knowledge, but they implied one under the other, stand and agree well both together. Then if you look at the practice of God's children, you may plainly see the same. 
Psal. 139.  For David confessing of the Lord, that he did not only know his wants, but his very thoughts, and that long before. Yet nevertheless for all this knowledge in God, useth his own duty commanded, and prayeth for his wants. Yea our saviour Christ (which may stand for many proofs) in the same chapter, 
Math. 6.11.  biddeth us call upon our heavenly father by Prayer for our daily bread, that is, for all necessities, and yet telleth us, that he knoweth already and before that we have need of these things. 
Vers. 32.  Elias the Prophet promised Achab rain, not rashly upon his own head, but as privy to the Lords purpose, 
1. Kings. 18.42.  and certified of his will, and yet for all that, most earnestly prayed he, crouching to the earth, and his face betwixt his knees, and seven times sent his servant toward the Sea for it. Therefore let us know, and so conclude, although the Lord understand most fully and perfectly, what we would have, before we pray, yet hath himself appointed this means to obtain at his hands, notwithstanding that his knowledge, and therefore we must use it ever notwithstanding the same, knowing that what his wisdom hath joined as standing & agreeing together, those, man's wisdom, nay man's folly, or Satan's malice may not separate, as disagreeing, and one frustrating the use or profit of the other. And again, that is no end of our Prayer at any time, to admonish God of any estate of ours unknown unto him, but we pray, notwithstanding he knoweth already what we want, to perform our obedience to his commandment, and appointed mean to give glory to him as the fountain of all good, to testify to the world our faith and trust in him, and his promises, to exercise our patience in still yet expecting and ask, and for sundry such causes allowed and godly, and not to put him in mind, as one that knoweth not our desire. Fond therefore I trust you see this reason is against the use of Prayer.  
Truth it is, I thank GOD, and so let it fall. Yet give me leave to propound an other to the same purpose, but I trust of no greater force. They say those things are not to be asked even of a man, much less of the Lord, which he willingly and of his own accord is purposed to give: for that were not to honour, but rather to dishonour, by granting where no need is. 
Esa 65.24. Psal. 21.4.  But whatsoever we want the Lord is ready to give, and therefore we should ask nothing.  
In deed of no greater force at all. For it offendeth even as the other did, in reasoning of things subordinate one under the other, and agreeing well together as of things contrary to themselves, and therefore taking away one an other. The willingness of God to grant our desires taketh not away our Prayer, but strengtheneth our faith to ask cheerfully, and therefore even then when he saith you shall have, 
Math. 7.  he saith also ask by Prayer: then when he saith I will hear, 
Psal. 50.  he saith also call upon me: and even then when he promiseth to be near, yet he mentioneth to whom, 
Psal. 145. joel. 2.32. Psal. 34.16.  namely to such as pray unto him. And the eyes of the Lord are upon the just, and his ears are open to their Prayers. Therefore even the Lord himself being judge, his purpose to grant taketh not away our obedience to ask: his ready willingness to give, even before we ask, crosseth not at all his commandment nevertheless to ask, and so neither our bounden duty to perform the same continually. But by all those places of his fatherly readiness, and most merciful willingness to do us good, as I have already said, our faith is strengthened, our hearts encouraged, his goodness showed, and our obedience in 〈…〉 Prayer confirmed greatly, not any way subverted or taken away.  
Well then, see now an other devise of Satan against this holy exercise. If we cannot take it away out of the use of men by these conclusions, let us try another way to make it vain, and not only so to ourselves, but even hateful and abominable to the Lord. Let us ascribe unto it merit of remission of sins, justification with God, many marvelous virtues above the dignity allowed in the word, and finally to salvation. And to this end let us allege all the places of Scripture wherein Prayer is commended highly, 
Mark. 9.29. Psal. 55.17. etc.  as if they meant thus highly.  
Indeed you say very true, such there are, and thus Satan persuadeth. But alas what should we stand upon it. It is one thing to be a means and an other thing to be a cause of salvation and mercy. God's children acknowledge no cause of their life with God, 
1. Cor. 1.31.  but Christ jesus only in whom freely the Lord hath loved us: but means many, as hearing, reading, fasting, 
2. Cor. 5.18.  & what we speak of praying. Our prayers are acceptable to our GOD, but never for themselves, but for Christ. They are available also with God, but by & for faith in Christ, whereof earnest Prayer joined with fasting is a token. And therefore if we obtain of God never so great matters by Prayer, our Prayer yet is no cause of that, but only a means. So then a foolish and false argument it is to cut it off, that thus reasoneth of a cause that is not a cause indeed.  
I see well then the foundation of Prayer, even in nature. I see the necessity of it in respect of God, ourselves, and our brethren: I see the marvelous and exceeding profit of it, and lastly the malice of Satan against it in both extremities, either seeking to deface it as not required: or if he cannot that do, in ascribing unto it above that which is lawful, thereby to make it fruitless with God. Will you now adjoin any more?  
It shall not be amiss also for us to consider those other points which be usually considered in these treatises, and comprised for memory in an old verse, to wit: Affectus, causae, quis, per quem, quidque petendum. That is: 

With what affection we must pray.  
For what causes.  
To whom.  
Through whom.  
For what.    
And concerning the first, the Scripture teacheth us that we must pray with a zealous spirit, 
Affection required in prayer.  with heart, with soul, and with all the power within us, not with cold affection and lip labour. The Apostles speech of the Spirit may give this rule of Prayer in it ever to be observed, 
Rom. 12.  be fervent in Prayer. The Lord himself by his Prophet complaineth that the people cried not in their hearts unto him, 
Hose. 7.14.  that is, with this affection that we speak of. And the ancient Ceremonies of lifting up of hands remembreth us thereof. The spirit of God witnesseth it of his children, as of Anna, she prayed and wept sore, 
1. Sam. 1.10.13.  troubled in her mind that her lips shook withal, albeit she spoke in her heart. Of Moses that he cried unto the Lord, and yet he spoke never a word, 
Exo. 14.15.  but so vehement was his spirit and so fervent his inward powers of Soul and heart, that it was like a shrill shriek in the ears of the Lord. This heat of heart, it is glorious before the Lord and profitable to us: but it is not at our commandment, we cannot have it when we will, the Lord hath reserved it to himself to give, when, and where, and to whom, and in what measure it pleaseth him. As it is witnessed unto us by the Apostle saying: The Spirit helpeth our infirmities: for we know not what to pray as we ought: 
Rom. 8 26.  but the Spirit itself maketh request for us with sighs, which cannot be expressed. That is, we are not able of ourselves to pray with that ferventness of spirit, that heat of heart, such motion of mind, such trust, such faith, such sighs, such power, such affection, in a word, every way as is convenient to the Majesty of God, unless we be enabled by his Spirit: and therefore in mercy he supplieth with the same as pleaseth him. Nevertheless, means there are in the word noted unto us, which work under the blessing of this Spirit to this effect in measure in us: and therefore if this affection be required in us they be also necessary as helpers to the same.  

Helps of affection.  The first is a true consideration of our own unworthiness and indignity, such and so great as that there is no mercy due unto us: Such as maketh us with the Publican not to will to lift up our eyes to heaven, 
Luc. 18.13.  but to knock our breast and cry in humble sort, Good Lord be merciful to me a sinner. Such as maketh us with the Centurion to say, Lord I am not worthy that thou shouldest come under my roof, 
Math. 8.8.  and therefore say but the word and my servant shall be well. Such again as maketh us with Daniel to say in smarting woe, 
Dan. 9.18.  O Lord we do not present our supplications before thee for our own righteousness, but for thy great tender mercies. 
Psal. 133.2.  With David, O Lord enter not into judgement with thy servants, for no flesh living shall be justified in thy sight. With Esay: 
Esay. 64.6.  We have all been as an unclean thing, & all our righteousness is as filthy clouts, and we all do fade like a leaf, and our iniquities like the wind have taken us away. With jeremy: 
jere. 14.7.  O Lord though our iniquities testify against us, deal with us according to thy name, for our rebellions are many, and we have sinned against thee. And finally, such as may justly make our souls vexed within us when we think of it, our bodies to bow down and go crookedly, and our eyes to fail, 
Baruch. 2.18.  as he speaketh. This low conceit, but true conceit of ourselves, marvelously quickeneth up our spirits, and therefore is ever to be used, and our souls prepared thereunto by some fit meditation of it before Prayer. This wanted the proud Pharisie, & therefore his prayer showeth no zeal nor heat, as the humble heart that cometh creeping to the Lord in humility, confessing grief for sin, and speaketh as one doth to him that hath no cause to give, but great and many to withhold. Ever therefore be careful of this, to keep upon your soul, as upon a tree that you would have grow broad and large, but not high, a weight of her own true unworthiness, and certainly you shall find the power of it, in quickening affection when you pray, great.  
The second means is a true consideration of the things that we ask for, how profitable, expedient, and good for us they are, how bad we are without them, etc. By which things there shall grow in our hearts an heat and prayer for them more earnest, and if this be wanting, we pray in an order and a form, but zeal is away, forasmuch as we know no great hurt if we speed not, and if ou● words be more vehement than the true and simple desire of the things prayed for doth procure, it is mockery, such as the Lord will punish. And therefore let this be an other Christian means, carefully used ever as we may in our prayers, to work a right affection in us, even so much as ever we can, to consider of the things we want and ask, before we ask them.  
Then when we see these two, to wit, our unworthiness to receive, and the benefit of the gift, let the third be a true view of the want of any under means in this world to compass our desire by, or if we have any, as friends, riches, and such like, yet the great inability that is in them all, unless the Lord say Amen, give his blessing to their labours, and prosper their endeavours for us. For thus again will grow a ferventness in our affections, and a right godly zeal in our prayers. Yea the more empty that we come before the Lord in this respect, the more life hath our Prayers always. For he that in truth doubteth his help at home to be sufficient, his suit for relief abroad will be more earnest. He that secretly shrinketh to the conceit of the power of any second cause whatsoever to give him any good by, and cleaveth not only to the Lord, in a Christian renounciation of all the means in the world, further than he will vouchsafe to bless them, his Prayer shall be cold, and more frozen, as resting upon other matters aswell as upon his prayer, and if he speed, never so thankful to the Lord neither. Therefore you see a third care of the child of God, if he will have his prayer pithy, even to empty his heart of all such earthly bondage as we have spoken of, to go to his knees, either without them in deed, or without any trust and confidence in them, further than the Lord shall strengthen them to him and for him.  
A fourth, is an eye to the sweet promises of God, concerning the suits of his children to him, which are so many, and so entire, as no heart, if it be not flint or steel, but must receive comfort and courage to speak unto such a lord 
Math. 7.  Ask and you shall have: seek, and you shall find: knock, and it shallbe opened unto you. Yea, 
Io. 16.23.  whatsoever you shall ask the Father in my name he will give it you. Call upon me and I will hear you: 
Psal. 5●. Math. 11.28. joel. 2.32.  Come unto me and I will refresh you: Whosoever shall call upon the Lord shall be saved. And a thousand such like. Muse upon them till the fire kindle within you, and then speak with a spirit to so sweet a God as so cheereth his children to pray heartily. And remember it often what once was said: 
Psal. 5.7.  I will come into thy house even upon the multitude of thy mercy, and in thy fear will I worship toward thy holy temple. The multitude of God's mercies make a sweet entrance into the house of Prayer: yea, say you with David joyfully and comfortably, In God's word will I rejoice, 
Psal. 156.10.  in the Lord's word will I comfort myself, in God have I put my trust, I will not fear what man can do unto me.  
Other meaner helps also there be of affection not to be contemned of the godly, as to speak and pronounce our Prayers with words: for sometimes our weakness is great and our minds begin to stray from our Prayer conceived in silence, and then it shall be good to speak out, yea even to cry out that which we but thought before, to the end that so we may stay a starting mind and bring it to the sound of the tongue. This hath been a wisdom of the godly ever, and a means as we read to help them. The Profit David saith. I cried to the Lord with my voice, 
Psal. 142.1.  and I said, 
vers. 6.  thou art my hope and my portion in the land of the living. So that he useth the pronountiation of word, and happily even for this cause that we speak of. Saint Augustine sayeth Devotio nostra voce excitatur, our devotion and affection is stirred up and and quickened by the voice. And experience serveth for longer proof in this matter. The gestures of body, as kneeling, lying prostrate upon the earth, knocking of the breast, and covering the face, or turning to the wall, lifting up the eyes, and such like, they are helps also of affection. Yea then are they lawful, and right in deed, when they serve to this purpose in sincerity, and not to any outward show in hypocrisy. And thus much of them.  
Now on the other side, as these be helps under God to quicken up our Spirits in prayer, if we be dull, and to make us pray zealously and earnestly: so are there impediments also that hinder us and make us that we cannot pray with such affection as we ought. As the contraries of these that I have spoken of, A proud heart puffed with conceit of merit, an ignorance, or at lest not a through consideration of the thing, or things we beg, a leaning to second causes overmuch, a dullness in the seeking of God's promises, & such like, which I may not now over again follow at large. One great let only will I touch, and so conclude this point, & that is ignorance of the speech or tongue wherein we pray: Which I call even a great let, because it not only hindereth our affection and zeal, but otherwise dangerously hurteth us by keeping from us a singular fruit of our prayer as will appear.  
This great folly then of many in the world that delight to pray in a strange tongue, & not only so, but boldly (to say no worse of them) defend that they can pray with as right an affection thus, as otherwise, hath first God against it in his word most plainly by the voice of Saint Paul the Apostle, 
1. Cor. 14.  who saith flatly, no man heareth their prayers that are so made, 
Vers. 2.  no man heareth them I say and mark the words well. The Apostle meant not but that the sound of that unknown voice entered into their ears, but because it entered without understanding, therefore it was in truth then, is now, and ever shallbe no hearing in deed, that is no good hearing, no profitable hearing, no commanded or allowed hearing. And therefore if it be a duty enjoined of God that his people should be made partakers of common prayers by hearing what is said, then is it also evident that they ought not to be in a strange tongue, forasmuch as in this place the Spirit of truth telleth us, such prayers are not heard at all in deed, as are not understood when they are heard.  
Secondly if the pipe or harp be not reason 2 understood for want of distinction in the sounds, the hearer is without benefit of that sound, and the instrument is not used as it ought to be, even so, if the tongue wherein prayers are powered forth to the Lord be not understood, the hearer of that sound is without profit, and that sound is not well used in that order. The Trumpet also used to signify unto soldiers when & how to prepare themselves to the battle if it give an uncertain sound there is no preparation made: even so again is the tongue or speech which we use in prayer the means to stir us up to that spiritual exercise and to perform the same, and therefore if it be not understood, it leaveth us wronged as did the other, and the duty required of us is not done. Unless we can say that soldiers that hear the trumpet & not understanding what it meaneth, run every man his way from his fellow, 
vers. 9  do well.  
reason 3 Thirdly the holy prayers of the Church ought not to be spoken into the wind that is in vain. But so they are (saith the Lord) if they be made in a tongue that is not understood, and therefore they ought not to be so.  
Fourthly, neither should the minister be reason 4 a Barbarian to his people in the house of God and duty of prayer, that is, one that is not understood, and therefore might aswell hold his peace as speak, neither aught any man or woman privately be so to themselves, 
vers. 11.  But except we know the power of the voice, saith the Scripture, that is, except we understand what is prayed, that is so, namely both he a Barbarian to us and we to ourselves: therefore the tongue should not be unknown to us.  
Fifthly, if we pray in a strange tongue reason 5 our understanding is without profit and fruit saith the Apostle, 
vers. 14.  and that ought not to be so. 
vers. 15.  But when we pray we ought to pray with our Spirit and with our understanding also we ought to sing with our Spirit and with our understanding also. Therefore we may not pray in a strange tongue.  
Sixtly our prayers ought to be so made reason 6 that all the company may answer Amen, but if they be in a strange tongue saith the same Scripture again, he that occupieth the place of the unlearned can not so answer, 
Vers. 16.  because he knoweth not what thou sayest, Therefore they ought not to be so.  
reason 7 seventhly, the Apostle propoundeth himself for an example and saith that notwithstanding he was able to speak more languages than they all, 
Vers. 10.  yet had he rather in the Church speak five words with his understanding that he might also instruct others, than ten thousand words in a strange tongue. And what care think we shall be in us to follow his practice? Shall he be the dear one of the Lord in so doing, and we so also in having no such care nor conscience, but even flat contrary, to speak rather ten thousand words that we do not know, neither profit others by, than five that do both? Let us consider it, and setting aside all froward wilfulness and damnable prejudice of a truth, take heed betimes. Prayer is a sweet obedience to the Lord if it be aright, make it not a disobedience to his will yourself by doing it wrong. Many are the blessings promised to it, turn not those blessings into a curse by a stubborn heart that will not be instructed. 
vers. 8.  Lastly we edify not ourselves by such unknown prayers, which yet we ought to do, aswell in our private exercises, as the public minister his whole people in a public place, all things being commanded of God privately and openly to be done to edifying, 
vers. 26.  and the reason being all one, namely our benefit & theirs before the Lord, therefore we should not use them.  
Thus is the Lord against it, & his word. Let us now consider men, and in them either their practice or their judgement, and see if this kind of praying may be warranted that way. Concerning the first then, 
The practice of the godly against this error.  may we find any Patriarch or Prophet, any servant of God whatsoever, either in the old Testament, or new, that used thus to pray in a strange tongue? No, no, it is well known that from the very creation of man, till the corruption of Rome infected the Church, there is not one to be produced, that either being a minister of common prayer, made it in a tongue that the people knew not, or being a private man, prayed privately he witted not what? Not one Prophet, not one Apostle not one man or woman of holy memory in the book of God, that ever used it. And yet they prayed as often, as much, as Zealously, as fruitfully, and as commendably, as we I trow, yea happy we, if we were like them. And is it nothing to leave the example of all these Saints, and to go a course that not one of them ever practised? Is there like comfort in a thing never used, and ever used of gods chosen? How then are sum bewitched in small matters to rely upon examples, and ever to be spying and prying into the ways & works of weaker men ten thousand parts, and yet in this matter so weighty and great, to cast behind them the practice of such great ones, and never to regard it? 
Their judgements against it.  for the public prayers of the Church it hath ever moved me since I knew it, what I see recorded, by indifferent men in this behalf: 
Cap. 13. ad finem.  Saint Hierom speaking of the Pomp of paula's funeral in his epitaph he made of her, and showing what concourse was to it of people of divers languages, plainly layeth it down, that every one had the tongue they understood in their common prayers, and not a strange one. And yet none of them was neither Hebrew, Greek, nor Latin, which some count only holy, but the Syriac. 
De catechiz●dis rudibus. Cap. 9 ad finem.  Saint Augustine willing the Priests to apply their studies to correct the errors of their Latin speech in those days, addeth this reason: ut populos ad id quod planè intelligit dicat, Amen: That the people to that which they fully understand may answer Amen. Note the custom of the Church then, and the faithful care of this godly father for the people, that no let might be to their understanding of the common prayers. The same Father again in an other place saying that we need not any utterance of words always to pray unto God, 
De Magistro, in principio.  because the Sacrifice of justice is sanctified in the Temple of the mind and in the secret chambers of the heart, by and by objecteth to himself, wherefore then doth the Priest lift up his voice, and pray aloud in the open assembly in the Church, and then answereth to the same thus: Not that God, but that men may hear him, and that the people by the sound of his voice and understanding of his meaning, may be put in mind, and by consent joined together, and lift up to God. 
Aug. de doctrina Christiana lib. 4. cap. 16.  Again he saith, Quid prodest locutionis integritas, quam non sequitur intellectus audientis? Cum loquendi omnino nulla sit causa, si quod loquimur non intelligunt, propter quos, ut intelligant, loquimur. What profit is there in speech be it never so perfect, if the understanding of the hearer cannot attain it. For there is no cause why we should speak at all, if they understand not what we speak, for whose sake we speak that they may understand us. Again, Mens mea sine fructu est, 
Aug. in Genes. ad literam. lib. 11. cap. 8.  hoc ait, quando id quod dicitur non intelligitur. My mind is without fruit, This the Apostle S. Paul saith, when the thing that is spoken is not perceived. And again, Si intellectum mentis removeas, nemo aedificatur audiendo quod non intelligit. Set apart the understanding of the mind, and no man hath fruit or profit of the thing that he peeceiveth not. Quid opus est iubilare & non intelligere iubilationem, 
In Psal. 99  ut vox nostra sola iubilet & cor non iubilet. Sonus enim cordis intellectus est. What needeth us to sing if we understand not what we sing, to sing with our voice and not with our heart. For understanding is the sound or voice of the heart. These are most plain testimonies, and worthy consideration, if we desire a truth.  
Origen again very plainly saith of such things as are read in the Church. Non fuisset necessarium legi haec in ecclesia, nisi ex his aedificatio aliqua audientibus praeberetur? It should never need to read them unless some edification should come by them to the hearers. But without understanding we know not what edification is, & therefore Origens' judgement is openly this, that if Scriptures and prayers should be in a strange tongue than it were as good that there were never any at all of either of them. O mark it. Cyprian next as flatly again, Not the sound of the voice, but the mind & understanding must pray unto the Lord with pure intention. 
In Leuit. cap. 7  But my understanding to pray & the language to be strange to me that I pray in, is impossible, therefore far was Cyprian from this folly. Saint Chrisostome again the like, 
De orat Dom.  and many more, that I spare to name in this brief treatise. The favourers of Rome in latter days saw this truth, and yielded their testimonies plainly for it. Lyra and Thomas of Aquin spare not to avouch it, that the common service in the primative Church was ever in the common vulgar tongue, that the people did understand. That earnest & as some think, strong defender of the contrary to this, by the power of a truth is drawn to these very words: that in the primative Church the prayers were made in a common tongue known to the people, 
Divisio. 28.  for cause of their further instruction, and it was so necessary to be: and again in an other place: It were good the people having humble and reverent hearts understood the service, 
Divisio. 31.  I deny it not. And whereas they say they can as hearty, as earnestly, and with as vehement an affection pray, although they know not what they say, may they not see their own Doctor say the contrary flatly, and a man of no common learning? 
Lyra in 1. Cor. 14.  Si populus intelligit orationem Sacerdotis, melius reducitur ad Deum, & devotius respondet, Amen. that is, If the people understand the prayer of the Priest, they are the better brought unto God, & with more devotion far, answer, Amen. Now there is the same reason of their devotion openly, and of our own privately. May they not see it plainly affirmed. 
Aug. prefat. in Psal.  Quo modo potest debitè Deo psallere qui non intelligit quid psallit? How can he rightly sing unto God that understandeth not himself what he singeth? as if he should say it cannot be, it is impossible, and not to be hoped for. Last of all is it not an old saying grounded upon true reason, Jgnoti nulla est cupido: there is no desire of the thing that we know not? and no desire I think is a very cold affection. Let us end then this point of the practice and judgement of men with that decree of Pope Innocent the third in the Council of Laterane, about the year of our Lord 1200. that in such Cities as should be concourse of people of divers nations, the Bishop should take order that every people should have a Pastor of their own language, which might serve them, and minister unto them in the same. A thing very worthy observing, that even with the Pope himself the truth of this cause, that prayers ought to be understood, should prevail.  
We have seen than God, and we have seen men against this great corruption and hindrance of our prayer, and men both in practice and judgement. What if we join now for conclusion of all very open reason against it? It may do good. For truly even this striketh so deep in in this behalf, as any Christian heart may fear ever to come before the Lord with prayer in this order. For it is not one, and a very singular use of our prayers, to strengthen and frame our faith by the experience of mercies asked and received at our God his hands. It working ever in us a trust, an hope, yea, an unspeakable comfort, that he will be as he hath been, being no changeling in himself, and that whom he hath heard so graciously, so readily, and so often, with grant of their desires, those he will ever hear, and still hear in their right and lawful prayers, to the praise of his mercy, and the joy of them his servants in their distresses? Now this singular use and profit as I say of prayer are they deprived of, that use to pray in a strange tongue, for if any particular benefit be given them, they know not whether it hath come at their entreaty, or no, because they know not what they have prayed for, and so receive they no sure and certain testimony of the Lords help and goodness to them, to the comfort of their hearts at all times when they shall need again to call upon him. And therefore if this be a blessing to have true experience, nay thousands of experiences of the Lords sweet favour to us, then must it needs be a dangerous thing to our faith, that robbeth us of all and every trial of our God. Therefore let but even reason speak in this cause, and it will conclude unto our consciences thus, that forasmuch as petitions known of us to be made by us to the Lord, and of him granted to us, (which is done when we understand our prayers) do strengthen our faith in comfort ever to rest upon the Lord, and the contrary (which is when we pray in a strange tongue) doth weaken the same, and rob us of that comfort that groweth by experience, therefore it is profitable to pray in the one, and most dangerous to pray in the other. Again, is not the remembrance of caligula's fact in this respect most fit, and presseth any honest mind in the world with sight of fruitless labour in such kinds of prayers? Caligula the Emperor set golden leaves before his guests, and all other services in form of meats of beaten gold, & bade them eat. But their dainties were too hard, & for all that glorious show they rose an hungered. And doth not this Romish practice in very like sort set before the people of God, whose souls are dear to the Lord that made them, a glistering service of Hebrew, Greek, & Latin, & bid them feed? But alas what should they feed upon? A goodly show there is to stir up wonder & astonishment in the people, but to receive or taste of, either to move them to repentance, or to comfort & quiet their conscience they have nothing. And how passing well speaketh Austen in like case, Quid prodest clavis aurea, si aperire quod volumus non potest? 
De doctrinae Christiana. lib. 4. cap. 11.  aut quid obest lignea, si hoc potest: quando nihil quarimus nisi patere, quod clausum erat? What availeth a golden key, if it cannot open that we would have opened? Or what hurteth a wooden key, if it be able to open? seeing we desire nothing but that that thing that is shut may be opened? The wrong is apparent to the church of God, though I say no more, but it passeth a frenzy for men & women in their private prayers to deal thus which themselves. For I trust to refresh their hungry bodies they would set no such hard meat as gold before themselves: and skilleth it not how it feedeth the soul that should feed it, so it be glorious to the show? O consider it, & whosoever seek to starve us, let us not be guilty of our own spiritual death ourselves. Again, if the brute beasts or birds discover this folly let us not refuse them. If they could speak, as Democritus the philosopher sometime thought, & as Lactantius a Christian writer seemeth partly to say, they do: yet being birds & beasts & void of reason, they would not speak they know not what. The very sense of nature therefore is against this folly. But let their sound be a sound without sense & understanding, as Pliny's raven that could say ave Caesar Imperator, All hail Emperor Caesar, or the Cardinals Popiniay that could pronounce distinctly all the Articles of the creed, & yet knew not what they said: shame we not to be like them? Having the gift of reason given us of God above all the creatures that he made, to distinguish us from them in the rule of all our actions? Let the old Father Saint Augustine speak both for the cause and for this reason. 
In Psal. 18. Exposu. 2.  Quid hoc sit quod precati sumus, intelligere debemus, ut humana ratione, non quasiavium voce cantemus. Nam et meruli, et psitaci, et corui, et picae, et huiusmodi volucres, saepe ab hominibus docentur sonare, quod nesciunt. Scienter autem cantare naturae hominis divina voluntate concessum est. What this is that we have prayed, we must understand, that we may sing with reason agreeable to a man, and not chatter with voice as birds do. For Owsels, and Popinjays, and Ravens, and Pies, and such like birds are often taught of men to pronounce that which they do not understand. But to sing with knowledge is given by God to man's nature. What testimony plainer, or reproof more weighty may there be. But I forget myself, and purposing but to touch matters, make too long abode in this thing. Conclude we then with an effectual thought in our hearts as men & women that are not sworn against the Lord, and past all recovery, whether ever any person in this world dared, or we ourselves durst speak to an earthly man for a suit of weight belonging unto this body in this world, and know not what we say? O our care in the one, and carelessness in the other, our fear in the one even over tittles and syllables, and our want o● feeling in the other in large speech, what a witness will it bear against our souls before the Lord in that dreadful day if we take not warning, and leaving betimes the way that God condemneth, man misliketh, reason reproveth, and very nature abhorreth, make choice of the other which in all these respects is commended, and by no means can ever do harm. To day if we hear the truth let us harden no hearts against it. 
Syrac. 5. vers. 6.  Say not God is merciful and I hope the best, for as he hath mercy so cometh wrath from him when we are wilful. Woe to the ear that will not hear, saith the Lord often. Larger discourses may be liked of, if need be, this serveth for a taste of truth in a short treatise.  
Yea Sir, but God understandeth what soever we say, in what tongue so ever we speak, and that is sufficient.  
No indeed. For can you affirm that prayer was ordained for God alone, or for us, to make our moan to God by also? If it were so, and is so, then ought we as well to understand ourselves, as the Lord to understand us. And is there no matter what we speak or how we speak, so that God understand us? Can we so content ourselves toward a man? Let the one teach us in the other, and let desperate conclusions have deserved confusions before our eyes ever. We may as well reason against speech of tongue, because God knoweth our hearts, as against understanding of our prayers, because God understandeth them. But enough is said.  
Go you then to the causes of our prayers, which is next in order of our verse.  
These have in effect also sufficiently been touched already in this that hath been spoken. For we have heard causes in respect of God, in respect of ourselves, and in respect of our brethren. Which you may turn back unto again, if you will, and peruse all causes urgent and weighty of our prayers, 
Psal. 50. john. 14.14. Psal. 14. Luke 17.5. Math 6.13. vers. 11. Psal. 18.1.  that are. God hath commanded us to pray, God hath promised to hear us if we pray, threatens to punish us if we do not: our faith is then confirmed by it, our dangers prevented, our wants relieved, our love to the Lord increased, & our lives ordered to the example of Gods chosen, ever with such like, and these are great causes to use it.  
What say you then of the third point concerning the persons to be prayed unto?  
I answer that only God and none but God is to be prayed unto, or as the words of our faith and creed hath, one GOD in Trinity, and Trinity in unity is to be worshipped. Which answer implying to things as you see, to wit, that God is to be prayed unto, and only to be prayed unto. Let us see the truth of them both out of the word. First then for the former it is mentioned us in the law. 
Deutro. 6.13.  Thou shalt fear the Lord thy God & serve him, & swear by his name. And in another place, 
Chap. 10.20.  Thou shalt fear the Lord thy God and serve him, and thou shalt cleave unto him & swear by his name. With a number other proofs in every place where the word of serving the Lord, by a figure noteth all duties due unto him in general, & so implieth this duty of prayer to him in special. Even as David expoundeth it in his Psalm, saying, I will worship towards thy holy Temple, & then expresseth what one thing he meaneth by that worship. I will praise thy name because of thy loving kindness & truth, that is, by prayer of thanksgiving and praise I will do my duty. So than this is plain, and more plain I trust, than that it should need proof, that God is to be prayed unto. If any would have reason as well as testimonies, the Apostle giveth us a strong one of contraries, when he toucheth the Galathians with it as a fault no less than Idolatry, that they did service unto them which by nature were no Gods. For it inferreth plainly our not offending, but most right doing, when we do service unto him that is by nature God. But prayer is a service and a great service, therefore due and most due to the Lord for ever. But it is not this that any man doubteth of, and therefore as I said, not to be stood upon. It is the other that is a question, to wit, whether God only is to be prayed unto or no, and therefore let us look to that rather and see the truth.  
Concerning this then, is not the Scripture as plain, if we will not wilfully be blind, as in the other? And doth not our Saviour Christ put it quite out of doubt when he saith: him only shalt thou serve? 
Math. 4.10  Only to God, avouched by Christ, should stand against, not only to God, affirmed by ten thousand worlds, if there were so many to do it. 
Esay. 42.8.  But the Lord affirmeth further, that he will not give his glory to any other: and it is a part of God's glory in any Christian judgement I hope to pray unto him, and to make him the fountain and wellspring of all our good. For, Call upon me (saith the Lord) in the day of thy trouble, and I will hear thee, 
Psal. 50.  and thou shalt glorify me. The law of God saith, Thou shalt have no other Gods but me: which is an exclusion of all creatures in heaven and earth, from partaking with the Lord in any worship we own unto him as our God. The 17. Chapter of the second book of Kings is a notable testimony of the Lords abhorring any partners in this behalf. For there we may see, and hear him witness it unto our souls, who must one day come to judge them in glory, dreadful if we have not hearkened, that not to fear him only, is not to fear him at all, and not only to do after his laws and commandments, is not at all to do after them. For our additions to the will of him overthroweth utterly that which we do thereof, because it is not as we should do it, that is, only. My covenant and charge with the Israelites, saith the Lord there, was ever this that they should fear no other Gods, nor bow themselves to them, nor serve them, nor sacrifice to them, but only me, which brought them out of the land of Egypt with great power and a stretched out arm. And mark the emphasis, Him fear. That is, as we may see plainly, him only, him ever, and none but him. And therefore over and over he saith it there, no other, no other, and again the third time, no other. Which is proof sufficient, if we be the Lords: yet is the Scripture fuller, and teacheth us plainly that they ever were and ever shall. be blasphemous Idolaters, 
Exod. 20. Psal. 97.7. Psal. 115.3. jere. 2.28. Act. 7.42. Deut. 4. Philip. 2.10.  injurious to the Lord that call upon any in their prayer but the same Lord alone, whether it be in heaven, or in earth, or in the waters under the earth, whether it be of gold, silver, or whatsoever. The places are known and you may read them. It teacheth us also that God hath made us in his great mercy Lords of all his creatures here, 
Gen. 1.26. Psal. 8. Hebru. 1.7.  and even the Angels in heaven ministering Spirits to our good as shall please him to appoint. But whatsoever we pray unto, we make it superior to us, and having rule and power over us: and therefore if it be a creature we offend grievously, perverting the Lords appointed course, and servilely submitting ourselves to that which he in mercy hath put under us, not over us in his manner and order. Again, 
Rom. 10.14.  that we cannot pray to any thing without belief in the same, but belief must only be in God: and therefore prayer to no other. Wherefore it standeth true by the judge of truth, the eternal word of God we now well see, that both God with his worship of prayer is to be served and honoured, and only God also, with exclusion for ever of all others whatsoever they may be: and so we end this question.  
Your next is, through whom or by whom we must present and offer our Prayers to God.  
It is so: And it may be that in the former question you expected some fuller speech of Angels and Saints that be dead, which many are of opinion may be called upon, that yet greatly mislike that other folly or rather madness of praying to inferior creatures. And if you did, it shall now be supplied, God willing: for I did refer it of purpose hither, because no man justifieth it amongst us, if he have any cunning, that they are simply to be prayed unto as helpers themselves of themselves, but as mediators to him that is able to help, that is, God the Lord. Let us see then this, if even but thus much may be given unto them.  
And to begin at the beginning, we know it true that betwixt God and us a mediator must needs be. For so saith the Scripture. 
Ihon. 14.6. 1. Tim. 2.5. Heb. 9.6.9.14.19.  No man cometh to the father but by me: And as there is a God, so there is a mediator betwixt God and man. The high Priest in the law by God assigned, a figure and shadow of Christ, even in his office taught the same. And conscience in us of our own unworthiness to appear before God, in ourselves and for ourselves, driving us away from his presence, inferreth it necessarily with it, that there must be a Mediator for us. But who this, is and ever was through the malice of Satan working in his members, is become a question. We say with the truth and his due glory, Christ jesus our Lord, and he only. The Papists say Christ, but not Christ only. Our warrants be many, and strong against them. First express words: There is one God, 
1. Timoth. 2.3  and one Mediator betwixt God and man, the man Christ jesus. Mark the place well, and see how first he determineth the number, and saith there is but one: Secondly the person, who that one is, even the man Christ jesus: Thirdly, why there is but one, and no more: namely, because there is but one God, and no more. Which is a singular proof, every one blushing to deny the one, and yet daring to avouch the other. So then by this place it is got, that one GOD and but one Mediator, and that Christ also: but more mediators, more Gods of necessity: which they will not teach I hope plainly. Secondly, 
Ihon. 19.13. John 16.4. etc.  all those places that appoint us to pray in Christ his name, making ever mention of him, and only of him, without any addition of any other, do they not with a mighty strength uphold our souls in this faith? For wanted the Lord either power or will to add further truth, if there had been any such? Or is he that saith he will honour them that honour him, 
1. Sam. 2.  become envious toward his Saints, and will not speak of their lawful honour, if this were it, to pray to them?  

3.  Thirdly, can any man be our mediator with God, 
1. Ihon. 2.1.  but he that is just himself fully and perfectly before God? And was there ever any such or can be to the world's end, but only Christ? Is not any thing whatsoever it be that cometh not of faith sin? And cometh faith any way but from the word? Then either some porofe out of the word against Christ only, and for others aswell as Christ, or to believe it is sin and a death for ever, without repentance. Dare we of our own heads take the honour of Christ ascribed to him so expressly in his word, and give it to others equally with him, without a warrant? It is written Gloriam meam alteri non dabo, I will not give my glory to an other, and he that writ it shall judge us for breaking it, unless we can show his dispensation. Sanctos defunctos pro nobis orare, ex nulla scriptura Canonica edocemur. That the Saints departed pray for us, it appeareth not in any Canonical Scripture. Et quamuis id faterer, non tamen ex eo sequeretur, nos oportere sanctos defunctos invocare. And although that it should be granted, yet follow thereupon it would not, that we should pray unto them: for assured by the word of God we cannot be that they hear our prayers. And without that assurance, what comfort can we pray withal unto them. Wherefore most grievously do they offend both against Christ and religion, that make mediators beside him. We are plainly told that he maketh intercession for us, but we are not told of any others. 
1. Ihon. 2.1.  I writ unto you little children saith Saint john, that you sin not, and if any man do sin we have an advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins. In which place of Scripture Saint Austen noteth two things. First how the Apostle doth not say ye have an advocate, 
Contra parmenian. lib. 2. cap. 8.  but we have an advocate teaching us thereby that there was never any so holy but that he had need of Christ to be his mediator aswell as others, and therefore he did not separate himself from others in that respect, secondly that he did not say ye have me an advocate with the father, but ye have jesus Christ the righteous: neque ego exoro pro peccatis vestris: neither is it I that entreat for the pardon of your sins, but Christ. For had the Apostle john said otherwise quis ●um ferret bonorum atque sidelium Christianorum? what good and faithful Christian could have abidden it? Quis sicut Apostolum Christi, & non sicut Antichristum intueretur? Yea who would have looked upon him as upon an Apostle of Christ, and not as upon a very Antichrist. What a notable testimony is this against other mediators beside Christ? and how happeneth it that our Papists see it not, or think better not of it, if they see it? But I pray you hear the same Father again in an other place. Quem invenirem qui me reconciliaret tibi? 
Aug. Confess. lib. 10. cap. 42.43.  An eundum mihi fuit ad angelos? At qua prece? quibus sacramentis? Whom should I find to reconcile me to thee? Should I go to the Angels? with what prayer, with what sacraments? Have not many done thus, and been deluded with the ill Angel, transforming himself into an Angel of light. Verax ergo mediator Christus, the true mediator therefore is Christ jesus. And much more in those two good Chapters to this purpose. These proofs may suffice in this brief treatise, yet are there many more. Themselves have had, even by the mighty power of an able God to give his truth passage, a true feeling of the safety of the one, and the danger of the other, & their witness of it should truly work both with them and us. With them to draw them to a sweet truth, and with us to strengthen us where we stand, since the Lord hath made his enemies confess the soundness of our faith. Cassander said it of his own practice, Ego in meis precibus non soleo Sanctos invocare, sed invocationem dirigo ad Deum ipsum, idque in nomine Christi: Hoc enim tutius existimo. I, saith he, do not use to pray to any of the Saints myself, but I direct my prayers to God himself, and that in the name of Christ: for that I judge more safe. An other of them again: Tutius & iucundius loquor ad meum jesum, quàm ad aliquem Sanctorum spirituum. Both with more safety and comfort do I speak unto my jesus, than to any of the holy spirits. Is not this strange that our enemies should confess our manner of praying to God alone by the mediation of his beloved son both more safe and more comfortable, and for the same causes use it so themselves, and yet teach others otherwise. Should faithful teachers seek to save themselves and make no conscience to kill others. And is this to deal faithfully with the lords inheritance, the price of his sons blood, to teach them to do, what not only by knowledge in judgement, but by inward feeling of conscience, they find neither so safe nor comfortable, as the way we use, & themselves also, is? woe and woe again must needs be to such, as even agninst their own feeling, direct the people committed to them. And what madness is this in us if we suffer ourselves by any subtle persuasions to be led unto that which our teachers themselves refuse for their own parts to join with us as in a course that is neither comfortable nor safe. Let us hearken rather to the Apostle, truly advertising us to suffer none such as these, 
Coloss. 2.18.  neither any man living at his pleasure to bear rule over us by 
a For these angel worshippers blamed such of pride as would go straight to, God, and use no other undermeanes beside Christ, and said the other was humbleness of mind. But such humility the Apostle condemneth.  humbleness of mind, and worshipping of Angels, advancing himself in these things which he never saw, rashly puffed up with his fleshly mind, and holdeth not the head etc. For assuredly if the consciences of all them were examined the delight in other mediators beside Christ, to offer up their prayers to GOD and to speak for them, and true confession made of what they find, it would appear to us all that this sin springeth of none other root than of a persuasion that Christ is not so pitiful and merciful, and willing to be spoken unto as other Saints and creatures be. Which how blasphemous it is against him, to give his creatures pre-eminence above him in any goodness, let every feeling heart discern and judge. far was the godly father from such opinion of our Saviour, when he made him all in all and with truth said of him what all true Christians firmly believe and hold: 
Ambrose. de Isaac & anima, lib.  Ipse os nostrum est, per quod patri loquimur, oculus noster per quem patrem videmus, dextra nostra, per quam nos patri offerimus. He is our mouth wherewith we speak unto God, our eye wherewith we see GOD, and our right hand wherewith we offer ourselves unto God. Quo nisi intercedente nec nobis nec Sanctis omnibus quicquam cum deo est. But by whose intercession neither we nor all the Saints in heaven have any thing to do with the Lord. And that there remain no scruple of fear in us to go to this gracious mediator ever when we pray, consider it in the Scriptures, and consider it earnestly, that that glistering reason which they use of our indignity to go to him at the first (for so I call it because it seemeth so fair at the first view) never discouraged any of the godly mentioned in the word ever, but even then when they have seen and thought of their unworthiness most, they have yet gone unto God and to no others for help. David when he saw that multitude of offences in him and himself so horribly defiled as that there remained almost nothing of old David in him, that is of a good servant of God, never yet cried to Abraham, Isaac and jacob, nor to any of all the godly departed, 
Psal. 51. Math. 3.  or Angels in heaven, but Miserere mei deus, have mercy upon me O God, and according to the multitude of thy mercies do away mine iniquity. john Baptist, though he saw himself unworthy to lose the very latchet of Christ his shone, yet taught he no other Mediator to God, neither had any other himself, but only him. The good Centurion, that in so true feeling both of himself, and Christ, confessed he was not worthy, under whose roof the Lord should come, yet with all that unworthiness was not feared from him to ask his help, even for his servant. The poor Publican unworthy in his own eyes to look upon the heavens, yet feareth not to look upon his God, and to say, God be merciful unto me a sinner, when he might have called upon Saints and Angels for mercy, if it had been as good or better, as these mad men affirm. And so far was this his doing from presumption, displeasant to God, and unseeming an unworthy sinner, as that sentence is given by the Lord himself of it, it was pleasant & acceptable to God, and he justified more than the other. Finally, the Prodigal Son with the same mouth that confesseth his indignity ever to be counted a Son any more, yet calleth upon his Father for pity, and not upon any of his Father's servants. Wherefore let us open our eyes and see the truth, let us not harden our hearts, to day when we hear his voice, the mediator betwixt God and man is the man Christ jesus, 
1. Timoth 2.5.  & none but he: 
Ro. 8.32.  it is he that sitteth on the right hand of God and maketh intercession for us, 
1. Ihon. 2.  and there is no other. And if any man sin we have him our advocate and we must know no other.  
Yea Sir, but you know their answer in this matter, if they be charged, they do not deny they say, but Christ and only Christ is mediator of redemption, but not of intercession, and that which they ascribe to holy spirits, it is only to make intercession for them.  
Indeed they so answer, but alas in vain. For it is but a shift devised of Satan to deceive our souls by, if we receive it, and that may appear both to them and us, if we have care to see the truth. For hath it first any warrant in the word? If it have let them produce it, if not, let them know that even for this cause it faulteth, and we reject it. For if this be granted that men may frame distinctions at their pleasures, there is not the truth to be named but it may be overthrown. Wherefore this is one reason against it, it hath no warrant in the word. Secondly, was not the high Priest in the law mediator in figure, both of expiation by sacrifices, and of intercession by prayers? That is, more plainly, did not he both offer the sacrifice & make prayer? And what was this but in shadow to show that so in the new Testament both these things should be conjoined in one man also, even the man Christ jesus, & he that was mediator of redemption, should also be mediator of intercession. To divide these then, is to make the body not answer to the shadow, neither the truth to the figure, which may not be. For look whatsoever was typically showed Christ should do, that hath he truly done and performed, and to affirm otherwise is great impiety. Thirdly, these two are both duties of the mediator, and in truth none can be a mediator, unless he perform both these things, namely both redemption and intercession. Now of two duties or parts of the office of a mediator, shall we make two sorts of mediators. Truly it is even all one, as if because man consisteth of body and soul, as of two parts that make but one whole, we should say there are two sorts of men, one consisting of body, another of soul, which were a trim speech. Or again, because the Prince hath power over body and goods, and they both are incident to the prerogative of his kingly office, therefore of two things belonging to one person, we should make a distinction of persons, & say, there are two sorts of Princes, one having power over body, and an other having authority over goods. For even so it is in this matter of a mediator, whose office consisteth in both these duties, as parts of the same, to redeem the people and to make intercession for them. Remember also in the scripture before named, how utterly Saint Austen disliked that Parmenian that heretic, who in a certain place made the Bishop a mediator betwixt God and the people, and how he said that if Saint john should have done so, no man would have abid him, neither have looked upon him as upon an Apostle of Christ, but as upon a very Antichrist, Truly Parmenian never thought the Bishop was a mediator of redemption or salvation, and therefore even there, by that learned father Augustine, is most plainly overthrown this foolish distinction which we speak of. Lastly consider the Scriptures of God, & tremble to resist a truth maliciously when it is plain. Doth not the Apostle say, we have boldness, 
Ephes. 3.12.  and entrance with confidence by faith in him. If in any place it can be truly showed that we have such entrance by any other, find it out, if not, think of it. Consider advisedly of the 7. and 9 Chapters to the Hebrews, 
Hebre. 7. & 9  and see how strongly it is proved that these two offices of redemption and intercession are joined, and so that the dignity, power, and efficacy of Christ's intercession dependeth upon the merits of his redemption. 
Chap. 7.25.  Mark how he saith it of Christ, that he ever liveth to make intercession for his. Find you where Saints or Angels live to make intercession for us. Again, 
Hebre. 9.24.  that Christ is entered into the very heavens, to appear now in the sight of God for us: show you the like of other mediators. 
Hebre. 7.28.  That Christ by the very oath of God is appointed to this office for his children. Show you where God by oath hath joined others in commission with him Consider with yourself how comfortable a promise it is of Christ, 
Ihon. 16.  that whatsoever we ask the father in his name we shall have it. Surely if other were fellows with him in mediation of intercession, we should have like promise, that whatsoever we ask in their names we should receive it, but this is not so, and therefore a great difference betwixt our comfort that ask in Christ's name, and theirs that ask in other names. I am the door, 
Ihon. 10.  saith our Saviour Christ, by me if any man enter in, he shallbe saved, and shall go in, and go out, and find place, I am the way, the truth and the life, 
Ihon. 14.  No man cometh to the Father, but by me. Which were merely false, if there were many mediators of intercession. For then so many mediators, so many means to come unto God. Finally consider it even with your heart, that in the very place where he saith, there is one mediator, 
1. Tim. 2. vers. 1. & 5.  and that Christ, he speaketh of prayer, supplication and intercession, and therefore most fully satisfieth any Christian conscience that even of that there is but one contrary to this vain and foolish distinction. Wherefore let the fruit of all this be a reformed judgement, forasmuch as prayer to God alone by Christ hath warrant & comfort, and the other hath none, but when God shall awake us, most fearful discomfort, being a plain and dreadful robbery of God of his true and due honour. If you can find as plain proofs and props to your conscience that others be joined in this authority and office with Christ to make intercession for us, as now you have seen that Christ is, then hearken to them, but if not, think upon your God that shed his precious blood for you, and he that hath so loved you, and done so much for you, grudge him not his due glory, neither match his creatures with him cheek by cheek, without good warrant, for he is a jealous God of his honour, and hath plainly told us that his glory he will not give to another. Think upon your own poor soul the greatest jewel that ever God committed to you, spill it not, kill it not by pulling it from the life of all souls Christ jesus. And be you even fully resolved, that if the Angels or saints appearing or living in this world would never suffer their fellow servants to pray unto them, 
Apoc. 19.10.  surely now in heaven they like it not, but would have you only cleave to Christ.  For what things may we pray. 

1. Timo. 2.1.  I exhort, saith the Apostle, that supplications, 
jam. 5.13.16.  prayer, intercessions, and giving of thanks be made for all men. 
Math. 5.44.  For kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, 
Ro. 12.14.  for this is good and acceptable in the sight of God our Saviour. And again, whatsoever ye shall do in word or deed, do all in the name of the Lord jesus, giving thanks to God, even the father by him, with many other places. 
justinus. Tertul. Clemens. Augustin. etc.  Chrisostome in his Liturgy and others have prayers then usually of the Church publicly made, for seasonable weather, fertility of the ground, peace and quietness, for such as travailed by land or by water, for them that were sick, prisoners, or captives, for Bishops and people, for infidels and heretics, and such like. In conclusion, we are warranted to call upon the Lord our most merciful God for whatsoever is requisite either to body or soul, 
1. Tim. 4.8.  this life, or the estate to come. Which being more particularly laid down by Christ himself in this prayer following, need not now so much to be stood upon.  Something also of the place of prayer, if you will. 
As prayer itself either is private or public, so is the place, both allowed and commended in the word: of the first our Saviour speaketh, when he saith: be not as the hypocrites, 
Math. 6.5  for they love to stand in the Synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you they have their reward. But when thou prayest, enter into thy chamber, and when thou hast shut thy door, pray to thy Father which is in secret, and thy father which seethe in secret shall reward thee openly. Here by chamber are meant all private places whatsoever, which the godly draw themselves into: to make their private prayer, It being now lawful to pray every where & in all places, lifting up pure hands without wrath or doubting, and no need to seek out Temples, 
1. Tim. 2.8.  Churches or Chapels hallowed by men, as though no prayer were good but there. Whether we be at home or abroad, in the City or in the Country, in our shops working, or in our beds lying, whither we be sitting, standing walking, by day or by night, early or late God is present and heareth, and accepteth the prayers of any faithfully made, and in mercy he hath made and consecrated our body's temples for the holy ghost. A great mercy and little thought of, that we are not tied to any places. For than might our straights have been such that we could not come at them, and so consequently not have been able to pray to God his liking, whereas now it is not, but wheresoever we are, we maydoe it if we need, in bed sick, in prison bound, in persecution feared, and driven into holes, so that we cannot come at the public places, we may pray and comfortably pray, assured that even in all these places and others, whatsoever our prayers made in faith, come before the Lord as incense, and the lifting up of our hands is as an evening sacrifice. Of public place and prayers, 
Psal. 14.1.  all those appointments of God of assemblies both in the law and the Gospel, and his children's careful and diligent keeping of the same. 
Exod. 29.38. joel. 2.  This public place the Lord calleth his house, 
Esay. 56.7. Ihon. 2.16.  and the house of prayer. And the old father is not afraid to say thus of them. Non aequè exoras, 
Chrysost. de in incomprehensibli Dei natura Homil. 3.  cùm solus Dom. obsecras, atque cum fratribus tuis. Est enim in hoc plus aliquid, videlicet, concordia, conspiratio, copula aemoris & charitatis, & Sacerdotum clamores. Praesunt enim ob eam rem sacerdotes, ut populi orationes, quae infirmiores per se sunt, validiores illas complexae simul in coelos evehantur. Thou dost not so soon obtain thy desire when thou prayest alone unto the Lord, as when thou prayest with thy brethren. For herein there is somewhat more, the concord, the consent, the joining of love and charity, & the cry of the Priests. For to that end the Priests are made overseers, that they being the stronger sort, may take with them the weak prayers of the people, and carry them up into heaven. Again, 
Chrysost. in 2. Thess. Hom. 4.  Quod quis apud se ipsum precatus accipere non poterit, hoc cum multitudine precatus accipiet. quare? quia etiam si non propria virtus, tamen concordia multum potest. The thing that ae man can not obtain praying by himself alone, praying together with the multitude he shall obtain. And why so? for although not his own worthiness, yet the concord & unity prevaileth much. This concord and unity in prayer is a goodly thing, and make a shrill shriek in the lords ear. S. Hierom did liken it to a thunderclap, Basil to the roaring of the Sea. And by plain experience we know, that if one string of an instrument make a sound, many strings make a greater sound, if one stick make a fire, many sticks make a greater, and an hotter fire. This true and good consideration made ever the godly have a special care to frequent the public places of prayer: that if themselves were dull, yet even the company of others might stir them up, and they in common place might receive the blessing of common prayer. Peter and john went together into the Temple to pray. 
Act. 3.1.  And David remembering how he had wont to lead the people to the house of God, 
Psal. 42.  and have a multitude follow by his good example, when he was banished from that comfort, and wanted that help so good against wants, he said his heart was ready to break within him, and the grief was very great. A most notable place for all men to think of, to stir them up to frequent places of prayer, and especially for great men, whose examples prevail so mightily either to good or evil. The companies will assemble, if they come, & follow them carefully. As they did David: and that obedience of many shallbe their crown and true comfort, even as it was David's: What think you, if in his exile so grievous & bitter, David's conscience had cried also against him, and said, Thou never when thou hadst peace and liberty caredst for public meetings at prayer and Sacraments, thou never gavest any good example this way to the multitude that watched what thou didst and depended upon thee, but if thou didst pray, it was secret by thyself when thou shouldest have been with the congregation, and therefore since God got no honour by thee, nor obedience of his people by thy zealous forwardness to go before them and to lead them to the house of prayer, therefore now the Lord hath laid thy honour in the dust and raised up evil against thee. Do you think it would not nip? yes truly more than all his woe beside, for there is no torment to a conscience justly accusing. Wherefore now it should be thought of by all nobles and gentlemen & women, the marks that ignorant people frame themselves unto, that if ever the Lord should do with us, as with David, or cast us in the bed of sickness, or any way let us that we could not go, yet with David we might testify with great comfort what had been, although then grieved as he, that it was not so still. 
Confess. 19.13.  Austen was ravished with the songs of the Church and congregation met together, and even wept in spiritual comfort conceived by that sweet consent and heavenly matter, so jointly, and with such order and power made and uttered to God in public meetings. And who hath not felt his heart moved in a congregation? Wherefore once again let these things work to a great regard of public Church assemblies at times appointed. For the sanctifying of the Sabbath requireth it, if there were no more. And take heed of exceptions, for they are most dangerous against a thing so renowned in the word and so carefully observed ever of the godly. It is easy to deceive ourselves with a show of truth, if there be not even a conscience to suspect a plea before that is made against the truth. Many things might be here touched, but who is wise will consider what is openly touched, and beware.  
Yet one thing more I pray you answer me in this matter, and that is concerning the dead: may they be prayed for of us after they are departed?  
No in deed, unless we will presume in zeal and affection above any warrant of the word of God, and so pull upon us (as we have heard before) both sin and the reward thereof. For we have no commandment any where to do it, being yet expressly commanded to pray for the living, and to do such duties also for the dead as are fit and allowable, as to bury them, to mourn moderately for them, and so as may become men and women that have hope of their resurrection and life eternal, to be faithful performers of their last wills, and such like: We have no example of any in the Canonical Scripture that ever did it: we have no promise to be heard if we do it: no punishment threatened if we do it not. And is not this a great nakedness of an action to have none of all these: yea such a nakedness as should touch and press any man or woman living that desire to please God by true and right obedience? Truly it is. And we are not able to name any one thing that God hath in good liking to have his children do, but it either hath all or the most of these. It hath a commandment, it hath a promise, it hath example, it hath punishment threatened if not done, etc. Wherefore let us consider it, and not be carried away with vain shifts. We use to say, we do it for good will, and if it do them no good it doth them no harm. But is there any true goodwill which is not allowed by God? Should not his liking and allowance be the rule and guide of us and all our doings? If then we can find where he biddeth us show our goodwill in this sort, use it and fear not: if we cannot, never think that is goodwill which wanteth the lords stamp upon it, unless you will affirm that GOD condemneth good duties to our Brethren, which God forbidden. Then consider again, that albeit it neither hurt nor profit them, yet in truth it hurteth us that do it, both because it is an action without warrant, and therefore not of faith, and so sin: and because also it confirmeth and proppeth up that lewd opinion of Purgatory, so derogatory to the truth of God & the comfort of his children. Therefore if we will show goodwill to our friends departed, let us speak of them as men and women in the hands of God, and in such comfort as that they need not any prayers of us, departed in a true faith, and therefore now possessors of the promise, even of such joys as no eye hath seen, no ear hath heard, neither any heart been able to conceive of. For thus to hope of them is like friends to hope of them, and thus to speak hurteth not ourselves. Our phrases may be as easily, God hath had mercy on him I trust, as GOD have mercy on him, he is with GOD I hope, he is at rest from his labours, he hath finished his course: or any such like. If we will a little at first labour to forget a bad custom when it seeketh to come upon our tongues so readily: Then for the place in the Maccabees, 
2. Machab. 12.44.  our answer first toucheth the books, and then the matter. The books we except against, as not Canonical, that is, of authority to build our faith and obedience upon: and the reasons of our so doing, are such, as never have, neither can be truly answered by any adversary. I pray you let it not grieve you both to hear them, and very diligently to mark them. First the holy Ghost never useth to epitomise, contract, and profane men's works and writings, but is able of himself to write and lay down whatsoever may be profitable for his Church, and so hath ever done. But the second book of Maccabees, 
2. Machab. 2.29.  whence this place for Prayer for the dead is taken, is an abridgement wholly out of the five books of jason the Cirenian, as the author himself confesseth: and therefore not a writing or book of the holy Ghost. 
2. Machab. 15.39.  Secondly, the Author of this book craveth pardon for his wants, and saith it is aswell as he was able to do: but thus never the holy Ghost at any man's hands. For how should God crave pardon of man, and say it is as well as he was able to do? Therefore this most mightily and evidently, unless we shut our eyes and stop our ears against the truth, telleth us, this book is not as the rest of the Scriptures, whereon we safely stay ourselves. Thirdly, in the writings of the holy Ghost there are no contrarieties ever, but in these books there are: and therefore no Scripture by inspiration from the holy Ghost. 
Machab. 9.18. An. 152.  Will you think of some of them. In the first book it is said of judas that he was slain of Bacchides his army, and that jonathas and Simon his brethren buried him in his father's Sepulchre in the City of Modin, 
An. 188. 2. Maca. 1.10.  and all the Israelites wept for him, etc. In the second book he is alive again, and writeth letters 36. years after he was dead. Can both these be true? If not, then mark the credit of this book. Not unlike to this is that which is written of Antiochus his death. In the first book it is said, 
1. Maca. 6.8.  he laid him down upon his bed sick, and there died: with such circumstances of the matter as there you may read and see yourself. In the second book and first Chapter it is said, that he entering the temple of Nanea, 
vers. 16.  the Priests opened a privy door of the Vault and cast down stones like Thunder upon him and his company, and bruised them in pieces, cut off their heads and threw them out to the rest of their company that were without. In the 9 Chapter of the same book it is said, he died a miserable death among the mountains. These be greater contrarieties than I trust any man, that feareth GOD, will think may be in books whereof the holy Ghost is author. And therefore you see we do not without great cause refuse to learn our faith out of these Books. If men's judgements be regarded of us, we hear and see what the Father's thought. Hierom, Epiphan, Athanasius, and Cyprian reject these books in this sort, as not to be rules of faith. Yea, the Bishop of Rome himself Gregory 200. years after Austen rejecteth them as not Canonical: 
Greg. in job. lib. 19 cap 16.  and if other men be of small regard with them, yet would GOD the Papists would respect their own Bishop. But Austen, they say, affirmeth them Canonical. O why should not love of truth banish all cavils? Austen doth so: and in the very same place that they allege, saith the contrary. How then is Austen contrary to himself? No, their own eyes see as well as we, if they will, that when he calleth them not Canonical, he taketh the word strictly and properly, and meaneth they are no grounds and rules for our faith: when he calleth them Canonical, he taketh the word largely, and meaneth they are such as may be read in the Churches for examples of the great and marvelous passions and persecutions of the Martyrs. Believe not me, but hear himself. First, that they are not Canonical. In Machabaeorum libris, etc. Although there may some thing be found in the books of the Maccabees meet for this order of writing, and worthy to be joined with the number of miracles, yet hereof we will have no care: for that we have intended only to touch a short rehearsal of the miracles contained in the books of holy Canon. See how he saith, they are not Canonical, and therefore he will not accept of the miracles in them. Again, Haec supputatio non in scriptures sanctis, quae appellantur Canonicae, sed in alijs invenitur, in quibus sunt & Machabaeorum libri. This reckoning is not found in the holy Scriptures that are called Canonical, but in certain other books, among which are the books of the Maccabees. Many such testimonies might be alleged out of this Father, but these suffice in this treatise. Now that they are Canonical, hear himself again. Libros Machabaeorum ecclesia habet pro canonicis, propter quorundam Martyrum passiones vehementes atque mirabiles. The Church accounteth the books of the Maccabees as canonical, (not for the authority and weight of truth) but for the great and marvelous passions, and persecutions of Martyrs therein contained. And again, that scripture that beareth the name of the Maccabees, is received not unprofitably of the Church, so that it be read and heard with sobriety, specially because of those Machabées that suffered so cruel torments for the law of God. Wherefore by his own words now on both sides repeated, Augustine's mind is plain, namely that these books alleged in proof of faith, they are not Canonical, but to be read unto the people in the Church for example of life, in this sense saith he, they are Canonical, and may be thus read, so that they be read soberly. And what is this, but that which other Fathers have also said, as Jerome. The Church readeth the story of judith, the book of Toby, and the books of the Maccabees, but the same Church receiveth not these books as the Canonical Scriptures. Cyprian, Haec omnia legi quidem in ecclesijs volverunt, non tamen proferri ad authoritatem ex his fidei confirmandam. All these writings our Fathers have allowed to be read in the Church, yet not to be alleged for authority, to confirm the doctrine of our faith. Wherefore to go no further, in this you see our reasons, why we allow not any proof of doctrine out of those books, and therefore not of prayer for the dead. Other reasons more are alleged by the godly learned, and ●ight by me now, but that these suffice here.  
Next, our answer toucheth the matter itself, and we say that prayer for the dead, sought to be proved out of this place of the Maccabees, is contrary to the rest of the Scriptures, and therefore we dare not allow it. For no truth and lawful thing is contrary to any Scripture, but agreeable, as receiving warrant, and lawfulness thence. secondly, that though judas had so done (which is not likely he did, howsoever this place hath been corrupted to that end, because it is contrary to the custom of the jews, even to this day, to pray for the dead) yet this particular example is not sufficient to establish a doctrine, no more than Zipporalis was to prove, that women may administer the Sacraments, or the example of Razis, that one might kill himself, whom this author so much commendeth. And therefore concluding, since neither by this place, nor by any Scripture, this preposterous love to the dead, to pray for them, can find sure warrant, we desire that it may heartily be thought of, how ill it becometh any that profess a desire to please God, which commanded obedience, and not with traditions of men, or devices any whatsoever, either of their own heads, or of any others. And thus much of it.  
Sufficient then being said of these circumstances of Prayer, will you now proceed to the form itself prescribed of our Saviour.  

A great goodness of God to teach us a form of prayer.  Content. And first consider what a gracious goodness this was in the Lord our God, to lay down a form for us. That we not able to see the bottom of our wants ourselves, neither in what we do see, to take such course as becometh speakers to so great a GOD, by his own mouth we might be directed both in the one and the other, to our great comfort and assurance, that keeping ourselves within the compass of this form, our prayer should be to the Lords good liking, and therefore we obtain what we ask, according to his will. Without a form we might have wandered to our great harm, ask many times things hurtful, & if not so, yet things lawful, not in form lawful, which also had been evil. And if Heathens saw the nakedness of men for want of such direction, let us Christians see God's mercy and our own great good by this direction. Plato we know espying the ignorance of men in making their prayers to God, for that many times they sought, what granted would hurt them, said this was a good form: 
What form some heathens used.  O jupiter Rex, optima nobis et voventibus, et non voventibus, tribuae. Mala autem poscentibus quoque abbess iube. That is▪ O jupiter king, give unto us the best things, whether we ask them or no. And all evil things command away from us, though we ask them. Wherein we may see how dangerously they groped in a great darkness for want of a form, and were feign for safety to pray thus generally, whereas we now plainly are taught how to pray more particularly, and yet still truly. Wherefore see, I say, ●●rst Gods great mercy, & our great good, by having this form laid down unto us. Then touching the form itself which our Saviour hath laid down, 
The Lord's prayer hath three parts.  it consisteth of three principal parts. First of a preface, secondly of the petitions themselves, and lastly of a conclusion. The preface in these words: Our Father which art in heaven. The petitions in order after. The conclusion thus, for thine is the kingdom, the power and the glory, for ever & ever, Amen. The first part which is the Preface, short in words, but plentiful in matter, is so laid down by the wisdom of the Lord jesus, as that every word carrieth his weight, 
A father by 

Creation.  
Redemption.  
Sanctification   The use of the word father to our Souls.  and bringeth to us in use thereof most singular profit. The first is, Father, by which name we are taught to speak unto our God when we pray unto him: and see the use. There is no prayer as we well know, and before hath been declared, that can pierce the ears of the almighty God, unless it be made both in affection and faith. Affection hath his want great & too great often in our corruption, & therefore in mercy of a gracious GOD, helps and means provided for it. This is one evermore to consider to whom I pray, and to whom I speak, namely, not to a severe and sour judge, not to a cruel and merciless tyrant, not to a stranger that knoweth me not, or hath no alliance with me, but to a Father, yea in jesus Christ now my Father, a kind, a loving, a good, a tender Father, who looketh upon me with bowels of mercy and pity, sigheth for me before I come, runneth out when I do come, meeteth me, embraceth me, falleth about my neck with his arms, weepeth upon me in melting motions of loving kindness, heareth me speak, weigheth my suit, whether it may be my good, & can as soon in conclusion cease to be God as deny me any thing that may be my benefit. And O then the affection that we may pray with, if we consider this name of Father. My soul may thirst, my heart may long, yea burn and burst as it were within me, with desire ever to come to my Father, for he is ever a Father, & hath ever the nature of his name, though I be vile. And therefore let us take the use intended by the Lord in this given title, & pray cheerfully with sweet comfort in the conceit of whom we speak unto evermore. When affection then is thus kindled and stirred up, look at faith in the next place, which also must concur with it, or else in vain we pray and obtain nothing. This knew our Saviour well, 
The second use of the word father.  and therefore even to this end also hath taught us to say, and pray in the name of Father. Whereby ariseth in us, and aught evermore an assurance of his willingness and readiness to help us. For what will a Father deny unto his begging child that may do him good, pater quid negabit filijs, qui iam dedit, quod pater est. What will that Father deny to sons, which hath already granted this, to be their Father. Yea, such a father as being not our father, hath redeemed us to him, his utter enemies, with no less price than the precious blood of his own and only dear beloved son? 
Rom. 8.32.  O how shall he with him not give us all things also. 
Math. 7.11.  If we which are evil, yet in the nature of fathers, give good gifts to our children, how much more shall our Father which is in heaven give good things to them that ask him. Can a woman forget her child, and not have compassion of the son of her womb? Though it could be, 
Esay. 49.15.  yet will not I forget thee. 
vers. 16.  Behold I have gtaven thee upon the palms of my hands, thy walls are ever in my sight. judge then the willingness of the Lord evermore, to grant our profitable prayers, and be strengthened in faith by this word Father. 
Ambros. lib 50. de Sacram. cap. 4.  Primus sermo quantae sit gratiae vide, et suavitatis, O homo: faciem tuam non audebas ad coelum attollere, oculos tuos in terram dirigebas, et subitò accepisti gratiam Christi, ex malo servo factus es bonus filius. Non ergo hîc arrogantia est, sed fides. Praedicare quod acceperis, non est superbia, sed devotio. The first word of Prayer, of what grace and sweetness it is, O man see and consider. Thou durst not lift thy face to heaven, but threw thine eyes down to the earth, and suddenly thou receivedst mercy in Christ of an evil servant to be made a good son. Hear is no arrogancy, but faith. And to publish abroad what thou hast received, is no pride, but devotion, said the godly Father Ambrose.  

A third use of the word father.  A third use of this word Father is, to put us in mind also of the duty of children, for we may not think, that we calling him daily by this tender name of mercy and favour, and expecting at his hands the fruits of such nature as his name importeth, we in the mean time loosely and lewdly may behave ourselves, and neither before God nor man, walking as children yet foolishly feed ourselves with the hope of children's benefits from their Father. There is no such matter if we take that course, but even as often as we open our mouths and pray this prayer, so often even of our own mouths the Lord shall judge us that we calling him Father, yet live not, nor desire to live in the duties of his children. O fearful change of a sweet name to a dreadful witness of woe unto us. Say then O Father, but do or endeavour to do the office of a child. For it is passed from him, and lieth before us to stand till heaven and earth perish, he expecteth it, and we are commanded it: 
Malach. 1.  If I be your Father where is my honour: if I be your master where is my fear. And therefore well said the godly Father, 
Cypria.  Quemadmodum nobii placemus de Deo patre, sic sibi placeat et Deus de nobis. As we take pleasure of GOD to be our Father, so let us do, as he also may take pleasure of us to be his children. Yea, well saith the word which we must never forget, 
1. Peter. 1.13.  Gird up the loins of your mind, be sober, and trust perfectly on the grace that is brought unto you by the revelation of jesus Christ, as obedient children, 
14.  not fashioning yourselves under the former lust of your ignorance, 
15.  but as he which hath called you is holy, 
17.  so be you holy in all manner of conversation. And if he call him father, which without respect of persons judgeth according to every man's work, pass the time of your dwelling here in fear, & so forth to the end of the chapter. And the Apostle Paul in like manner. 
Ephes. 4.1.  I therefore being prisoner in the Lord pray you that ye walk worthy of the vocation whereunto ye are called. With many other such places. And certainly it is true, our sinful souls shall one day rue the proof of it, if it be not warned: 
John 9.31.  God heareth not sinners, but if a man be a worshipper of God, and doth his will, him heareth he. Yea, therefore mark it with a mind and a conscience careful to perform the like evermore. How both David persuadeth the Lord to hear him, and strengtheneth himself in assurance to be heard by performance of the duty of a child to him whom he calleth in his prayer his Father, 
Psal. 119.  either before or after. Before in these places: Save me for I have sought thy precepts. 
94.  And again, 
173.  Let thy hand save me, for I have chosen thy precepts. And in the last verse of that Psalm, Seek thy servant, for I do not forget thy commandments. With such like speeches many. afterward as appeareth in the 145. verse. Hear me O Lord, and I will keep thy statutes. By which practice of the Saint of GOD we may make this assured, but dreadful conclusion, that Father in mouth, and Son without sense in life, 
Note.  maketh him of a Father a judge, and turneth his favour into fury, his pity into plagues, and our hoped health in heaven, into assured woe in hell for evermore. Therefore again and again, let us take this profit of this word Father, even to reform us daily as the Lord shall strengthen into the obedience of children. So shall we say in comfort with Saint john: 
1. john. 3.22.  Whatsoever we ask we receive of him, because we keep his commandments, and do those things which are pleasing in his sight. Yet do we no way strengthen the error of merit hereby, but testifying hereby ourselves in truth, not in a lying name and show only, the children of God, both please the Lord with the obedience of faith, and comfort ourselves in truth of promises altogether free, made by a good Father unto the same.  
A fourth fruit again may be of this word Father in this beginning, 
The fourth use of the word father.  even to prove unto the consciences of the whole world the sufficiency and perfection of the work of Christ for us. For by which God is so fully pacified and pleased; so contented and satisfied, as that of a judge to punish, he becometh a Father to favour, and we of enemies, sons and fellow heirs with Christ, that is absolute, perfect and every way full. But by the work of Christ for us this is done, and we in the knowledge thereof be so even by the same Christ commanded, not in the spirit of fear, but of faith and comfort boldly to call him Father. Therefore the work of Christ for us most perfect, 
The perfection of the work of Christ for us proved.  glorious, and absolute. This giveth faith for fear, this giveth hope of safety from the power of all foes. From the strength of the law, from the sting of death, from the victory of the grave, and from the mainest might of all the kingdom of hell that can be raised against us. For we are justified, yea, fully justified, and who or what can now condemn us, we are sons, and who can make us again servants, we are friends, and who can again make us foes, it is now my Father and your Father, my God and your God, and what strength of hell's ten thousand can change this course. O word of comfort than commanded me by Christ to pray in the name of Father. Dear God and sweet God, let our souls feel it. It is finished, and why are we feared. Were our sins as Crimson, as Scarlet, as blood, they are washed, they are wiped, they are gone. Were my wants the wants of the whole world, they are pardoned, they are forgiven, God is pleased and is now my Father. O Saviour sweet, make my thanks many. Let my tongue, my voice, my heart, my soul, my whole man inward and outward resound thy lasting praise. 
The wickedness of the Mass.  See see their sin that devise a daily sacrifice for sin, either adding unto this most perfect redemption as if it wanted, or else vainly doing by a work of will what already is fully done by prescript of God. Be it that we paid a debt, and yet are troubled for it diverse times and ways again, must we so often pay the debt again as we are troubled? No, we know it sufficeth well to recurre ever to the payment once made, and making proof thereof, we still escape such vexing wrongful action. So it is in this. The virtue, power, and efficacy of this sacrifice is perpetual, being once made, and needeth but by faith to be taken hold of and applied, whensoever we are troubled. The debt is paid, make but the proof and end this action. For, once hath he entered by his own blood unto the holy place, 
Hebre. 9.12.  & obtained eternal redemption for us. And with one offering hath he consecrated for ever them that are sanctified. 
10.14.   
Why do we say our Father, and not my Father.  
This word again, hath his great reason, and profit to us in this preface. For first it teacheth us Charity towards our brethren in general, 
1. Charity.  wheresoever, & whosoever they be, and a care aswell of their good, as of our own. Which in this great corruption of our nature is hard to be had, unless we should by such admonitions as this, be drawn unto it. We rather as borne for ourselves, live and care for ourselves, in such a self love, as God and man abhorreth. 
We must never pray for ourselves with such a private heart, but that we wish the like mercy to all that have the like need. Ephes. 1 23 Ephes. 4, 4.  Wherefore the Lord jesus here commandeth in this word of community, that we should never think of ourselves, never pray for ourselves, but also together with ourselves, for all others, even the whole Church of God in Earth. For it is the fullness of the body of Christ, and therefore by that means dear unto us, if he be dear. It is that one body whereof we are all members. And the bond of members so strict, that we should feel one an others griefs, 
Gal. 6.1.  bear one an others burdens, remember one an others bonds, even as though we were bound with them, and them that are in affliction, 
Hebr. 13.3.  as if we were also afflicted in the body: yea we are taught in this love, 
1. Peter. 4.10.  every man as he hath received the gift, to minister the same one to another, as good disposers of the manifold graces of God, and by name, to pray one for another. 
jam. 5.16. 1. Cor. 13.5.  For love never seeketh her own things only. This we forget too often, and therefore we fearfully pray without profit. Our hearts are narrow & strait, only looking at ourselves & our own, our children and friends: and the dear Saints of GOD, members also with us, are not thought upon. Alas we judge it folly to be told us that we should think upon them. And sink or swim, as we say, the Church of God, we care not so we be well. This is far from Our Father, that is, this is far from that affection that in this word we are taught to all men, and therefore certainly these prayers thus made of us most usually without remembrance, care, and desire of good to all God's Church as to ourselves, is no sweet meat before the Lord, but even a filthy smoke rather that he flieth from. 
August. Confess.  Therefore let us remember this use of this word, if we wish to pray aright, and thinking of others in Christian love as of ourselves, entreat the Lord for them as for ourselves. Beatus qui amat te, et amicum in te, et inimicum propter te. Blessed is he that loveth thee, & his friend in thee, & his enemy for thee, saith the Father. That is, blessed ever he or she that reach out affection as they ought past themselves to others. For, 
Chrysost. in Cor.  Dilectionis flammas Satan far non potest. The flames of Christian love & charity Satan the enemy of our blessedness cannot abide. But, Dilectio donum Dei. This love is the gift of God, & that Lord than grant it to us for ever.  

2. Unity.  Secondly, this word teacheth us unity with our brethren, consent & agreement of mind in faith and doctrine, and every good thing. For how else can we call him Our Father, 
The great danger of schism.  we being divided from the Church and members thereof, by heresy or schism. The word shall import a communion with them in one father, common to all, and our wicked wayward separation of ourselves from them shall deny the same. 
Math. 5.24. Math. 6.15.  Therefore be reconciled ever first to thy brother, saith the scripture, before thou pray, or else thy prayer doth witness against thyself. 
Ephes. 4.  
62.  And let not the Sun go down upon thy wrath, if thou mean to please god.  
Thirdly humility is learned by it, not to exalt ourselves above our brethren, 
3. Humility.  past that which is meet, forasmuch as we have all one father and such an one as is no respecter of persons. But tenderly minded to all his children. He careth not for the puffs of this world, birth, beauty, wealth or wit, nor for all the glory wherewith commonly proud flesh swelleth, but he careth for those that fear him and work righteousness, how mean soever they be. And when the fading fashion of a transitory condition is cut off by death, the determiner of such pride, 
Act. 10.  than they as we with God accepted, as honourable, as wealthy, as beautiful in heaven, where this trash is trodden under foot, 
Note.  yea even more peradventure honoured, as they that have more honoured him in this life, where we with our pleasures played the wantoness and vainly boasted of a painted sheath. There is neither jew nor Grecian, there is neither bond nor free, 
Galat. 3.28.  there is neither male nor female but we are all one in Christ jesus. It is Our Father to the comfort of all hearts that fear his majesty. Omnes Christiani fideles diversas in terris habent patres, 
Aug. Ser. 135.  alij nobiles, alij ignobiles: unum vero patrem invocant, qui est in caelis. Sub isto Patre sunt dominus & servus, imperator & miles, dives & pauper. All faithful Christians here in earth saith S. Austen have divers fathers, some noble, some unnoble, but they make their prayers but to one father in heaven, and under this father is Master and servant, Emperor and Soldier, rich and poor. Truth it is, and sweet it is to us poor wretches in this world, upon whom the magnificous of this earth look so big, as if we never should be worthy to wipe their shoes, much less accepted as their fellows, yea peradventure before them, in a place of greater honour than this sea of glass here can ever be. Wherefore let us joy in it and remember it to school ourselves in our places, every one to show favour fit, & due regard to every man in this present world: the prince to the subject, the Master to servant, & every man & woman, one to another. If I did contemn the judgement of my servant, 
job. 31.  
13.  saith holy job, or of my maid when they did contend with me, 
14.  what then shall I do when God standeth up, and when he shall visit me, 
15.  what shall I answer? He that made me in the womb, hath he not made him? hath not he alone fashioned us in the womb? And receive him now, saith the Apostle Paul, not as a servant, but above a servant, even as a brother beloved, & so forth. Thus we see the christian humility towards all our brethren in this world, that is noted unto us as a thing fit for us ever, in this word, Our father.  
But it seemeth by this form that we may not at any time say in our prayers. My God or my father, neither yet pray particularly either for ourselves or any other. But in common ever.  
No? you mistake it. For as this community of affection is taught us, & this prayer that extendeth the desire to the good of others, so is the Scripture full of warrants, also for both the particular application of God unto a man's self by the term of my God, and Lord, and Father, and also for particular prayer for ourselves and others, Our saviour saith, my father, the Apostle, my God, 
Math. 26.  the Prophet David in every Psalm almost, 
Philem.  and the prayers of God's children for themselves privately are extant, David's, Paul's, Anna's, with many more. But the matter is this, we should not, neither ever did any of these so particularly pray for themselves, or any, but that there was ever in them, although not expressed, an eye, to commit by the fruit of their action that thing, either tending to the enabling of them better to serve in god's church, which is a common good, or else as willingly wished, though not in words, yet in truth of meaning to all, to whom it may stand in like steed, and for as much use and good. So are we but spoiled of all filthy self-love without care for others, not forbidden to regard ourselves with like wish to others.  
Why say we next, which art in heaven.  
Two things in God, our faith ought ever to be assured of, or else we pray not well, to wit, will to help us, and power. The one hath been sufficiently declared in the word Father, the other now in these is confirmed unto us. 
His being in Heaven what Spiritual use it hath to our souls.  For by his being in heaven appeareth his majesty, might and power, his rule & dominion over all things whereby he is able to go through with the purpose of his good will towards us, that in nothing our hope of being heard may be hindered. I have sworn by myself: 
Esay. 45.23.  the word is gone out of my mouth in righteousness and shall not return, that every knee shall bow unto me, and every tongue shall swear by me. This Lord of ours reigneth, let the people tremble, he sitteth betwixt the Cherubins, let the earth be moved. This Lord is great in Zion, 
Psal. 99.1.  and he is high above all people. Let the kings of the earth band themselves and the Princes assemble together against this Lord, and against his anointed, Let them purpose to break his bands asunder, and to cast away his chords from them. He that dwelleth in the heavens shall laugh them to scorn and this powerful Lord of ours shall have them in derision. 
2.  When he purposed to do his Church and children good, who or what could ever resist that will. Bless he or curse, prosper or punish, give he or take, whatsoever he will, that doth he in heaven & earth and none can let him. His power is almighty, and therefore able ever to perform his will. This is one, the doctrine delivered us in these words and the use of it is great. For many are the assultes of this life, the troubles of the flesh, and the griefs of our minds, dangerous are the darts of Satan against us often, and we have no way to win relief, but from the Lord by prayer: then steppeth in the greatness of the matter, the multitude of enemies against it, 
Note.  the weakness of ourselves in faith, in friends, in Counsel and means, and in conclusion a very impossibility as it were in reason of the thing appeareth. But oh fear avant, & faith be strong, for what will wants in a tender father, or what power to him that dwelleth in the heavens. And we are purposely by Christ remembered of both those in this prayer that we might never doubt of either, he is our father and he is in heaven, that is, he is most willing and ever able, them fear away. This comforted Christ in the pride of power against him, that even then his father was able, 
Math. 26.  if it pleased him, to give him more than twelve legions of Angels to fight for him against them. 
53.  And this is written for us whilst the world endureth to be our comfort. 
What God ever would do, he ever could do.  God would deliver joseph his innocent servant, and he could do it, though the credit of false report in respect of the accuser were never so great. God would defend his Daniel and he could do it against all the spite of man, and power of roaring beasts, so great and terrible. God would give passage through the main sea on foot, and he could in the moment of time perform his will. What should we say? Many have been the troubles of the righteous and ever the Lord able to deliver them out of all. He is the same yesterday and to day, and for ever. And therefore whatsoever befalleth us in this world pray in the comfort of this sweet conceit, that he is in heaven, that is, God and Lord of all, able as willing, and willing as able, & ever both to do us any good, if we pray: for, fear not the devil nor death, nor hell, nor man, nor matter ever in this earth, but look to the power of thy God to defend thee, to help and secure thee in all distresses, and that power joined with the will of a Father, whose bowels melt upon his child. O God and father sweet and strong, increase our faith, increase our feeling, and enlarge our hearts and souls to receive the use of these things, that assured of will and assured of power our prayers in faith may pierce thy dwelling place, & win our good on Christ for evermore. Amen.  

The second use of our father's being in Heaven.  Secondly these words serve to lift up our hearts and minds from all earthly base and low conceits of the Lord. Yea even to set us as it were out of ourselves and beyond all remembrance either of body or soul, in our heavenly elevation of inward powers to that throne so high & glorious, the seat of that mighty God we pray unto. And consequently to make us ask nothing of him that might be unseeming so imperial a majesty to deal in and care for. But ever to remember that he being in heaven, and we in earth, he holy and we unholy, he glory and we shame, he God, and we men, it is true that the Prophet saith, his thoughts are not our thoughts, his ways our ways. 
Esay. 55.  But as the heavens are mightier than the earth, 
8.  so are his ways higher than our ways, 
6.  and his thoughts above our thoughts. To which end it served also in the Church of old as Cyprian witnesseth, that the Pastor being about to make public prayers should cry to thee people Sursum corda. Lift up your hearts. And the people did answer Habemus ad Dominum. We lift them up unto the Lord, thereby declaring that they thought of no base and earthly & low matters, but of the Lord and the Lord in heaven, even as we do and are ever taught to do by these words, Which is in heaven.  
Thirdly they serve to strike us not a little, 
The third use.  but ever thorough and thorough with a reverence of his majesty whom we pray unto. For heaven and the height of heaven is his dwelling place, and we ought most earnestly ever to think of it, that we may come humbly to him. This caused the servants of God not only to crouch their bodies, but to bow their hearts when they came before him, even the knees of their hearts, as thinking never their reverence great enough toward so mighty a God. Heaven is his, earth is his, hell is his, 
Psal. 50. Psal. 60.  all is his. Devouring fire goeth before his face and mighty tempests are stirred up about him. 
4.  
8.  He rideth upon the heavens as it were upon an horse, 
17.  yea the earth shaketh & the heavens drop at the presence of him. His charets are twenty thousand, even thousands of Angels. It is he that commandeth the waters, 
Psal. 29.3. etc.  it is this glorious God that maketh the thunder. It is he that ruleth the sea, it is his voice that is mighty in operation, yea and a glorious voice: Such a voice as breaketh the Cedar trees, yea the Cedars of Libanus: such a voice as divideth the flames of fire, and shaketh the wilderness, even the wilderness of Cades. Let us make haste therefore with the great servant of God Moses, 
Exod. 34.8.  and bow ourselves to the earth and worship, yea let us in the true conceit and reverence of this mighty majesty, cover as it were our faces with our mantles when we pray unto him. So shall we come before him rightly, and show the use of his glorious dwelling in the heavens, 
A foul fault of many in the Church and elsewhere.  noted unto us. But alas where is it with thousands thousands, that yet take themselves to be great Christians. We clap ourselves down to pray, and we think of any thing rather than of the mighty majesty of him before whom we are come, and and therefore we gaze here, and gaze there, we note this man and that woman, their gesture, their apparel, yea the least toy (especially strange about them. 
Note.  And yet we pray well, we huddle and tumble up in haste the labour of lips without touch of heart, and the faster the better, we long to have done, for fear dinner be marred, and yet we pray well. We gape and we yawn, we hem and we hawk, not for necessity of nature which is allowed, but in the drowsiness of our Spirits, and to show our authority, we are chief men in the Church etc. and yet we pray well. 
A right coming before God to pray.  But O we senseless wretches in this behalf, for then come we rightly before the Lord, as we learn here when remembering that he is in heaven, that is of such glory, majesty, and power as hath been declared, we throw down our souls and bodies in all reverence and comely fear before him, speaking to him as dust and ashes to the immortal king of heaven and earth, humbly, even with a reverent trembling as it were and affection of all our parts, leisurely, carefully, hearty, 
Mark it.  and with all true properties and testimonies of a mind considering the puissance, the might the glory and imperial majesty of him to whom we speak. Which whether these things that I named declare in us or no let all christian hearts be judges. It is too true they convince us of the contrary, and therefore even in dread of their witness to our woe at the day of doom, let us leave them and use the place of prayer as we should, in all humble, lowly, and possible reverence. We are so willed, and by Christ himself, that shall judge us if we do not. To this end we say it, ever think of it, which art in heaven.  

Ihon. 4.  Lastly, this notation of the place where our God dwelleth, teacheth us that our Prayers are not tied to any certain place as in old times, neither bettered by any place, be it this mountain, or jerusalem, or whatsoever: But the hour cometh, yea now is, 
The use of Churches not overthrown by liberty of place to pray in, under the Gospel  that the true worshippers shall worship the Father in spirit and truth, and in every place have liberty and leave to lift up pure hands to his majesty, in every place, he saith, and mark it. And why so? For our God is in heaven, and heareth every where without respect of place now. I mean without respect of place as then, touching any commandment from him of particular place, but not hereby to overthrow any civil order, for better meeting together in appointed Churches of God's people. Yet even herein beware Superstition again a fresh in respect of place more than elsewhere, when true warrant beareth me out as well there then, as in the Church at other times to make my prayer. But of Churches, and public meetings there, enough hath been said before. Where it may be read again if you will.  
Great is the use I see well of this short preface, so often said & so little thought of: but now I pray you let me ask a question: doth not this invocation of God by the name of Father, exclude both the other persons, Son, and holy Ghost, from both our speech and meaning. 
The name father agreeth to Son and holy ghost.   
No indeed: for the name of Father being opposed to creatures is taken essentially, not personally, and agreeth rightly to all the three persons in Trinity, being in essence, nature and substance one, and so is it here. But if it be put and joined with any other person of the Trinity, then is it not taken essentially but personally, and agreeth to that person only, and so is it not here: for you see here in this prayer there is no mention either of Son or holy Ghost together with this word of Father: which if there were, than should it be a name of person and not of essence: but here is only mention of Father granting, and creatures ask: and therefore Father a name of essence comprehending Father, Son, and holy Ghost. As it doth divers times in Scripture. 
vers. 6.  Esay the 9 Chapter calleth Christ the everlasting Father. The Apostle saith, 
1. Cor. 8.6.  Though there be that are called Gods, whether in heaven or in earth, as there be many Gods, and many Lords, yet unto us there is but one God which is that father of whom are all things and we in him. 
The name father set down because it is principium deitatis, the beginning of the Deity.  In which place the name Father includeth Son and holy Ghost. But the name Father is put down, because it is the beginning of the Deity. So in the 14. of john, & elsewhere. Wherefore though we are taught in this form of Prayer to say Our Father, yet do we pray to all the three persons without exception of any, because so the name Father includeth.  
But the Scripture calleth Christ our brother, how is he then our Father?  
Very well by distinction of two natures: for he his our Father in respect of his Godhead, and he is our brother by reason of manhood.  
Yet am I not satisfied. For thus me think is reason against you. He that receiveth us into favour for Christ, and granteth our petitions for Christ, that is not Christ himself. For there is a manifest distinction of persons implied in it: but this father here whom we call father in this Lord's Prayer, receiveth us & heareth us, and helpeth us for Christ: and therefore this father in this place cannot be Christ.  
You trouble yourself in an easy matter, and you do not distinguish as we needs must do to keep a truth in these causes. I told you before there are two natures in Christ, & divers several things in that one person in respect of those several natures. Now you must consider again, that in Christ there is a nature of Godhead, and an office of a mediator betwixt God and man, he and his office are several things, yet he one Christ. Then concerning your mayor proposition, true it is that he that receiveth us into favour and heareth and helpeth us for Christ is not Christ himself in that one respect, but in an other he is. For Christ as mediator is he for whom we are received, heard and helped: but as GOD it is he also that receiveth, heareth, and helpeth. So doth distinction of things severally to be considered answer your doubt, and leave Christ included in this word and name of Father in this Prayer, aswell as any other person.  
Then this nomination of him to be in heaven, how agreeth it to him that is in every place? Doth it not restrain that ubiquity of his? 
Ubiquity.   
No indeed, no more than other speeches in Scripture doth, which yet at the first blush seem to do it, as this doth. Wherefore that we may understand both this and them, let us remember, that not only in this Prayer God is said to be in heaven, 
Psal. 103.19 Esay. 66.1. Num. 14.  but the Prophet also saith he hath prepared his seat in heaven, & many other places the like. Then again it is said: 
42.  Do not go up for the Lord is not with you. Thirdly, If any man love me, I and my Father will come to him, etc. which coming & going should seem to infringe his ubiquity. But concerning the first, we are to know that in these or any other places, God is not meant to be in heaven either circumscriptively as men limited by place here and not else where for that time, either definitively as Angels by propriety of their substance, but (that we may so speak) repletively, because with his absence he replenisheth and filleth heaven and earth, and all places, as the Prophet saith. Again, because there, as in his throne and place of greatest dignity, 
jere· 23.24.  he showeth his power, his wisdom, his goodness and majesty more than in other places of the world, and therehence more revealeth and declareth the same than from any other place. The heavens declare the glory of God, 
Psal. 19.2.  and the firmament showeth his handy work. 
Hose. 2.24.  The Lord heareth the heavens, and the heavens the earth, the earth the corn, and the corn the people. From heaven the wrath of GOD is revealed against all ungodliness. 
Rom. 118.  From heaven he sendeth his Angels, from heaven the son of man descendeth, from heaven the holy spirit cometh, and from heaven shall he come to judge the quick and the dead. 
Esay. 66.1.  Wherefore in these respects and a number like, heaven is called his throne, and he is said there to be more than in all other places, and we when we pray, lifting our eyes & minds up to this chief throne of his majesty when it pleaseth him to communicate, life, motion, light, and all goodness to his servants, say, Our Father which art in heaven.  
And remember with yourself that even in the same place where heaven is called his Throne, the earth also is called his Footstool, as noting his presence, notwithstanding every where, though his seat be prepared in heaven, and what place will you build unto me, saith the Lord, that is, how may I be apprehended of any one place, that am infinite, and fill all places. Nothing therefore this clause in our Prayer infringeth his ubiquity. Touching the second thing, that God is said in the Scripture not to be with some men sometimes, we must understand it is not meant of his essence, as though that were not in some places, but of his efficacy and working by his holy spirit, and by his strength to save and deliver sometimes. Thus is not the Lord in the reprobate and wicked. For what is it to be in a place rightly and fully, but as in his own proper place there to rule and reign, & to exercise his power to the good of the place: which the Lord doth not in the wicked. Thus was it told the people, 
Num. 14.  that God was not with them, & therefore they should not go up: namely, not to fight on their part, not to save them and deliver them by his power and strength, otherwise by his essence he was with them and he is every where. This well considered giveth a light to diverse places of Scriptures, where it is said, the Lord is near or far of, telling us they are meant not of his essence, but of his grace, which grace when it is mercifully offered to men and women by the word preached unto them, by blessings and comforts bestowed upon them able to move a heart of steel to think of a gracious God that giveth such gifts, 
How God is said to be near or far of.  then is the Lord said to be near, and when unkindly (notwithstanding all his goodness) he hath been rejected, despised, and refused, and thereupon ceaseth to offer us any more favour, 
Esay. 55.  but shutteth up his compassion towards us, then is he said to be far of. Thus is it meant in the Prophet, 
Esay. 55.  Call upon him while he is near, that is, I have now showed whilst his arm is stretched out to you, and his mercy offered in such sort as it is. 
How God is said to be more in one man or place than in an other.  This also considered, teacheth us how God may be said to be more in one man than another, and more in one place than in another, namely, still not in respect of essence which is equally in all places, and wholly in all places, but in respect of more or less after the gift of his grace to one person than another, or to one place than another. Of which it may be true that Gregory said: Deus qui omnia tangit, non aequaliter omnia tangit. 
Tom. 2. In Ezek hom. 8. pag. 130.  God that toucheth all things, yet toucheth not all things alike. By this may the third thing partly be understood, to wit, how GOD is said in Scripture to come and go away, and yet no breach made of his ubiquity, 
How God is said to go and come.  namely, because such speeches are never to be meant of his essence, or mutation of place, (for so departeth he from none) but of inward or outward effects of his holy spirit, according to which given or taken away, the Lord is said to come or to go from men and places, as he departed from David when he left him justly for his grievous sins, destitute of the peace of his conscience, of the cheerfulness of his mind, the cleanness of his heart, the quietness of his affections, and other gifts of his holy spirit which before David had in great measure. Whereupon he was forced to cry, O Lord create a clean heart within me, 
Psal 51.  and renew a right spirit, O Lord give me the comfort of thy spirit again, & let the bones which thou hast broken rejoice. On the other side he is said to come, when again he beginneth to work by his holy spirit, and to stir up faith, repentance, love, hatred of sin, & such like. Thus meant our Saviour when he said, I and my Father will come unto him & dwell with him. And this of inward graces. Outwardly also the Lord is said to come, ergo when either by outward crosses he so humbleth us as though he had forsaken us, and departed in anger from us, so that we are constrained with David to say, My God why hast thou forsaken me, 
Psal. 22.2.  or when he so defendeth us, comforteth us, and blesseth us, that the world that seethe it is driven to say and see as Saul did of David, 
1. Sam. 18. 28·  that the Lord is with us. So his absence is the absence of his effects in us, and for us, and his presence or coming is the presence and gift of them either inward or outward. Wherefore to go no further, I hope it is plain enough now, that though we say our Father is in heaven, yet we are far from denying therein or thereby his divine ubiquity and presence every where. But even as the soul of man which is wholly in the whole and in every part, yet is said to be in the head or heart more than else where, because there more than elsewhere it exerciseth his power & effects: So God though by essence every where & in all places wholly, yet by action, operation, & communication of grace & gifts not equally in all parts, but in heaven more than in earth, in the godly more than the wicked, and in one of his children, more than an other: in the Saints in heaven, more than in the Saints in earth, and in the human nature of Christ, more than in any creature either in heaven or earth, as in whom the fullness of grace & spirit without measure was. Howbeit yet in a more excellent manner God dwelled in Christ than by fullness of grace and gifts, or by manifestation of his virtue and power, as might be showed if the place required it. But thus much of this matter.  

Now if you think good, to the petitions themselves.  
WIth a good will. And herein for more plainness of speech, 
Three things considered.  let us generally observe the division or number of these petitions, the order of them, and the matter and meaning of them. Touching the division of them I will not curiously stand upon it. S. Austen, and many after him by his example make 7. dividing the last into two: but their reasons are very insufficient, 
Enchiridion. Chap. 116.  as may be seen. And Austen himself contrary to himself confesseth that those words But deliver us from evil, are an explication of the former, Lead us not into temptation. And therefore by consequence unfitly made a petition of itself: for in so short a sum of so few petitions, one to be confounded with an other, & to be all one, is not probable. Others make six, and they rather are to be followed.  
For the order of them this is to be observed, 
The petitions concerning God's glory first.  that 3. of them respecting immediately and chief God's glory: other 3. our necessities & wants: those that concern the Lord are placed before the other, even as in the law of God those 4. commandments that contain man's duty to God are set before the other 6. that contain his duty to his neighbour. Which being done of purpose in the depth of his unsearchable wisdom, that laid this form down for us, Christ jesus, containeth in it a lesson of great regard to a mind possessed with the fear of God and care of bounden duty. Namely, that the honour of God ought to be more dear unto us than either body or goods, or any benefit of ours whatsoever in this world, yea which is far more than the very souls within us, & the salvation of them in the world to come. For so both the Lord God himself, the composer of this Prayer, and the giver of body, goods and soul and all, teacheth in the sixth of Matthew. And the power of his holy spirit in the practice of his servants confirmeth and showeth evidently. For principally and above all, saith the Lord jesus, 
Math. 6.33.  seek the kingdom of God and the righteousness thereof, and all these other things shallbe cast upon you. Which words, if a man would demand a reason of the order of these 3. petitions before the other of our Saviour, contained, as you see, even a full answer, to wit, God's glory is more chief, & therefore aught to be first: but these 3. petitions immediately respect that, 
Exod. 32.32.  and therefore aught to be first. The power then of God's spirit in the practice of the godly we see also in Moses the great servant of almighty God, and in Paul his elect vessel, to bear his name unto the Gentiles, 
Rom. 9.3.  who both of them in the flaming heat of a burning zeal to the glory of the name of God wished the same, with the rasing of themselves out of the book of life, & curse of his wrath to the woe eternal of their own souls for ever in the place of perdition & death, 
God's glory more to be cared for, than our own salvation, if they should come in comparison together.  as is laid down unto us. A fruit in them of a mighty working spirit, & commended to us in the world for ever, to tell us what ought to be.  
See then even at our beginning, when we pray like Saints and sons of God, like dutiful children affected rightly to their father, even then when we fall before him with hearts & minds, nothing so careful to gain our own good, as to win the glory and honour of his name, and the content of his holy blessed and most good will. And therefore look into our petitions earnestly how and which way they serve to that before we make them, and then beg them specially for that end. And even then I say when we do feel in the secret testimony of an inward conscience such a flame of love wrought by a gracious spirit beyond power of sinful nature to our God in us, 
Note.  as that if any preferment of ours, benefit and good in the course of this world should be found of us to fight against his glory, by & by we find content, nay not a content only, but even a restless posting haste, and burning heat to renounce it, to defy it, and to spit at it: yea were it such glory of us in this world as ever Prince enjoyed, and not only so again, but even a most willing mind together with the want of that worldly glory or good whatsoever, to wit also as hath been showed eternal glory, and good in heaven, so that our God and Father might thereby be honoured. But O where are we? where are we in this affection? Woe to our weakness, and alas our want. Yet let us see what should be, let us confess what is not, and God for his Christ's sake grant us mercy. Something is something and ever comfortable, nothing is sinful and ever damnable. This love to the Lord and zeal to his glory, it is his gift and where he will, he giveth it. Though we be weak, he is strong, and there is no flesh but he can aid it, neither any heart but he can change it, only let us see our want, and seek our good, and certainly we shall find the same with him. This world endeth and God knoweth how soon, 
Luke▪  and even this night before the next may my soul be taken from me, and then all my care for the causes of this world where is it, or whose is it? it cannot go with me, it shall not follow after me, but strangers perhaps shall enter upon my labours, and my cares shall make them mighty that will joy in the lack and loss of me. If I have followed then this and neglected the other, woe is begun and it shall never end with me. But if I have cared but competently for this with the other, and ever in the power of given grace more for the other than for this, be it unto me an end when it pleaseth God his mercy shall drive my labours to the good of those that I here loved, and that my love of him and zeal to his glory shall follow me, remain with me and wear the crown of God's mercy for ever more in heaven. Thus is it a blessed thing, to love God's glory, and to seek his kingdom with conscience of duty and feeling of a future state: and it is as cursed a thing, only to seek ourselves, and care for ever a kingdom in this world if it were we could get it, much less for far inferior preferments, and so whereby with the love of them to be devoured & eaten up, as that all speech and talk, and thoughts of the other is very odious to us, and a mockery with us. You see the world, the days and times, and you know my meaning. Remember the place of these three petitions before the other, and remember God in Samuel, They that honour me, 
1. Sam. 2.  them will I honour, and they that despise me, they shallbe despised: & I end with them. jesus Christ in the benefit of his blood give us care and feeling.  
The division then of them and number, as also the order of these three before the other, you thus observe: now for the matter and meaning of this first, if you will, hallowed be thy name.  
This shall we then understand when we know what is comprised and meant by the two words in it, Name and hallowed. And therefore concerning the first we are to be advertised, that although no one name wherewith the Lord is called in the Scripture as jehovah, Eloim, Shaddai or such like, should either in mind be conceived and thought, or in voice with words expressed and spoken without most high reverence as duty is, yet are none of those names in this place meant, and much less any judaical or Popish superstition in any of them confirmed. The jews for their jehovah, this is no warrant. But the name of GOD signifieth here that majesty of GOD, power and infinite virtue that shineth, showeth itself in every thing so wonderfully. Even as it is usually taken in the Scriptures, and for the most part signifieth. In the Prophet, when he saith: From the rising of the Sun unto the going down of the same, 
Malach. 1.11.  my name is great amongst the Gentiles, and in every place incense shall be offered unto my name, and a pure offering: for my name is great among the Heathen, saith the Lord of hosts. 
Ihon. 12.28. Math. 28.  And, Father glorify thy name. And, Baptize in the name of the Father, the son, and the holy Ghost. Whereas, I say, the word signifieth not any letters or syllables in this tongue or that, but that power and virtue of God that shineth in all things. So again in the name of Christ the Apostles cast forth devils, 
Mar. 16.17.  that is, in the power and strength and virtue of Christ: for so Saint Peter expoundeth in the Acts, 
Act. 3.12. &. 16.  when he saith, it was not their power and godliness that had made the man go, but it was the name of that holy one and just, whom they had betrayed, that is, his power and godliness, his strength and virtue, not theirs. 
Philip. 2.10.  So, at the name of jesus shall every knee bow, that is, not when the word is pronounced we shall make a courtesy, but we shall all and every creature be subject to his power, 
vers. 11.  authority and dominion: for by name there of jesus is meant Dominatio & potestas, dominion and power: &, genuflectionis vocabulo exprimitur subiectio, by bowing there is expressed and meant subjection to that dominion and power. But perhaps with more plainness it may be noted, that the name of God here respecteth three things chief, to wit.  

Himself,  
His works.  
His word.   
If we consider the Lord himself, 
The name of God what it is.  than we see in him ever majesty and holiness. And this is his name. If we consider his works, we see justice, mercy, and power in them. And this is his name. And if we consider his word, there is ever truth, wisdom, and goodness in it, and this also his name. So that we may conclude this place even as he that said it, Nomen Dei dicitur omne id quod de illo praedicatur. By the name of God is here meant whatsoever it is that truly of him may be affirmed, as that he is good, just, gracious, etc. And this shall have warrant evident and plain even from the Lord himself in that manifestation of himself to his servant Moses, 
Exod. 33.  were he saith he will make all his good go before him, 
19·  and proclaim the name of the Lord before him, and doing so in deed, his name is neither this word nor that as, jehovah, Tetragrammaton, or such like, either in Hebrew or Greek, this tongue or that, 
Exod. 34.5. etc.  but it is this: The Lord, the Lord strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression and sin, and not making the wicked innocent, visiting the iniquity of the Fathers upon the children unto the third and fourth generation. See then the great and glorious name of GOD what it is.  

Of the greek article Danaeus pag. 108.  And what is meant I pray you, by Hallowing of that name?  
To hollow or to sanctify signifieth two things. Either to make holy that which before was not so, but polluted & unclean. In which sort our Saviour Christ doth hallow and sanctify us, making us of the sinful sons of Adam, the righteous sons of God in himself. Either else that which of itself and in itself is already holy, so to repute and take so, with all reverence to acknowledge and confess, and so ever to use and to speak of. In which sense again, wisdom that of herself is most just, is said to be justified of her children, that is to be so esteemed, judged, and taken. And in the third of john, 
Ihon. 3.33.  He that hath received his testimony (saith he) hath sealed that God is true. That is, nothing but this, doth cause and bring to pass, that God as he is in himself in deed true & truth itself, so he is acknowledged of others to be. Now in his latter signification is it taken here. And therefore thus expounded by the learned Sanctificari hîc est revelari, observari, glorificari, honorari, verè agnosci. To be hallowed here, is to be revealed, observed, glorified, honoured, and truly acknowledged. And again, 
What hallowing the name of God is.  Sanctificari Dei nomen dicitur, cum sacrum, venerabile, purum, augustum esse a nobis agnoscitur, et praedicatur, et nullo modo contemptim, aut irreverenter, cogitetur aut sumatur. The name of God is said to be hallowed, when it is confessed & published as holy, reverend, pure, and high, and such as by no means is either thought of, or taken of us contemptibly or unreverently. So that in plain speech this petition is thus much: O Lord let that majesty and holiness that is in thyself, that justice, mercy, and power, which thou showest in thy works, and that truth, wisdom, and goodness which is in thy word, with all thy virtue generally whatsoever comprehended in thy nature, and fit for the knowledge and use of man be more and more daily known of man, and received among us with that dread & honour, and reverence that is fit for such a name, both in word and work, thought & deed, and every way.  
A notable request sure, and well beseeming the sons of God, desirous of their Father's glory. But thus me think you do not restrain it only to man: so that in man only this glory of his name is to appear.  
No in deed, neither aught I. But know it as a fault in Tertullian and Cyprian so to do. For so large is the reach of this petition, as that it toucheth not only men godly and ungodly, reprobate or elect, but even all things in this world whatsoever, than to be ordained of the Lord. For in the very lest thing appeareth some majesty, power, eternity, and virtue of him, which in this petition we desire as well may appear and be seen and celebrated to the praise of him, as those greater matters that are in man. And therefore crieth the Prophet of God in his Psalm, to all creatures to praise the Lord: 
Psal. 148.  Sun and Moon, and stars, and light, heaven and earth, dragons, deeps, fire and water, hail and snow, wind and vapours, storms and tempests, mountains and hills, trees, beasts, cattle, worms, and all feathered fowls, and in conclusion, every thing to exalt, hallow, and sanctify the name of the lord For his name only is excellent & his praise above heaven and earth. 
vers. 12.  And to the same end is the 104. Psalm, a very notable song of David also, 
Psal. 104. Rom. 1.20.  teaching us plainly, that in all the works of the Lord there is a portion of this his name, that is, of his majesty, power, wisdom and goodness, which in this petition and by these words we ought to beg of him, which may appear, be seen, noted, marked, and observed, & celebrated in this world, to his glory more and more. So that you see prayer doth not mean only man, but all things, in that order that I have declared. Every thing as it is better and better known containing matter and argument of God's praise, either in respect of workmanship, use, nature, all, or some.  
Yet it respecteth man chiefly, as the work of God, wherein he hath showed himself most, and laid down largest arguments to the glory of his name.  
It doth so, and therefore so let us think of it. And first see how it beggeth for us knowledge and understanding still more and more of his name and nature, because knowledge goeth before obedience. Which request of knowledge carrieth with it an industry and endeavour in us in all diligence, ever to observe the Lord in his works, to mark the power, the wisdom, the goodness of him in creating them, and in giving such nature, use, and operation to them, in disposing them in such an order, in continuing them in such a course, and so forth, and condemneth the too too common and damnable dullness of the world in so continual use and so little a regard of these things, being the main cause of grievous unthankfulness, and not sanctifying of the name of God in us.  
Secondly, we beg in it, as one saith, Non modò ut nomen Dei in intellectu pe● fidem et noticiam Dei, verumetiam ore, corpore, vitaque tota sanctificetur et glorificetur. Not only that the name of GOD in our understanding by faith and knowledge of GOD, but also in mouth, body, and our whole life may be sanctified and glorified. Of which hallowing of the name of God speaketh the Lord himself by his Prophet saying: 
Ezek. 36.23.  I will sanctify my great name which was polluted among the Heathen, etc. How will he do it, or what is this sanctification? Mark how it followeth, 
vers. 25.  I will power clean water upon you, and you shall be clean: yea, 
26.  from all your filthiness, and from all your Idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body, & give you an heart of flesh. And I will put my spirit within you, & cause you to walk in my statutes, 
27  & you shall keep my judgements, and do them. So that than is the great name of the Lord sanctified you see and hallowed, when we do not only know, but do the things that redound unto his praise. For than they that see our good works are thereby caused to glorify God in the day of the visitation. 
1. Peter. 2.12. Math. 5.16.  And even contrariwise again if we do not, we pollute the name of the Lord in causing it to sound evil amongst the wicked, and the sin is grievous. Of which complaineth the Lord by his Prophet isaiah, 
Esay. 52.  when he saith, his name all the day continually is blasphemed: 
5.  and by his Apostle to the Romans, 
Rom. 2.24. 1. Timoth.  & in divers other places. And the same Apostle charging servants that are under the yoke to account their masters worthy of all honour, 
6.1.  maketh this the reason why, Lest the name of God and his doctrine be evil spoken of. 
Thirdly what we pray against in this petition.  And therefore thirdly, as we seek the one, so we desire to be able to shun the other in this petition, beseeching him in the sense of these words, that all those things may be removed, 
Psal. 104.  overturned, and taken away, 
35.  which profane, blemish, or blot that glory of his, either in himself, or in his works, or in his word and doctrine. Such as are these damnable Atheists of these latter days, 
Atheists.  which with their jests, scoffs, and mocks deriding all goodness, do not only discover the name of God, but to their everlasting woe in the flames of the burning bottomless pit, affirming it flatly in their hearts, that there is no God at all. Such are they that with their censures will correct the works of God, and speak evil of them, 
Libertines.  complain of his providence, & murmur at his judgements, carp and cavil at his word, allure unto looseness, and daily work disdain of commanded obedience, which all, if they be not reform, are prayed against throughout the world by all the children of God daily in this petition, to the unspeakable terror of them, if they had grace to think of it. For how certain is that vengeance which he that sendeth it, 
Mark it and think of it.  biddeth ask: and how dreadful must it needs be, and even importable when it cometh, which is so often, so earnestly, and by such a number as the whole Church of God on earth is, in so many places asked, begged, and cried for? O woe not once thought upon, and yet to be trembled at, shall it not be remembered in deed? Shall these painted days so poison us quite with the love of this world, and the fading follies of a most uncertain estate, that all grace and goodness shall be contemned of us. And whereas the Prophet of God said, 
Psal. ●4.  One day in the courts of the lords house is better than a thousand. We say the contrary, that but one hour there is too much, though it be but once a week, nay once in many weeks, and one day in the course of this world, to the which yet the Apostle saith, 
Rom. 12.  Fashion not yourselves, is better and sweeter, and more beseeming a man, especially a great man, than a thousand in the other: Is it likely that ever we will wish ourselves with that Prophet, 
Psal 84. vers. 11.  rather door keepers in this house of GOD, than to dwell in great renown in the tents of the ungodly; when we either louvre or laugh to be told, we should come in? Can it be hoped, that either now we do think (God often punishing such great contempt with lasting blindness) that they are blessed that dwell in the house of the Lord, being ever praising of God, yea, that the very Swallows and Sparows that are there, are as it were happy and blessed? O it is to be feared no. And therefore not David's prayer, not David's spirit, neither consequently that election to life whereof that spirit is a certain pledge. Which is terririble enough, if God were in us. 
That the names of all feigned gods being utterly abolished the only divine name and majesty of God the heavenly father be had in honour and called upon with pure minds by men of all ages, countries and parts of the world.  Think of it, and think of this again with it, that all the Church of God through the world, as I have said, pray against us when we are thus irreligious and profane, saying, hallowed be thy name, that is, O Lord confound with speedy curse of death and woe eternal, all those that not living in the laws of thy will, cause thy name to hear evil, and to be blasphemed in this world. Let them perish O Lord, let them perish in the lusts of their own hearts, and give thy name his glory. Which if hell have not already taken possession of us, will pierce us, and make us think of reformation of ourselves: the Lord in mercy grant it.  
Amen. Amen. And if it do not, 
How Gods name is unhallowed and polluted you may further see in the 2. Com.  time passeth and time cometh, the which two times shall differ, as mercy & judgement differ, favour and fury, love and loathing. And the word of the Lord shall not deceive us, 
Rom. 12.  saying vengeance is mine, and I will repay, but how soon that know not we. 
2. Pet. 3.9.  But well we know, the Lord is not slack concerning his promise as some men count slackness, but he is patiented toward us, and would have all men come to repentance, and one day is with the Lord as a thousand years, and a thousand years as one day, and this day will come. 
vers. 8. vers. 10.  But now I pray you let me move a doubt or two unto you. And first why the Church of God should pray that the Lords name may be hallowed which is already, ever was, and shallbe most holy, pure and glorious?  
Because we do not pray it, in respect of him, but of ourselves and others, such as we are: for the Lord in deed is holy, neither can any thing be added to that holiness or glory of him to make it more, but we do not know it, so much as we should do, neither speak of it, and imitate it as we ought: and therefore we pray that as he is in deed, so more and more it may appear and shine out to the world, all lets and hindrances being taken away, that his due praise may be given unto him of us, that is, we pray not in this petition, 
He sanctifieth us by making us holy, we him by confessing him holy, etc.  that any holiness may be added to his name, that already it hath not, but that as it is in itself in deed and ever, so we may have grace to see and confess, and more and more daily may be revealed, and manifested to this world. For the Lord is said to sanctify us, either inwardly or outwardly. Inwardly by his spirit, outwardly by his word, and this again either by separating us from our sins, quickening us by his holy Spirit, or continuance of them both.  
another doubt is, 
Apoc. 22.11.  why it should be said in that place. And he that is unjust, let him be unjust still: and he which is filthy, let him be filthy still. Seeing here we are taught to pray, and all men, that our lives may be holy and pure ever, to the end his glorious name may have praise thereby.  
That place you mean is not so spoken, 
Permissive.  as that we should continue and delight in filthiness or unrighteousness. But it is a declaration of the course that the wicked will take, and withal a secret confirmation of the godly, notwithstanding the same. As if he should have said, be not you troubled or hindered in your most godly course of obedience to me, either by the continuance and ever increasing of the wicked in their wickedness, or by my toleraunce and long forbearing to smite them. But follow you me and my commandments, stagger not, look not back, give not over and as for the wicked, he that is unjust, let him be unjust still, and he that is filthy, let him be filthy still: their punishment they shall be sure of in their time: and for you, go ye on without stop: let them be as they are to their woe.  

The prayer.  
O Mighty GOD, look upon us worms and wretches, here at thy feet lying and begging mercy. Let us obtain of thy fatherly goodness, what thou hast so lovingly taught us to ask: that thy name may be hallowed. Let our eyes and the eyes of all men lightened by thy grace, behold that majesty and holiness that is in thyself more and more, that justice, mercy and power, which thou showest in thy works and that truth, wisdom, and goodness which is in thy word, more and more, with all thy virtues generally whatsoever comprehended in thy nature and fit for the knowledge and use of man, let them be more and more daily known unto us. And when in mercy thou hast bestowed as it may seem good to thine own wisdom, this knowledge upon us. O heavenly father let it not be in us a bare knowledge, but join to our knowledge that dread and honour, that regard and reverence in our obedience that is fit for such a name, both in word and work, thought and deed, and every way. Make us O Lord ever more and more to avoid and shun what polluteth thy name, & causeth thy truth to hear evil of the wicked. Remove and overturn also good Lord all those things in thy good time, which profane, blemish, and blot this glory of thine shining either in thyself, in thy word, or in thy works. Such as are these irreligious Atheists of our sinful days, which with their mocks, and scoffs, taunts, and jests, deride all goodness, outface all conscience and care to please thee, and daily work disdain where they may have hearing of obedience to thy blessed will. O thou mighty God, remove their seats out of kingdoms & countries. Out of Cities and towns, and out of private houses and families. Awake Lord in thy power, and think of thy holy name, let not these enchanters and charmers prevail against thee, and glory that they have banished out of so many places the fear of thy name. They are unholy and they would have all such, they are unclean and they infect where they come, they are grievous rocks of no small offence, and good Lord remove them from thy chosen. Lessen also for thy holy name sake the complayners of thy providence, the murmurers at thy judgements, carpers and cavillers at thy word, allurers to looseness of life, and behaviour, and all that polluting thy holy name, yet hate to be reform. Finally dear father, let not the shames of ungodliness daily before our faces carry us away. Neither these deep waterfloods drown our souls, the lewd and lose examples we behold with grief, let them never prevail against us to pervert us, but if thy just wrath have sealed their confusion they being unjust, let them be unjust still, they being filthy, let them be filthy still to their own woe, not to our stop or hindrance to do our duties, in seeking to know thy glorious name more and more, and to sanctify and hollow it according to that true knowledge more and more. And dearest God begin not only obedience in us, but confirm thy favour to us evermore: strengthen and establish us in all goodness: make strong our inward man against all assaults and these silly souls penned up in sinful prison during life, by welcome change receive when time shall be with thee to live, till thy day of doom, and then receiving their mates again, but immortal and incorruptible, with them to live conjoined again for evermore in joy and comfort. But not this for our sakes O mighty Lord, but for jesus Christ our only life and Saviour. Amen.    

The second Petition. Thy kingdom come.  
Having besought the Lord in the former petition, 
The order.  that his name might be hallowed, that is, as then was said, that that majesty and holiness which is in himself, that justice, mercy, and power which he showeth in his works, and that truth, wisdom, and goodness which is in his word, with all other virtues generally whatsoever comprehended in his nature, and fit for the knowledge and use of man, might be more and more daily known of men, and receive amongst us that dread, honour, and reverence that is fit for such a name both in word and work, thought and deed, and every way: it fitly followeth in the second place, to beseech the same Lord to grant way and means, whereby that same shall be effected and brought to pass, namely, that his kingdom may come. For if the Lord rule and reign in us and over us, it shall be so. And if he do not, it shall not be so. No, we shall be so far from sanctifying his name, that for want of his kingdom in us, Satan shall erect his kingdom in us, the effects whereof shall be great and grievous pollutions of his name. Wherefore the order is most convenient and good.  
The words of the petition are few and easily understood, if we mark them. For the kingdom of GOD is the ruling and reigning of GOD in the hearts of men, and the coming of this kingdom, is the beginning, increasing, and continuing of it in us. So thy kingdom come, is in effect thus much, as if we should say: O Lord, erect and begin, O Lord increase and propagate, O Lord establish and ever continue in our hearts thy rule and government, to the death of sin and life of righteousness, the true effects of thy ruling ever. Which yet is not so plain as it will be, when we have considered of the several members implied in these words. For we must understand, that when we are taught to pray for this kingdom of God, all the means whereby it is effected in us, are included to be prayed for, as also all stops and lets, enemies, & hinderances whatsoever withstanding this kingdom, prayed against, that they may be removed and taken away. 


Regnum Potentiae.  
Regnum Gratiae.  
Regnum Gloriae.    To be then as plain as I can, the kingdom of God is said to be of three sorts, to wit, of power, of grace, and of glory. The kingdom of power is that sovereignty which the Lord hath over all the things in this world, directing, guiding, ruling, and disposing of every one of them as his good pleasure is, and causing all the creatures in the world, yea, all the worlds, works, and thoughts of men, to serve to his glory, wisdom and will, whatsoever is intended by man, or any means to the contrary, which the Heathens have called destiny, or inevitable necessity. This kingdom is not here meant, when we pray, 
Fatum.  Thy kingdom come. For the Lord never hath, neither ever will lose this kingdom, that is, as I say, this authority, and power over all things, to make them serve to his pleasure, and to bring to pass what he will have, whereby we should need to pray for it, that it may come. Of this kingdom may it be said, 
Psal. 135.6.  that is in the Psalm: Whatsoever pleased the Lord, that did he, in heaven & in earth, in the sea, and in all depths. For it subjecteth, as you see, to the Lord, all these, & all their works whatsoever. And than what is exempted out of this kingdom of power, if heaven, earth, sea and deeps be ruled by it? Yet stayeth not the Prophet so, but proveth by examples what he hath said, and affirmeth it of the Lord, that he bringeth up the Clouds from the ends of the earth, and maketh the Lightning with the rain: that he draweth forth the winds out of his treasures: that he smiteth the first borne of Egypt both of man and beast: that it is he that sendeth tokens and wonders, etc. Of this Kingdom may it be meant that is said by the Apostle: for of him, 
Rom. 11.36.  and for him, and through him are all things: with a number such like places speaking of the providence of God. 
Ephes. 11.  And to this kingdom of God it may be applied that the wiseman saith: Non est consilium, non est prudentia, non est fortitudo adversus Dominum. There is no council, there is no wisdom, there is no strength against the Lord. For he hath ruled ever, he doth rule, and will rule for ever all things, let all the world conspire against it what they can. Again, the Lord worketh all things after the counsel of his own will: He giveth rain upon the earth, 
job. 5.10.  and poureth water upon the streets: he setteth up on high them that be low, that the sorrowful may be exalted to salvation: he scattereth the devices of the crafty, so that their hands cannot accomplish that which they do enterprise: He taketh the wise in their craftiness, 
job· 9.5.  and the counsel of the wicked is made foolish. He removeth the mountains and they feel not when he overthroweth them in his wrath. He removeth the earth out of her place, that the pillars thereof do shake. He commandeth the Sun, and it riseth not, he closeth up the Stars as under a signet. He himself alone spreadeth out the heavens, and walketh upon the height of the sea. 
vers. 2.  All these are said of this kingdom. Read sirach the 17. to the 20. verse, and see what a kingdom of power acknowledged over all the beasts & fowls, men and matters whatsoever. Notable is the 4. of Exodus. vers. 11. 
Exod. 4.11.  For those seem casual in the mother's belly, whereof they must needs be understood, man being not created so at the first. The kingdom of grace shall much better be understood, if we consider how we were created, how by sin corrupted, and how now in mercy daily by grace renewed. The creation of man you know is laid down to have been according to the Image and likeness of God himself. For God created man (saith the book of wisdom without corruption at the first, 
Creation.  and made him after the Image of his own likeness. And he clothed them with strength, saith Sirach, as they have need, 
Syrac. 17.3.  and made them according to his Image. Which Image of God maketh not, GOD like unto men with legs, arms, hands, a grey head, and so forth, as not only other heretics but even our holy papists have imagined, and by so painting him in their Churches & windows, made the ignorant believe it: but it maketh man like unto God, in holiness, righteousness, wisdom and so forth. For so expoundeth the Apostle, these words to the Ephesians, and there might all Papists have seen it, if they would. Put on the new man, sayeth he, 
Ephes. 4.  which after God (that is after the Image of God) is created unto righteousness and true holiness, meaning by these two words all perfection, as wisdom, will to do good, truth, innocency, love of God, power, and such like. See what the Image of God is. Now then being thus created and made, who ruled in man, or what kingdom, 
Corruption.  was he subject unto? The Lord you see ruled in him, and to his Kingdom was he subject. But alas the time, this happy estate was quickly lost. The Serpent deceived the woman, the woman the man: Sin entered, GOD was offended: and a fearful change from all weal to woe, in a little time, and brought to pass. So that now look on man again and his copy is changed. Satan ruleth, sin is entered, death followeth, 
Rom. 5.12.  and this blessed Kingdom of God in man and over man is lost, gone, and destroyed. Yea to speak plainer, and not so generally, familiarity with GOD is turned into a fearful flying off from God, for they hide themselves from the presence of the Lord among the trees of the garden. 
Gen. 38. vers. 7.  Wisdom is turned into folly, and they think with a few Fig leaves to cover their shame. Yea such is our wisdom now, as Rom. 8.7. Truth is turned into lies, and they deal not plainly with the lord The serpent deceived me, the woman deceived me: 
vers. 12.  and there is not plainly, we have sinned, O Lord forgive us. Now is it said of man, 
vers. 13▪  that all the imaginations of the thoughts of his heart is only evil continually, 
Gen. 6.5.  that we are all become as an unclean thing, 
Esay. 64.  and that all our righteousness is as filthy clouts, that we all do fade like a leaf, and our iniquities like a wind do take us away. 
Rom. 7.14.  Now is it said of us that we are carnal, sold under sin, 
19  that we do not the good which we would, 
21.  but the evil which we would not, that do we: that when we would do good we are thus yoked, that evil is present with us: 
23.  that there is an other law in our members rebelling against the law of our mind, and leading us captive unto the law of sin which is in our members. That the natural man perceiveth not the things of the Spirit, 
1. Cor. 2.  for they are foolishness unto him, neither can he know them. Now is it said of us, 
Ephes. 2.  that by nature we are the children of wrath, dead in trespasses and sins, walking in them according to the course of this world, and after the Prince that ruleth in the air, even the Spirit that worketh in us the children of disobedience. Now is it said of man that was so excellent, 
Psal. 57  Verily every man living is altogether vanity. Now crieth the Prophet of men, that his soul is amongst Lions, that their teeth are spears, 
Psal. 14.  and arrows, and their tongue a sharp sword. That they are corrupt and become abominable, that there is none that doth good, no not one. And where ruleth all this evil that we have thus purchased to our woe? 
What is corrupted in us by our fall.  O further grief! our bodies, our souls, our minds, our wills, our hearts our hands, our feet, and our whole man is corrupted, sin hath entered over all, and by sin Satan as Lord and King ruleth over all, till this other kingdom come that here we pray for. For, eratis tenebrae, saith the Apostle, Ye were darkness, 
Ephes. 5.  but now are ye light in the Lord. And more plainly before, having their understanding darkened, & being strangers from the life of God through that ignorance that is in them, 
Gen. 6.  etc. Therefore you see the mind corrupted. Of the heart and will it was said before that the imaginations of the thoughts thereof are only evil continually. And out of the heart (now saith our Saviour) proceed evil thoughts, murders, adulteries, 
Math. 15.16.  fornications, thefts, false witness, slanders, and this is stuff that defileth the man. With a thousand places more crying out of the waywardness of man's heart and will, the crookedness, stiffness and stubbornness of it against the Lord & all good. 
Rom. 7.18. Rom. 3.13. etc.  Of the whole man, saith the Apostle, Novi quod in me, hoc est in carne mea, non est bonum: I know that in me, that is, in my flesh there is no good. Our mouth, our feet, our throat, our eyes, and all are charged with their faults in the word of the Lord. That free will that was in man to do good, it is gone saith Saint Austen, and, homo malè utens libero arbitrio, & se perdidit & arbitrium. Man abusing his free will, lost both himself and it. And now is it true that we are not able to think a good thought as of ourselves, but both to will and to perform is of the Lord. Now is it true that our Saviour said, sine me nihil potestis facere: without me you can do nothing. Non dixit sine me difficulter aliquid potestis, aut sine me non potestis aliquid magni facere, sed nihil potestis, etc. He did not say (saith S. Austen) without me you can hardly do any thing, or you can not do any great matter, but simply and flatly you can do nothing. Meaning in spiritual matters: for herein, quid habes, quod non accepisti? what hast thou that thou hast not received? 
1. Cor.  Gratia dei sum quod sum: 
.4  
1. Cor.  By the grace of God I am that I am: 
15.  whatsoever it be if it be good. And to go no further in this sort, now must man and woman, be they never so righteous, cry out upon their unrighteousness, and hide their faces from the judgement of the Lord, if he should out of the comfort provided for them, seek to judge them. David the dear one of the Lord and a man according to his own heart, yet must confess of himself with woe. 
Psal. 51.  Behold I was borne in iniquity, and in sin hath my mother conceived me. Enter not into judgement with thy servants O Lord, for in thy sight shall no flesh living be justified. The great Prophet Esayas must say, Woe is me for I am undone, because I am a man of polluted lips. 
Esay. 6.  
5.  Marry the virgin & blessed amongst women must rejoice in her Saviour, and not in herself, and so all others whatsoever. For we are fallen. Our life that should have been so pleasant, behold how bitter, heavy, and miserable. Great travel is created for all men, 
Syrac. 40.1. etc.  & an heavy yoke upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. 
2.  Namely their thoughts & fear of the heart, and their imagination of the things they wait for, and the day of death: 
3.  from him that sitteth upon the glorious throne, unto him that is beneath in the earth and ashes: from him that is clothed in blue silk, and weareth a crown, 
4.  even to him that is clothed in simple linen, wrath and envy, trouble and unquietness, and fear of death, and rigour and strife: 
5.  & in the time of rest the sleep in the night upon his bed, change his knowledge. 
6.  A little or nothing is his rest, and afterward in sleeping, he is as in a watch tower in the day: he is troubled with the visions of his heart, as one that runneth out of a battle etc. Our days that should have been without end, now are few & full of woe: for life we have got death: for pleasure pain: for good evil: for heaven hell: & for endless joy eternal woe. O dreadful fall. Thus created then innocent, God ruled: but thus fallen from that innocency, Satan ruleth: and we are, as hath been said, by nature the children of wrath, walking after the Prince that ruleth in the air, that is the Devil. But the Lord is gracious and his mercy endureth for ever: 
Regeneration.  there remaineth therefore hope by a restitution or regeneration, which the Scripture teacheth us thus much of: namely,  
That whereas Satan abuseth that corrupt nature of ours through the great power which he hath over us for our sins, and driveth us from the word and all religion, into all blindness, ignorance, and errors; thrusteth us into divers miseries and calamities, & in the end into eternal death, there being where he ruleth, no true love of God or any grace but sinning, without sting, touch, or feeling: the Lord our God in a contrary course of love, where it pleaseth him, beginneth with that corruption of nature, whereby Satan before was strong, and taketh it away by little and little, begetting us anew to a better life, and restoring that Image of his in us again, whereunto we were first created, and which so fearfully we were fallen from. Our mind he illuminateth with some heavenly light whereby it beginneth to know aright God, & grace, our will receiveth a new strength to embrace the word, to rest in it, 
Rom. 6.13.  and to incline itself to the testimonies of the Lord. Our heart is purged and loveth the Lord, and all the members of the body, before the weapons of unrighteousness unto sin become by measure, the weapons of righteousness unto God. So sin dieth, grace liveth, and we love him, fear him, trust in him pray to him often, and in all our wants, with such like. This is now the kingdom of grace, & this is that we pray for here immediately. The kingdom of glory is that happy and eternal estate which followeth in heaven after this life, 
The Kingdom of glory.  which we also pray for here, but mediately as we say, that is, when the kingdom of grace in this world is ended.  
Thus much being said then for plainness of these three kingdoms, the kingdom of power, of grace, and of glory, as also of which of them the petition is meant. So now what we pray in plain words: namely thus much, O Lord subdue unto thy majesty all power of Satan in us by any means: subdue our sinful flesh and all the wicked lusts thereof, to the enlarging of thy kingdom here upon earth, 
The sense of the petition briefly.  and grant that all the powers of body and soul may be enabled by thy holy Spirit to work acceptably in thy sight, that thou mayest dwell in us, and we in thee for ever, and all thine & our enemies utterly trodden down, thou mayst gloriously reign and triumph over all, and we by Christ may finally as thy children and heirs be made partakers of thy everlasting kingdom.  
Now is not this brought to pass but by means, and therefore as we pray for the thing that the Lord would grant it, so pray we also inclusively for the means that in mercy they may be given to the effecting of it. The means are these: first the word, even this heavenly and blessed word of God, so finally accounted of in the world, and not only so, but even hated, despised, and rejected of numbers. For so saith the Apostle, it is the power of God unto salvation, to every one that believeth, to the jew first, & also to the Grecian: 
Rom. 1.16.  that is, it is the mighty instrument of GOD, without which men are damned and cast away. Yea such an instrument it is of power and force, where it pleaseth the Lord, 
The means whereby this Kingdom of God ariseth in us.  that it hath greater strength and authority than all the eloquence, than all the wisdom, than all the learning, than all the policy & power of the world. Let the days before us witness to this truth, I mean those primitive times when the Lord began to power his mercy on mankind for Christ by the ministery of his Christ and of his disciples, wherein notwithstanding this divine word of his was resisted by all the worldly gifts and powers which I named, yet had it marvelous success, and did wonderfully increase. Demosthenes and Cicero for their eloquence, Solon and Aristides, for their wisdom, Plato and Aristotle for their learning, Alexander and Pompey, for their manhood, were of power, of fame, and in the world, when they lived, able by these gifts to do much: Yet the best of all these had much to do, even a few years, to keep their own Citizens, their own countrymen, their own subjects in obedience, and to cause them to give place to good and wholesome Counsel, and to obey laws provided for their own profit. Yea every one of them almost to their own confusion, proved of how small force, their wisdom, their eloquence, their power was, and with the end of their lives, left their common weals well-near utterly decayed and undone. But contrariwise the Apostles, not learned, but poor fishermen, not with any enticing words of man's wisdom, 
The Apostles powerful ministry by the word.  not commended or set forth with those gifts & ornaments that men so greatly do esteem, went forth into the world preaching the disdained Gospel of Christ crucified, and by the simple doctrine thereof, did in few years for the state of religion change the face of the whole world, notwithstanding that the Empire of Rome, and other mighty principalities did to the uttermost of their power resist it, and the reformation that by the Apostles in this manner was begun, continued and spread itself mightily, and marvelously, even against the assaults of most cruel and tyrannical persecutions, under Nero, Domitian, trajan, Adrian, Anthony, Dioclesian, and many more. A force far passing the power of man, that in the midst of all such bloody deaths & most exquisite torments, yet was able daily to get children to the kingdom of Christ, yea and that so plentifully that well were they that might run and profess themselves Christians, that they might die the death for it continually. It is a very notable story that is written of such as this word of the Lord had begotten to Christ in Edessa a city in Mesopotamia, who being, 
Ruffin. lib. 2. cap. 5. Mark this history.  as it is said, banished out of all Churches by the decree of the Emperor made their meetings in the fileds. Which espied of the Emperor, in a very great rage he struck his chief captain with his fist, and asked why therehence also they were not removed according as he had commanded. The Captain the next day determineth to dispatch them, but yet in pity to them although himself a Pagan, by secret means letteth it go abroad that the next day he would destroy all that were found at those meetings, hoping thereby to warn them to abstain, and so to save themselves. But see the power of this word in the hearts of men. The next day the Christians, although thus admonished, yet flock thither in more plentiful sort than at other times, yet run headlong as it were and in great haste, as men afraid to come to late to die. Amongst all, the Captains noted a certain woman, so hastily and with such speed to run out of her house, as that she stayed not either to shut the door of her house, or to put on her clothes as womanhood would, and in her arms a little infant. When he saw it, he commanded to call her to him, and being come, asked her whither she made all that haste. Into the field, saith she, where the christians meet. And hast thou not heard, saith he, that the chief Captain is going thither, to put to the sword all he findeth there. Yes, saith she, I have heard it, and therefore I make haste that I may be there when he cometh. And what wilt thou do with this young babe, saith he. Take it with me also, saith she, that if the Lord will, it may be vouchsafed martyrdom also. When the Captain heard this, he stayed his course, commanded his chariot to turn, and to the Emperor presently he goeth, told him, if it pleased his majesty to command him death, he was ready, but to do what he commanded he could not: for thus and thus had he seen it, and so declared unto the Emperor all this story. Who by and by was appeased, stayed his hand, and restrained his intended evil to such zealous lovers of their God. 
Rom. 1.16.  See now how true it is that the Apostle saith, it is the power of God, that is, potens instrumentum, the mighty instrument of God to get men and keep men to the Lord. 
Act. 17.6.  They were accounted the men that troubled all the world, yet were they not discouraged. 
De civit. Dei. 22.  Ligabantur, include bantur, cedebantur, torquebantur, & tamen multiplicabantur. They were bound, saith S. Austen, they were tormented and racked, and yet for all this they multiplied and increased. So was it even in these latter days of ours, when all pity and truth was buried as it were in the bottom of the Sea, & Antichrist of Rome in his ruff, power and strength exalting himself above all that was called God, and made Princes and Emperors to kiss his feet, yea when it was death almost to think of the restoring of true religion, even than I say did this word of the Lord in the mouth of one simple man at the first against the clamours of Monks and Friars, against the scorning of Bishops, against the power of the Pope, against the assistance of temporal Princes against all torments by fire, by faggot, by sword, by imprisonment: light such a candle as now shineth to all the Country of Europe, and by the power of man it cannot be put out. 
2. Cor. 10.4. etc.  Wherefore judge whether the Apostle said not true, when speaking of this word, he said it was a weapon not carnal, but mighty, through God to cast down holds, casting down the imaginations & every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ etc. Wherefore we see by this, first proof plain enough that a means and a most mighty strong and powerful means to erect this kingdom of God in our hearts, which here we pray for, is the word of God. For there is no wisdom, no Counsel, no strength against it. But though all the heathen rage most horribly, and the people imagine continually, yet it is but a vain thing. Though Kings and Princes and all the powers of this earth band themselves against it, yet will it not serve. For he that dwelleth in the heaven shall laugh them to scorn, & this word of his prevaileth where he will, to whom he will, when he will, and as long as he will. Other plain proofs, that this is a means to erect this kingdom, are these, first Saint james, where it is said: Of his own will he begat us with the word of truth, that we should be as the first fruits of his creatures. The author of all good, saith Saint james in general, 
jam. 1.18.  and of this good in special, namely our new birth, is the Lord, and the means is the word even the word of truth. 
Ihon. 17.  So saith our Saviour himself in the Gospel, Sanctify them O Father with thy truth, and what is that, thy word is truth. So saith Saint Paul, 
1. Cor. 4.15.  Though ye have ten thousand instructors in Christ, yet have ye not many Fathers: for in Christ jesus I have begotten you. (And by what means) through the Gospel. And again, 
Philemon. 1●. Galat. 4.19. Galat. 3.2.  I beseech thee for my son Onesimus whom I have begotten in my bonds, to wit, by the word. And again, this one thing would I learn of you, O foolish Galathians, received ye the Spirit by the works of the law, or by the hearing of faith preached unto you? Likewise S. Peter, Being borne anew, not of mortal seed but immortal, 
Peter. 1.23.  by the word of god. And lastly father Abraham from heaven, They have Moses and the Prophets, 
Luk. 16 31.  let them hear them, etc. as if he should have said if thou wouldst have thy brethren begotten to the Lord, that he ruling in them, they may rule here with him, and escape that place of torment where thou now justly art, the means truly is Moses and the Prophets, that is the word of God, for if that erect not the kingdom of GOD, in them it shall not be erected by any dead, if they should rise and be sent unto them. For that is the means which the Lord hath ordained, and which to this day hath had power to beget to him so many as he would have. 
Esay 55.1.  Wherefore when the Lord will promise a blessing to a kingdom, Country, and people, that shall be in deed a great blessing, he promiseth this word, and this word in plentiful measure, and when he will threaten a plague, 
Amos. 8.  and a grievous plague, then saith he behold the days come that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord. And they shall wander from Sea to Sea, and from the North even unto the East shall they run too and fro, to seek the word of the Lord, and shall not find it. So then see we that this word of our God is his mighty means to raise up this kingdom of his grace in us, this day when we have it giving something, & so as it were laying one stone to this spiritual building, the next day giving more, and so laying as it were an other stone, and so on to a perfit man, and unto the measure of the age of the fullness of Christ, 
Ephes. 4.13.  that is till he have wrought his will in us in this world and meaneth to translate us to an other. Wherefore as we pray that the Lord in mercy would erect this kingdom in us: 
The means prayed for aswell as the thing.  when we pray, Thy kingdom come, so do we beseech the Lord in this petition to grant us all the means appointed and ordained of him to this building, and by name this mighty means & mercy great of his holy word, that we may have it amongst us still, and enjoy it in peace, if it be his will, to the raising up of these spiritual walls of a spiritual house of God within us daily more and more, till it be fully finished to the pleasure of his majesty here, & our eternal comfort here and elsewhere for ever with him in his other kingdom of glory. And the God of heaven and all mercy grant this to us, and make us thankful for it.  

The word of God is either read or preached.  Now beloved, is this word either read unto us, or of us, without any preaching, or preached unto us? For by these two means buildeth it in us, and not by lying in our houses, bound in silver or gold, or any costly sort whatsoever. No, mor than the physicians prescription confected by the Apothecary and brought unto us, profiteth our disease by standing in the window, and not further touched. And therefore as I have said that it was a means, and proved it to you out of the same word, so let me say a little to you of the using of this means also.  

Of reading the word.  
TWo extremities there are, 
Two dangerous extremities to be avoided of all men.  which of all Gods chosen are to be eschewed: the one is an estimation of reading so great, as that being had we feel no want, neither think it a want, never or seldom to have any preaching. The other is, so far to extol preaching, as that we utterly contemn reading, yea exclude it from all power in the blessing of God to work faith in us, or any. The mean betwixt both which is a right and true conceit both of reading and preaching. Know we therefore that in the word they are both commended, yea commanded and ordained of the Lord, as means to erect this kingdom of his in our hearts, for which we pray, and of which we now speak. And first for reading to name but a few places of a number, mark what the Lord in his law laid down for all his people. 
Deut. 31.9.  Every seventh year when the year of freedom shall be in the feast of the tabernacles, when all Israel shall come to appear before the Lord thy God in the place which he shall choose, thou shalt read this Law before all Israel, that they may hear it. Garher the people together, men, women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, & fear the Lord your God, and keep and observe all the words of the Law. etc. See a direct commandment to read the scriptures to the people as well as to preach them, and not only that, but even a mention also of profit that shall come thereby, namely, learning, and fearing, and keeping of the ways of the Lord. And therefore reading is not without all blessing. The 13. of the Acts telleth us it was the custom of the Church then to have the Law and the Prophets read unto the people. For, 
Act. 13.15.  after the lecture of the Law and Prophets (saith the text) the rulers of the Synagogue sent unto them, saying: ye men and brethren, if ye have any word of exhortation for the people, say on. This godly custom our Saviour was so far from misliking, 
Luc. 4.  
16.  as that himself willingly used it. In the 15. of the Acts it is said, 
Act. 15.21.  that Moses of old time hath in every city them that preach him, seeing he is read in the Synagogue every Sabbath day. In the 36. of jeremy we read and see how Baruch was commanded by jeremy to write at his mouth, 
jere. 36.6.  or as he did indite, and tell him all the words of the Lord which he had spoken unto him upon a roll or book, and then to take that roll and to go into the house of the Lord, and to read it in the audience of all the people. In hope that by that reading upon the book to them in the absence of jeremy, who was now shut up, the people might be moved to pray before the Lord, and every one to return from his evil way. And Baruch did so twice. See now and mark both the warrant of reading, and a profit hoped for by it of the godly. So far were they ever from either contemning this means, or from denying it power in God's blessing to work faith and repentance in the hearers.  
Bullinger goeth further than I now do 
Bullingers' judgement of the ministers reading.  upon these words (for I allege them only to show the warrant of this our use in our Churches here in England of reading the Scriptures to the people) and saith he: Ne pigeat nos laborum, ne pudeat recitationis ex libro, si ea destituamur vi memoriae, qua sine libro memoriter verbum Domini libere annuntiemus. Nemo reiecisse aut adversatus esse Baruchum legitur propter recitatos ex libro manuscripto sermones Domini. Cur ergo tu fidelem ministrum reijceres & audire dedignareris, qui fideliter ea praelegit quae revelata sunt a Domino? Non dico haec, quod non nisi recitari velim ex scripto sermones ad populum, sed si magna necessitas, & idoneorum ministrorum raritas ita flagitet, ne fastidiant verbum dei auditores. That is: Let us not be weary of our labours: let us not be ashamed to read upon the book the word of the Lord, if we want memory fully to declare it by heart or without the book. We do not read here that any man rejected or refused Baruch for his reading upon the written book the words of God, why therefore shouldest thou reject or disdain to hear a faithful Minister, which faithfully readeth those things that the Lord hath revealed to him. 
A faithful minister.  This speak I not, because I would have nothing but reading of Sermons written unto the people, but that if great necessity constrain or a want of fit Ministers so require, that the hearers may not loath the word of God. Thus far was he from the extremity I speak of, and his wisdom, gravity and deep judgement is known sufficiently to all the learned.  
Socrates in his story reporteth thus of Atticus Bishop of Constantinople, 
Socr. histor. Eccle. lib. 7. cap. 2.  and a good Bishop. Primum cum praesbyterij gradum obtinuerit, conciones, quas summo studio confecerat, ad verbum ediscens, in ecclesia recitavit. Postea crebro usu & diligentia, maiorem audaciam adeptus, ex tempore concionari coepit, rationemque docendi magis popularem secutus est, etc. First when he obtained the degree of a Minister, his sermons that with great study and diligence he had made, word by word he learned without book, and then recited them in the Church. Afterward with often use and diligence, he attained to greater audacity, and began to preach ex tempore, and followed a more plain way of teaching. Yet do we never read that the Church then disdained this measure, neither refused to hear him, much less exclaimed against his ministery as to him unlawful to use, and to all others to acknowledge and receive. I lay not down what Theodoret writeth of Flavianus, 
Theodoret. histor. ecclesias. lib. 4. cap. 5. Possidon. in vita August cap. 5. Vrsinus catechiss. Defence against D. Br. pag 46.  what Possidonius of Valerius and Alipius, what later writers say generally of Ministers that they have their warrant, si mediocria dona, if they have mean gifts, and in some measure be able to teach etc. I mention not as I might the discrete care of some godly and reverent brethren protesting 〈◊〉 conscience, in frequenting their Churches, and communicating in prayer and Sacraments, when themselves were restrained a while from their ministery, and happily the Ministers for the time in their places of far meaner gifts. Neither that divers under their hands have testified that they judge it schismatical thus to do. 
Appendix to the answer of the obstr. pag. 214.  Yet might these things be considered and well school the violence of some. But how school them? to the bolstering up and bearing with ignorance unthought upon a dead conscience in them that should see? far is it, the searcher of hearts knoweth, from my soul. But thus far to school them never to disdain for a less measure, whom GOD hath blessed with some measure, and careful diligence giveth hope of better measure, 
Calu. adversus Anabaptistas artic. 2. pag. 582.  as GOD will. For truly even in this case it may be said with Calvin, Cum sub specie studij perfectionis, etc. When under the colour of desire of perfection we can tolerate & bear with no imperfection & want, either in the body, or in the members of the Church, then doth the devil puff us up with pride, and seduce us with hypocrisy, that he may prick us forward to forsake the flock of Christ, well knowing that he shall have the victory, if he can so do. For when as no where else either remission of sins or salvation is to be had, although we make a show of a life more than Angel like, yet if with such boldness we separate ourselves from a Christian congregation, we become devils.  
justine Martyr saith, that in his time the manner was, on the Sabbath day, 
Apol. pro christianis.  when the people were gathered together, to have the Scriptures read in the public congregation, and in the time of public prayer, for the space of one whole hour. And how common are these speeches with Austen: Ye heard when the Gospel was read, ye heard ere while when it was read, if ye gave ear to the reading: dearly beloved, we have heard in the lesson that hath been read us, etc. And for the profit of reading, the Fathers and learned with one consent have ever said that it is great. That we feed our faith thereby, 
The profit of the Scriptures read.  raise up our affiance, fasten our hope, grow expert in the Scriptures, so that we cannot so easily be deceived by false teachers, that we are made acquainted with the phrase, and whereas by a preacher one book cannot be gone over in diverse years, by this profitable and godly use of reading the Scriptures, even all the books of God are gone over many times in one year, to the great instruction of people, if they will themselves. Let no hardening therefore in the name of all blasphemous Papists call reading of the Scriptures to the people in the Church a spiritual dumbness, 
Papists call reading a spiritual dumbnes.  and a thing unprofitable, but let us with the chosen of the Lord ever reverence the good of it, & bless God for our liberty. For it had never been written in letters to this day, it had never been translated into sundry tongues by the gift from heaven of the knowledge of tongues, neither ever had it been commanded by the Lord to be read to the people, if it had not been a sanctified means by him to the great good of his people and Church. Wherefore to go no further, since we see it plainly to be of the Lord both commanded and blessed, let us see a little, if it be not also so for the people themselves to read it, if they have the ability. Surely it is. For the words are plain: 
Ihon. 5.  Search the Scriptures. And they cannot with truth be restrained from giving a warrant of reading to all men. Blessed is the man that meditateth in the law of God day & night. 
Psal. 1.  Is meditation lawful & all reading damnable. 
Psal. 119.  Wherewithal shall a young man cleanse his way? even by ruling himself after thy word. Are young men then bound to rule themselves after God's book, and yet no man suffered to look within the leaves? A thousand such places there are, which I need not to note. Timothy was brought up in the reading and knowledge of Scriptures from his childhood, and the Lord hath commended it. The Beraeans took their Bibles, 
Act. 17.  & turned to the proves of Paulen when he preached, and they are highly commended. The Eunuch had his book in the Chariot, and the Lord looked on him. 
Coloss. 3.16.  The word of GOD must dwell plenteously amongst us, etc. as is there written, and therefore we may read it. We must take the sword of the spirit, 
Ephes. 6.16.  which is the word of God, as well as either helmet or breast plate, or any other part of our spiritual armour: and therefore we may read it. Wherefore well said Saint Austen: Nec solùm sufficiat quod in ecclesia divinas lectiones auditis, sed etiam in domibus vestris, aut ipsi legite, aut alios legentes requirite. Let it not content you to hear the holy Scripture read unto you in the Church only, 
Augustine requireth reading of the word at home in our houses.  but in your houses also at home, either read them yourselves, or cause others to read them. Well decreed that first Council of Nice, that no house should be without either a Bible, or at least a new Testament. Well crieth Origen, utinam omnes faceremus quod scriptum est: scrutamini scripturas, Would God we did all as it is written, Search the Scriptures. 
Chrysost.  Well cried that good Father, Comparate vobis Biblia animarum pharmaca seculares. Get you Bible's yelaie men, for they are the medicines of your souls, etc. But see the iniquity of Rome. It shall be lawful to read any man's book, 
Consider this well.  Si faciat pro nobis, that is, if he be a Papist, yea, and the more we have in our closerts and chambers of such books, the holier Catholics we: but the lords book that is able to make us wise unto salvation, 
2. Timoth ●. 15.  and is sweeter than the honey, we may not touch it, we may not have it, or read it. For if we do, we shall be heretics. So man's work shall make us saints, and Gods work devils, Popish writings Catholics, and heavenly writing heretics, if they be read. O dreadful blasphemy and doctrine of death. Great is the patience of the Lord that putteth up this, and beareth it daily, when with great justice heaven and earth might agree together to flash out fire to consume such teachers, & the other to rend in pieces and swallow up the ashes, when they art burnt of such blasphemers. Is not this to shut up the kingdom of God before men, 
Math. 23.  and neither to enter in themselves, nor to suffer others that would enter? And Woe to such, saith the Lord there. Hoc non est sanantium, nec vivificantium, sed magis gravantium et angentium. 
Irenaeus. lib. 3. cap 5.  Et multo verior hic lex invenitur: Maledictum dicens omnem qui in errorem mittat caecum in via. This is not the part of them that would heal or give life, but rather of them that augment the burden, and increase ignorance. And herein is the law well verified: Cursed is he that leadeth the blind out of the way. What is this, but with the amazed once in the Prophet to saïe: Tace, et ne recorderis nominis Domini. 
Amos. 6.10.  Hold thy peace, and never think upon the name of the Lord. These men be the right successors of Antiochus and Maximinus, who for like policy burned the books of God, lest the people should read them. Whereas the godly and first christened Emperor Constantine caused the Bible to be written out, and to be sent abroad into all Kingdoms, Countries, and Cities of his dominion. And king Adelstane here in England caused it to be translated into the English tongue that all might read it. Of julian the wicked Emperor, who charged the Christians with it as an high fault, that their women were so skilful in the Scriptures. Forgetting what Saint Jerome writeth, that all the maidens about Lady Paula were set daily to learn the Scriptures. Let us remember how many saved souls are now with the Lord in rest, that being able to read never a word upon the book themselves, yet by hearing others read unto them, have received blessing from the Lord thereof, even to acknowledge, to resist the enemy, & to a strength, with their bloods to seal the truth of that they heard, & by hearing learned: beside all other Churches, the Monuments of this our Church will afford us many. What manner of men and women would these have been, if they could have read themselves? Let us remember what Saint Austen confesseth of himself, 
Confess. lib. 8. cap. 12.  that being inclined to the heresy of the Manichees, he heard a voice, saying, Tolle et lege, Take up and read, meaning the book of God, which he presently did, and so by reading was converted. And concerning reading of the Scriptures either unto the people in the Church by the Ministers, or any other appointed to that service, or by the people themselves privately at home in their houses in a tongue that they understand. Let us conclude upon plain recited proves, that it is a means of the Lord appointed, commanded, sanctified, and blessed, to the raising, building, and creating this kingdom of the Lord in the hearts of men, for which we pray, when we say, Thy kingdom come: and to deny either of these members that now we have stood of, or to say that they have no blessing promised and granted to them, but that preaching is all in all, and reading is nothing, not profitable, not able to work faith, etc. is to avouch a great untruth, and of such denial we may say as he said: Archangeli nesciunt, 
hilary de unitate Patris et filii.  Angeli non audiverunt, Propheta non sensit, filius ipse non aedidit: The Archangels know it not, the Angels have not heard, the Prophet hath not felt it, the son of God himself hath revealed to us no such thing.  
What then, do you match reading with preaching, or do you say, the people, if they heard the Scriptures read unto them, though they had no preaching sustain no want, neither need to care for preaching, or once to take any pains to go where it is orderly, if i be not at home?  
No, no, 
Preaching above reading.  for this is the other extremity I told you of, even now when I said we must avoid two. Let them both therefore not only stand, but stand with their just and due commendations. Reading is protable, but preaching doth profit more than reading doth, because it is more apt for the ignorant and unlearned, expressing more plainly the meaning of the Scripture: and applying the same to their consciences as is thought fit. Wherefore with very fatherly care hath the Lord in his word appointed, that this means also should be used to his people, to the erecting of this his kingdom in them: and telleth us what great blessing he hath bestowed upon it from time to time. 
Ephes. 4.11.12.13.  He therefore gave some to be Apostles, some Prophets, some Evangelists, and some Pastors and teachers, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ, till we all meet together (in the unity of faith, and knowledge of the son of GOD, unto a perfect man, etc. And, go and teach all nations, 
Math. 26.19.20.  baptizing them in the name of the Father and the Son, 
Math. 6.  and holy Ghost, teaching them to observe all things whatsoever I have commanded you, etc. In another place, The harvest is great, the labourers few, 
Luc. 4.18.19. Luc. 24.27. Act. 2. Act. 8. Act. 10. Act. 13.  pray therefore to the Lord of the harvest, that he would send forth labourers into his harvest. Our Saviour himself of this means saith: The spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor, he hath sent me that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised, & that I should preach the acceptable year of the Lord. And as he went towards Emaus with the two that went thither, he preached unto them to their good. Peter preached the word, and there were added to the Church about three thousand souls. Philip preached to the Eunuch, he believed. Peter preached to Cornelius and his company, and they received the holy Ghost, and believed. Paul preached to Sergius Paulus a prudent man, and the Lord gave it a blessing, to confusion of the Sorcerer, the overthrow of Satan, and the erection of this his kingdom, of which now we speak, in his heart. So did he to Lydia, and to the jailor, and to a number more. By this excellent means of preaching he opened their hearts, and brought them to his fold, that he in them might reign over whom Satan so long had ruled before, and so begging this his kingdom in them in this life, might assure them of his eternal kingdom with him in the life to come. And for this singular profit that this means hath to this purpose, it hath as you have seen from time to time been most carefully provided by the Lord for his people. 
Similitudes expressing the profit of preaching.  The spice when it is whole smelleth sweetly, but if it be broken and bruised by the hand of the Apothecary, it smelleth a great deal more. So is the word read of us, or to us, sweet as the honey, and bringeth the light of life to many. But if the spiritual Apothecary break it and bruise it, cut it & divide it, as the Lord hath appointed by preaching, then reacheth the savour of such heavenly sweet to many more, in a fuller measure, by reason of the blessing of this means, as hath been said. If the loaf be whole, the children get not ever so full morsels as when it is cut and broken unto them: preaching parteth the bread, and maketh us feed in this fuller measure, through the gracious blessing of our God. If the fire be covered with any ashes, the heat breaketh not out so greatly as it would if the ashes were away: even so, if in the word of God, when we read it, any one thing we understand not, as we wish to do, this means of preaching uncovereth that heavenly fire unto us, that erst we felt not so much, and the Lord bestowing his grace upon his own appointment, the fire flasheth into our souls, and we, as men and women ravished with such heavenly good, perceive and see the power of preaching. Thus did it to the Eunuch whom we named before. What he read at the first, he understood not: but when Philip preached unto him, the fire broke out to his lasting good, and he vehemently cried to be baptised. And so to the rest whom so lately we noted. O powerful means therefore of the Lord to the erecting of this kingdom in us, the true and plain preaching of the word. Reading profiteth, but preaching more: and reading therefore is good, but preaching is better. This blessing pray for ever amongst us: this blessing use, if the Lord vouchsafe it. Consider what hath been said, and not only said, but proved, that the Lord hath appointed this means as the most notablest of all others to the erection of his kingdom in us, whereof we speak that it hath had this blessing to thousands and ten thousand thousands that have harkened thereunto: that the contempt of it is death, and that eternal both of body and soul: & then weigh with thyself what thou daily dost. If thou want it, whither thou seek it. If thou have it, whither thou usest it, and shake to think of thy shutting out of this kingdom here and for ever: for the contempt of the means whereby we are brought into it all of us. Let neither ignorance of so great a good withhold thee any longer, neither the deadly suggestions of that tempting so induce thee in pride to make fearful exceptions against the lords ordinance, to save thy soul. 
Fearful exceptions against hearing the word preached.  Either for that the man liketh thee not, or his measure, or manner, or whatsoever. For truly if he bring the glad tidings of the Gospel his feet are beautiful. If he speak from the Lord he must be heard. And if he be the appointed means betwixt the Lord and thee, I mean thine own Pastor and teacher, think whilst it is to day of the strength in deed of thy exceptions to hear him, and fear the judgements, shrink at the wrath, tremble at the vengeance most assured to thee without repentance: if they be to weak. They have not cast thee away, but they have cast me away, said the Lord to his Prophet then, and weigh it well, whether the Lord truly may not say it of thee now to thy death, refusing the means appointed by him for thy life, upon such grounds as Satan hath suggested, corruption nourisheth, and the triumphant truth of the Lord will consume in judging day, to eternal wo. It was well said of that worthy instrument in God's Church upon like occasion. Agnoscant Anabaptistae, 
Calvin. adversus Anabap. artic. 5. pag. 583.  ubicunque minister ritè constitutus est, ac fideliter munere suo fungitur, unumquemque qui pro Christiano haberi vult, debere ei adhaerere & cum reliquo grege, ipsius ministerio frui, etc. Let the anabaptists confess and acknowledge, that wheresoever there is a minister duly placed, and doth his duty faithfully and carefully, there every one that will be accounted a Christian must cleave unto him, and with the rest of the flock and congregation use his ministery. But what do they? as many of us as will not follow their errors, although we never so purely preach the word of God, yet do they take us for ravening wolves, and they so abhor us, as that they think they should commit an offence worthy death if they should be present but at one sermon of ours. Then do they make suddenly ministers of their own, and they being so made, in a moment then do they draw the people and make contrary congregations of their own, to the renting of the Church asunder, that the name of God cannot be called upon with that one consent and concord that it ought to be. Meditate many times, ere the Lord strike thee, what Saint james saith: My brethren, 
jam. 2.2.  have not the faith of our glorious Lord jesus Christ in respect of persons. Faith in that place includeth the preached word, which if thou thus regard, remember the stripes that they shall have that know their master his will, and refuse to do it: remember whose head the blood is upon, when the watchman hath warned. 
Calu. adversus Anabap. artic. 5. pag. 583.  If thy Pastor's gifts be not so great, whom reprochest thou, but the giver of them? May not he do with his own as pleaseth him, for thee? Refusest thou to hear him, for his little, to whom the Lord will say, Euge serve bone, and crown him for his faithfulness over little. 
O good and faithful servant.  Beware, I wish thee as a friend in Christ, thy feet are sliding fearfully if thou stay not. Stand not upon his university upon his degrees, upon his age, 
Yet degrees Gods blessings when worthily had.  upon his method, lest of all except (O strange suggestion of a guileful serpent in these evil days) against his writing: for his memory, as though because his note helpeth his memory, therefore his lips keep not knowledge, & thou wilt not hear him. But stand upon the message that is done, remember whose it is: stand upon the messengers calling unto them above all others in this world if he be thy Pastor, what measure of grace soever the Lord hath vouchsafed him, stand upon the ordinance of the Lord by preaching to erect his kingdom in the hearts of men, and to save them that believe, stand upon the ability of thy God to give thee good by the ministery of him that is thine own, how mean soever he seem in the world to the curious: almost I had said cursed creatures, stand upon the judgement done to the despisers of jesus Christ, and remember it often, Qui vos audit, me audit, etc. he that heareth you heareth me, and he that despiseth you despiseth me. For these with a number more such are true grounds of that commandment, the breach whereof will be hellish woe for ever. Obey them which have the oversight of you, and submit yourselves, 
Hebr. 13.17.  for they watch for your souls, as they that must give accounts, that they may do it with joy and not with grief▪ for that is not profitable for you. And if my speech may not find a blessing unto some, 
1. Sam. 2.25.  because the Lord hath determined to destroy them: yet say I to my brethren that am the meanest of them all, let us work the work of our calling faithfully: throw the seed of the Lord into his field according to the hand that he hath given, carefully: give attendance to reading painfully, though we never take degree in University, pass with a worthy Apostle through good report, and evil report, and if any man, we thus doing, refuse the Lords letters because we bring them, the Lords message because we deliver it, the lords gold because we deal it, let us comfort ourselves with the same Apostle, that we are unto God a sweet savour of Christ in them that perish.  

2. Cor. 2.15.  But my brethren, if we do it not, but give ourselves to ease and to the ways of this world, fashioning ourselves daily more and more in an unlawful sort according to the same, then remember, that preaching being means, yea the chiefest means to erect this kingdom of the Lord in this world, 
Rom. 10.  we neglecting it, we neglect also the effect of it, namely, the kingdom of God over and in his people, and so suffering as much as lieth in us the Lord to lose his people and the people to lose their God, we fearfully purchase to ourselves that dreadful woe that is pronounced to all them that preach not the Gospel. 
1. Cor. 9.16.  Aaron sounded we know when he ministered, by his golden bells in those days, 
Exod. 28.35.  and therefore he shall not die, 
Every man in his measure.  saith the Lord: if we sound not when we minister by the golden gifts given of the Lord, shall not we die?  
And is then all that we ask concerning this matter, namely, that GOD would bestow his word upon us, that we may read it and hear it, and have it preached unto us, to the building up of this his kingdom in us?  
No in deed. But forasmuch as neither our reading nor hearing is able to profit us any thing unto salvation, except the Lord by his holy spirit make it fruitful to us, and give it a blessing, therefore we pray also mightily these words, for that heavenly power of his grace, that what we read, or hear read or preached unto us out of his heavenly book by the ministry of men, 
1. Cor.  may by him be made a savour of life unto life unto us. For though Paul preach and Apollo water, yet neither Paul nor Apollo, but only the Lord giveth increase. 
Num. 22.31.  Except the Lord open balam's eyes he seethe not the Angel of the Lord in the way with his sword drawn in his hand, that is, neither anger nor love perceive we ever, except the Lord work it in us. How came it to pass that the jewish people so seeing daily the wonderful works of God for them, the proofs of his power, mercy and goodness, above all the nations of the world, yet persisted unfaithful, stubborn, and wayward to so good a God? 
Deut. 29.4.  O saith Moses, these things being done for you, yet hath the Lord given you an heart to perceive, and eyes to see, and ears to hear unto this day, teaching us plainly, that such heart, such eyes and ears are only the Lords to give, and without such gift we profit nothing, no not by the very evident extraordinary mercies of God. 
Chap. 30.6.  In another place again: The Lord thy God will circumcise thine heart, & the heart of thy seed, that thou mayest love the Lord thy GOD with all thine heart, and with all thy soul, that thou mayest live. As if he should say, never think of any love of GOD faithful and true, as possible to be within thee, and consequently no obedience, love being the root of all, except the Lord circumcise thine heart, that is, purge all thy wicked affections, & give hearing & reading a blessing, which thing is not in thine own power to do. 
Esay. 57  It is I, saith the Lord by the prophet isaiah, 
15.  that receive the spirit of the humble and give life to them that are of a contrite heart. If the Lord work in one he worketh in all: the spirits of men are ruled and governed unto good, only by him. If he touch us we are touched, if he turn us, we are turned, and if he revive not and give life, we sink in all our sins, as unfeeling wretches, and abide in death. How plainly saith it again the Prophet Ezekiel: 
Ezek. 36.26.27.  I will give you a new heart and I will put a new Spirit within you, and will take away the stony heart out of your body & give you an heart of flesh. And I will put my spirit within you, and and cause you to walk in my statutes etc. O see and mark how all lets be removed, and all grace given by the Lord alone in mercy, seeking our salvation. And therefore know it true as the truth is true that neither hearing nor reading, preaching or private speaking availeth ever to do us good except the guiding grace of the Lord direct us to it by a blessing given to them all or any when they are used. And therefore as for the word, so for the blessing of it by the Spirit of God do we ever pray when we say these words, Thy kingdom come. Then opened he their understanding, 
Luc. 24.45.  saith the Gospel of our Saviour Christ, that they might understand the Scripture. 
Act. 16.14.  And Lydia attended to those things which Paul spoke, because the Lord opened her heart. So that neither one nor other, Lydia nor the disciples of Christ see, hear, or understand, except the Lord give the eye, the ear, and the heart. It is the holy Spirit that teacheth & teacheth into all truth, 
Ihon. 16.13.  and without whom still still all means remain unprofitable. There is an ointment saith Saint john from him that is holy, 
1. Ihon. 2.20.27.  and that anointing teacheth you all things, that is, the grace of the holy ghost. 
Ephes. 1.16.  Wherefore I cease not to make mention of you in my prayers saith the holy Apostle and to bow my knees unto the Father of our Lord jesus Christ, that he would give unto you the Spirit of wisdom and revelation, through the knowledge of him, that the eyes of your understanding may be lightened, that we may know what the hope of his calling and what the riches of his glorious inheritance is in the Saints, 
Chap. 3.14.15. etc.  etc. And that ye may be strengthened by his Spirit in the inner man, that Christ may dwell in your hearts by faith, and ye may be able to comprehend with all Saints what is the breadth and length, and depth and height, etc. See Paul's refuge for profit to his preaching, & for life and light for these Ephesians, even to the Lord for his holy Spirit to soften and supple their stony hearts, to illuminate and lighten their dark minds, and to make that sweet to them that is sour to many, and fruitful to them by his mighty power that is never so to any without the same. 
vers. 20.  Wherefore to go no further, know it for conclusion, that we praying for God's kingdom to come unto us in this petition by the hearing and preaching of his word, the means appointed of him to erect the same, and seeing well by all this that hath been said, that neither one nor other of these means can prevail with us any thing unless the Lord also with them give the power of his Spirit and the blessing of his grace in our hearts by them: therefore there is included herein also even prayer for this grace, and the petition being understood of us is thus much with the Lord as we should in plain terms say, O Lord give us not only thy word to read and hear, but the heavenly grace of thy holy Spirit also to sanctify, bless, and make fruitful to us, both our reading and hearing, that so reading and so hearing thy kingdom may come unto us, and thou ruling, and we ruled, we may live for ever with thee according to thy promise. See then still further matter of this petition.  

Psal. 119.  And since the Lord hath taught us thus to pray for the help of his hand and the blessing of his grace to all the means of good unto us, and so guided the tongues of his children ever before this form was laid down unto them though in other words, Let us brethren look upon this occasion into our corruption, for truly the Lord revealeth a secret unto us of our natures, that thousands see not when he thus teacheth us that without his Spirit no means profit us. We trust to our wits, to our skill, to our years and youth, and I know not what, and we think we have wings of nature above our fellows many of us, to fly aloft, and to see the secrets of the Lord, but truly it is not so, we have all sinned, and sin hath cut our wings, that we cannot fly above, we have all in our first parents transgressed and that transgression hath dazzled and darkened our eyes, closed our ears, and benumbed our hearts that we can neither see, hear, nor feel, except it be given us from above as we have now fully been taught. As natural men we perceive not the things that are of GOD, we are not able to think a thought that is good, but all our sufficiency is of God, and by his grace only we are what we are that good is: if any truth be opened to us, the Lord hath done it, and concerning life eternal, flesh and blood revealeth nothing to us but the father in heaven: read without this spirit, and the book is sealed to us, hear without this Spirit, 
Esay 49. Ezek. 33.32.  and it is a pleasant song that sinketh not, but passeth with the time: pray without this Spirit, and we pray we know not what, for it is the Spirit that helpeth our infirmities, 
Rom. 8.26.27  and that maketh request for us with sighs which cannot be expressed. And he that searcheth the hearts knoweth what is the meaning of the spirit, for he maketh request for the Saints according to the will of God. Have not this spirit, 
vers. 9.14.15.16.  and be none of Christ's, for as many as are led by the Spirit of God, they are the sons of God. Want this Spirit & fear again the severe threatening of the Law, but have it and cry in comfort Abba Father, the same Spirit bearing witness with our Spirits that we are the children of God, sealing our adoption in our minds, and therefore opening our mouths. This blessed Spirit and sweet grace is that heavenly water that our saviour speaketh of in his dialogue with the woman of Samaria, 
Ihon. 4.  when sitting upon the well with her, he said, whosoever drink of this water shall thirst again, but the water that I shall give him shall be in him a well of water springing up into everlasting life. And O my brethren how differeth all earthly water from this, if we mark it, let a man thirst for the honours, titles, pleasures, places and dignities of this painted world, and if he enjoy them even in great measure, do they quench his thirst? No truly, but if this other water be away, I mean this moderating grace of God's blessed Spirit whereof we speak, they increase his thirst a thousand fold, & of a sound man before he enjoyed such heaps, he is stricken into a loathsome and deadly disease, even a spiritual dropsy, that the more he drinketh the more dry he is, and never satisfied. Playing daily and hourly the part of Achsah in seeking springs of water to her South country, 
josua. 15.19.  that is more to much and still something else to that that is had already. But this water of God's holy spirit springing not out of the veins of the earth, but from the highest heavens runneth about our hearts continually with a divine virtue, most comfortably cooling all our Spiritual heats, refreshing us against all burning temptations, quenching the fiery darts of Satan, and finally quickening us to eternal life. This water therefore let us make account of, & pray for a true faith: for he that believeth in me, 
joel. 2. 1. Thess. 5. Ephes. 4.30.  out of his belly shall flow rivers of water of life, saith the Scripture. Quench not this Spirit then, neither grieve him by whom we are sealed unto the day of redemption. But remember the good that cometh by him to this wretched frame of our sinful hearts: the ground is hard if this dew drop not, and utterly unfruitful if this grace bless not. Lend me therefore not thy tongue and lips only, 
Psal. 51.  but thy soul & heart chief to pray with me to the throne of mercy for ourselves, and all O Lord. O Lord create a clean heart & renew a right Spirit within us evermore. Cast us not away from thy presence, neither take thy holy Spirit from us. Give us the comfort of thy help for ever, and establish us with thy free Spirit. Amen.  
What else is concluded in this prayer?  

The good Magistrate a great means to raise up gods Kingdom. 1. Timoth. 2.  Another good means to further this kingdom, is a godly, zealous, and careful Magistrate, and therefore we pray for him also, and the blessing of his service. This teacheth the Lord us when he biddeth us pray for kings, and all that are in authority, 
2.  that we may lead a quiet and a peaceable life in all godliness and honesty. They are the means, the Lord gives the blessing. The like doth the Apostle when he telleth us, 
Rom. 13.  
3.  that Princes are not to be feared for good works, but for evil. And therefore if we will be without fear of the power that we must do well, and so shall we have praise of the same. 
4.  For he is the minister of God for our wealth. But if we do evil, that then we must fear, for he beareth not the sword for nought, but is the minister of God to take vengeance on him that doth evil. Charging us as well for these good uses of him, as also for the author of his office and authority, which is the Lord, (for there is no power saith he, but of GOD, and the powers that are be ordained of God) that every soul of us be subject to the higher powers, and that we resist not, for if we do we resist the ordinance of God, & they that so resist, receive to themselves damnation. This benefit of a magistrate to the increase of God's kingdom, appeared in Asa, 
1. Kings. 15.12.  who took away the Sodomites out of the land, and put away all the Idols his Father had made, displaced his mother for her idolatry, and destroyed her idols. The like appeared in Ezekiah, josiah, and all the rest. Read what they did, & see what authority may do, nay ought to do. Virtue flourisheth by just encouragements, vice flieth, and dieth by just punishments, if the magistrate be good: and then ruleth God, when this is so. 
Ezek. 10.17.  Blessed therefore well may be said, is the land when the king is the son of Nobles, and when the Princes eat in time, for strength, and not for drunkenness. That is, when the higher and lower, and all powers in a land are famous for virtue and wisdom, and with the gifts of God. And why so? Surely because these being thus, the Lord is king in such a place, and his heavenly power is more and more daily spread over and into the hearts of men by these means. Contrariwise, 
16.  Woe to the land when the king is a child, and the Princes eat in the morning, that is, when the chief of all wanteth wisdom and counsel, and the inferiors are given to their lusts and pleasures. And why so again, surely because then, for want of so forcible a means as careful magistracy is to repress it, Vice floweth, virtue flieth, and God ruleth not. Finally therefore do we pray here in this petition, and ask of the Lord as a great mercy, that he would give us godly, careful, and zealous Magistrates, to the better setting up of his blessed kingdom amongst us. 
love due to▪ Magistrates.  And truly beloved, would God the just & often consideration of these might work in us a faithful love to them for their pains, and a flaming thankfulness to the Lord for them when we have them. O that we would meditate of it upon our beds, and and think upon it when we are waking what Moses felt when he said: How can I bear your cumbrance, your charge, 
Deutro. 1.21.  and your strife alone. Or what he felt that said to his regal Crown or Sceptre, that he which knew the cark and care, the woes and griefs, the toils and labours, and the infinite perils and fears that are incident to it, would not take it up if he found it in the street. Then would we feel what it is to govern and to be aloft. Then assuredly would we honour Magistrates more, love them more, obey them more, and contend against them less, in a very true conscience to deal unkindly with a means ordained in heaven of so much good to man. God give us eyes, God give us hearts, and God give us the blessing we speak of still.  
Will you go any further in this Petition?  
No in deed, this may suffice for my brief purpose I hope, and therefore this only will I add that which I told you of in the beginning, that as we pray for these mercies when we say these words, so pray we as effectually in sense against the contraries of them. For if God's kingdom come, 
All contrary things to gods Kingdom prayed against in this petition. Amos. 8.  then must be done away whatsoever let either hindereth or obscureth the same: Contrary to the use of the words that fearful famine the Prophet speaketh of, contrary to godly and profitable reading is barbarism, ignorance, and contempt or neglect of good letters, contrary to careful hearing is that adderlike stopping of our ears against the charmer, contrary to the sweet melting motions of God's holy spirit in us, hardness, dullness, deadness, and unfeelingness of heart, profaneness, and whatsoever is the property of bad ground, 
Math. 13.  contrary to preaching, dumbness, to plain preaching, unprofitable curiosity, to painful and often, negligent and rare preaching. Contrary to a magistracy is avaricie, to a godly, a wicked, to a good a bad, and to a faithful and careful, a negligent and an Idol Magistrate. And to conclude, contrary to the kingdom of God in any of us, is the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, 
Rom. 8.12.  and the carnal desires of the flesh, to follow and be lead by them. All these therefore we pray as heartily & truly against, as we 〈◊〉 for the other, when we say, Thy kingdom come. And let all that hear me consider of it what we see to day, namely, thus much, that if we feel no true testimonies in our souls that we are the children of this kingdom, but enemies to it, 
A fearful thing if we think of it.  hinderers, letters, & obscurers of it by our works, words, and thoughts, our own tongues, and hearts, and all the tongues & hearts under heaven, praying this prayer, rise up against us, and if we will not be reform, desire of the Lord that he will take us away, confound us and destroy us by his judgements, that his kingdom may increase and rise. And what fearful thing is this? To our own lips the Lord will grant the confusion of ourselves, the prayer of one shall be heard, of two or three by faithful promise, but the prayer of thousands and ten thousand thousands, even of all the Churches and chosen throughout the world, yea, of whatsoever millions in them that pray this prayer, what a shriek maketh it in the heavens to the Lord, and how will he rush up in his just conceived anger, and accomplish what they ask. Therefore with shaking hearts at so great a peril, 
Ministers think of it.  let us consider of it. We feeders and Fathers spiritual of the lords people, let us think upon it, and enter into accounts how we do, further we or hinder we this kingdom of the Lord, speak we or spare we, sound we or sin we, labour we or loiter we, for God's sake, what do we? woe to us if we do not work, & blessed is that servant whom when his master cometh he shall find so doing. 
Magistrates think of it.  Magistrates and powers consider of it, put you forward or put you backward God's kingdom, sleep you or wake you, are you nurses or none to the Church of Christ, to virtue and piety, & destroyers diligent of sin and wickedness, judge you the cause of the afflicted and poor that you may prosper, or do you contrary, that you may perish, what do you? 
Private persons think of it.  Private men judge, and every particular person one by one consider of it. What do you? ruleth GOD in you by his holy spirit working faith to God and love to men, with daily and sundry fruits of them both? Do you set up in your own houses, places, & charges this holy kingdom as much as lieth in you by private admonitions, by virtuous examples, and by such means as you may, or do you pluck and pull down, hinder and let by the contraries greatly? As you love yourselves think of it, and then shall we each of us see whether we pray for ourselves or against ourselves, when we say this prayer, and what hope we may have of the rest whatsoever throughout this earth. Thy kingdom come is said often and in many places, 
A Communion of good by prayer.  if it be well with us for our measure in our several places, than so often is the Lord solicited to be good unto us, and there is a communion of good unto the godly by their prayers, if it be otherwise, alas the time, we perish as we live, if we change not speedily, and in some fearful sort to the testimony of God's justice: for the prayer of his chosen, so many, so often making it, and with such spirit of desire must be heard at last. Thus pray we for the kingdom of God, and for all the means that it ariseth by in the hearts of men, & thus pray we against whatsoever hindereth or withholdeth the same when we say this petition: and in stead of much more that might be said, let this suffice. The iniquity of our times and the fearful looseness of these days, if it be considered, will tell all Christian hearts how needful, even now especially, is this prai●● to be made often. Let us pray.  

A Prayer.  
O Divine Majesty & most mighty GOD, hear us we beseech thee, thy humble servants here gathered together, and in that mercy that hath no measure, subdue all power of Satan & sin in us still more and more, and rule thou ever over body and soul, over heart and mind, over word and work, for Christ his sake: and not only over us, but over many more, even that number that thou hast appointed to eternal life. To this end give thee means appointed by thee, thy holy, blessed, and eternal word. Make us careful readers of it and careful hearers of it read unto us, and give thy blessing as thou hast done of old to this endeavour. Make us blessed with them that meditate in thy law, faithful believers, as that Eunuch that had his Bible in the Chariot with him, and read in it as he travailed. Profiting searchers with those good Beraeans. Feed our faith, raise up our affiance, fasten our hope, & increase godly knowledge in us, as thou hast done by this means in thy children ever. Increase the number of able teachers to thy Church, O gracious GOD, and bless their labours, a more mighty means to enlarge thy kingdom than reading is. Add to thy Church by them thousands & thousands. Cast down by thy mighty power all holds, and imaginations. and every thing that is exalted against the knowledge of thee, and bring into captivity every thought to the obedience of thee. Strengthen thy people that they never despise thy appointed means to save their souls, but that thankful to thy majesty for the thing, they may hate the persons in singular, love for their work sake, obeying them, and submitting themselves to them, as their appointed overseers of them, that they may give their accounts with joy and not with grief. If it fall out otherwise, thy just purpose being to slay those disobedient scorners. O Lord, O Lord make strong thy servants to endure this grief, and not fearing the face of any whose hearts fear nothing, nor weighing the godless love of them that love not the cheerfulness to go on through all pikes of worldly unthankfulness through good report and ill report, and all snubbes, knowing in a sweet feeling that they are unto thee a sweet savour of Christ in them that perish, as well as in them that are saved. And let it never be said of us, O heavenly Father, as once it was of others, that these things being done for us, and we professors of thy great mercies, yet thou hast not given us an heart to perceive, and eyes to see, and ears to hear unto this day, but give us heart▪ eyes, & ears, for thy mercy sake. Circumcise our hearts and the hearts of our seed, that we may love thee much our Lord and God, and live with thee for ever. Revive the spirits of the humble, and give life to them that are of a contrite heart: Take away our stony hearts out of our bodies, & give us hearts of flesh. Open our understanding, as thou didst thy disciples, that we may understand both by reading and preaching to our comfort. Give us merciful father, that heavenvly spirit that leadeth into all truth, that happy anointing that teacheth all things that spirit of wisdom & revelation that the eyes of our minds may be lightened, that we may know what the hope of our calling is, & the riches of that glorious inheritance prepared for thy Saints. That we may be strengthened by thy Spirit in the inner man, that Christ thy son may dwell in our hearts by faith, & we able in some measure to comprehend thy loving kindness to all penitent, weeping, and wailing sinners. For O Father we have sinned, and darkness hath entered to rule both body and soul, if thou help not. Lord in that mercy that hath no measure look upon us, & let not his malice destroy the works that thy mercy hath made. His kingdom is death, thy kingdom is life & joy for evermore. O heavenly God than let thy kingdom come, that we ruled here by that saving hand of thine, may taste and feel, enjoy, and have for ever the reward that followeth such subjection in thy glorious kingdom, not for our sakes, but for jesus Christ his sake, with thee and the holy spirit, one majesty, mighty and glorious, ever blessed and praised, from generation to generation eternally, Amen.     

The third Petition. Thy will be done, etc. why followeth this next.  
THE order, if we mark it, is most fit and good: for in the former we prayed that the Lord might rule in us, but that cannot he do if we ever remain unwilling, stirring and wresting against him and his will (inter invitos enim & reluctantes nemo commodè regnare potest) therefore very rightly do we pray now in the next place that his will may be done. And truly very duty bindeth all children to frame their life according to the will of their fathers, and not contrariwise the parents to conform themselves to the will of their children. In the volume of thy book, saith David, 
Psal. 40.8.  it is written of me that I should do thy will. So is it of us all: for this is a matter that concerneth not David only, but every man that hopeth and looketh for the place that David now hath, and therefore with David we must all and every one say most heartily, O my God I am content to do it, yea, thy law is within my heart: that is not ordinarily or superficially thought upon by me, but it is even my earnest and vehement meditation and desire continually. I seek not mine own will, 
John 5.30.  saith our Saviour Christ, but the will of the father who hath sent me. And let us think that if he did thus that was subject to no sin, but had received all power of God, and himself was Lord of all, what excuse may we have before his glorious face in that high Court of his, at the latter day, if called into the Kingdom of God, and received into the adoption of the Sons of God, we do not as good children, the will of our father, but as rebellious wretches every one his own will? Again I came down from heaven not to do mine own will, 
John 6 38.  but his will which hath sent me. Thus did he as a son to his father, and thus must we do if we be sons with him. And therefore pray we ever, and pray we heartily to our heavenly father as here we are taught Thy will be done. For not every one that saith unto me Lord, 
Math. 7.21.  Lord, shall enter into the Kingdom of heaven, but he that doth the will of my father which is in heaven.  Why pray we that Gods will may be done, and not ours may be done? 

Gen. 6. ●.  Because our wickedness is still great in the earth, and all the imaginations of the thoughts of our hearts by nature are only evil continually. And because the natural man (as saith the Apostle) perceiveth not the things of the spirit of God. 
1. Cor. 2.14.  For they are foolishness unto him, neither can he know them, because they are spiritually discerned. That is, because in truth we are so fallen by our first sin, and our will so corrupted thereby, that of ourselves we cannot will the thing that is good, no not think it, but both the will and deed, if it be good, yea and all our sufficiency is of him. But on the other side, the Lords will is all holy and ever holy: yea holiness itself and the rule of right for ever. Wherefore by good reason we pray as we do, Thy will be done. And this being the true ground in deed of our doing, let us by the way consider whether even this petition assureth not our consciences of their error that say it, and of our truth that deny it, that in us or any is left by nature a free will to do good. 
The error of free-will is against this petition.  For are we not there taught to pray that his will may be done and not ours? We see it. And may we contrary to this order pray that our will may be done, that is, our own proper and natural will? Who will say it? But I will say it, that if I were by nature and of myself able to will the thing that is good, then might I lawfully and rightly pray that my will might be done. Wherefore we see and the world may see how even this prayer, if there were no further proof, yet satisfieth the consciences of men as touching this loss in us, namely, of free-will to do or wish good of ourselves, till the Lord renew us, and then is it not I, but the grace of God in me, saith the Apostle: but this doctrine hath been sufficiently touched before.  
What will of God is here meant: for I have heard that it is diversly propounded unto us, though one and the same simple unto him or in respect of him?  
You have heard right, and to make this speech as plain as I can, 
Oculta, revelate.  you must understand that the will of God is said to be of two sorts, to wit, hidden and revealed. The first, for that it is so, is in Scripture resembled to a depth, and it is unsearchable of man. We cry out of it with the Apostle: O the deepness of the riches both of the wisdom and knowledge of God, 
Deutr. 29.29.  how unsearchable are his judgements, & his ways past finding out. And with the Prophet David, 
Psal. 36.6.  Thy righteousness is like the mighty mountains, Thy judgements are like the great deep. 
Rom. 11.33.  We say of it, That no man presume herein to understand above that which is meet to understand, 
Rom. 12.3.  but that he understand according to sobriety. For curiosity in this behalf the Lord misliketh, we plainly see. When his Apostles asked him of the restoring of the kingdom of Israel, 
Act. 1.6.  when he would do it, then or no, we know he smote them for this entering into the hidden will of God, and told them that it was not for them to know the times and seasons which the father hath put in his own power. When Peter asked the Lord of that other disciple, hic autem quid? 
Ihon. 21.21.  Lord what shall this man do? Remember how the Lord answered this curiosity of defence to know this hidden will, and told him that if he would have him tarry till he came, what was that to him, let him do that which he knew to be done. So that this will of God is not to be pried into, in a busy and curious impiety of mind, as many wicked ones do, & that by most horrible means, even by spirits and devils, seeking to pull out of heaven, and wrest from the Lord, as they think, his secrets before the time. Forgetting quite what the great servant of the Lord Moses said touching this thing: namely, 
Deutro. 29.29  that the secret matters belong to the Lord our GOD, but the things revealed belong to us, and to our children for ever, that we may do them. This will of God is called secret or hidden, for two causes. First, because it is so in deed to all men, till such time as God manifest by events, what he hath appointed to every one. In respect whereof S. james willeth every man to put in this condition, if the Lord will, and if we live to do this or that. Secondly, because the reason of the Lords will thus or thus, 
Rom 9 Math. 11.25.  when it is manifested, for the most part is not comprehended of man, but hidden in himself. As why he chose jacob & refused Esau: why he put Saul away from the kingdom for one offence, and not David for many with such like. Only this we know with the Apostle, that he hath mercy on whom he will have mercy, and whom he will he hardeneth. And this his will is our stay.  What then is man's duty in respect of this will. 
Surely as hath been said, non est curiosè investiganda, 
Man's duty in respect of the hidden will of God.  sed adoranda, it is not to be sifted, but highly reverenced, and t●ll the time come that the Lord reveal it by effects in general thus to be disposed in myself, that whatsoever this hidden will of the Lord be concerning me, whether to live or die, to be poor or rich, to be high or low in this world, in the same I rest and am contented, let the Lord that made me do with me and dispose of me at his pleasure. And then afterward when the Lord shall reveal it by effects, much more to rest in it, and give him thanks howsoever it is, taking with good job even evil things at the Lords hands aswell as good, 
job. 2.  that is sour as well as sweet, and lowering lots as well as smiling days. Blessing the name of the Lord that hath taken what before he gave, and yet dealeth with us but in mercy ever.  
Do we pray that this will may be done?  
No. For this is ever done and shall be whilst the world endureth, neither can any creature or power resist it. So saith the Prophet. My counsel shall stand, 
Esay. 46.10. 2. Chron. 20.6.  and I will do what I will do. So confessed jehosophat King of judah. When he said, O Lord GOD of our Father's art not thou God in heaven, and reignest not thou over all the kingdoms of the heathen? and in thy hand is power and might, and none is able to withstand thee. And so notably confessed that wretched Balam when he said, If Balac would give me his house full of silver and gold, I cannot pass the commandment of the Lord, to do either good or bad of mine own mind, etc. So confessed the devil, when he asked leave to touch job, not able else of himself to go against God's will, and all those devils that could not enter into the swine, sent by the will of God, and all the actions of man and beast ever bridled and ruled, and disposed by the power of his will. No resistance therefore can there be against this will, and therefore no need that we should pray that it may be done. No Annas nor Caiphas, no Herod nor Pilate, 
Act. 4.28.  no jews nor devils could have wrought the death of our Saviour Christ except the hand of the Lord & his counsel had determined before that it should be done.  But do not you now say that GOD willeth evil to be done, and so make him the author of evil. 
God forbidden we should make God an author of evil. Yet say we in deed that God willeth many things that in some respects are evil, and to some persons, as this death of his own son named last, and such like. But as he willeth them they are never evil, neither to such as he directeth a good to by them, being not done by them, as in the example named appeareth. But surely some larger speech to draw us to a right knowledge herein is not amiss, and therefore a little I pray you hear. 
Man's will hath two objects to wit good and evil.  Will therefore hath two objects, to wit, good and evil, sometime, it willing the one, sometimes the other. And good things, (beside the Lord which is the chief good of all) are said to be of 3. sorts, natural, moral, and divine. The first belong, ad vitam animatam, the sesond, ad humanam, the third, ad coelestem & divinam. All these the Lord willeth there is no controversy, and not only so, but is also even the fountain and giver, as S. james saith: 
jam. 1.17.  for every good giving & every perfect gift is from above, and cometh from the father of lights with whom is no variableness, neither shadowing by turning. So hath evil also his distinction, 


Malum Culpae.  
Malum Poenae.    whilst some is the evil, some the punishment of the evil. The distinction is Tertullians' against Martion, and received usually. 
lib. 2. cap. 180.  That evil which is called the punishment of evil, there is no question neither, but God willeth, and is the author of it, he being the judge, of whose warrant it is done▪ and the punishment itself, being a work of justice against sin, being also good. The question is de malo culpae, of that evil that is the evil itself, how God willeth it or not. And concerning this matter see first on the one side what is truth, thou art not a God, 
Psal. 5.4. Hebr. 1.9. Hose. 13.9. Ihon. 8.44. Zach. 8.17. Rom. 9.14. 1. Ihon. 2.16.  saith the Prophet David, that lovest wickedness, neither shall any evil dwell with thee. No, thou lovest righteousness & hatest iniquity, Perditio tua ex te Israel et auxilium a me: thy destruction Israel is by thyself, and of thyself: and in me is thy help. When the devil speaketh a lie he speaketh of his own, for he is a liar and the father thereof. See then the true author of evil, not God, but Satan. Furthermore if God be all good, how can he will the thing that is evil, every thing willing but that which is agreeable to the nature thereof. This striveth therefore with his goodness. It is contrary also to his power, for what good that he will is not he able to bring to pass without the means of evil? and if he be, 
How contrary to God it is to will evil.  then needeth not he to will any evil, to the end to compass some good by it, that otherwise he could not. It is contrary to his mercy, which extendeth itself upon them that have done evil. It is contrary to his justice, which promiseth it in others. And plainly we see then that the Lord doth not will any evil. Which Saint Austen acknowledged when he said, Deus non est author ullius rei, 
Tom. 4. quaest. 83.  qua homo fit deterior. God is never author of any thing whereby man may be made the worse. 
Exod. 9.7. Rom. 1.28. 2. Thess. 2.11. 1. Kings. 22.21.22.23.  Now on the otherside hear again what is truth also. The Lord hardened pharoh's heart. The Lord delivereth men up into a reprobate mind to do those things which are not convenient, the Lord sendeth men strong delusions to believe lies, the Lord sent a spirit to seduce Achab, and put him in the mouth of all Achabs' Prophets, with many such things testified of the Lord in the word, which in us were evil, and seem so to be in the Lord also, if our knowledge be not better to distinguish and to clear him, in whom there can be no unrighteousness ever. Hereupon swell the Libertines in blasphemy against the Lord, and excusing themselves, charge him with their wicked ways. Hereat also stumbled the Manichees, and therefore made duo principia, two originals or first causes of actions, the one most good from whence came all goodness, the other most evil from whence came all evil, and the punishment of all evil. And hereat also stick many, saying God suffereth these things to be done, but no further. But I pray you let us ask them whether God suffer them willingly or against his will. If they say willingly, then confess they that God hath a part in the action, and that is more than suffering: if they say unwillingly, then make they him not omnipotent, for cannot he let any thing that he will not? we know he can, and there is none that can resist his will, saith the Apostle. 
Rom. 9.19.  Wherefore to help this matter, and to answer with truth, we must understand a few things, and I pray you hearken. We must distinguish of sin, and we must distinguish of will. 
Malum culpae.  Sin hath two distinctions fit for this purpose to be known, For either it is considered simply in itself and by itself, 
Vti peceatum, uti causa subsequentis peccandi, uti poena praecedentis.  as a thing contrary to the law of God, or it is considered as a cause of sin and evil following, or thirdly as a just punishment of sin that went before. The first GOD never willeth neither can will: the second so also. But in the third respect God is said to will evil, to wit, not as it is evil but as it is poena peccati, the punishment of evil. Which in deed is a just thing of the Lord. So doth he punish sin with sin, as in the place before named he punished the Gentiles with delivery up to a reprobate mind to work evil, 
1. Rom 24.28.  because when they knew God they glorified him not as God, neither were thankful. 
vers. 21.28.  
1. Ihon. 3.4. Act. 17.28.  The second distinction is this, in sin and all evil there is the action, and the deformity or evil of and in the action. The first God may well for he is in deed the very first efficient cause of every action according to that saying, in him we live, move & have our being, and, deus operatur in omnibus. 1. Cor. 12.16. and of him, & for him, 
Voluntas tantùm est boni, vel veri, vel apparentis. Arist. Eth. 3. cap. 4.  etc. omnia. Rom. 11.16. Touching the second we must understand that will is either proper or improper. Proper when we will a thing for itself, either as a good thing in deed, or at least so judged of us improper when we will a thing not for itself as good of itself, but for some other good, that shall follow it. And thus may we will that thing that is evil, as a man willeth the cutting of some member, for the safety of all the rest. So God willeth evil things, not because he alloweth them, or loveth that which is properly to will, but seethe in his mercy, he so disposing them, some good shall follow of them, which as I say is to will improperly, and herein we see how still the object of will is good in the Lord. To apply then all this to God so far as our question requireth, let us understand, that that evil which is a punishment inflicted by God for some former evil we may say that God willeth. For so teacheth us the same God himself by his Prophet saying: 
Esay. 45.7.  I form the light and create the darkness, I make peace and create evil, I the Lord do all these things. Mark how the Lord saith, he createth evil. That is, the evil that is a just punishment of some former evil or sin. The like again by the Prophet Amos: 
Amos. 3.6. Lament 3.38.  shall a trumpet be blown in a City, and the Lord hath not done it? Out of the mouth of the most high proceedeth, not evil and good? Is it not a known truth in divinity that the Lord punisheth often sin with sin. Now all sin we know is evil, if we respect itself, but if we respect it as it cometh from God to punish sin withal, then is in that respect not evil but a just, right and good thing. The hardening of pharoh's heart in pharaoh was evil, 
Exod. 9 1. Kings. 22.  in God it was a just punishment of his sin. The deceiving of Achab with a lie in itself considered was evil, but as God did it for a punishment of his sin it was not evil, but just. That strong delusion whereof Paul speaketh in itself is evil, but if we mark it, inflicted by God as a punishment for want of love to the truth, 
Rom. 1.  so it is a just thing, and not evil. So the delivering of the Gentiles into a reprobate mind, and all such examples in the word. Tertullian against Marcian, 
lib. 2. pag. 180. Tom. 7. lib. 5. cap. 3.  and Augustine against julian handle this matter, and may further be read of it. This sufficeth to show that although we say that God willeth often that thing that in itself considered is evil, yet as it proceedeth from him that it should be so, and consequently he the author of evil, it followeth not. For many times evil is the punishment of evil, & that is just with the Lord ever.  

God may be author of the action, and yet not of the evil in the action.  Concerning the second distinction how God may be the author of the action, and yet not of the evil any way in the action, see by these similitudes. The Sun lighting with his hot beams upon a dead carcase causeth a strong and loathsome savour, yet is not the Sun either unsweet itself, or the cause of that unswéetenes, but the carrion itself. For if the Sun were the cause, than ever the like cause, the like effect, but we see it is not so, but contrary, when it lighteth upon sweet herbs and odoriferous flowers, it draweth out of them great sweetness and pleasant smells. Again the earth we all know with her sap and moisture, feedeth and nourisheth all the trees, plants, and roots that are, yet is not that earth cause why this tree bringeth a bitter fruit, and that herb or root a bad taste, but the nature several of the things themselves is the cause of that. Thirdly the pure word of the Lord is preached or read, and one savoureth and gathereth to life, an other to death and destruction, is now the word cause of those several effects, or the creatures themselves blessed or not blessed with God's holy Spirit. Thus may the Lord then be author of an action and yet not of the evil in the action, and so he seemeth to will evil, when yet in truth he doth not.  What is now his revealed will? 
All that which in the holy book of his word he hath laid down and declared to be the duty which he will have performed of us towards him.  
And is this that will which here we pray may be done?  
Yea this is it, and therefore if we will understand this petition, let us look what is required of us in this word, and all that we beg of the Lord, strength and ability to do. 
Ro. 8.5.7. etc.  We beseech him that whereas the minds of earthly men burning with lusts, are commonly carried to desire and to do those things that most displease God: he of his mercy will with the moving of his holy Spirit so change and fashion all the wills of us all to that will of his majesty, that we may will and wish nothing that his divine will misliketh. Praecamur & optamus, ut non tantum faciat Deus quod vult, sed nos fac●re possimus quod vult. We pray that not only God would do his will, but that we may do what is his will, saith Cyprian. To run over all the duties of a Christian required in the word were too long: let us therefore not so do, but for example sake of all the rest consider these three. First we know it is the Lords will that we should believe in jesus Christ whom he hath sent, and that by faith in his name we and all the world should obtain remission of our sins and eternal life. 
John 3.16. John 6.29.  So God loved the world that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. And again, This is the work of God (that is the work that God requireth of you) that ye believe in him whom he hath sent. Wherefore in this petition we beseech him that that will of his may be done in us, that is, that we may receive grace so to do, and never to look for salvation in any other. Secondly, we know it is the Lords will that we should in a true faith lead a holy and clean life: for so saith the Apostle: haec est voluntas dei, 
1. Thess. 4▪ ●. etc.  sanctificatio vestra. This is the will of God even your sanctification, and that ye should abstain from fornication, that every one of you should know how to possess his vessel in holiness and honour, and not in the lust of concupiscence, as the Gentiles which know not God. What do we then in this petition, but beseech the Lord that that will may be daily done of us, and we daily changed by the renewing grace of his blessed spirit into such men and women as he desireth & delighteth in, namely, into holy creatures, walking not after the flesh, but after the spirit, and so consequently savouring not the things of the flesh, 
Rom. 8.1. vers. 5. levit. 11.44. Math. 5. Esay 56. Rom. 6.4.12.13  but of the spirit. That we may be holy as he is holy. That our light may so shine before men as they may see our good works and glorify our father which is in heaven: that we may keep judgement and do justice in our callings: that being buried with Christ by baptism into his death, as he is risen from the dead to the glory of the father, so we also might walk in newness of life. That sin may not rule in our mortal bodies, that we should obey it in the lusts thereof, or give our members as weapons of unrightiousnes unto sin. 
Ephes. 5.3.  That fornication and all uncleanness or covetousness may not once be named amongst us, as becometh Saints. 
Coloss. 3.12.  That we may put on as the elect of GOD holy and beloved the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, if any man have a quarrel to an other, and forgiving even as Christ hath forgiven us, 
1. Thess. 5.23.  and what should I say? We beseech the Lord even that very GOD of peace to sanctify us throughout, that our whole Spirit and soul and body may be kept blameless unto the coming of our Lord jesus Christ. And with David we say in effect, 
Psal. 139.23.  Look if there be any way of wickedness in me, and lead me in the way everlasting. Thus saith Cyprian, Voluntas Dei (quam stabiliri & fieri precamur) est quam Christus fecit & docuit: humilitas in conversatione, stabilitas in fide, verecundia in verbis, infactis justitia, in operibus misericordia, in moribus disciplina. The will of God which we pray to be established and done, is that which Christ both did and taught, humility in life, stability in faith, shamefastness in words, justice in deeds, mercy in works, discipline in manners. And do we thus pray then to be holy? O my beloved, what shall we answer the Lord then? I say not for our unholiness, but even for our security, dullness, deadness, and conceived hearty pleasure in unholiness? Was it ever counted better than a mockery to seem to ask a thing and yet to do against it? To desire a Physician to help unto health, & in the mean while ourselves with all our might to feed upon the foes of that wished good? Consider then our cases and the cases of thousands that happily think not of it as they ought: we open our lips unto the Lord of heaven, and pray that we may be holy, we would be thought by him & the whole world to mean good faith, and yet what is holy we even hate to be drawn to, misliking none more, neither wishing any company less than theirs that either persuade us to it, or seem to expect it at our hands, and what is unholy we wallow in, we tumble in, we joy in, and we even wish to live and grow old in. 
Think of this.  We pamper the flesh both with food and raiment above all Christian licence, so cherishing, so coying, so lulling and lapping, yea so bathing in pleasure and ease, in softness and tenderness, in mildness and wantonness that matter of earth and worms meat, as if we neither thought there were corruption to rot it, heaven to receive it, or hell to burn it. The mind we rob of all meditation that is holy, and feed it with matter of all hellish impurity. 
Vile books are the devils banners.  The Lord's book is laid in a corner, and the devils banners are displayed in every window. Our tongues cannot taste the testimonies of God sweeter than honey or the honey comb, but they can discourse the delights of sinful flesh that shall send to hell. Our cheeks are red to talk of Christ as we go to Emaus, and we blush apace to seem so holy, but the Morian blusheth as fast as we, 
Note.  when fearfully and foully we sin against the Lord. We love the wicked, we loath the godly, we frieze in love, we boil in malice, we sell virtue, we buy sin, we refuse Christ and choose Barrabas, we lay away life and play with death: but O pleasureles play in the end! 
●se. 42.  Let the Prophet Ose speak for me to you, and he will tell us surely that there is no truth, nor mercy, nor knowledge of God in the land. That by swearing, and lying, and killing, and stealing, and whoring, we break out, and blood toucheth blood. And is this holiness? is this to pray Thy will be done? 
Sink this i● your heart.  For God's sake think of it, and know with me now in time what I would be loath you should know past time, that you may even aswell spit upon Christ jesus, buffet him, and beat him with a Reed, kneel before him and say, Hail King of the jews, with those cursed mockers, as kneel in this Church or any where, & say, Thy will be done, and yet never care how you do it in a holy life. For it is horrible mockery this, horrible hypocrisy, and the end will be evil. You must with prayer to be holy join care to be so: to be faithful and fervent, you must endeavour it, and you must perform it in some measure, as truly as beg it, or else as truly you perish for ever. The Lord will not be mocked always, the Lord will not have such seeming prayers made, and such sinning lives retained still. Of our own mouths shall he judge us: therefore once again as you love the Lord think of it, and to day harden not your hearts against that you hear. You hear the will of God is that we should be holy, and we pray that this will may be done. Prayer accepted of God may not be without earnest care that it may be done, care to be holy casteth away the love of looseness, cast away then what shall cast away you if you do not, and care for that which shall cause a comfort for ever and ever. Let not that Father speak it of us: Ad Deum omnes ire volunt, post deum pauci. to God would all go, but after God will few go. To live in heaven together is better than to live in Wilton together, and parting will be pain, if we part in that day. Be moved then now, that you be not overmuch moved then, even to cry to the mountains to fall upon you, and to the hills to cover you. Alas why should I be a minister of death unto you, that so truly wish your life? or a sweet smelling savour to my God in your destruction, because I have done my duty, when I cry to the Lord that I may be crowned with you, and never lose you. As then hereafter you care to be what in this petition you pray to be, so love you GOD, so love you yourselves, so love you me, so love you heaven, 
So love you God as you care to be, what you pray to be.  so fear you hell, and the GOD of mercy give my speech a blessing to us all.  
Amen, I beseech him, now in time before the door be shut, and the bridegroom come. For in vain did the foolish virgins knock when the time was passed. But what duties else will you name that God requireth, and we pray for in this petition.  
One more, and that is this. It is the Lords will that in this world we should take up our cross and follow him, as many as will be his Disciples, 
Math. 16.24. Act. 14.22. 2. Timoth. 3.12. Hebre. 12. 1. Cor. 11.  that through many tribulations we should enter into the kingdom of heaven, and that all that will live godly in Christ jesus should suffer persecution, that if we be sons we should not be without correction, but now and then chastened of our God, that we may not be condemned with the world. This will we beseech the Lord may be done in us, and we enabled by his holy spirit still more and more, whatsoever we perceive to betide in this life, by his good pleasure to receive it, and suffer it not only with contented, but also with gladsome hearts. And this is a chief use of this prayer, for truly it is a small thing in comparison, beloved, during the time of prosperity and comfort, to say Thy will be done O Lord, but if in adversity when the world lowreth, the storm ariseth, Princes persecute, and our own houses are divided, 
To say with content under the Cross, thy will be done is a great grace.  our Father's betraying us, our children forsaking us, & our friends defying us for the cause of God, if we can then say both with content and joy, Thy will be done, this is a strength and a grace of God above all treasure to be honoured. If it be not so high a matter, but loss of goods by some occasion, loss of friends, want of health, and weary times by bittrr pain in body, or soaking sorrow in mind, yet if we can herein say it with true content & comfort, truly it is a measure that noteth a child of heaven, and happy we. But O hard hard, yet not so hard, but God is able. For behold examples before our eyes: Old Eli in the book of Samuel, when he had received from the Lord of heaven an heavy message by his young waiter little Samuel, to wit, that the Lord would judge his house, & that the wickedness thereof should not be purged with sacrifice nor offering, but utterly destroyed for ever, what said he, but even what here we pray, for our parts, we may be able to say in our adversity, It is the Lord, 
1. Sam. 3.18.  let him do what seemeth him good. That is, it is my God and my Lord, wherefore with me and mine let him do his pleasure, for we are his. See therefore this given grace, when the Lord will, though it be hard. The like did David in his great extremity when Absolom was in field against him, and the Ark brought forth by the Prophets to be carried with him. 
2. Sam. 15.25.26.  Have the Ark of God (saith he) into the City again: if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and the tabernacle thereof. But if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good in his eyes: therefore not impossible we see, for the Lord to work in whom he will, though to our vile corruption, a hard matter in deed, Our Saviour Christ in our flesh said it with a true content, Yet not my will, 
Math. 26.  but thy will be done, O Father. And in us can he work it by his painful spirit if it please him. Good means to help us are the sundry comfortable speeches in the word concerning the Lords care over us ever, and especially when we have most need of him, by reason of any woe that we are wrapped in. Our times are in the hand of the Lord, and he, not man shall dispose of our days. Our hairs are numbered, and our tears are put in his bottle. What are hairs and tears to body and soul, and other matters of ours more weighty? He careth for the ravens, lions, and birds of the air, how much more for us? Are we not more worth than many sparrows, 
Apoc. 12.  O we of little faith? If the Dragon would devour us, he is able in a moment to give us wings to fly into the wilderness, and to escape him. If he will not, but a trial must be had of us, hear and mark you, lift up your hearts and rejoice with me. Fidelis est Dominus. The Lord is faithful, 
1. Cor. 10. More comfort in this promise than can be expressed.  and will not suffer us to be tempted above that we are able, but will even give the issue with the tentation that we may be able to bear it. O sweet, O more than sweet, and the unspeakable comfort of my frail flesh, and all such as I am. For let me do my duty, fear the Lord, and make much of his laws, cut a pieces daily as he will enable me the cord of sin, cleave to that which is good, and abhor that which is evil, with a single soul and heart, that hath no holes, if this life cause any worldly woe, though Satan and his friends envy at it, or if the Lord please, for any cause to his majesty known, to make any trial of me, fear not, muse not, sigh not, shrink not, my God hath given his word, as he is faithful, which ever was, and ever will be, there shall no more be laid upon me, than he, he I say that hath no measure of might, will make me able to bear. Only do the thing that I ought in my life now, 
A most sweet promise  as near as given grace enableth me, and trust to him for that day. Care away then, my beloved, for the cross, ever in the power of the Lord let us say, and since we have such a promise, let the remembrance of it as a mighty means serve to work this in us, in all adversity to submit our wills to his, and with true content to say, Thy will be done O Lord, for ever with us. Full is the Scripture of other comforts to strengthen us in this, 
In the dialogue btewixt faith and frailty.  but else where I have noted them, and therefore I spare myself as you hear. Remember then now, that though it be a harder matter in woe then well, to pray this prayer, yet is it not so hard, but the Lord hath given it, and can give it at his pleasure to his weaklings, and make his power known in our weakness, 
2. Cor. 12.  to his glory & our good, if we ask. O sweet God, than we ask it, and beseech thee for the red blood of jesus Christ, that in youth and age, health & sickness, prosperity and adversity, weal and woe, thy will may be ours, and we contented ever, Amen, Amen.  
What mean the next words, Sicut in coelo, as it is in heaven? Are we able to perform such service to God?  

Aug. de tempore 136.  Hear you what Augustine saith: Fiat voluntas tua sicut in coelo et in terra. Quid hoc? Vt quomodo tibi serviunt Angeli in coelo, et nos tibi seruiamus in terra. Angeli ipsius sancti obediunt illi, non illum offendunt, faciunt jussa, amando illum. Haec ergo oramus ut et nos praeceptum Dei charitate faciamus. Thy will be done in earth as it is in heaven, what is this? Surely that as the Angels serve thee in heaven, so we may serve thee in earth: his holy Angels obey him, and offend him not, but in love do his commandments. These things therefore do we pray for, that we also even of love may do his will. Hear you also what Saint Jerome saith: Petimus ut imitetur Angelos humana fragilitas, 
lib. 3. contra Pelagianos.  et voluntas Domini competatur in terra. We desire of the Lord, that man's frailty may imitate the Angels, & the will of the Lord may be done in earth fully. And in deed so it is, for we do not in this petition desire that some part of his will may be done, For it becometh us to fulfil all righteousness. Matth. 3.15. but that all even fully and wholly may be performed: and a half righteousness or obedience is neither righteousness nor obedience, 
jam. 2.10.  as Saint james teacheth us. Non sufficit Christiano si unam partem justiciae impleat, cui utraque praecipitur. It sufficeth not, 
Ad Gelatium.  saith Saint Hierom, that a Christian fulfil the one part of righteousness, when as both are enjoined him. For, Vera et plena fides universa praecepta complectitur. 
Benard epist. 77.  True and full faith comprehendeth all the commandments, saith another. Yea further we are not only by duty bound to do all, but with all affection also, with all our heart, with all our soul, and with all our strength. For, Nec leprosa obedientia, nec canina patientia commendatur, nam velint nolint, non modò homines, sed etiam daemones et faciunt, et patiuntur, quod providentia summa disposuit. Qui inscij & nescientes Dei voluntatem faciunt, eorum et leprosa, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedientia. Qui vero scientes eam, sed reluctantes & murmurantes faciunt, eorum est canina patientia: neutrum ergo in nobis probatur, sed et scientes et volentes. Neither a leprous obedience, nor a doggish patience is commended: for will they nil they, not only men, but also devils both do & suffer whatsoever the divine providence hath appointed. Those that unwittingly & not knowing it, do the will of GOD, their obedience is leprous. Those that do Gods will, knowing of it, but yet striving against it, & murmuring, such men's patience perforce is doggish. Neither of these is allowed, but such as do Gods will both wittingly & willingly. Which perfect obedience of ours as often as the Scripture speaketh of, it useth to call us to that coeleste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephes. 1.3. Philip. 3.20. Coloss. 3.2.  that heavenly regiment, wherein perfectly and faithfully the Lord is obeyed. So doth our Saviour teach us, and therefore addeth here these words, Sicut in coelo, as it is in heaven. You see then the reason of them, and why they be added, even to teach us the measure of obedience that we are to desire and thirst after and pray for, not halt, not lame, nor maimed, but all full whole and perfect, such as is in heaven. That look with what spirit, measure, affection and will: 
Apoc. 7.11. Chap. 19.10.22.9.  with what readiness and alacrity the heavenly Angels and blessed spirits, Sun, Moon, and Stars obey God, even with the same we may do it also, that as in heaven so in earth there be no rebellion nor repining against his holy will. The obedience of all those heavenly creatures I need not to describe, look but at the Angels and you shall see three properties of their obedience, such as ought to be in ours. They obey God lubentissime, citissime, and fidelissme, most willingly, most readily or speedily, and most faithfully. 
Hebre. 1.4.  If they be sent to perform any service, they never murmur, but do it: and therefore see their willingness. If to execute judgement upon the enemies, in one night one of them dispatcheth an hundred four score and five thousand of them, and then see their speed: Yea they spare no creature, neither give over ever till the Lord say, it is sufficient, stay thy hand, and therefore faithful. They are not like Saul, to save either king or fatlings: no, there is no means to corrupt them in their service, such willingness then, such ready speed, and such faithful obedience, we are taught to desire and pray for by addition of these words, As it is in heaven. For these Angels we know are there. And this obedience of theirs with the circumstances, hath the Prophet David laid down, if you mark it. Psalm. 103.20. 
Psal. 103.20.   
Why but still I say, can we perform such obedience as this in this life?  

1. Cor. 13.  No in deed. Whilst here we live, both knowledge and obedience are in part. And the most regenerate that ever was must pray, Forgive us our trespasses. It is anabaptistical to dream of a perfection here. Yet for all that, so perfect we ought to be, and so desirous of God's greater and greater pleasure in us, and glory by our service, as that we should never stick down our staff as having obtained enough, till this be brought to pass in us. 
How we pray for this measure.  Therefore then pray we for it, not as accounting to get it in this world, but as professing our desire to have it, and our discontent with our obedience whatsoever it be, till it be such. And if any man will conclude any thing upon this form of speech, let him conclude, that such perfection we should perform, not that such here we ever can perform. And if we ought to perform it as duty due from us, then may we pray for it, that it may be such still still, till it be such, and our prayer becometh us well.  
What more than will you say touching this petition?  
You must remember how we have said that in every petition are required of God as well the means ordained of GOD to work such things as the things themselves that we ask. For, Expetito fine expetuntur etiam & quae ad finem. The end being desired, those things are also desired which belong to the end. Wherefore understanding now what we ask in this petition, 
The means also asked here.  even ability to perform that revealed will of our heavenly Father in his word wholly and fully, after the example of his heavenvly creatures, we must consider the means whereby this is had, and know that in these words we beseech his Majesty likewise for them to be given to us.  And what are they. 
They are chiefly two, the knowledge of his will, 
Cognitio voluntatis, Impressio Spiritus. 2. Cor. 36.14. Galat 3.15.17. Deutro. 4.2.  and the strength of his grace, or direction of his spirit. The first hath relation to his word, for therehence only is his will to be learned, and therefore it hath pleased him to give it the name of his testament or last will, and most straightly charged that nothing be added to it, or taken from it. The second is that whereby the first is profitable, and sanctified to our good. For illumination without sanctification availeth not, but is even in the reprobate. And they that know their masters will and do it not, shall their knowledge save them? Had not judas knowledge? there is no question, but of Christ he had learned many mysteries: had not the Scribes and the pharisees the knowledge of the law? Yes they were able to teach many truths out of the same unto others, and whilst they sat in Moses chair, 
Math. 23.  that is, whilst they delivered truly the doctrine of Moses they were to be heard, by the commandment of our saviour, and to be followed also in that they said. But because this Spirit of the Lord did not sanctify their knowledge to them and make it powerful in them to the death of sin, and the life of righteousness, but that they knew and did not, therefore for all their knowledge they perished: a man may speak with the tongues of men & Angels, and not perish, a man may have the gift of Prophecy, and know all secrets and all knowledge, and yet be no body in God's eyes. 1. Cor. 12.1, 2. Spiritus est qui foecundat animos. It is the spirit of the Lord that maketh our minds fruitful. Yea that maketh our hearts good earth to receive the good seed of the word to our comfort, that blesseth our knowledge to us, to crucify us to the world and sin, and to renew us to the Lord in daily obedience more & more. This Spirit also inspireth our minds to will and after giveth the effect and execution of that inspired will. 
Philip. 2.13.  Deus enim ille est qui in nobis operatur & velle & perficere, pro gratuita sua benevolentia. The Lord is he that worketh in us both the will and the deed, (to wit by his holy spirit) even of this good pleasure. And it is the God of peace, saith the Apostle, that brought again from the dead, 
Hebre. 13.21.  our Lord jesus the great shepherd of the sheep, through the blood of the everlasting covenant, that maketh men perfect in all good works to do his will, working in them that which is pleasant in his sight through jesus Christ. Whereunto agreeth that of Cyprian. Vt fiat a nobis dei voluntas opus est dei voluntate, quia nemo suis viribus potens est. That is, to do the will of God, we have need of the will of God (to wit his assistance and strength) for by his own power no man is able. Wherefore since knowledge to understand Gods will out of his word, 
Knowledge of Gods will and a blessing thereof to sanctification are here prayed for as means.  and the grace of his spirit to bless that knowledge to us are means to make us able to perform this petition and to do his will, therefore we pray also herein for these means, and the words are with the Lord as if we should even in plain terms say: O Lord give us the knowledge still daily more and more of thy will out of thy word, and give us the grace of thy Spirit to that knowledge, that we enabled by these means may work thy will in this life as we ought.  What else do we ask in it? 
Again, as we pray for all these things, so do we as I told you before, and must still tell you in every petition pray against their contraries. 
The contraries prayed against  For if the one be confirmed the other must be overthrown. Now the contraries of these things may be said to be of two sorts, to wit, either such as do utterly and wholly and ever resist his holy will, or such as are but certain impediments whereby we do it not so readily as either we ought or happily would do, if they were not. Of the first sort is Satan, Sin, and the effects of sin whatsoever, the flesh or the old man & his concupiscence, the world and such like. 
Math. 6.24.  For no man can serve two masters, especially contrary masters, 
Coloss. 38.10.  such as God and Satan are, the Spirit of God and the flesh, the new and the old man. Of the second sort are overmuch care for worldly matters, fear of men, and a number of things that like weights or burdens upon our backs press us, or like fetters about our feet hinder us that we go not on altogether so readily and so fully in this way of doing the will of God as we in deed ought and would, if these lets were not. Whatsoever they be then, and of whether sort so ever they be, forasmuch as they are against that obedience that we pray for in this petition, therefore we desire of the Lord that they may be remembered, and that no let or least impediment may be to hinder that in us which both in respect of his goodness to us, and our duties to him aught with all perfection both of will and work be performed. And thus might we end this petition, saving that some profitable collections or observations may be made of the words as they are laid down here by our Saviour.  I pray you then add those also. 

How we fell and now may rise.  The first may be this. We may observe and see here both the beginning of man's misery, as also the way to draw near again to that old and former innocency. Man's misery sprang by disobedience to the will of God, as we all know, and the way to return to that good estate again wherein we were, is obedience to that will, as here we learn when we are taught to pray, Thy will be done. For we pray for the restitution of those graces in some measure, which in our first parents were most perfectly. And look then how much we perform to the Lord obedience, & so much draw we near to an happy estate again. Wherefore the Lord said it, 
Math. 12.50.  Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. And again, Whosoever shall do my Father's will which is in heaven, the same is my mother, sister, and brother, Obedience then to his holy will is that which will set us in good place again. And therefore try beloved, what measure of this is in you, and so like or dislike of yourselves. 
A profitable examination of ourselves.  Try with what love you hear the word, with what care you are filled to do thereafter, what conscience you make of sin, what name so ever it have: what joy you have in the works of righteousness, what grief if frailty cause a fall. If you find these in some measure, so much be glad, if in great measure, much more be glad, for truly so much have we left the way of death, into which we are fallen all by our first parents, and so far have profited in the way of life, which is true obedience. But if our consciences accuse us in this trial, that we have no desire to know Gods will out of his word, although it be with many merciful circumstances offered unto us, no care to live holily, no conscience of sin, but some little servile fear for dread of punishment, no spiritual joy in well doing, no inward sorrow for evil doing, then tremble we and fear we before the Lord of heaven and earth, for as yet we are in the way of disobedience, which is the way of death, whereinto our first parents fell: we are buried in our corruption, and dead in sin, not risen with Christ, we are heapers up of wrath against our souls in the day of wrath, & contemners of the word, which in such sort hath been preached unto us, for which cause that same word shall judge us in the last day, and we shall perish. Try than I say, and so like or dislike.  

Ihon. 12.48. Merit overthrown.  Secondly, learning by these words, (As it is in heaven,) that our obedience ought not to be lame or maimed, but even such both for will and work, as that of the heavenly spirits, we are notably taught what cold comfort there is for us in ourselves, and how far it is off, that we, or any living should be saved by their works. 
Much less works of supererogation.  For dare any of us say we obey the Lords will in earth, as it is obeyed in heaven, and that there is no imperfection in us more here than there? If we dare not, if we cannot, than you see we have not done all that is commanded, and therefore far from being justified by that means when we have not done our duty. Cleave we therefore fast unto our true safety jesus Christ the righteous, and away with such dreams.  
Thirdly, do we not see that this prayer wholly, called the lords prayer, and this petition particularly, is prescribed by the Lord unto all Christians, men and women, of what degree, estate and calling so ever they be, and none exempted? We see it plainly, for to all it is said in the Disciples, that have been, are, 
No estate of persons privileged more than other from doing Gods will.  and shall be to the world's end, when you pray, pray thus. We see it then by consequence again, that all degrees, estates, and callings are bound to perform unto the Lord such perfect obedience as here is noted, and not Monks, Friars, Nuns, or some certain sort of this order or that only, which yet hath been taught us, and that others taking some more liberty, might find mercy with God for their prayers, and strict observation in truth, not of God's will, but of some ceremonies of their own devising. 
Popish error.  But it hath mightily been showed to the world, and our eyes all, that every plant which the heavenly Father hath not planted, shall be plucked up, and therefore let us believe no such follies. If we be the Lords, we acknowledge ourselves bound to perform as full obedience as is performed in heaven, and that is as much as any of these devised orders could perform, and a little more to I trow. And therefore no immunity to us, neither further yoke to them, that I know of, if this petition stand.  

The cause of all evil.  Fourthly, we may here very well learn the true cause of all such hurly-burlies in the world, of wars, of schisms, of heresies, of strifes amongst neighbours, and finally of all calamities, even this: Quod neglecta voluntate Dei, suo quisque sensu rapitur: that every man setting aside the will of God (which above all should be regarded) is carried with his own liking and will in all things. Wherefore as one saith, Oremus Deum, ut spiritum filiorum det nobis, etc. Let us beseech the Lord to give us the spirits of sons and children, that renouncing our own will, we may readily & heartily submit ourselves to his will, and not with lips, but life, show that we pray it earnestly, Fiat voluntas tua. Thy will be done.  
Fiftly, praying that his will may be done in earth, we acknowledge even in this world also a place wherein God ought to rule, and not only in heaven. And therefore are justly occasioned as often as we say this prayer, to gro●e in our spirits, and sigh with right sorrowful hearts to see yet how far that is of. To see what disobedience there is in every degree, yea, what stubborn rebellion and defiance, as it were, with this will of God where it is known, but much more to see what thousands and millions there be that know it not, what whole nations, kingdoms, and Countries. And if they know it not, ill can they do it. But where are these groans and sighs? Where is that plenty of water that gushed out of David's eyes for like cause? Assuredly, beloved, if we had sent forth these messengers to the Lord, and delivered these tokens of inward zeal for his glory and our brothers good, ere this day long, they had pierced the heavens, and the Lord of the vineyard had sent forth labourers to breed knowledge, knowledge had displaced ignorance & rebellion, and wrought true submission in many thousands of souls to this heavenly will that here we speak of.  
Sixtly, if we did not see this rebellion of the world against the Lord plain enough, yet doth this very petition so teach it, that we cannot deny it. For why should we be taught to pray that his will may be done, if it were done, and that he may be obeyed in thoughts, words, and deeds, if he were not fearfully disobeyed in them all. If then both one and other showeth it, 
A profitable meditation to wake us and weyne us from the love of this world.  alas what cause have we to delight here to live and dwell as we do? Nay what true matter here-hence may we gather to defy it and to wean our souls from it as the Lord will strengthen. It is a place of rebellion against our God, a sink of sin, a cage (the Lord knoweth it) of unclean birds, a sepulchre, though outwardly fair & painted, yet full of rotten bones, yea rotten bodies, and defiled souls, with horrible pollutions. Mundus totus in maligno positus, in hoc virtus et pietas patiuntur, in hoc mill technae ad fallendum, quocunque respicitis impurus est totus, et sordesci● indies magis magisqúe, etc. This world is wholly set on mischief, in it virtue and godliness suffer, in it are a thousand subtleties to deceive, which way so ever thou lookest in it, altogether impure is it, and the impurity of it still daily more and more increaseth, sometimes tyrants disturb the public peace, sometimes heretics oppugn the truth, sometimes private perils molest and grieve, and what ever comfort yieldeth it, that is true and permanent? He that had the most proof of the pleasure of it that had ever any, and by proof might speak what he found in them, hath thus delivered to all ears for ever, 
Ecles. 1.  that they are vanities all and vexation of Spirit. The world will promise her seven years servants fair and wished Rachael, 
The world keepeth not promise.  but when performance should be, them cometh Leah with her sore eyes, that is, a subtle sleight to disappoint thy pain, & a worse reward than thou servest in hope of. It will promise promotion high and lofty to prodigality, but it will pay the contempt bitter and grievous for thy beggary, when all is spent in hope of that promotion. By marriage it promiseth many comforts, but how often payeth it many cares with sops of sorrow, that soak full deep. The world is full of false Prophets that will keep Achab from good Micheas council: full of false merchants that will show forth the better end of the piece, and say the rest is like, when it is far otherwise: full of cunning fishers, that under pleasant baits have hidden hooks to destroy us if we bite: full of such golden strumpets as that of Babylon, which in cups of gold give drink that killeth even to hell: full of smooth alluring jahels', which stand in their tent doors & say to men, 
jug. 4.18.  Turn in my Lord, turn in unto me, and fear not, but if in they come and fall to sleep, the nail and the hammer walk, to their woeful end and fall: full of flattering joabs that can say with a smiling face, how dost thou my brother Amasa, and stab him in that he shall not answer: full of treacherous Judases, that with a kiss betray their dearest master. And alas what place is this? Run over the greatest things that here we have, or can have, and see what is linked to them. If a man have riches, 
Note.  what fears and cares hath he with them? If honours, what burdens and fears again of a fall? If a man have friends, what a do to keep them? Our bodies have diseases, our minds have passions, neighbours be comfortable, and to live sole is solitary: yet see discomforts, one toucheth our goods by law, another our name by slander, this hateth us, that envieth us, another flattereth, another deceiveth, another beareth false witness against us: with a thousand such. 
One cross countervaileth a thousand comforts.  And if we be discontented and crossed but in one thing (see the misery of this wretched world) though we enjoy a thousand contents, yet grindeth that day and night upon us, and all our contents are as nothing to us, because of that one discontent. The trial was had of that wicked Haman, who though he had many & great preferments to rejoice in, yet felt he them all eclipsed, and as it were taken from him by this one grief, the life of Mardocheus before his face. And what should I say? Would God we did it often with profit, what we may do ever with grief, to the better weaning ourselves from this world of woes, even search and see into the manners of it in every place, in every age, and in every sort of persons. Shall we not see of all the things that are accounted of, nothing so little accounted of as sin? Shall we not see justice sold, verity wrested, shame lost, and equity despised? Shall we not see the guilty quit, and the halter put over the innocents head? Shall we not see the wicked advanced; and the godly depressed, wreaked and wronged, and troad upon? Surely we shall see fools bid speak, and wise men bid peace. Yea, we shall see every man's mouth over foul with looseness, and few men's lives governed with virtue. Alas then again, what a place is this? Shall the sins of himself make the Apostle cry, Cupio dissolui, I desire to be loosed, and to be with Christ. And shall not all the sins of so sinful a world together with our own, make us desire it? What pleasure had the good prophet, who for the very sin that he saw, he desired death. 
1. Kings. 19  Did not our Saviour say it when time was, Non rog● pro mundo, I pray not for the world? And shall we joy in the place so fearfully excepted in the prayer of Christ. If we think heaven to be our home, are we not so long from home as we are here? If to departed here hence be to go to life, is not to tarry here to abide in death? If that life be freedom, is not this bondage? Finally, if to be with God be our true felicity, to be absent from GOD is it not our sure misery? 
2. Cor. 5. ●.  But whilst we are at home in the body, we are absent from God, saith the Apostle, and therefore think of it. What may you now think you beloved, to stay you from a true and Christian loathing of this wretched life in so vil● a world. Truly I know not, except you should unwisely say, there be few that do it, and many that do it not. Which if you should say, then must I answer you as he did that said it. Neque minor erit gloria tua si foelix eris cum paucis, neque poena levior si miser eris cum stultis. Neither shall thy glory be less if thou be happy with few, neither thy punishment lighter, if thou be miserable with many. But I hope you are far from being holden in evil with so bad arguments, and therefore I pray you let us all remember what is said unto us: Love not this world, 
●. John 2.  neither any thing that is in the world. For if we love the world, the love of the father is not in us. And the Lord strengthen us.  
Seventhly, we see here by this petition and form of prayer, the very true nature of a child of God, namely to desire, & pray heartily, that both in himself and others, God's will may be known and done. Yea, so heartily and earnestly doth he wish this, that to see the contrary, is a vexation to his soul very vehement and great. And he delivered just lot, 
2. Petr. 2.7.  saith Saint Peter. vexed with the uncleanly conversation of the wicked. And, I saw the transgressors, saith David, and was grieved because they kept not thy word, 
Psal. 119.15.  yea, mine eyes gush out with tears for this cause. But of this some thing was said before. 
Laughing at other men's▪ fault.  The Lord enter not into judgement with us ever, for the want of this sorrow to see other men do evil, saying nothing of ourselves, & our own evil. For how may we answer, not our sorrowing, but our laughing, even as we were tickled, to see drunkards, to hear rhymers and railers, and idle counterfaiters, tearing their tongues against their teeth, to the dishonour of God, the galling or slander of others, and the death of their own souls for ever without repentance, which in many of them God may work: but it is smally to be hoped of as yet. God that shall judge us knoweth it, and telleth us now whilst we have time to leave it, that we cannot answer it. The Lord therefore change us, and we shall be changed, and make the breach of his will to touch us deeply both in ourselves and others.  
Lastly we may note here, if there were no other Scriptures to show us, what an acceptable thing to the Lord the ready and careful doing of his will is, by this that our Saviour placeth this petition amongst the first and chief desires of his children: we may see our dullness that must be taught to pray for this obedience, and we may see Gods rich & great goodness that will give us strength to obey him, and then crown us for so doing with an immortal crown, as if we had done all of ourselves. The Lord give us feeling. And let thus much suffice of this petition.  

A Prayer.  
O Sweet and gracious Father, how dear both is & aught to be to a good child the goodwill of his earthly Father? And if so, how much more dear to thy child the just and ever holy will of thee his heavenly father. In deed he should pray with heart & soul that it may be done. And therefore feeling our only sweet comfort this, that we are thy children, we again and again beseech thy majesty that it may so be. Concerning thy secret will reserved to thyself, O Lord let us never curiously be searchers and seekers to know above that which is meet for us to know. Much less let us give ourselves by spirits and devils and vile means to wring out as it were by force from thee the knowledge of times and seasons, and matters reserved in thy power: but let us ever concerning this, be thus disposed by thy grace in ourselves, that whatsoever this hidden will of thine shall be concerning us, whether to live or die, to be poor or rich, to be high or low in this world, with the same and in the same we rest and be contented: saying in our hearts as obedient children, let my God and Father do with me and dispose of me at his pleasure. And when it shall appear and be revealed to us, then even more, if more may be, to be contented, giving true and hearty thanks to thy majesty as well for woe as well, for little as much, for low degree as high degree, if so thy pleasure be, taking well in worth as thy servant job at thy hands evil things as good things, sour as well as sweet, and lowering nights as well as Sunshine mornings. Dear GOD make us ever bless thy name with a single heart when we know thy will, and till thou showest it, leave it to thyself. Concerning next thy revealed will, that is, all that which in thy word thou hast laid down and declared to be the duty which thou wilt have performed of us toward thee, O Lord of mercy we beseech thee that whereas our minds burning with lusts are commonly carried to desire and to do those things that most displease thee, thou of thy gracious goodness wouldst vouchsafe so to change us by the power of thy blessed Spirit, that we may will and wish nothing but what thy holy will alloweth. Give us faith firm and steadfast in thy Son our Saviour jesus Christ. And to this faith join in mercy a pure and clean life, granting us grace to possess these vessels in holiness and honour, and not in the lust of concupiscence, as the ungodly do. O pardon herein, for the blood of jesus, both words and works straying from thy will. To name them it is unpossible, for we cannot think of them: yet thou knowest them, and with thee is mercy even for secret faults. Give us of thy strength also, O blessed Lord God, that we may bear and suffer all crosses, diseases, poverty, contempts, persecutions, and adversities, with all the changes and chances of this mortal life, not only with contented, but with gladsome hearts, knowing that it is thy will that we should crucify and mortify our wills. And when that appointed passing hour shall come, that earth to earth and ashes to ashes is to return, O Lord make us strong to welcome in this also thy will. And finally what obedience we own to thy majesty, give it us good God that as thy Angels and heavenly creatures most willingly without grudging, most speedily without delays, and most faithfully without affection and partiality do their duties, so we may perform and do it, to our lives end and ever, as it shall please thee to enable us, for his sake whom thou lovest, Christ jesus thy son and our most dear and blessed Saviour. Amen.    

The 4. Petition. Give us this day our daily bread.  Two things I have to ask you here touching the order before you come to the words themselves. First, why these three Petitions concerning our necessities follow upon the other which concerned God's glory. Secondly, why of the three this is first, seeing the other two concern better things? 

Math. 6.  To the first, I answer you, that being warranted by the Lord after the seeking of his kingdom and the righteousness thereof, which ought to be first, to seek also at his hands whatsoever we have need of to the maintenance and good of this life, we having done the former in the petitions before, fitly followeth the other now in these three. 
Psal. 4.6.8.  And this is the order that David useth in his Psalm: first craving the light of the Lords countenance to be lifted up upon him, and then assuring himself next of peace and safety, the benefits of this earthly life.  
Yea sir, but doth not our Saviour say expressly: 
Math. 6.  Be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your body what ye shall put on, but seek ye first the kingdom of God and the righteousness thereof, and all these things shall be ministered unto you: for your heavenly father knoweth that ye have need of these things? Why then should we expressly pray for that, which both he knoweth we want, and hath in mercy promised us?  
Although our Saviour say, they shallbe ministered unto us, in that place, yet doth himself bid us pray for them expressly in this place: and therefore well we know by those words there he meant not to exclude this means here. The examples also of his children which have done it, and the manifold promises made to all them that shall do it, which will appear to us hereafter, tell us the same. If you will know the reason why, understand you, not for that he would not otherwise give them to his children that seek his kingdom chief, except they were by name asked, or for that he giveth them for their ask (which in deed he giveth freely) or for that he hath need to be remembered, but in deed that by such prayer we might witness unto the world that we acknowledge the Lord the very fountain & spring head of all these things also that concern either body or mind, that we might thus learn to depend upon him fully and wholly and in all things, 
jam. 1.17 Psal. 37.5.7.  and whatsoever is wanting to us to fly to him, not to trust in ourselves, or in man, or in any arm of flesh whatsoever.  What say you to my second demand? 
To your second demand I answer thus, that albeit the things that are contained in the next petitions be of more price than those that are contained in this, yet hath the Lord set this before them not without cause, even to relieve thereby our infirmity, which do not so easily & quickly perceive or pray for heavenly things as earthly things. The fift petition beggeth remission of sins: the sixth, an invincible constancy and holy fortitude in temptation: these are great matters concerning our heavenly life, and therefore not so near to our dull conceits and knowledge. The matters of this petition are more easy and better felt of us, and therefore in a most merciful wisdom our Saviour beginneth with the easier, and so draweth us to the harder by degrees, that having had trial of his goodness in the one, we might nothing doubt of his mercy in the other. Having felt him friendly in matters of lesser good, we might full account of favour in things of greater good to us.  Yet must I needs object unto you the prayer of Agur, which proceedeth not in this order, but first desiring that God would remove far from him vanity and lies (matter belonging to the mind) in the second and latter place asketh food convenient concerning the body. 
Prou. 30.8.  
And I have already answered your objection sufficiently, if you marked it. For I have said in respect of the matters themselves things belonging to the mind are to go before things belonging to the body, 
This order reregardeth our infirmity, not the nature of the things.  & so no doubt would our Saviour have set them, if he had regarded that only. But looking from that to our infirmity & dullness, he hath placed that first that was best known to us, and so from the more known draweth us to the less known: from the easier to the harder, and from the earthly to the heavenly. Like a good teacher that wishing the profit of his scholars, delivereth to them the lighter lessons first, and milk before meat, that is strong for men.  You satisfy me well, proceed therefore now, if you please, to the words themselves, this is enough concerning the order. 
Content, if this be noted in a word before: that although we be now come to matters that concern ourselves and our own profit and have passed over those that concern God's glory, yet may we not think that we have now done with the Lord and his honour quite, but this only is the difference, that then we respected the Lord only wholly and immediately, now we regard ourselves and our necessities with him, and him, as we use to speak, mediately. For otherwise even all the things we wish and do, must regard the Lord and his holy honour, according to the Apostle, saying, 
1. Cor. 10.31.  Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. And according to the confession of Saint Austen, Sufficientia vitae rectè appetitur, 
Aug. epist. 121. ad Probam.  non propter se ipsam quidem, sed ut eam habentes commodius Deo seruiamus. Things fit for this life are rightly requested, but not for themselves, but that having them we may better serve God. The true knowledge of this putteth a notable bit in the mouth of our untamed desires, and draweth them ever in these worldly commodities to that measure and manner that may stand with the Lords honour. Whereas otherwise when it is forgotten or not known there is no measure in our coveting, no honesty in our using, no credit in our leaving them.  

Panem.  
Now come we to the word, and the first as you see is this word Bread. Which both in Scripture and in godly writers is taken diversly. In the sixth of john it signifieth Christ himself, 
Ihon. 6.48.51.  because as bread and flesh, meat and drink are to the use of this transitory life, so is Christ sent from the Father to us, for the getting and keeping of everlasting life. josua said, 
Num. 14.9 Ecles. 11.1. Rom. 9.17.  fear not the people of the Land, for they are but bread for us, that is a thing that we shall overcome and devour. The preacher saith Cast thy bread upon the waters, that is, be liberal to the poor. Stolen waters are sweet saith the harlot in the proverbs, and hid bread is pleasant. By bread there meaning adultery & pollution of the flesh. In the Prophet Esay, 
Esay 30.20 1. Kings 22  it is called the bread of adversity, in an other place bread of affliction. Sometimes again it signifieth the benefits of Christ, as when he said, It is not lawful to take the children's bread, and to give it to dogs, 
Math. 15.  that is the benefits principally appointed for the jews, which are children, & to give them to you Gentiles which be dogs. 
Mysticus sermo sacrarum rerum est panis fortior. Ambr. ser. 14. in Psal. 118  Sometimes it signifieth doctrine and instruction out of the word whereby our souls are nourished as with spiritual bread, no less than our bodies with material bread, and thereupon the want of the word called a famine, as you have heard. With many more sundry significations if it needed to repeat them, but let these suffice. Here in this petition it is taken in his own proper sense and signification, for such bread as we eat and are nourished withal. Yet figuratively it stretcheth itself further than to bread only, and includeth whatsoever is necessary to the sustentation of this life. So saith Saint Austen, Necessariam corporis exhibitionem petimus apart in pane, significantes quicquid est nobis necessarium. All needful maintenance of the body we ask in this petition plainly in the word bread, 
For this cause some have thought panem to come of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen. 3.  signifying whatsoever is necessary. Nay, so saith the scripture in many places, showing this largeness of the word. In sudore vultus tui vesceris pane tuo. In the sweat of thy brows shalt thou eat thy bread. That is, whatsoever thou enjoyest in this world of these earthly things, thou shalt come by it by labour and travel, and not by bread only. 
2 Kings. 6.2.  When Elizeus bad the king set bread before them, you see what the king did, he made them very good entertainment. All jobs kindred came to eat bread with him, that is, 
job. last. 11.  to rejoice and be merry in all good sort with him: 
Gen. 11.  when Abraham prayed the Angels to stay and he would set a morsel of bread before them, he meant by bread more than bare bread. When David said, he that did eat of his bread, 
Psal. 141.10.  lift up his heel against him, he meant by bread familiarity, trust and credit, and a very near conjunction of friendship. So was it usual you see with the Hebrews, in this word to comprehend all necessary sustenance of the life.  And why think you? 
Happily because bread is most usual and most necessary. For many have bread that have no meat, and they that have both may yet better spare the one than the other, although neither well. As I remember the Duke of Saxony Fredrick, is said to have caused his people to see, when going to hawk one day in the fields, 
A good example.  and seeing his servants so carelessly and badly to ride over the corn and to spoil it, when he came home, commanded that their meat should be set before them as plentifully as ever, yea and better if it might be, but never a morsel of bread all that day. The service being strange, and no man knowing the cause, at last the good Duke sent them word that if they saw any use of bread to their comfort, let them learn to take more care of corn hereafter, and not for any pleasure or pastime to ride over it, and spoil it as they had done that day. A worthy example sure for all Princes and Nobles to follow, ever making conscience of the Lords blessings to spoil them for any vain delight and pastime. Some other reason may be given also of frugality, as that we are thus admonished to be content with a little, and to say with the Apostle cheerfully and heartily: 
Philip. 4.11.  I speak not because of want. 
1●.  For I have learned in whatsoever estate I am therewith to be content. 
12.  I can be abased, and I can abound, every where, in all things I am instructed, both to be full and to be hungry, and to abound & to have want. I am able to do all things through the help of Christ which strengtheneth me. 
13.  We are not taught to pray for gorgeous clothes, for stately houses, 
Note.  or for great livings and honours, but for bread, bread, and that but for the day, and therefore a stint made assuredly of our immoderate desires. If the Lord give more, be thankful and use it well, but if he give but bread, that is a little be very heartily well content even with that also, for therefore is it only named here to teach us so. Sit oratio, quae pro temporalibus est, circa solas necessitates restricta. Let thy prayer which thou makest for temporal matters be restrained ever to things necessary, saith Bernard. For he that would say in his prayer, for example, saith Augustine. Doie multiplica divitias meas, 
Aug. epist. 121.  aut da mihi tantas, quantas illi vel illi dedisti, puto eum non invenire in oratione Dominica quo possit haec vota coaptare. That is, Lord increase my riches or give me so much as thou hast given such an one, and such an one, I think that man in the Lord's prayer will find no such direction. 
1. Timoth. 6.8.  When we have food and raiment, let us therewith be content saith the Apostle for we brought nothing into this world, 
1. Tim. 6 8.  neither shall we carry any thing out. And they that will be rich fall into temptation and snares, & into many foolish and noisome lusts, which drown men in perdition and destruction: for the desire of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sorrows. And most sweetly in the Epistle to the Hebrews. 
Hebre. 13 5.6.7.  Let your conversation be without covetousness, and be content with those things that ye have, for he hath said: I will not fail thee, neither forsake thee, So that we may boldly say. The Lord is my helper, neither will I fear what man can do unto me. 
Rom 13.14.  Finally take no thought for the flesh, saith the word again to fulfil the lusts of it. Thus do you see then very fitly may we learn by the Lords naming of bread only, barely by itself, and neither of gold nor silver, nor other statelynes, to be content with any little that the same Lord shall think good to give us ever: 
O think of this, and God give strength.  and not greedily to wish for any wanton abundance. Pray this prayer then beloved with your heart, and think of this note. For the Lord knoweth how frail flesh misliketh little, & seeketh much: that wallowing in wealth, it might wallow in woe an other day: rechlessely overtaken with the pleasures of this life, through ability to have them, further than GOD will warrant, when he falleth to reckon.  Why Sir is it not lawful to pray for wealth and riches? 
You have heard before that whatsoever is needful to the life of man is included in this word bread, and prayed for here. 
Some men may pray for more than others may.  And you must know also that this needful is measured according to men's several callings & charges, for great men have need of more than mean men, and of both sorts they that have more charge either of children or other necessary servants about them, have need also of more. Wherefore if their necessaries be great abundance, 
Rich Crassus said, to be rich was to be able to nourrish an army yearly.  even that great abundance is lawfully prayed for by warrant both of this petition and much other Scripture. But if we go from necessaries, to superfluities, (as in deed the desire of man is) to the end he might bathe himself in pleasures, that flesh feedeth upon most greedily, 
Luc. 16.19.  be clothed in purple and fine linen, and far most deliciously every day, though woefully he cry when that folly is faded, for one drop of water to cool his tongue in the burning lake: then must we remember that a wise man prayed not so, but even flat contrary, 
Prou. 30.8.  saying Lord give me not riches (he meaneth superfluity above need) and addeth this reason, lest I be full and deny thee, and say who is the Lord. Which reason the more we meditate upon, the more strong shall we see it: this usually being a fruit of wanton superfluity, 
O fearful fruit.  to forget our God. Behold saith the Lord to his people Israel, I will bring thee into a good land, 
Deut. 8.7. etc.  a land in the which are rivers of water, & fountains, and depths that spring out of valleys and mountains. A land of wheat and barley, and of vineyards and figgetrees and pomegranates, a land of oil olive, and honey: A land wherein thou shalt eat bread without scarsety, neither shalt thou lack any thing therein, a land whose stones are iron, & out of whose mountains thou shalt dig brass. 
Here is the danger.  But beware, lest when thou hast eaten and filled thyself, and hast built goodly houses and dwelled therein, and thy beasts and thy sheep are increased, and thy silver and gold is multiplied, and all that thou hast increased, (beware I say again) lest then thy heart be lifted up, & thou forget the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage etc. Beware lest thou say in thine heart, My power and the strength of mine own hand hath gotten me this abundance, but remember the Lord thy God. For it is he which giveth the power to get substance etc. You see what a danger the holy Ghost hath here discovered in abundance of earthly things to lift our heel against the Lord, what a vehement caveat he hath given, and as sure as we live, 
Psal. 49.  it is a thousand to one we do it. If riches increase saith he again by his Prophet, set not thy heart upon them: as if he should say thy nature is to do it. And charge them that be rich in this world, 
1. Tim. 6.17.  saith the Apostle that they be not high minded, and that they trust not in uncertain riches, but in the living god. Why should men be charged, if there were no danger. What said proud Pharaoh puffed up with his princely pomp, but Quis est Dominus? 
Exod. 5.  Who is the Lord? What said Nabuchad-nezzar, 
Dan. 4.19.  when his greatness was so grown that it reached to the heaven, 
26.  and his dominion to the end of the earth, 
27.  when he walked in the royal place of Babel, I say what said he? But in the pride of his heart against the Lord thus: Is not this great Babel, 
A great example.  that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty. And by and by the hand of the Lord was upon him, read it, & read many times it is a great example. What a damnable dream was proud Haman in by reason of his grace in Court, 
Hester. 5.  forgetting God, hating his Saints, and so carried in the smoky cloud of his favour with the Prince, and his great estate, that he never knew where he was, till he was ready to climb the tree himself that he had set up for holy Mardocheus? Can our souls wish a better example to tell us the danger of earthly greatness, if the Lord assist not sliding nature? But these were strangers all from God, you will say, and therefore no proofs but that we which know more, may do better, though we swim never so much in all abundance? well see you then the fault of better, 
2. Chro. 32.4. 2. Sam. 24. Psal. 30.  even by the same Hezekias a good one, and yet thus deceived, David a good one and yet so puffed up, that he numbered his people with a proud conceit, and boasted in his wealth, that it would never decay. 
job. 31.24.  Whereupon job glorieth of it as of a special grace upon him beyond the course of any whom the Lord assisteth not, that he never made gold his hope, neither said to the wedge of gold, thou art my confidence: that he never rejoiced because his substance was great, and so forth. The heathen knew the danger, and therefore usually handled it as a tried truth, that prosperity is hardlier well endured than adversity. Saint Austen said it, 
Three good Mothers bring forth three bad children: truth hatred, familiarity contempt, and riches pride.  and knew it true Divitiarum morbus superbia. The disease of riches is pride, and would God we knew not to much experience to infer against all denials this woeful conclusion in our days. And to tell us all, that honours, and ease, and ability, to have what either wanton will can wish, or our own, or other wild heads devise, banisheth too often religion, and all his exercises, 
Too true though too bad.  private or public, cooleth and quencheth all heavenly heats, forceth away, as too melancholic foes, all sweet meditations of Spiritual causes, and giveth the bridle to all damnable pleasure and dreadful security. But they shall know one day, and let us see now, that if the Lord give us but daily bread that is things needful, not needless, a moderate, a competent, or sufficient portion to pass this life along withal, assuredly he he doth that which is safest for us, in respect of our great propension to abuse his plenty: and good cause we should without any muttering for more, be contented with it. Yet should greater plenty cause greater piety, greater zeal, greater thankfulness and all good, 
job. 1.9.10.  but alas it is not so. The very devil could say that it was no marvel if job feared God, seeing that God had made an hedge about him, and about his house, and about all that he had on every side, and had blessed the work of his hands, and his substance was increased in the land, and yet are not many of us able to reason thus to the stirring up of our obedience to the Lord for his graces to us, albeit we would be judged great Christians. The Lord quicken us. For assuredly to whom the Lord hath given much, of them he will require much, and they shall answer him.  It needeth not that we run over all particulars, seeing thus much now is said, that in the word bread is contained all that we may have any way need of to this life? 
It were an infinite matter so to do, and in deed not needful, therefore let us consider that we ask herein, food and raiment and whatsoever we want. Houses to dwell in, Psal. 107.36. 
Psal. 107.109.10.  That our children be not vagabonds and beg their bread Psal. 109 We beg peace and quietness, private at home, public abroad: for this is needful and a comfortable blessing. 
Prou. 17.1.  Better is a dry morsel, if peace be with it, than an house full of sacrifices with strife. And it is a great goodness of God, when we may serve him, as Zacharie saith, without fear, 
Luc. 1 2. Thess. 3.16.  in holiness and righteousness all the days of our life. Wherefore the Lord himself of peace, saith the Apostle, give you peace always, by all means. 
Rom. 12.18. Psal. 144.14.  And if it be possible, as much as in you lieth, have peace with all men. Grant Lord saith David that there be no going out, no leading into captivity, neither any complaining in our streets. Pray for the peace of jerusalem: Let them prosper that love thee: 
122.  Peace be within thy walls, & plenteousness in thy palaces. We pray also for the bounds of peace, good magistrates. Again for good health and strength of body, whereby we may be able to walk in our vocation. For honest name and fame, credit and favour with men as shallbe good for us, and a thousand things more that this life hath need of. Neither do we ask these things in a bare and needy measure only, but even in some comfortable measure, that we may not only ourselves live with some cheer, which the Lord alloweth, but that we may be also helpful unto others. So you have some tas● of the particulars of this general word bread. I see here their doubt is plainly dissolved, that make a question whether a Christian may pray for the outward things of this world, because the Church must be subject here to persecution? It is very true: for here is a short commandment to do it, 
Math. 7.7. Psal. 55. Mar. 10.29.  Give us this day our daily bread: besides other general charges in the word. Secondly, we have his promises many and merciful concerning these things, and what he promiseth to give we may be bold to ask. Thirdly, 
Gen. 28.20.  we have the examples of his children, as of jacob when he went to Padan Aram, saying: If God will be with me, and will keep me in this journey which I go, and will give me bread to eat and clothes to put on, so that I come again unto my father's house in safety, then shall the Lord be my God. 
Prou. 30.7.  Of Solomon that prayed for food convenient, and neither for riches nor poverty. Of Lepers that prayed to be cleansed: of blind men that prayed for sight: of men and women many in the Gospel that prayed for their divers diseases and infirmities, and were healed of our Saviour without any rebuke ever for their so doing. Fourthly, because the Lord must ever have a Church, but that cannot be without food, government, peace, health, and such like: therefore it is lawful to ask them. Lastly, because the ask and expectation of these things is a notable exercise of our faith, hope and trust in God's promises. For we cannot assure ourselves of these corporal goods, neither ask them, except we be in God's favour, and feel in ourselves good comfort of his good will towards us. By ask therefore we exercise our faith to believe the Lord to be our good God: from which goodness of his we look for these things, so far as they may be good for us. Otherwise the Lord might say to us, you are none of that number that I promised these things unto. 
Earthly and outward things are lawfully prayed for, but ever with a condition.  But yet this ever must we note concerning the manner of our prayer, namely, that it be cum conditione voluntatis, with condition of his good pleasure, will and liking: and, in hunc finem ut seruiamus Deo, & proximo: for this end that we may serve God, and our neighbour, by them, and with them. For who thus beg them not, are not heard: that is, these things are not given them to their good: but although they receive them according to their desire, yet is God offended with them, and they receive them to their judgement. But spiritual things we may ask simply and without condition, because GOD so hath promised them, and they ever profit us: as we may simply desire the holy Ghost, because the Lord hath simply and expressly promised him to them that ask him, and so of other matters, whereas these earthly things now are good, and now evil for us: and therefore left to the pleasure of him that knoweth what is best.  
What is the reason of the next word Our, and why is it called Our bread?  
Not of merit or of due debt, but in respect of our necessity which cannot be with out it. And see then I pray you, what great Gods we are become by our first parents eating of the forbidden fruit, 
We be goodly Gods that cannot give ourselves a piece of bread.  surely even such as are not able to live, & have our being in this world without a piece of bread to support & hold up, which piece of bread we are not able to give ourselves, if we perished ten thousand times for want of it, but we must have it given to us by him that is good in deed. This is the truth of that Serpents saying. You shall not die at all: 
Gen. 3.4 5.  but God doth know that when ye shall eat thereof your eyes shall be opened, and you shall be as Gods, knowing good and evil. Yet cannot this and many thousand of lies more, make me leave hearkening to his hissing. Secondly, it is called our Bread, to teach us to be content with that portion which he vouchsafeth to give us, and not to bereave any others of that which is theirs. Either our neighbours of their livings, our servants of their wages, o6ur workmen of their hire, or any one what soever of his own. For that is not ours that is another man's, and therefore we cannot make this petition to the Lord, but our own tongues shall be our accusers to the Lord. For we shall in words ask but so much as may truly be counted our own, (as being got by such means as he alloweth) and yet in deed are not so contented, but rake and rob, and pull from many men that which is theirs, 
Consider this.  and not ours: How this toucheth many a man, I wish very heartily may be concluded by privy feeling of secret guilt, & not in any brother terms laid open by me. Surely beloved, it is a grievous matter to disable myself to pray the Lords prayer or any part of it: but so do all they that are not content with so much bread as is their own, of which they may truly say, it is ours, and therefore beware. Thirdly, this word Our, truly confirmeth the property of goods, wives, children, servants, and such like amongst Christians, contrary to all profane and brutish community, either by Anabaptists or other heretics whatsoever sought to be established. A long and a large matter if it needed a confirmation, or a confutation.  
And why do we say Daily Bread, or bread for the day?  
The Lord hath pleased so to call it, first, to note out unto us our mortality and fading estate, if he should not even daily feed us. Secondly, to teach us, that it is our duty daily to ask what daily we need, and not to make our prayer at once for a years, or many years provision, because we would take our liberty to pray no more. Thirdly, that thus he might bridle somewhat our raging hearts, and our endless greedy, and insatiable desires. For many of us are never satisfied, never pleased with any measure of blessing given us by the Lord, but ever craving and crying, more, more. This immoderate humour and sinful vain the Lord seeketh here to help, teaching us to be so far from wishing heaps or any wanton delicates, that we are content with daily bread, that is, with so much as serveth for that day, and as shall be fit to preserve life honestly, not wanton. Knowing it and feeling in the faith of a child of God: that a small thing unto the just man is better than great riches to the wicked and mighty: 
Psal. 87.16.  and again, if nothing wanteth to them that fear the Lord, that is, no profitable and necessary thing. 
Psal. 34.9.  The wise man saith it: The Lord will not famish the soul of the righteous, but he casteth away the substance of the wicked. The King and Prophet saith, I have been young, etc. Cyprian saith, Quum Dei sint omnia, habenti Deum nihil deerit, si Deo non desit. And Fides famem non timet. That is, since all things be Gods, how shall he that hath God want any thing, except God be wanting to himself. Faith fears no famine. Lastly, to assure us that so well our wants are known to the Lord, as that for every day he can tell what is sufficient, and what we have need of. Therefore when it is said in the Gospel, 
Math. 6.32.  Your heavenly Father knoweth what ye have need of. We may add every hour, every day, and do it by warrant of this word in this petition. A most comfortable thing truly to every one, and especially to them that have any great cark upon their hands, either of children or otherwise. For it assureth them that their God is privy to their estate, yea so privy, that he knoweth for every day in the week, and for every day in their lives what they have need of, both for themselves and their charges, and even for that cause, namely, that they should know it to be so, he hath caused them to pray but for their daily bread, not naming any quantity, but leaving that to himself, who knoweth better than themselves what will serve the turn, and will most assuredly ever send it them. I pray you then think of it, and so earnestly think of it, as the knowledge and remembrance of it may ever keep us from distrust in such a God, and from the effects of distrust, namely, the use of any bad means to relieve their wants by. For the Lord knoweth our need, and every days need, yea, every hours need, and his word is past, that he will not only know it, but relieve it, as shall be best. I will care for thee, I will not fail thee, neither forsake thee, saith the Lord. And therefore cast thy care in comfort upon me. 
1. Peter 5.7. Hebre. 13.5.  What an encouragement also may this be ever to us, to go to our knees, and to call upon our God by prayer, when we hear how privy he is to our estate. If we have a petition to a man, our speeding often lieth upon our utterance: if we speak well we speed well, but if either for fear, or bashfulness our tongues fail to tell our case in such full sort as is needful it should be known to the winning of relief for it, then fail we also often either of all or part of that we seek. But (O happy we) it is not so with God. If we cannot utter a word, oppressed with some woe, or otherwise hindered, if we but sigh, he heareth, he seethe, knoweth, and knoweth more fully, than we could tell him ourselves in any words if we did speak. With what a cheer than may we fall before him for any thing we want, and say, Lord thou knowest what I would have, though my tongue falter, my want speaketh: look upon me in thy mercy.  
It seemeth by this, that laying up is unlawful.  
You judge amiss, for joseph in the cheap years laid up for dear, and so saved his own, his masters, and many lives more, and the Lord directed him to this providence. The Disciples of Antioch sent their ability to the brethren in judaea, and it was reserved and laid up till the famine came that Agabus had prophesied of. Act. 11.28. Christ bad gather up the broken meat, and let none of it be lost, the holy Ghost saith, the children lay not up for the Fathers, but the Fathers for the children, warranting as you see, a laying up: & much more proof if it needed is there. Wherefore by praying for daily bread, or bread for the day, we are taught to be content if the Lord give no more, but we are not forbidden to reserve it, if the Lord do give more, for the lords gifts may not be cast away by any negligence coloured from this place? Yet must our reservation be void of covetousness, made only in the reverence of the Lords gifts, to lawful ends, and not to trust in any store, and to rob the poor and needy when want is.  
What shall we answer then to those words of Christ, Care not for to morrow, for the morrow shall care for itself, etc.  
We must answer thus, and answer truly, that our Saviour there forbiddeth us to think of the morrow with distrustfulness, but not with prayers and labours.  
How can rich men pray this prayer that have bread for many days and years.  
Because all use and comfort and safety of those riches cometh from the Lord. Which except the Lord give, either they lose by some accident their goods, or having them they have no power to use them, or using them, they nourish not, as after is proved.  
But if it be Our bread, why should we pray the Lord to give it, the use being to ask that which is not ours?  
If it were ours by duty, you might be thought to say some thing, but if it be ours but by mercy, as you have been told, you say nothing, for things in mercy given must in a feeling of misery be asked: & that it is mercy, let jacob tell us, that great servant of the Lords, who yet confessed that he was not worthy of the least of all the mercies that GOD had given him, much less are we. See you further and I pray you mark them, what profitable things this word may teach us. First, it teacheth us, that God is the author and very spring head of all good, be it spiritual or corporal that cometh unto us. And consequently we are admonished of our misery, that are not of ourselves worth a piece of bread, but made beggars of it at his hands that only doth and can give it. If we be not worth so much, surely we are not worth the kingdom of heaven and everlasting life. This, little think they that like brute beasts sit down to eat their given bread, and rise again when they are filled, not once either in heart or voice, remembering the giver of it. Let such remember what the Apostle teacheth, that the creatures of God are not sanctified unto us, so that we may use them with a good conscience, 
1. Tim. 4. Aves prius dulce melos fundunt, quàm granula quaerunt.  but by the word and by prayer. Let them look upon the little birds, which sing so sweetly in their kind, before they seek for meat in the morning. It teacheth us again ever so to get our wealth and riches in this life, as we may truly say and comfortably feel that the Lord hath given them. Which we cannot, if stealth be the means, or usury, or oppression, or any condemned way whatsoever. For then the devil helpeth us, and when any loss happeneth of them there is a double grief, one at the losing, and another at the secret thought of the judgement of God over things not well come by. When as if the means be good, as right inheritance, or true labour with jacob, to our masters or such like, then are our gettings the gift of God, the blessings of his mercy upon our labours, and enjoying it ever with a good conscience we lose it also, if so the Lord will, with a quiet mind, saying with job in a Christian comfort, 
job. 1.  the Lord gave, and the Lord hath taken away: blessed be the name of the Lord. Fourthly in saying, Give, we are taught that albeit we labour never so much, being so commanded to do, 
Gen. 3.17. Psal. 128.2. 2. Thess. 3.10. Ecles. 7.7. Prou. 14.23. Act. 20.34.  yet except the Lord bestow the blessing, our labours cannot attain to any thing, according to the Prophet, except the Lord keep the city the watchman waketh but in vain, yea in vain do we rise up early, and go late to bed, eating the bread of sorrow, except the Lord bestow a mercy upon our pains and travel. With the Lord we have all things, 
Psal. 127.  and without him we have nothing. If the earth fructify, it is not tilled without God. Psal. 108.33. Mich. 6.15. Agge. 1.6. 
Rex persicus apud Herodotum.  If he said it truly, Regnum Persicum crevisse, deo ducente, & ipsis Regibus prompt sequentibus, that the kingdom of Persia flourished because that God lead, and the kings readily followed. Surely all men must say that by the same means, and not otherwise either their Countries, Towns or houses, have their good whatsoever it is. Respublica dei ope & auxilio multò magis quàm ratione hominum & consilio gubernatur: the Common wealth (saith Tully) is governed by the help and hand of God much more than by any reason or counsel of men. 
Pro Rabirio.  And ubi non deus, sed mortalis aliquis praeest, ibi malorum nullum effugium. Where man, not God governeth, there is no avoiding of evil when it cometh upon them, saith an other. Again, 
Plato▪  Scitis quod neque multitudo, nec robur in bello victoriam adfert, sed qui deo iwamte, magno animo in hosts impetum faciunt, eos non sustinent hosts. Ye know that neither multitude nor strength getteth victory in battle, but if any stoutly assail their enemies, God setting to his helping hand, such assault is not ever to be abidden. So have heathens acknowledged what here Christians are taught, that labour availeth not to get any bread, except GOD give it, and give it daily. It comfortably assureth us again of God his readiness to give, for otherwise he would never have commanded us to ask, and say, give. Last of all we meaning in this petition not only that God should give us bare bread, but the healthful nourishment also of it, and the strength of it, and not only goods and living according to our places and needs but the godly & honest use also of the same, we learn by this word, give, that aswell this also cometh from God, as the other, a thing either not known or foully forgotten of a number. And therefore they rob GOD of his glory, and ascribe to the creatures, that which is the power of the creator, and to the means, that which they can not have, except the Lord bless them as means, I mean to nourish us, and to sustain us healthfully and well. For mark you what the Lord saith to his people Israel: 
levit. 26.26.  When I shall break the staff of your bread, than ten women shall bake their bread in one oven, and they shall deliver your bread again by weight, & you shall eat, but not be satisfied. The staff of bread is the strength and power to nourish, which you hear the Lord himself say is given and taken away by him. If he take it away, the dainties and delicacy of Princes feed them not, but they pine away in the midst of them all, and if he give this staff to it, the pulse & water that Daniel fed upon maketh a fairer face, and giveth a better liking than any portion of the kings meat. See this in rich and poor men's children also plainly, the one fully and costly fed, yet prospereth not, the other seldom fully and ever coarsely fed, and yet both fat and fair, and healthy: Such is the gift of God that now we speak of, and herein pray for, yea so far may it be from nourishing us, that it may choke us, if the Lord give not gift unto gift, and mercy to mercy, for so did the fly Adrian the 4. and an hair an other. The Lord was able to make his Prophet Eliah to walk forty days & forty nights in the strength of a course cake, 
1. Kings. 19.8.  baked on the coals, & of a pot of water: and the Lord was able to nourish Moses as long in the mount without any meat at all, 
Exod. 34.23. Math. 4.  to tell us that man liveth not by bread only, but by every word that cometh out of the mouth of God. I said also, the use of riches came of the Lord, and see yourselves if it be not so. Doth not the Preacher say that he had beheld an evil under the sun, and it was a great one, & much amongst men, 
Cap. 6.1.  even a man to whom God hath given riches and treasures, & honour, and he wanteth nothing for his soul of all that it desireth, but God giveth him not power to eat thereof, but a strange man shall eat it up. See you and mark it, how God is not only the giver of riches, but even of the use also & power to eat of them, which gift he bestoweth and withholdeth at his pleasure. The rich man laid up for many years, but the Lord would not have him to live and enjoy then the things he had: 
Luc. 12.  the use he had not, longer than God gave it. But even when he least thought, his soul was called for, and then like a fool he had heaped too much up for other men. This is that which the wise sirach saith: 
chap. 11.18.19.  Some man is rich by his care and nigardship, and this is the portion of his wages (meaning his reward is to have them but not to use them) for when he should begin to eat of them, the time draweth near that he must leave all these things unto other men, and die himself. Wherefore I say, praying in this petition not only for the things, but even also for the use & comfort. When we say, give, we are taught that even the use also is of the Lord. And thus do you see what great profit this one word hath in this petition and what we may learn by it.  Why do we say, give us, and not give me? 
First, to teach us to remember our brethren as well as ourselves, to be careful for them, and to wish them all needful things as to ourselves: 
1. Cor. 13.5.  according to the true nature of Christian charity, which seeketh not her own things only, but even other men's also as well. 
Consider this ye covetous.  Which when it is considered, what (O Lord) may those men say for the quiet of their consciences, that have never enough themselves, but even as if God and all his blessing belonged only to them, and that they only should dwell in the world alone, rake and scrape to themselves with might and main, but of their brethren they never think. No, so far are they from praying for them, that God would give them their daily bread, as that if they have any part or portion of it, they are heartily desirous to have it from them, yea sick upon their beds often, as was wicked Achab, till they have gotten Naboths' vineyard & inheritance: do these men pray, Da nobis, Give us good Lord our daily bread? that is, give my brethren as well as to my own soul, what is needful to them, & give all thy children as to me their daily wants. No no, if they might say it for shame, they would say, give me all, and let the rest receive of me if they will have aught. 
covetous men had rather pray give me then give us.  But what, they shame to say they shame not to wish: and therefore as often as they say this prayer they abuse the Lord, and it is his mercy that presently he striketh not so great hypocrisy, as to say us with lips, as if they meant many, and me with heart, meaning but themselves. Learn therefore (beloved) by a common word to have a common heart. It liketh the Lord that we love our brethren, and it liketh him not that we love only ourselves. We say not, give me, but give us: and let us do thereafter, even join them in prayer with ourselves, and wish them bread as to ourselves, that is, all necessaries. 
The second use of the word us.  Secondly, we are by this manner of speaking taught the true use of such portion as God giveth us, namely, so to have it as that others have part with us. For we are but Stewards of the Lords gifts. And, non tibi soli datur quod habes, sed per te dat Deus alijs. It is not given what thou hast to thyself alone, but by thee GOD giveth the same to others. His mind being that thou shouldest so impart them. Thy meat is given to comfort others as thou mayst, and a joy it will be if thou canst say with job: 
Chap. 31.17.  I have not eaten my morsels alone, but the fatherless hath eaten with me. Thy wool is given thee to cloth the naked, 
vers. 19  and a comfort great it is when a man may say with job again: I have seen none perish for want of clothing, neither any poor without a covering, but their loins have blessed me, because they were clothed with the fleece of my sheep. job had lodging, 
32.  and he thought it given to relieve the stranger: 
21.  he had authority, and he thought it given to help the poor in judgement, not to oppress them. And so ever have others of God's children possessed for others, & not only for themselves, what the Lord bestowed upon them. Wherefore if no other mouth should ever judge than, their own mouths sufficiently charge all miserable wretches and wretched misers of this earth, as often as they pray this prayer, because they say, give us, in the plural number, and yet where they have received they use it scarce in the singular number, 
Note.  being so far from relieving others with any comfort they have, as that they little may find in their hearts often to relieve themselves. Let us be warned before we smart for wretchedness. We pray not for ourselves alone, but for others: we receive not for ourselves alone, but for others: and therefore let us impart the Lords given graces both to ourselves and to others. So shall we show ourselves children of our heavenly father, who is bountiful to all, and hard to none, dealing his gifts in such favour and fullness ever, that all tongues may speak of his praise, and all hearts conceive of his mercy. That God and Father make us like him in this and all our duties. Amen.   

The Prayer.  
Mighty GOD & most loving Lord, after things concerning thy glory, it is thy gracious favour to us frail wretches, that we should boldly ask what concerneth our necessities and wants, promising even therein also to be merciful unto us, and to hear our prayers. Wherefore both in obedience to thy commandment, and faith in thy promises, we throw down ourselves here before thee, & beseech thee to give us this day our daily bread: that is, good Lord, as thou hast taught us, all things needful to the maintenance of this life. Give us meat, drink and clothing for our bodies. Give us of the dew of heaven and fatness of the earth as thy blessed pleasure shall vouchsafe us to our good. If it please thee to give more, O Lord make us thankful, and faithful stewards to dispose thy mercies to our brethren that shall have need. If it please thee to give less, & changing thy hand to bring us with thy servant Moses out of the Court to keep a flock of sheep, and with David from high favours, to many fears, O God and father merciful, even with that portion of bread make us well content, & thankful also ever to thee for it. Remembering well with ourselves how thou caredst for these thy servants and others many in their estate, & hast even by this word bread, taught us to be content with a little. Thy mercies, O Lord, we beseech thee give us according to our charges, thou knowest our number, and our needs, and thou feedest the very Ravens that call upon thee. The eyes of all things wait upon thee, O God, & thou givest them meat in due season. Thou openest thy hand and fillest all things living with plenteousness. To these favours, O Lord, grant peace and quietness, private at home, and public abroad. Let there be no going out, no leading into captivity, nor any complaining in our streets. Peace be within the walls of Jerusalem, O Lord, to thy good pleasure, and plenteousness in her Palaces, that is, to thy Church mercy and favour, we beseech thee. To this end give us, O heavenly father, the blessing of prudent and godly governors. Confirm their hearts in zeal and love to thee, and make them ever careful of thy glory. Confirm our obedience and truth again to them in thee, and both one and other make us thankful greatly for thy present mercy in this behalf upon us. If ever people found favour at thy majesties hands, O Lord our portion hath been great, must we say, and this daily bread with a liberal hand above other nations now many years given unto us. O dear father touch us with the feeling of it, and make us thankful, and continue this mercy and loving kindness still upon us, giving us still these comforts of thine. What we have need of, deny us not, and what we have, with thy favour, O Lord, and to our good let us ever have it, not to our harm and judgement. So we that be thy people and sheep of thy pasture, shall give thee thanks for ever. Hear us O Lord, O God & father gracious, not for our sakes, but for jesus Christ his sake, our only Lord and Saviour, Amen.    

The fifth petition. And forgive us our trespasses, etc.  Now are you come to a petition (as our estate standeth) most sweet & comfortable, most necessary and profitable, wherefore I pray you, even as fully as you shall think convenient, speak of it, and first of the order as you have done in the former. 
Touching the order of it, Tertullian saith very well: Quid alimenta proderunt, si illis reputamur re vera quasi taurus ad victimam, what will any nourishments in this life profit us, if with them we be accounted as Oxen to the slaughter, Cyprian more plainly: Post subsidium cibi, 
The order of this petition.  petitur & venia delicti, ut qui a deo pascitur, in deo vivat, nec tantum praesenti et temporali vitae, sed & aeternae consulatur: ad quam veniri potest, si peccata dimittantur: after the aid of meat is begged pardon of offence; that he which of God is fed, in God may live, and care had aswell of eternal life as of temporal, unto which eternal life than is the way open, when all sins be forgiven. Wherefore since in the former we have craved of the Lord what concerneth this life, in these two latter we beg what concerneth that hereafter. In the former desiring him to forgive what is past, & in the latter to strengthen against what is to come. Both which our requests have ground upon his own promise, and are directed thereby. For the Lord in the covenant which it pleased him to make with his Church hath promised both, 
jere. 31.34. & 33.  saying, their iniquity will I forgive, and remember their sins no more: which is the thing we now beg. And I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shallbe my people, etc. that is I will assist them with a new power of Spirit, & confirm them with a further strength to stand hereafter, which is the matter of our next question.  It might seem to some, by the order of the former petition, and this, that the remission of our sins were a matter less to be cared for than our daily bread, because it is set after in this prayer. 
If it had not been said before in the beginning of the former petition that this order is observed of the Lord in regard of our rudeness, that he might lead us from a matter better known, to a matter less known: yet truly should they be very raw in religion that would think things only respecting this life to be preferred before things touching life eternal. God forbidden therefore but this order of these petitions notwithstanding, every Christian man and woman should make it their chief care to find mercy with the Lord for their transgressions, rather than to enjoy ten thousand worlds with all the glory that might be in them, for what would all these world's profit them when they had lost their own souls, 
Math. 16 26.  in them all not able to find what to give for the recompense of the same again? But without remission of sin there can be no salvation, God not so much as hearing sinners, much less saving them. And therefore justly our chief care to have sin pardoned that we may be saved.  
If you would conclude any thing of the order of this petition following, 
Religion is not cause of want, but sin.  the other conclude this, and that you may do both truly and profitably, namely that true religion is not the cause of want of daily bread, but our sins. And therefore presently after request to the Lord for that, 
Deutro. 32.14.  we adjoin the other as the true stop and let of the former, if it be not taken away by his mercy: as if we should say, we request Lord the comforts of this life, the fruits of the ground, and the fruits of our cattle, butter of Cows, and milk of sheep, with fat of Lambs and Rams fed in Bashan, the blessing of wheat, and the red liquor of the grape, but neither these nor any such may we look for, except in mercy thou take away our sin, the very stay of all thy goodness from us, if thou deal in justice. And therefore Lord forgive us our trepasses. Let no man then accuse religion for dearth and scarcity, for famine and hunger, but consider his own deserts, and the deserts of thousands more, and remember ever both how these petitions lie, and what also for more plainness the Lord himself hath spoken by his Prophet jeremy saying: Your iniquities have turned away these earthly blessings from you, 
jere. 5.  as rain both early and late in due season, with a pleasant harvest & such like: yea your sins have hindered good things from you. Again by Esay: Behold the lords hand is not shortened, 
Esay. 49.1. etc.  that it cannot save, neither is his ear heavy that it cannot hear: but your iniquities have separated betwixt you and your God, and your sins have hid his face from you, that he will not hear. For your hands are defiled with blood, and your fingers with iniquity, etc.  Now then to the words themselves if you think good and of them in order: for that is plain. 
The first word is Forgive, of itself so plain that it needeth not any explication, 
The hole petition teacheth two things, quid petamus & quid facero debeamus, Petitio: remit nobis, etc.  and therefore not standing in that sort upon it, let us consider the conclusions that arise thereof to a Christian mind that carefully weigheth what GOD hath spoken. First than it containeth a plain confession of our miserable estate unto the Lord, and so teacheth us that before pardon and forgiveness, aught to go a true, faithful, and unfeigned acknowledging of our evil whatsoever. For why should God vouchsafe to pardon, what we, not able in truth to hide from him, as being God, yet in the strong corruption of our untamed heart's endeavour to cloak, and do not lay open in woe and godly sorrow before him. 
Confession to God.  Very mortal man looketh for confession of a fault, and we use to say that half the amends is made when it is so done, yet may we cover from man very great offences, how much more may the Lord our God justly require that being notable to blind him, we seek not to do it, but in all reverence of his majesty and all vehement dislike of ourselves and our sins, we lay them at his foot and beg his mercy. It is a notable place in the Psalm of David teacheth us this. When he saith: Whilst I held my tongue my bones consumed, 
Psal. 32.  or when I roared all the day long▪ for thy hand is heavy upon me day and night, and my moisture is turned into the drought of Summer, than I acknowledged my sin, neither hide I mine iniquity, For I thought I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. See how before he confessed he found no comfort, 
Num. 5.7.  and after confession how he found no punishment. Look in the Law of the Lord, and mark these words to Moses: When a man or woman shall commit any sin that men commit, and transgress against the Lord, when that person shall trespass, than they shall confess their sin which they have done, and shall restore the damage, etc. Confession God required and confession they performed. 
job. 13.15.  Although the Lord should kill me saith faithful job, yet will I put my trust in him, but I will reprove my ways, for all that, in his sight, that is I will confess my evil freely and fully with a single heart, as a wretched sinner should do. 
Prou. 28.13.  He that hideth his sin saith the wise Solomon, shall not prosper, but he that confesseth them & forsaketh them shall have mercy. 
1. john. 1.8.9.  If we say we have no sin, than we deceive ourselves and there is no truth in us, but if we acknowledge and confess our sin, God is faithful to forgive us our sin, and the blood of jesus Christ cleanseth us from all sin. 
Shrift where found and lost.  This is not that filthy shrift in the ear of a filthy liver invented in Rome, and thrown down in Constantinople upon just experience of ugly pollution by it, but this is the Lords ordinance performed ever of the lords people, to the Lord himself. 
Psal. 51.  David a sinner hideth it not, when the Prophet spoke, but cried peccavi, with a feeling heart and a grieved mind that he had so fallen. 
2. Sam. 14.  That David when he had numbered the people, and the Lord offended had sent a plague amongst them, cried in his wo. It is I, it is I Lord that have offended, and these silly sheep what have they done? and again in an other place: Therefore I said, Lord 〈◊〉 mercy upon me and heal my sou●●●r I have sinned against thee. 
Psal. 41.4.  The straying son returning to himself and to the estate of son seethe and sigheth for passed folly, and confesseth it freely as his bounden duty, Father, Father, I have sinned against heaven and against thee, 
Luc. 15.21.  and I am no more worthy to be called thy son. The humble publican beseecheth God to be merciful to him, 
Luc. 18.13.  not a just proud Pharisie, but a poor sinful and wretched Publican. We are here justly, said the thief on the cross, & we receive things worthy of that we have done, but this man hath done nothing amiss: a very plain confession of a feeling heart. When Paul had preached against conjuring and sorcery, 
Act. 19.18.  as we read in that place: what was the fruit of his speaking, & their hearing, but this? 
Math. 3.6  Many that believed came, and confessed, & showed their works. john also baptised in the wilderness, but whom? such as confessed their sins against the Lord. Ever therefore before pardon must go confession, for so ever hath it done as by all these proofs is now plain. Private to God, if the sin be private, Public to the Church if the sin be such as shall more appear hereafter in an other place. Wherefore let us end this note upon this first word, Forgive, and know it ever that we are taught, if we seek mercy, not to hide sin. For the Lords pardon requireth the sinner's confession. Covers and cloaks, they do but cover the light of God's countenance, that it shine not upon us, and yet do what we can, we can cover nothing in deed from his eyes. We show our will and we want our wish: sin unto sin, we grievously add, and we deal with our souls as some sorry ones with their bodies, 
Note.  concealing their sore till the time be past, & the body perished. Wherefore even as often as we shall ever hereafter say this prayer, let us add this confession to it: O Lord our grievous trespasses, our many & great transgressions, this blot of our bodies, or spot of our souls whatsoever it is in that mercy that hath no measure: forgive it, dash it, and wash it out, that it never appear again before thee.  What Secondly? 
Secondly it teacheth us the long suffering of the Lord, wonderful and unspeakable towards mankind. Whereby he beareth, and beareth with us wretched creatures, and although we daily and hourly, ever and continually sin against him, yet casteth he not away so unprofitable servants, but deferreth his anger, spareth his judgements, and if we turn to him, he turneth most mercifully to us, and forgiveth heaps of ugly sin against him. If we worms and dust should be used of any, as he is used of many, we would show our corruption quickly, and reckon up the faults committed and pardoned by us, thinking we had showed great favour, & done much for our brethren, if we had twice or thrice been entreated by them to forgive them, we would deny at the last and say plainly to them, we might not ever forgive, if they so ever would offend. 
The Lords great mercy and our great corruption.  Yet what are we? as bad as they. If not to them, yet to others, and therefore no such cause we should be so strict in measure. When often ourselves must need the same courtesy, and request a favourable hand to strike but softly. But see the Lord. His purity blotteth both Sun and Moon, the heaven & the earth and all the creatures in them both, he offendeth never, neither needeth that any should forgive him, and yet is he more favourable to his very enemies, than we are to our liked and loved friends. For he spareth the worst more than we the best, and though they sin often, yet forgiveth he still. They ask and he granteth, they knock and he openeth, they cry & he spareth, yea though they have cried it ten thousand times forgive us our trespasses, and he ever hath forgiven very great and grievous ones, yet is he not weary when we cry again, and casteth us of, 
2. Petr. 3.9  but he is patiented toward us, saith Saint Peter, and would have no man perish, but all to come to repentance, and to be saved. O dearest GOD what favour is this, what goodness is this to so great offenders? Yea mark it here how we are commanded whilst we live and breath to pray this prayer, forgive us Lord, and therefore plainly taught that even so long there is mercy with GOD without weariness, a gracious open ear to a sinful suitor, and pardon for that sin that frailty hath fallen into, and now seeketh in a better grace to have done away. This is great patience that endureth till death being so often provoked to deny such favour & with ravished hearts for the sweetness of it may we hear and learn it, yet let us not abuse it, as some have done, but remember well what the Apostle said when it was objected: 
Rom. 6.1  shall we sin that grace may abound: God forbidden. How shall we which are dead to sin, live yet therein, and so forth, as followeth there at large. 
Rom. 2.5  The riches of his bountifulness & patience, and long sufferance leadeth to repentance, saith the same Apostle. If to repentance, than not to presumption, if to amendment, than not to continuance in the evil, and therefore take heed. Punit Deus serò quidem, sed duriter. Long doth the Lord stay ere he smite, but he smiteth home when he doth smite. Conclude we then with wise sirach: Say not, I have sinned, 
Eccles. 5.4. etc.  and what evil hath come unto me. For the almighty is a patiented rewarder, but he will not leave thee unpunished. Because thy sin is forgiven be not without fear, to heap sin upon sin. And say not, the mercy of God is great, he will forgive me my manifold sins: for mercy and wrath come from him, and his indignation cometh down upon sinners. Make no tarrying to turn unto the Lord and put not off from day to day. For suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in time of vengeance. That hour that the wicked hope for is often denied, and suddenly they perish without repentance. Therefore presume not.  Thirdly what? 
Thirdly, we learn by this first word that the remission of our sins is of mere mercy and favour, not for any merit of ours. For mark I pray you how we are taught to say, not as the debtor said in the Gospel, Lord refrain thine anger toward us, and we will pay thee all: but absolutely and plainly, Lord forgive, that is quite razed out, and pardon without any recompense or satisfaction from us or by us. 
Grace proved and satisfaction improved.  So that even this petition, if there were no more Scripture, assureth the truth of that doctrine to us, that by grace we live and are saved. Mercy pardoneth, mercy healeth, and mercy doth whatsoever God doth for us. Merit dare not peep to speak unto the Lord. Just as the Apostle saith: We are justified freely by his grace, not of works, nay, if of grace, therefore not of works, 
Rom. 3.14.  else were grace no grace. Again, we have the forgiveness of our sins according to his rich grace. 
9.11.  
11.6.  And again: By grace are ye saved through faith, & that not of yourselves, 
Ephes. 17.2.8  it is the gift of God: with a number such like places. Just also as the Father said, Meritum meum miseratio Domini: My merit is the only and free mercy of God: and so long abound I with merits as he aboundeth with mercies: but take the one from him, and take the other from me. For my merit, I say, is his mere mercy. Wherefore most grievously doth that doctrine of Popery rob the Lord of his true and due honour, when it teacheth satisfaction by man to God for his sin. For who can satisfy GOD, but his only Son, in whom only he is pleased. And of whom flatly it is said, that he is the propitiation, that is, the full, whole, perfit, and all the satisfaction that GOD requireth or can like of in this sense. Marry knew no other, the Publican knew no other, Peter knew no other, nor the old father when he said of Peter, Lachrimas lego, satisfactionem non lego. Peter's tears I read of, 
Chrysost,  but of any satisfaction that he made himself to purge his sin & to please God with I read of none: but of this also more in his proper place, if God will. Let us see the truth, stand in the truth, thank the God of heaven for it, and detest these Popish blasphemies against the Lord and his dear Son. In that precious blood is the father pleased and satisfied for all our sins, if we lay hold of it: and for our works they carry greater corruption in their bones and bowels, than that so pure a God should be pleased with them, or so ugly sins ever purged by them.  Why is it said, forgive us, and not forgive me. 
To teach us that which we are dull to learn, namely, not to bestow our whole love and care upon ourselves, but to divide it also to our brethren, and even as heartily and earnestly to beseech the Lord to blot out all their offences as our own, and to be merciful to them as to ourselves. But alas beloved, where is this affection amongst us? where is this care of the spiritual good of our neighbours? Truly it is most rare, yea much more rare than can stand with right and true profession of jesus Christ. 
A great corruption in us.  If we do think of our brethren at any time, & wish them well, surely that reacheth but to earthly blessings, to riches, to honours, to favour and friends in this sinful world, and so we might see them magnified and exalted in this respect, our desire were answered and we fully contented. The pardon of their sins, and favour with God by his beloved Son, their future joy in a place of joy endless and eternal, alas we think not of, we care not for, God knoweth we seldom (if ever) pray for. Yet is this all in all: for how suddenly fadeth all worldly pomp, if it be obtained, and how often fail we, and never do obtain it. Wherefore even in this and every petition of this daily prayer, the Lord hath quickened our earthly minds to love in a better sort our neighbours and brethren: and I pray you let us learn it. Remember how vehemently Moses felt the misery of the jews, if God forgave them not their committed evil, and how earnestly he prayed for that forgiveness. 
Exod. 32.31.  Oh (saith he) this people have sinned a great sin, and have made them Gods of gold. Therefore now if thou pardon their sin, thy mercy shall appear, but if thou wilt not, I pray thee raze me out of the book which thou hast written. Remember the words of the Apostle Paul to the like effect: I say the truth in Christ, 
Rom. 9.1.  I lie not, my conscience bearing me witness in the holy Ghost, that I have great heaviness and continual sorrow in my heart. For I would wish myself to be separate from Christ, for my brethren that are my kinsmen according to the flesh. See beloved and mark wherein the best love of man to man consisteth and is showed, namely, by wishing his spiritual good, the good of his soul, the forgiveness of his sins: 
Psal. 4.  and as the Prophet David saith, the lifting up of the light of the Lords countenance upon him. O patterns of love in this behalf to their brethren, Moses and Paul, inimitable of us, unless the Lord assist. For where is this heaviness of heart and continual sorrow to see our brethren sin, and by sin to endanger themselves here and for ever? 
Psal. 119.  Where are those floods of tears which David said gushed out of his eyes, because men kept not Gods commandments. Alas how strange a tale is this to us! Well, it should not be strange. Neither Moses nor Paul would have wished themselves accursed of God, to have gained to their brethren ten thousand worlds, or any worldly good whatsoever, but to gain them spiritual good they did it: and therefore much more are we to care for the salvation of our brethren than for their glory in this earth, if we will imitate them. David would never have gushed out tears to see them want wealth, but to see them want grace he did. Wherefore let us learn how to love our brethren well: let us learn what most pleaseth and displeaseth God: what most profiteth and hurteth our neighbours, and more heartily pray for the remission of their sins than for any worldly good. It is good love to wish God & his comforts to our friends, and to be greatly touched with their misdoings toward God. It was for sin and the effects of sin that jeremy saw in the people, 
jere. 9.1  and ready to fall upon them, that made him wish his head full of water and his eyes a fountain of tears, and that he had a cottage in the wilderness to sit and sorrow in. Therefore much do we seek for our brethren, when we seek the pardon of their sins at God's hand for them. Now beloved, 
If we be bound to beseech God to forgive our brethren their sins, are not we ourselves bound to forgive them?  if we be bound to beseech God to forgive them their sins against him, judge yourselves if we be not bound to forgive them ourselves their sins against us. And again, what their case is that will every day say this prayer with their tongues, and desire God to forgive both them and their brethren their sins, and by and by both go themselves & with many flattering baits, earnest allurements, & even almost violent constraynts pull the same their brethren to sin again without remorse and feeling. Can we both be mediators for pardon, and tempters to mischief, with God his good liking. Fearfully therefore do thousands offend and think not of it. If we will pray for remission for ourselves & others, we must keep ourselves and others, as the Lord will strengthen, from such evil again when we are pardoned. 
Alurers of others to sin.  Away then with this good fellowship that tempteth unto sin: and if any allure you my brethren, if other denials will not serve, ask them whether they have said any prayers that day or not if they have not, judge if that be good company to go withal or no: if they have, ask them if they have not therein besought God to pardon both their own sins and other men's: if they have, how may they then with one breath send forth good and evil, pray for good, provoke to evil: ask pardon, and do the thing again. So shall Satan fly from you.  
The next word is Our, & what doth that note unto us.  

A lamentable exchange made.  It showeth us what is the quality of our riches and wealth, for we have played the merchants, and transsigned with an outlandish rover called the devil, and with him we have dealt by exchange. Our bark was freighted with knowledge, with love, with humility, with joy, with peace, with long suffering, with gentleness, with goodness, with faith, with meekness, with temperance, and to go no further, with all grace and innocency. So that we might say of these jewels, that they were ours: but now we have unladed the bark by subtle persuasion, and fraught it a new with this rovers wares, with ignorance, with hatred, with pride, with sorrows, with adultery, with fornication, with uncleanness, with wantonness, Idolatry, witchcraft, debate, emulations, wrath, contentions, seditions, heresies, envy, murder, drunkenness, gluttony, and such like, yea, with all want of grace and impurity. So that now we must say the former were ours, and these are ours. 
What is ours now.  This is our lading now, and this have we profited by this rover now. Now we must say, Forgive us our trespasses, than might we say continue thy graces: them was grace our lading, now are we fraught till we sink again with sins and trespasses. Alas that this word Ours should be applied to these. But thus are we fallen, and of us it is now said, that all the imaginations of the thoughts of our hearts are only evil continually, 
Gen 6.5 Psal. 51.5.  that we are borne in iniquity and conceived in sin, and that we are not able so much as to think a good thought of ourselves. Wherefore as I say, this word in our petition, telleth us the quality of our wealth, and that our gardens have growing too much rue in them, and too little herb of grace. 
Our gardens now have too much rue, and to little herb of grace. Ambro. de sacram. lib. 5. cap. 4.  Trespasses be ours now, but no trespasses were ours once. This thought Saint Ambrose of when he said, Dives eras, ad imaginem et similitudinem Dei factus, perdidisti quod habebas, perdi disti pecuniam, accepisti a diabolo debitum quod non erat necessarium etc. What is our debt but sin? Thou wast rich, and made to the image and similitude of God, but thou hast lost what thou hadst, thou hast lost thy money, and taken of the devil a debt that was not necessary. The best way for us, is to unlade again this bad merchandise that we have got of this roving merchant, by humble prayer to the Lord to forgive us our trespasses, and to drown them in the bottom of the Sea, that they never more may be seen, aiding us, strengthening us, and confirming us against our great and grievous weakness: which the Lord for his mercy sake do.  
If you will proceed in order, the word Trespasses is next.  

Math. 6.12. ●er. ●. 14. ●uc. 11.4.  The Greek words which the holy Ghost hath used in these places here noted are diverse, yet tending to the same matter that he will not give over whilst he hath to spend. For this feeling heart of another man's harm, this love and lenity, this tender compassion and care for them that have not grace to care for themselves, is precious before the Lord. And he often rewardeth loss in this respect sustained, with better measure than law would have given either costs or damages. Finally, forget not also even many times to reason with yourself thus, I see the fatherless & widow many times oppressed for want of help, and weakness go to the wall for want of countenance, yea, I see sin born out, and virtue borne down many times, to the great dishonour of GOD, and offence of his Church, and I am not touched thereat, or at least I spend not a penny, neither a days travail to help therein, but now that myself am touched, and my transitory substance endangered, I am ready to go to law, and to spend much, surely this may I do, but that other should I not leave undone. Yet how am I more forward for riches than for virtue, for every cause of mine own, than for any of my neighbours. Thus I say, to reason with yourself is most profitable, and will greatly direct a good mind in this matter we speak of, namely, how he may use law. Now than I trust you see a bridle put in our mouths from hasting to law, as we do for every occasion, troubling ourselves and whole Countries with the unquietness of our natures, and ungodliness of our hearts. These conditions and such other observed, let us know our liberty to use the Lords good ordinance for the maintenance of peace, & right, and for the due punishment of oppugners of either of them, or of them both. But let us not abuse to our own revenge, what to those ends in God's mercy to man is so graciously ordained.  
God make this cool the unregenerate humours of a number, and I thank you for it. Now to proceed, I pray you how may we be said to forgive to our brethren their trespasses, seeing none forgiveth sin but God only.  
You must consider that in sin there be two things. First, the evil of the action, & secondly the detriment that ariseth to man. The evil of the action, is that impurity and foulness wherewith the law of God, against which it is contrary, chargeth it. And this concerneth the Lord, 
Man doth not forgive the evil or vice of the action but the detriment arising by it to man.  because being by him prohibited, the committing of it, is also against him. This properly is sin, and the remission of it only is in the Lord himself. No man is able to do it. But the second which is the detriment or hurt that ariseth by that trespass to a man, either in fame or body, or goods, as it is against man, so man may remit and pardon it without any impeachment of the Lords glory. Thus therefore do we forgive trespasses, when we forgive the harm that hath arisen to us by them, together with all conceived anger, swelling, indignation, & wrath for the same. The lords forgiveness is a rasing out of the sin itself, I mean a full remission of the transgression of his law by that trespass whatsoever. Let that man of sin therefore look about him, and all his adherents well consider it, how their pardons may run with remission both a poena et culpa, from punishment and guilt. 
The Pope's pardons. A poena est culpa blasphemous.  They are in these days of light, when the Lords mercy hath made the Sun of understanding shine upon his Church, and the day star arise in his children's hearts, compelled to excuse their Pope, by affirming, that he remitteth but only the punishment, which by law is due to such offence, and meddleth not with the sin, as it concerneth God. But let them look if they say true, when his pardons be extant in this form that I have named, releasing for money both poenam, the punishment, and culpam, the fault. Iwis they will see it, if the Lord be so gracious to them, a pride prophesied as a note of Antichrist. And never did the jews more wrongfully mislike our Saviour being God as well as man, than we may rightly abhor this monster, being only man, & a most miserable man in many respects, for that he presumeth to forgive sins, 
Esay. 43.23.  which none can forgive but god alone. For, it is I, it is I, saith the Lord, that put away iniquity, and forgive sins. And, the Lord hath done away thy sin, saith Nathan to David, not I, nor any man. And this might we learn even by this form of prayer, if there were no other Scripture. For unto whom doth the Lord teach us to say, Forgive us our trespasses, but only to God? Surely if any man or woman, Saint or Angel could forgive us, than were it & should be lawful for us to pray to them to forgive us, & so to change this prayer from Pater to Mater, or Frater, from our Father, to our mother, our brother, to holy Peter, holy Paul, or such like. But how spend I words in a plain matter? it is enough.  
Are all men and women to pray this prayer, or but only some?  
Surely you remember me of that which is worthy noting, as well as any thing that hath been said, namely, how our Saviour Christ hath said unto all the world, that there is just cause to acknowledge themselves sinners, and to pray for the pardon of their sins. For whosoever have need to beg any thing at God his hands, thus he teacheth them to pray, but the whole world standeth in need to beg at God's hand, all therefore the whole world must pray thus, Both jews and Gentiles, 
Ro. 3.9. Read. Aug. de. natura & gratia. verse. 46.  saith the Apostle, are under sin, as it is written. There is none righteous, no not one. There is none that understandeth, there is none that seeketh God. They have all gone out of the way, they have been made altogether unprofitable: there is none that doth good, no not one. Their throat is an open sepulchre, they have used their tongues to deceit, the poison of Asps is under their lips. Whose mouth is full of cursing and bitterness, their feet are swift to shed blood. Destruction and calamity are in their ways, and the way of peace have they not known, the fear of God is not before their eyes. 
vers. 23. Galat. 3.22.  Again in the same Chapter, All have sinned, and are deprived of the glory of God. And to the Galathians, The Scripture hath concluded all under sin. And if any man say he hath no sin, he deceiveth himself, & there is no truth in him. With a number such like places. Enter not into judgement with thy servant O Lord, saith the prophet David, for no flesh shall be justified in thy sight. Wherefore it is not for modesty that we must pray to the Lord to forgive us our sin, 
The error of the Pelagians.  as most wickedly the Pelagians affirmed, but for conscience and truth, and as Jerome saith, Ex humanae fragilitatis, et nostrae miseriae conscientia: Upon true feeling and fear of man's frailty, and misery, and the judgements of God due to it. For a prayer conceived for modesty only, should be a lie and a feigned humility. And as Austen prettily speaketh, Humilitas statuta in part falsitatis, perderet praemium veritatis. False humility should lose the blessing that truth should have. Non ergo debemus sic laudare creatorem, ut cogamur dicere, imo verò convincamur dicere superfluum saluatorèm. We must not so praise our creator, as we be compelled, yea, convinced to say, that superfluous is a Saviour. And again, Quia nos creavit, ita simus grati, ut non simus quia sanat, ingrati. 
Cathary etc. Anabap.  Let us so be thankful to the Lord for creating us, as we be not unthankful to him for healing us. With many such like sentences, noting our too true corruption, 
Some in the scripture are called just and up right: but this is to be understood before God: or as Aug sayeth▪ Affectu, non effectu by desire not by deed.  and their most high pride that think they have attained to such holiness as that they need not say, Remit nobis debita nostra, Forgive us O Lord our trespasses. Is there any man now a days better than the Disciples? Yet the Lord teacheth them we see to pray this prayer. And surely as our garments though daily brushed, yet daily and still need brushing again, because ever when they are brushed, new dust and foulness lighteth upon them: even so our souls and bodies, though many times altered by a gracious pardon from God in Christ, yet daily and still so gathering dust again, as that daily and still they need to be cleared. And therefore ever must all men pray this prayer.  
Furthermore even here also have the Novatian heretics a plain fall with their most uncomfortable assertion or heresy, 
Sin after baptism pardoned.  thinking and avouching that there is no pardon for any that after he is baptised committeth any public sin. For doth our Saviour here make any distinction of public or private offences, of men baptised or unbaptized, of times before or after. No, no, to our great comfort he doth not as hath before been showed, but all men he biddeth pray thus, at all times he biddeth pray thus, and for all offences he biddeth pray thus indefinitely. And except we shall make a mocker of the Lord, what he biddeth ask he is ready to give, and a sure comfort by his commandment to pray, may be drawn to my soul that I shall obtain. And therefore little children these things I writ, that ye sin not. 
1. john. 2.  But if any man do sin we have an advocate with the Father, jesus Christ the righteous and he is the propitiation for our sins, & not for ours only, but also for the sins of the whole world. Yea let us add to his words, but not to his meaning, for sins both before and after baptism.  Now do you put me in mind of a question which I only also will ask you. Namely what comfort there is for a frail creature that after repentance and purpose never to offend so any more, yet shall fall again, even into the same fault, of frailty, not of malice? 
Surely you name a very notable testimony of our most vile corruption, that solemnly professing our repentance for any bad behaviour, and vowing to the Lord, and with ourselves, that no more we will do so, yet contrary both to promise and purpose, we fall again into the self-same offence and sin. And if the Lord should never receive us again after such a transgression, we had but what justly and greatly we deserved. Yet is this mercy more, not to embolden to so great impiety, but to comfort grieved once with so great frailty. Wherefore with desire to stand, and all possible endeavour against such second falls, let us hear yet what the Lord saith, if in our great weakness we do fall, I mean into the same offence again after repentance. For we see the Prophets in every place exhort men to repentance, not which had once offended, but which with an obstinate contempt of God had not stayed to run into all kind of wickedness, & which after a show of repentance, yet returned to their sinful course again, the Prophet jeremy of all other is full of places, if you list to read any, Again the Lord in his law would have daily sacrifices offered sometime in the name of the whole people, sometimes in the name of a private person, aswell for offences committed by ignorance, as for voluntary transgressions and falls, which assuredly should not have been done, except there had been mercy even for second faults. For the Lord would not deceive his people with vain figures. 
Psal. 78.  Thirdly in the Psalm we very plainly see that God was entreated to forgive most hypocritical and obstinate sins▪ And now in the time of his Gospel his goodness is not streyted or diminished, but even now also more plainly it is proclaimed to the world, that at what time soever a sinner sorroweth from his heart, there is pardon with the Lord, without exception against often committing of the same offence. When the Lord enjoineth us to forgive our brethren seventy times seven times, doth he mean new offences only, such as they never committed against us before, or he meaneth all, whatsoever, or how often soever fallen into by their frailty? And if so, doth he require more mercy of man than he the God of mercy will show? or shall the creature excel the creator in any goodness? God forbidden. See it therefore and be with comfort most assured of it, that if we sin not seven times, but seventy times seven times against his majesty, and even in the same thing, and so often with weeping eyes and sobbing soul fall at his feet for mercy to so great frailty, there is mercy with him and pardon to true repentance. 
Beware presumption.  But take heed we turn not the grace of God into wantonness & presumption. For if I suck the liberty out of this doctrine, be sure, I savour it to death, and not to life, and what knew I whether ever I shall have grace truly to repent, what so boldly and presumptuously I have dared to commit. When the Apostle saith, If any man sin we have an advocate with the Father jesus Christ the righteous, and he is the propitiation for our sins. Do you think we may tie this to only such sins as were never committed before without a very plain and great injury to that place of scripture? No, no, we cannot, & therefore a true ground of comfort even for sins often fallen into, so that frailty and not looseness be the cause, and read the 9 of Daniel, 
Dan. 9.6.  and see if he confess not sin often committed, and as it were in a continued course, and yet dispaireth not of mercy? What meaneth that article of our faith, I believe the forgiveness of sins? shall we gloze upon it thus, that is of such sins as I never committed but once. Surely if we do, it must be said, cursed be the gloze that corrupteth the text. For that article compriseth all sin, before baptism, & after baptism, before repentance, & after repentance, ever through the course of my life in this world, whatsoever it is, how often so ever I have slided into it, through frailty, yet God giving me true repentance for it, Credo remissionem. 
O sweet.  I believe the forgiveness of it. Yea it is the comfort spiritual, that cannot be spoken of, that God would have his children so sure of the pardon of their sins, even of all their sins, without exception, whereof he giveth them a dislike & true abhorring, as that he would have it an article of their faith so that they should not be sound christians if they believed it not. Lastly even this petition of the lords prayer, craving daily forgiveness of daily trespasses, dare you restrain it to trespasses committed only before repentance, and exempt all second falls after such repentance and purpose to amend? the Lord forbidden. And therefore take it also with the former as a sure proof of pardon also for these offences. So do you see what answer your question hath out of God's book, only therefore beware presumption, beware looseness, beware negligence, and due care to avoid these second falls, say not God is merciful, and therefore I will sin. For as he is gracious to a sorrowful sinner: so is he dreadful to a presumptuous offender, and frailty shall find mercy, when boldness shall find judgement and wrath for ever.  Surely I see it is a great comfort to a Christian conscience, that the Lord hath put into our daily prayer this petition, and it mightily assureth us of his mercy. 
In deed it is so, but yet this appeareth nothing so much as it would if our eyes saw, or our hearts felt what loathsomeness lodged in us, and what just matter of eternal confusion we have both in body and soul, if mercy were not. For this is it that giveth a feeling of the sweetness of this prayer, when the Lord shall grant us a true sight of our own estate, and piercing eyes into our inward deeps. When the Lord shall enable us truly to see what a mass of corruption we are, how vile, how miserable, how polluted in our thoughts, works and deeds, in body and soul, in heart and mind, within and without and all over, how filthy, how loathsome, and how abominable we are, and when he shall join unto this sight a terror, and a trembling at the true view of Gods most fearful judgement due unto this estate, and most firmly tied unto it, even as God is just. And I say when the Lord granteth it, for most assuredly we have it not of ourselves, nay we flatter and deceive every man his own heart in this point, we think all is well with us, and we know not ourselves. But what are we? O my beloved, my heart understandeth not the sins of man, and therefore my tongue cannot lay them open before you. I say with David, mine own sins are secret unto me, and therefore much more all your sins, and most of all the sins of all mankind. Yet somewhat hear you of the meditation of my heart, to the better opening of the necessity and goodness of this petition, and learn by this little to think of more, and to wade yourselves into the deeps that you know and I know not, when I have led you the way as far as I do know.  
I have before in this petition showed you the Herald of heaven blazeth our arms, and expresseth our colours, namely, that we are all become abominable, and there is none that doth good, no not one. That no flesh living is able to be justified in his sight: that none can say my heart is clean, I am pure from sin. That the very imaginations of our hearts are evil, even from our youth: that we are not able to think a good thought of ourselves: with a number such. All which places are not so to be taken, as if they charged any of us with a little evil, or few sins, and small, but they convince us of huge and great sin, and of general corruption, even in our ways, which will very well appear if alike we compare ourselves with the lords choice children commended to us in the word. Stand before me than I pray thee, whose heart quaketh not for any sin you know in yourselves, and tell me whether you dare, either with your tongues say, or with your hearts think that you are in as great a measure sanctified, as David was? If you dare not, consider well then what David notwithstanding his great graces given him, saith of himself in his Psalms, 
Psal. 38.  There is no rest in my bones because of my sin: for mine iniquity is gone over mine head, and as a weighty burden, they are too heavy for me to bear. Had David no rest in his bones for his sin, and have you rest in yourself, and yet dare not compare with him in sanctification? How cometh this to pass, but because you neither see nor feel what is in yourself as he did? Innumerable troubles, saith he again, 
Psal. 40.12.  have compassed me about, my sins have taken such hold on me, that I am not able to look up, yea, they are more in number than the hairs of my head, and my heart hath failed me. O the dullness of our feeling, how should I lay it before us better than by such examples? If David's sins were more than his hairs, how many are ours think you? Surely more than the sand of the sea: if they had taken hold on him, what have ours done on us? If he could not for them look up, how may we look down? And finally, if his heart began to shake, how Lord may ours but shake and quake, if we knew ourselves? judge even yourself any one that is here, if it be not so, seeing you grant me you dare not compare with David. Wounded then are we even to many deaths, and yet we know it not. Ponder it with yourself also what that great servant of God Ezra saith of himself in this case. O my GOD, saith he, I am confounded and ashamed to lift up mine eyes unto thee my God, 
Ezra. 9.6.  for our iniquities are increased over our head, & our trespasses are grown up to the heaven, and we cannot stand before thee, because of our sin. And Daniel again, We have sinned: we have committed iniquity: we have done wickedly, yea, we have rebelled against thee, and departed from thy precepts. See how no words can content him to express his guilt withal. Therefore I say, when the Scripture chargeth us with sin, it is no small sin that we must dream of, but monstruous corruption and horrible before the Lord, if we could see it all. Yet doth every one deceive his own heart, and being in this most dreadful and desperate case, feeleth it not, but thinketh all is well, till even the last hour overtake us, & then Satan chargeth us to the full, & we despair. But truly if we learn to charge ourselves now in the time of health, our burden shall not be so great in the time of sickness. And therefore I pray you do it, either by many times comparing your lives with these great Saints of God, or by viewing the commandments, or by any means what sooner, that may be good and profitable to this effect. And think with yourselves, that if these choose vessels, notwithstanding so great graces given them, yet groaned under such weight of deadly sins, alas what may we do that want many thousand degrees of their goodness, save only that we feel not, through a deadness of heart, the burden of iniquity that is upon us. By their feeling then, judge what you ought to feel: by their confessions, what you should confess, and by their shivering fears, what you may many millions of times more justly fear. Think also of the punishment temporal and of the death eternal, in that flaming lake of dreadful woe, due and assured to all sinful creatures for evermore. 
Dei dicere est facere.  And see then if it be not sweet to hear of remission of all this evil. See if this petition be not thrice needful to consciences crying, our Lord is great. O dearest God, that would bid us ask, teach us and tell us, yea, will and command us every day and hour to pray for pardon for iniquity. For thus do we see thy willingness to give, never using to bid us ask, but what thou art ready to grant even before we ask. Thus do we see our pardon is ready, and though worthy we be never once to feel any inward joy, or outward comfort, yet in thy mercy we shall find both, by thy gracious forgiveness of our sins. And Lord of mercy make us thankful.  

The Prayer.  
O Lord and Father sweet & merciful, we fall down in our hearts here before thy majesty, & beg thy mercy. For we have sinned, O Lord, we have sinned & done wickedly, & our consciences crieth, thy wrath is due, if we find not mercy. Our thoughts, our words, and works have been against thy blessed will and commandment, and still still our most grievous corruption pulleth us from thy ways. We may be ashamed and confounded to lift up our eyes to thee, so increased over our heads are our iniquities, and our sins so grievous even to the heavens. But with thee there is mercy, and therefore thou shalt be feared. O LORD in that mercy lift up the light of thy countenance upon us, and save us. Let that precious blood of jesus Christ dash and wash out all our offences, for we fly unto it, and with the arms of our faith clasping fast that dear Saviour, we set him before thee as our atonement, peace, and propitiation for ever available with thee. For his sake, not for ours. O Lord hear, O Lord forgive, O Lord consider, and do it, defer not for thy mercy sake. Comfort our consciences with that sweet and dropping dew of mercy and grace, for they shake & tremble at thy judgements. Strengthen our steps hereafter for jesus Christ his sake more & more, that they may be straighter, and we possess these vessels of ours in more cleanness, holiness, and righteousness, than we have done. And forasmuch as it is all repugnant and contrary to our sinful nature and rebelling blood, to forgive other men their trespasses committed against us without revenge, and to love them that hate us, to pray for them that persecute us, as thou hast willed, dear Father we beseech thee help us therein, and by thy working power within us make our hearts so meek and gentle, that we may gladly & unfeignedly, heartily & wholly forgive all men that have hated or hurted us by word or deed, & that we may behave ourselves unto all men, friends and foes, with such mercy, gentleness, and kindness, as we would desire, not only that they, but also that thou, good Lord, shouldest use unto us. Finally, dear Father, in life have mercy, in death have mercy, and evermore have mercy upon us, in that blessed kingdom of thine, for jesus Christ his sake our blessed Lord & Saviour, Amen.    

The sixth and last petition: Lead us not into temptation. etc.  We draw now near an end of this labour, and are come to the last request in this prayer, wherein proceeding as you have done in the former, I pray you first show the order of it. 
THE order is marvelous fit, that after we have in a stinging woe for them, begged of the Lord our God most heartily and earnestly the forgiveness of all our sins and trespasses already past and done, we should next as obedient children, not again to grieve so dear & good a Father, beseech him for his mercy's sake to aid and strengthen us against that which is to come, that we may not offend and fault as we have done, but by an happy new birth and spirit of power vouchsafed from his heavenvly grace unto us, be able to fight against all sinful corruption daily and ever vexing us, more and more. For in this order speaketh the Lord still still in his word, 
john. 5.14. john. 8.11. Tit. 2.11.12.  that if we be made whole we should sin no more. That if the grace of God that bringeth salvation unto all men hath appeared, we should thereby learn to deny ungodliness and worldly lusts, and that we should live soberly & righteously & godly in this present world. 
Cantic. 5.3.  And in this order reasoneth even the spouse herself, I have washed my feet, and therefore how should I foul them again? Wherefore I say as concerning order, after pardon begged for passed sin, most fitly do we ask next the power of his grace against what is to come.  Surely it is not only fit in regard of order, but most necessary also in respect of the thing. 
In deed it is, and that for these causes: first in respect of our own corruption and vileness, of whom the spirit of God hath said by job, that man is abominable and filthy, 
job. 15.16.  drinking iniquity like water, that is, even so desiring to sin, as he that is thirsty to drink. Secondly, in respect of the infinite allurements and delights that sin hath to pull us on to it from God, which we are so far from repulsing & gain standing, that we readily and most willingly yield to them, except the Lord assist us, and enable us by his spirit. Yet are those delicates our death both in body and soul for ever, if we follow them. For it is true of all men which the Apostle speaketh of the widow, 
1. Tim. 5.6.  that she living in pleasure is dead whilst she liveth so. And again, If ye live after the flesh, ye shall die. Of these allurements and delights in sin spoke the holy Ghost when he called them the pleasures of sin. 
Hebre. 11.25.  And David when he said, Incline not my heart to evil, 
Psal. 141.4. Math. 13.22. Cantic. 2.15. Hebre. 3.13.  that I should commit wicked works with men that work iniquity, and let me not eat of their delicates. There is also a subtlety in sin to deceive us, a deceitfulness in riches to choke us, and therefore most needful this prayer, that we be not hindered through the deceitfulness of sin. Thirdly, in respect of the power of the enemy which is very great. For we wrestle not against flesh and blood, 
Ephes. 6.12.  but against principalities and powers, and against worldly governors, the Princes of darkness of this world, against spiritual wickedness, which are in the high places, and which far exceed us in strength, & therefore great need have we to beseech the Lord to stand with us, in this battle to help us. Which we do in this petition. For Quicquid humana fragilitas cavere aut vitare non praevalet, hîc a nobis ab illo propitio conferri petimus, Whatsoever (saith Austen) man's frailty is not able to take heed of or avoid, 
Aug. serm. 135.  that do we beseech the Lord here may be given us in his mercy. Lastly, the diligence and endeavour of our adversary to win, and his cruelty if he do win, is so great, that we have need and need again to use this petition: 
1. Pet. 5.8.  Be sober and watch (saith the Apostle) for your adversary the devil goeth about like a roaring Lion, seeking whom he may devour. His continual walking showeth his diligence, and his bloody devouring noteth his cruelty. Thus have we the equity of this prayer, yea, the necessity of it ever, whilst we live in this wretched vale of these assaults and dangers. In respect of which necessity, no doubt both our Saviour first taught it, and also in his word so often repeateth it. Watch ye and pray ye, 
Marc. 14.38. 1. Thess 3.5. 1. Timoth. 6.9 1 Cor. 10.13.  that ye enter not into temptation. The spirit in deed is willing, but the flesh is frail. With such like places. And very truly sayeth Jerome, Non est nostrarum virium cum hostibus nostris spiritualibus congredi, & eos vincere, sed Dei. It is not our strength that may join with our spiritual foes, and overcome them, but the Lord must do it.  Is all this 〈◊〉 one Petition? 
They that make seven petitions in this Lord's prayer do divide this last into two, to make up their number, of which sort is Thomas of Aquine, Lyra and others. But the better judgement is theirs that make but six petitions in all, and but one of this. Of which sort again are Austen and Cyprian, who make this later, as in deed it is, but an exposition of the former, as if he should have said, to that end that we may be delivered from evil, O Lord lead us not into temptation. And this whole last petition may fitly be divided thus, into the petition itself, Ne nos inducas in tentationem, and into the exposition or interpretation of the same, sed libera nos à malo.  But men do not agree in reading this petition. For some say Lead us not, and others say, Let us not be led. 
In deed it is true. Some are afraid and have been, that if they should say Lead us not into temptation, they should fall into that foul error of the Manichees, that God might be the author of evil. And therefore to avoid that, they have thought rather good to say, Let us not be led. But both the best and ancientest translation and reading is the first, and so translated and read it many a year ago Tertullian and others of the elder fathers.  And doth not, think you, that reading give some advantage to the enemy, that we make God the author of sin? 
Not a whit justly. For as you have heard before in this book, it is one thing to be author of a matter, & an other thing to be author of the form: in plainer terms, to be author of an action, and of the evil in the action, 
Act· 17.28.  or of the action. When the Apostle saith, in him we live, and move, and have our being: what meaneth he but that God is author of all our actions in respect of matter, as we speak, that is, the motion, power, and strength of body, to go hither or thither, and to do this or that is of God: for without his help we could not stir: but as for form, if it be evil, that is, as for the corruption, fault and evil of our actions, that is of ourselves, and not of God as author and worker, though even of that also he is the guider and governor that it shall not pass the limits that he liketh. As in joseph's brethren and many other examples are plain. Wherefore we may not for want of true understanding how to take them, altar the phrases, and consequently the truth of God. You see how the Spirit speaketh: 
Exod. 4.21.  God hardened the heart of Pharaoh: God gave them up to vile affections, 
Ro. 1.26.28.  and delivered them up into a reprobate mind. The Lord mingled among them the spirit of error: 
Esa. 19.14.  
2. Thes. 2.  God shall send them strong delusions: and a number such. He doth not say, God suffered Pharaohs heart to be hardened, 
Esay. 63.17.  God suffered them to be given to vile affections, or to a reprobate mind, etc. 
Esay. 42.24.  But God hardened, & gave, and delivered, 
1. Sam. 16.24.  and mingled, and sent. These are all as much as to say, Lead us not into temptation. And therefore if these may be used without making the Lord any author of evil, 
If God suffer, then doth he it either against his will or with his will if against his will, then is he not omnipotent: if with his will, then may we aswell say he doth it as he suffereth it, understanding it rightly.  then may this petition also no doubt in this order▪ and if in these places we need not to change the text and to say, God let Pharaoh be hardened, or God let them be given over, etc. No more need we here to translate or interpret this petition thus, Let us not be lead into temptation. But to remember ever that though the Lord do, and be said to lead into temptation, yet is there never any evil in him, but either justice to some to punish sin with sin, or mercy to others to try them and exercise them, that after they have showed patience and faith, obedience, humility, love and comfort in their tryalles, he may set a Crown of great glory upon their heads, to their everlasting life in a glorious kingdom. And in the mean time by those their virtues glorify his name amongst men here, 
See also the Tom. pag. 38. etc. Petr. Martyr. in 2. Sam. 24.  and incite others to tread the steps of so happy a course. So that what the Lord doth is ever good: and for further treatise of this thing, turn back again to that which hath been said before. Yet it seemeth we cross S. james by this reading, who saith, If any man be tempted, let him not ever say he is tempted of GOD, for GOD cannot be tempted of evil, neither tempteth he any man. But every man is tempted when he is drawn away by his own concupiscence, and is enticed, etc. Nothing at all truly, if you mark things well. For S. james there descending from outward temptations, to wit, afflictions whereby God trieth us, to inward, that is, to those lusts whereby we are stirred up to do evil, showeth that every man is author of those temptations to himself, and not God, forasmuch as we bear about in our bosoms that wicked corruption, which taketh occasions by what means soever to stir up evil motions in us, whenceout at length proceed wicked doings, and in conclusion followeth death the just reward of them. All which is no other than the very same that hath been said. For we ever confess, that although God tempt and lead into temptation, yet never tempteth he any man to evil. And why? S. james giveth the reason, for God can not be tempted with evil, neither tempteth he any man (to wit, unto evil) that is, he desireth not evil, and therefore he can not be the author of evil doing in us. Non de exploration, sed de incitatione ad peccandum loquitur Jacobus. S Sames speaketh not of the temptations of trial, 
Vrsi●.  but of stirrings up unto evil, saith an interpreter. And it is apparent enough.  Now of the next word if you will, to wit, temptation. 
It is a word that will minister much matter profitable for the Lords children to be still better and better acquainted withal whilst they live. And I could happily wish to speak so of it, as most of this company might most be benefited, and every man, at one time, or an other, in one thing or an other, feel me in his bosom. But such grace is the Lords to give, and not mine nor any man's to take, and therefore with humble commending both my speech and your profit to his most merciful direction, let us set upon this treatise. It is therefore said of the learned, that tentatio est opus diaboli, qua homines pios vel per instillationem cogitationum malarum, aut per obiectorum occasionem, vel per vitiosae naturae inclinationem & affectus, vel per res secundas aut adversas solicitat, & impellit ad peccata & calamitates, deo permittente, ut aut certo judicio propter peccata puniantur, aut explorata & probata fide eorum & constantia coronam vitae accipiant. That is, temptation is a work of the devil, 
What temptation is.  whereby he soliciteth, and driveth men unto sins and miseries either by infusion of vile thoughts into them, or by means of objects laid before them, or by inclination of their corrupt nature and affections, GOD suffering him, either that their sins by just judgements may have their due punishments, or else their faith and constancy a due crown of life after that it hath been tried & made manifest. This distinction, or description rather, will fully by all his parts appear either by the story of job, of David, 
job. 1. 2. Kings. 24.1.  or by divers others in this treatise, if you mark it. Again it is said of them also that temptations be of two sorts generally, Tentatio probationis, tentatio perditionis. The temptation of trial, and the temptation of perdition, according to which division Cyprian may be thought to have spoken, when he said: Potestas dupliciter Satanae adversus nos datur, vel ad poenam cùm delinquimus, vel ad gloriam cum probamur. Power is given to Satan against us after two sorts, to wit, either for punishment when we offend, or for glory when we are tried. But desiring altogether a very great plainness in this matter for divers causes I choose rather an other division observed also of s●●ne, 
Temptation of 

God.  
man..  
Satan.    to say, that temptations are of three sorts, to wit, either of God, of man, or of Satan. For all these are said to tempt. And according to these several authors as it were of temptations, the word is diversly and in several significations taken. When God in the Scripture is said to tempt, then is the word taken and commonly translated in English to prove or to try, because that the drift of the Lord is thereby not to hurt by leading to evil, for so GOD tempteth not. jam. 1. but to make open & known by trial, either to ourselves, or to the world, or to both, either our corruption and malice against him, or else our faith and patience, and many virtues. Thus is it said of Abraham in Genesis. After these things God did prove Abraham, etc. 
Gen. 22.1.  What was this proving or tempting of Abraham, but a merciful opening both to Abraham himself, and to all other, even to us at this day, what a wonderful measure of faith, love and zeal to his God he had vouchsafed unto Abraham. So that both he saw then, and we see now, what neither we, nor happily he himself knew till after this trial or temptation had had his place. This read we again in the law. Then said the Lord to Moses, 
Exod. 16.4.  Behold I will cause bread to rain from heaven to you, and the people shall go out and gather that that is sufficient for every day, that I may prove them, whether they will walk in my law or no. That is, that it may appear both to themselves and others, whether receiving but that which is sufficient only for one day at once, they will patiently depend upon my providence from day to day. Probat enim Deus homines, non quasi ipse experimento indigeat, sed quò magis seipsos norint, & posita omni arrogantia & inani persuasione, humiliter se in posterum Deo submittant. For God proveth not, saith one, as though he had need of any trial to know any of us all, but that men may themselves thereby know better what is in them, and laying aside all arrogancy and vain persuasion, humbly submit themselves afterward to God. 
Exod. 20.20.  Again, when at the giving of the law the people saw the thunders, and lightnings, the sound of the trumpet, the mountain smoking, and for fear thereof fled etc. then Moses said to the people, Fear not, for God is come to prove you, and that his fear may be before you, that ye sin not. 
Deutro. 8.2.  Again in deuteronomy. Thou shalt remember all the way which the Lord thy God lead thee this forty years in the wilderness, for to humble thee, and to prove thee to know what was in thy heart, whether thou wouldst keep his commandments or no. For in affliction either by patiently abiding or by ungodly grudging and repining, we show what was in us, though hidden before. Most plainly again in the thirteenth chapter: If there arise among you a Prophet, 
Deutro. 13.1  a dreamer of dreams, & give thee a sign or wonder, and the sign or the wonder come to pass which he hath told thee, saying, let us go after other Gods which thou hast not known, and let us serve them: Thou shalt not hearken unto the words of the Prophet, or unto that dreamer of dreams, for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart, and with all your soul. 
judg. 2.22.  Last of all in the book of judges, I will no more saith the Lord, cast out before them any of the nations which joshua left when he died, and why? it followeth in the next verse: That through them I may prove Israel, whether they will keep the way of the Lord, to walk therein, as their fathers kept it, or not. Thus do we see then how the Lord is said to tempt man, namely when by such means as pleaseth him, he trieth and proveth man, not to win any knowledge to himself that he had not before, for how should he that made the heart be ignorant of any thing in the heart, no, he understandeth the thoughts long before, but to the end that the parties themselves, that are thus proved, & others also by them, and in them, may see what before was not seen, either of good unto praise, or evil unto punishment and example to beware. And thus much of this for a while.  Your next member is how man tempteth. 

How man tempteth.  Man is also said to tempt sometimes man, and sometimes God. His tempting of man is also sometime in the better part, sometime in the worse. In the better when he doth but prove and try whether further he may trust, 
Cicero.  as it is wisdom always to do to our friends. For utendum amicis tanquam praetentatis aquis, aptae sint vado, an non. We must use friends, said that wise heathen once, as waters that we have tried before, whether they may safely be adventured upon, or no to pass over. Also when the Father or master leaveth some lose money to see whether his child or servant will steal or no, this is a kind of tempting or trying, yet but in good part, with a number such like, that men to men must and may, 
1. King. 10.1.  as they shall see occasion, use. To this kind may be referred the Queen of the South, who hearing the fame of Solomon, concerning the name of the Lord, came to tempt him or prove him with hard questions. In the worse part man doth tempt man either by questions or actions. By questions when they deal as the Pharisees did about the tribute with Christ, 
Math. 22. Luc. 20.20.  seek to snare and catch their brethren to destroy or hurt them. Such tempters and temptations were those days of persecution full of under Queen Mary, when no sooner was any apprehended and convented before them, but their interrogatories inferred either death of soul by denying a truth, or death of body by affirming the same. Neither doth yet this world want these tempters by questions, where true religion and knowledge of God ruleth not tongue and heart, and all. Whereupon many innocent souls are trapped ere they wit, and harmless hearts not spying hidden drifts, put the collar about their own necks to destroy themselves, that is, speak or do simply, what is wrinched to a vantage they never feared, nor thought of against themselves. Thrice needful therefore with the simplicity of the dove is the wisdom of the serpent. By actions man tempteth when either by words or deeds of bad example they allure other to sin and evil. 
Gen. 3. job. 2. Tobiae. 2.  Thus tempted Eve her husband to eat of the apple, jobs wife her husband to curse God and die, Tobias wife her husband to be weary of well doing, Putiphars' wife her servant to filthiness, & those wicked Priests that said, 
jere. 18.  Come let us imagine a devise against jeremy, with many such in the Scriptures: of which tempters and temptations that wise Solomon warneth when he saith: My son, if sinners entice thee, consent not unto them, 
Prou. 1.10. wisd. 2.  if they say, come with us, we will lay wait for blood, and lie privily for the innocent without a cause, cast thy lot in amongst us, we will have one purse, 
Psal. 1.  etc. And truly blessed is that man and woman that walketh not in those counsels of the ungodly, standeth not in the way of these alluring sinners, nor sitteth not in the seats of those reprobate scorners.  And how tempteth Satan? 
Satan tempteth when he moveth us to leave God and that obedience that we own unto him any way, and to do evil, and therefore look how many branches of well doing are in the law of God implied, even so many contrary ways doth this enemy assault and tempt us Of this temptation doth the holy Ghost speak when he saith, Then was jesus led aside of the spirit into the wilderness to be tempted of the devil. And Peter, when he said, 
Math. 4.  
Act. 5.  Ananias why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost. And Paul when he saith, 
1. Cor. 7.5.  let man & wife come again together that Satan tempt them not for incontinency. Again, 
1. Thes. ●. 5.  for this cause when I could no longer forbear, I sent that I might know of your faith, lest the tempter had tempted you in any sort. With a number such like places, 
Gen. 3. vidit pomum Num. 11. carnes, cucumeres pepones. etc.  In which assaults of his he useth our own corruption and concupiscence, the world, the wicked and many means, but the Lord is stronger than they all, if we cleave to him, either wholly to keep us that we fall not at all, if it so please him, as others do, or else to raise us up again, when they have us down under their feet, & to give us victory.  And which of these kind of temptations do we pray against in this petition? 

How we do pray against God's temptations.  Surely even against them all in some sort. For first as concerning Gods temptations which more properly may be called trials, we beseech his majesty in this prayer that he would deal in mercy and favour with us evermore, and never lay more upon us than he will make us able to endure, but that he would give issue with the temptation, and help us. Thus far do we pray even against these, as shall further be declared when we come to the second part of this petition. 
How against man's.  Touching man's trials or temptations we likewise herein beg of his mercy that for any questions moved to us he would tender his own glory and never suffer our wants to make answer to prejudice his truth with the unbelievers, but that he would help in time of need and either keep us from apposing above our power to satisfy, or else give a mouth and utterance, that no haters of his glory may be able to resist, that in our weakness he being strong, the glory may be his, as it is due ever, and we that be the sheep of his pasture may give him praise for ever. 
How against Satan's.  The third sort which is Satan's temptations, it is our meaning, that the great mercy of our gracious God would so far support us, that we may never be vanquished and overcome of any of them, but delivered and saved by him from all evil. And thus you see how we pray against them all in this order, as we shall further show (I say) hereafter. Yet is this last chief meant, to wit, that forasmuch as our whole nature is corrupt and given to sin, 
Gen. ●.  if the Lord forsake us we are headdely carried to what allurements and provocations soever we see before us, the Lord in mercy would deliver us from this promptness and aptness of our natures to admit of sin, and by his grace deliver us from evil.  Let us not now leave these things thus, but even yet further think of them. And to begin with the first, to wit God's temptations or trials, 
1. Cor. 6.1.  and of those, first with those that are of the right hand, alas how few consider thus much in prosperity, that thereby the Lord trieth them, and searcheth out what they are, and how they will show themselves to him for all those blessings. 
Most true it is, the more pity. And yet doth the Lord so in deed, whensoever he poureth his mercies upon man or woman in this world. 
Needful meditations in prosperity.  For as with a gager he gageth them by those blessings, openeth and reveyleth what manner of stuff they are within, thankful or unthankful, kind or unkind, humble or proud, careful or careless to please the giver: finally, whether good or bad, he maketh it seen. Wherefore a little to help us in this trial, it is good to consider many times of these points. First, how in truth I come by the blessings that I enjoy: secondly, to what manner of persons the continuance of them is promised: thirdly, the true end and right use of them: and lastly, the fearful examples of abuse. These things will profit us if we know them well. Concerning the first therefore, it is too common with both great and small, to stick in second causes, and to light short of the chief fountain and well head in deed. Why we have health, wealth, friends, marriages, honour, credit, offices, children, and a thousand of God's comfortable favours in this life, we can allege many reasons that I will not stand to repeat. But the reason of reasons, either we allege not ever, or it pierceth no further within the teeth than the tip of the tongue is, The Lord hath given. 
job. 1.  Whereas in deed the whole course of Scripture teacheth, that this is the head, and root of all our joyful days and dealings, and ever was, and only is and can be, either for our good, if we use them well, or for our plague if we do the contrary. joseph a poor man's child came to a great place in the land of Egypt, 
Gen. 41.40. etc.  if we mark it well when the King said to him, only in the King's throne will I be above thee. When he was over all the King's Court, and over all the land, when the King commanded all his people to be armed at his word, took his own ring of his own finger and put it upon his hand, arrayed him in garments then of the richest with a chain of gold about his neck, set him upon the best charet he had save one, and all the people cried before him as he rid, for honour sake upon their knees, tender Father. joseph was also wise and full of the spirit of God. 
vers. 38.  Yet lest we should prattle profanely of Fortune and luck, or dote undutifully upon his gifts, and so rob the Lord of his due honour, it is expressly said, 
Gen. 39.2.3  that the Lord was with joseph, and made all that he did to prosper in his hand. The Lord therefore author of all his prosperity and advancement whatsoever. David the youngest brother that little ruddy cheeked Shepherd, from his hook and his cloak his Sling and Scrip, came to the famous kingdom of Israel, and therein ruled with great honour and princely majesty for his time, yet neither by wisdom nor policy of himself or his friends, but the Lord took him from following the Ewes great with young, and made him ruler of his people. And David prospered and grew, for the Lord God of Hosts was with him, 
Psal. 2. Sam. 5.10. 1. Chron. 17.8  saith the text. So that God was the fountain of all his good. Which as a true child, and thankful to his God, the same David afterward remembered to his son Solomon, when he told him that he should build a house for the Lord, 
1. Chron. 22.  and should therefore prosper because the Lord should be with him. Solomon again confessed it, when he said that every man eateth and drinketh & seethe the commodity of his labour, 
Eccles·s 3.13. chap. 2.24. joel. 2.19.  this is the gift of God. Behold I will send you corn and wine and oil, and you shall be satisfied therewith, and I will no more make you a reproach among the Heathen, saith the Lord. And again by another Prophet, The seed shall be prosperous, the vine shall give her fruit, 
Zach. 8.12.  and the ground shall give her increase, and the heavens shall give their dew, and I will cause the remnant of this people to possess all things. So ever it is the note that the Scripture keepeth, that all prosperitte and well doing in this world is the gift of God, and cannot be attained against his will. Which likewise might be showed in any particular that can be named, if we would take that course. All which we note not now so much to teach a thing unknown, as to remember a thing not thought of, or at the least not so duly, and often, and earnestly thought of as it should be. I speak what I know, and what hidden consciences must needs confess to be too true. For could it be if we did thus think, that there should be so little care of such a GOD in many, as there is, whose backs be laden, yea, and even pressed, as it were, down to the ground, with the hope of God his mercies? Whose tables richly he hath decked in despite of their foes, whose head with balm he hath refreshed, 
Psal. 23.  whose cups do overflow? No, no. But if our wretch's hearts did feel it, and that with a power, as these motions use to heave in God's Saints. O my sweet God and dear Father, this is thy doing for thy wretch, and all these things that I enjoy (go to particulars) they are thy gifts, who mightest have set me at the door with my pitcher to beg my food, and far otherwise have dealt with me, if thou wouldst, I tell you it would wring forth other love and fruits to such a God again, than appear in many. And therefore assuredly we think not of the fountain and giver of these things as we should. Amend then what is amiss, and give the Lord his due. It is he that hath lifted out of the mire, and set any with the Princes, even with the Princes of the people. It is he that blesseth the basket and the dow, it is he that hath given whatsoever good thing we enjoy, and cursed we if we deny it, or carelessly neglect the sweet meditation of it ever. But to what end now hath he done all these things? Truly even to prove me and try me what I will do to him again, and that it may appear to the world, and to mine own eyes, what manner of man or woman I am within and in deed; one that will be puffed up and forget both God and myself in prosperity, or one that will even weep water of mine eyes in the zeal of my soul to please such a father, & grieve that I cannot, as I wish, and most heartily would. And if I be the former, that the lords justice may be warranted, if he change my copy: if the later, that my soul may feel comfort in so sweet a God, not only heaping his mercies upon me greatly, but giving me further a child's heart withal to love my kind father so much the more, which is above al. 
The effect that prosperity should work in us.  And which in deed is the very end of God's mercies and blessings, Let David speak, that man according to the Lords own heart. What did God's kindness work in him whilst the spirit prevailed? O my God, what shall I render again unto thee for all the mercies that thou hast bestowed upon me. What I say shall I render, render again as if he should say, I know these blessings require a duty of me, a love, a zeal, a heart, a soul, a mind, a life to the glory and praise of such a God. And in truth it is so. For we ourselves for our petite benefits require men to be ours in all lawful sort faithfully, firmly, with tongue, and heart, and hand, with body and goods and al. And what comparison with the Lord? O loving God what can man do for us like thee, and yet how care we to please them, and forget thee? O Lord awake. Remember also what the Prophet complaineth of, saying. But this people hath an unfaithful and rebellious heart, 
jere. 5.23.24.  they are departed and gone. And why? for they say not in their heart, let us now fear the Lord our God, that giveth rain both early & late in due season, he reserveth unto us the appointed weeks of the harvest. As if he should have said this effect should Gods blessings upon them have, even earnestly and heartily to make them seek the Lord and serve him, and with many a fervent motion to think of so good a GOD as in mercy poureth so many comforts upon unworthy wretches. And especially mark it that because they did not thus, therefore he saith they had rebellious hearts and were gone away. A fearful sentence of a true judge concerning all unthankful users of prosperity. Again the same Prophet in an other place, 
jere. 31.12.  They shall come & rejoice in the light of Zion, & shall come to the bountifulness of the Lord (why?) even for the wheat, and for the wine, and for the oil, and for the increase of sheep and bullocks, and their soul shall be as a watered garden, etc. See still what Gods mercies should work in us, even a rejoicing in so dear a Father, and not a going, but a running to his service & worship that is so kind unto us. Knowest thou not saith the Apostle, 
Rom. 2.4.  that the riches of his bountifulness and patience: and long suffering leadeth thee unto repentance. In effect, knowest thou not that if God be thy dear, sweet, and tender Father, that thou again art bound to be his loving, careful, and obedient child? In truth it should be so. And if the Lord were not in his goodness past the reach of any mortal brain, he might say also his benefits had caught a goodly reward or catch of my goodness, for alas what are we? or what is our love? yet since it is his mercy unmeasurable and unsearchable to stand so contented, and to seek no more, pardoning in his dear jesus, all imperfections, O my bleloved fathers, and brethren what soever that vouchsafe your eyes to read these papers, let us not deny him, what if he were not such a God as he is, were not worth having when we gave it, namely our poor hearts, our weak love, our hearty obedience, our care and diligence to be what with so many mighty mercies received we are bound to be. For truly if giving man must have of all honest receivers not the words only of mouth, but the sincere affection of the soul, our giving God must have the very soul of our soul and all that is within us for his goodness to us. And blessed is that man and woman that loved of the Lord above all measure, by his given grace love him again in their measure as they can. Truly to such shall be even a continuance of mercy as shallbe good. For then shalt thou prosper, 
1. Chro. 22.11.12.  if thou observe his statutes saith David to his son Solomon, and therefore my son, the Lord give thee only wisdom and understanding to do this. 
2. Chro. 26.5.  Vzziah sought the Lord, & the Lord made him prosper saith the text. 
2. Chro. 27.5.  jotham became mighty because he directed his way before the Lord his God. What man is he that feareth the Lord, him will he teach the way that he shall choose. His soul shall dwell at ease, 
Psal. 25.12.13.  & his seed shall inherit the land. 
Esay. 1.19.20.  If ye consent and obey, ye shall eat the good things of the land, but if ye refuse and be rebellious, 
Esay. 30.23.48.18.  you shall be devoured with the sword, for the mouth of the Lord hath spoken it. With a number such places in the Scripture. Finally there is no good thing, 
joshua. 17 2. Chro. 15.2.  saith the Prophet that he shall withhold from them that live a godly life. But I will even marry thee unto me for ever, saith the Lord, 
Psal. 84.11.  yea I will marry thee unto me, in righteousness, in judgement, in mercy, & compassion. 
Hose. 2.19 20.21.22.  I will even marry thee unto me in faithfulness, and thou shalt know the Lord, and I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, & the oil, and they shall hear Israel, etc. But if prosperity and the Lords blessings have not this effect in us, then are they the lords gagers to discover worse matter than happily either the world or we ourselves did think before to be in us, or at least so much to be in us, as pride, envy, disdain, spite, malice, cruelty, unthankfulness, wantonness, uncleanness, with a number such. So that still our groundwork standeth fast, that prosperity is one of God's temptations, that is one of God's triers and teachers of man what he is and will be that way. 
David. P●al. 30.  It discovered in David both to the world and to David's own eyes his great wickedness. For in his prosperity he said tush tush, this wealth & weal shall not decay, in his prosperity, peace and rest from many former griefs he looked from his turresse upon Bersabe Vriahs' wife with a sinful thought and deed in the end. 
Solomon.  It discovered in Solomon overmuch looseness, weakness of mind, & unkindness to God. For his wives were not as they should have been, they were chosen amiss of him, & he made an Idolater by them etc. Manasses exalted to a kingdom bewrayed manners far unseemly for the meanest in the world. The Israelites in their prosperity how ever, ever forgot they God and waxed wantoness, yea grievous sinners against his majesty. 
Nehem. 9.25.16. Math. 19.22.  How sad was that young man that was so wealthy when he was bidden sell all. So that what should have lift up both heart and soul to a good God, that pressed down mightily and revealed a secret both to himself and others, even an unwillingness to forego, for God, what God in mercy had lent upon that condition: 
Luc. 12.  what bewrayed that rich glutton in his prosperity but pride, covetousness, wanton delicacy, contempt of the poor & such like. Those unkind guests bidden to the wedding, 
Luc. 14.  what bewrayed they in their prosperity, the rich farmer, the wealthy merchant they would not come, and the married man drowned in his pleasures, he could not come. 
Act. 12.  Herod in his robes and chair of estate bewitched with the flattery of them that cried, the voice of God and not of a man, revealed what he was in his most fearful and sudden fall. The Lord smote him and he was eaten of louse. Charge therefore them that are rich in this world saith the holy Apostle that they be not high minded, 
1. Tim. 6. ●.  and that they trust not in uncertain riches, but in the living God. etc. as if he should say they have need, not of gentle and soft admonition, but even of deep and dreadful charges to take heed. So dangerous a thing is prosperity to a frail man. 
Deutro. 8.7. etc.  When thou shalt come into the good land that I shall give thee, that floweth with milk and honey, that is with all blessings, wherein are rivers of waters, and fountains, and depths that spring out of valleys, and mountains, a land of wheat & barley, of vineyards, figgetrees, and pomegranates, a land of oil olive and honey, a land wherein thou shalt eat bread without scarcity, neither shalt thou lack any thing therein, a land whose stones are iron, and out of whose mountains thou shalt dig brass, and when thou hast eaten & art filled, coming to houses that thou buildedst not, and vineyards or gardens that thou plantedst not, then, then beware thou forget not thy God, and him that gave thee all, neither be lifted up, saith the Lord. As if he should say, then is the danger, if ever, that thou wilt wax wanton, bathe thyself in pleasures, melt away in dainty curiosity, or curious dayntines, and lift up thy heel against a kind God, bid him adieu, and take thy leave of true and due obedience for all these mercies. And therefore then, then take heed & beware. Which assuredly that wise Agur remembering, and considering, well prayed that he might not have too little, lest I steal, saith he, 
Prou. 30 8.  and take the name of my God in vain, neither yet too much, lest I be full, and deny thee and say, who is the Lord. Others in their times knew it, and therefore wrote divers things this way: Faelicitas & moderatio dividuum contubernium habent. Prosperity and moderation dwell in two houses. His meaning is, hardly they are found dwelling together. Raro bona fortuna bonaque mens homini datur. Seldom is good fortune (that is prosperity) and a good heart given to a man together. Magnae faelicitatis est a felicitate non vinci. It is a great felicity not to be overcome of felicity. With a number such like sayings. Wherefore to go no further, we see how the Lord tempteth us, trieth us by prosperity, to the discovering & opening of our hidden secrets either good or evil, and for the Lords sake thinking seriously of it, let every man and woman particularly view what breaketh out of them for all the mercies that are upon them. And I say no more.  You said an other of the Lords temptations or tryalles of man was adversity, & therefore I pray you also touch that. 
True it is: sometimes the Lord trieth one way, & sometime an other, & many & often times by this deep gager of men's hearts adversity, & the cross. For so saith the scripture. Thou shalt remember all the way which the Lord thy God led thee this forty years in the wilderness, 
Deutro. 8.2.  for to humble thee, and to prove thee, to know what was in thy heart, whether thou wouldst keep his commandments or no. And, Fear none of these things, which thou shalt suffer: 
reve. 2.10.  behold, it shall come to pass, that the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto the death, and I will give thee a crown of life. 
Chap. 3.10.  Again, Because thou hast kept the word of my patience, therefore I will deliver thee from the hour of tentation, which will come upon all the world, to try them that are on the earth. Which places with many more that might be alleged, teach us evidently, that thus the Lord trieth his children, when it pleaseth him, even in the furnace of adversity, causing them thereby, not unto him, who knoweth all things before, but unto themselves and the world, to discover and open what before was not so known, namely, either patience or grudging against the Lord's visitation: as in examples plainly we may see. Abraham waited a long time for his wished child, and that delay of the Lords was his great trial. What opened it in Abraham, but a most singular faith, before not so well known to men, 
Rom. 4.18.  that even above hope he believed under hope, that he should have what was promised, & not weak in faith, considered neither his own body, which was now dead, being almost an hundred years old, neither the deadness of Sara's womb: but without doubting rested fully assured, that what the Lord had said he was able to do. jacob wonderfully tossed with the waves of much bitter adversity by his wives, by his children, by his friends, and every day almost by one thing or other, yet ever showed forth a patiented heart, a believing heart, and many great virtues, of all God's children to be many times thought of. And so was affliction a discoverer of his good graces to the praise of God the giver, the true commendation of himself the receiver, and all our examples that consider them. How did adversity manifest in joseph again the gifts of God? What a faith did affliction in her daughter bewray and lay open to all men in the woman of Canaan, 
Math. 15.  when the Lord jesus gave this testimony of her, O woman great is thy faith, be it unto thee as thou wilt? So that you see where the Lord had wrought any good, there this trier and gager of the Lords adversity opened it, and revealed it to his glory. Now look at other some, and you shall see an other course or other effects of this temptation. The children of Israel's case in Egypt is known unto us, how grievous and even marvelous their bondage was, as also how the Lord sent Moses and Aaron to deliver them. Who at their first coming were welcomed and reverenced of all the Elders greatly, they then expecting by them a release from those woes. 
Gen. 5.  But after a while when the King increased their affliction, and charged the taskmaisters to deliver them no more straw, and yet to require the whole number of brick, upon sharp punishment, if they performed it not, what then bewrayed this trial in them? O see and consider. They fly upon the Lords Ministers and messengers with an open mouth, with raging passions, & the Lord look upon you, and judge you, say they. For you have made our savour stink before pharaoh, and before his servants, in that ye have put a sword in his hand to slay us. 
Gen. 14. Chap. 15.24. Chap. 16.3.  When they were in fear of Pharaohs host pursuing them after they were delivered, they did the like: when they wanted water they did the like: when they wanted victuals they did the like, and their murmurings, grudgings, and cursed speakings are even fearful when we read them. So that we see now in these how adversity bewrayed corruption, incredulity, impatiency, and many foul faults, hidden before from men, and happily even from their own eyes. The like might be showed in many more. Even the Apostles themselves declared their weakness when they were thus tried by the apprehension of their master and they fled away. Peter more than all the rest, when a poor maid made him deny, and every question redenye, and forswear. Every way therefore adversity is a tell tale. And being sent in the wisdom of the mighty GOD to any man or woman with commission to examine them and to discover them, it doth in deed effectually, and quickly show what is within. If faith, patience, hope, humility, love of God, and such like virtues be there, so he showeth by and by: and if not, so he showeth also without partiality, and maketh even a world often witness of it. 
sirach. 27.5. Prou. 17.3.  Truly therefore, saith jesus sirach, The furnace trieth the potter's vessel, and affliction trieth the just and godly. And Solomon, as silver and gold is tried by fire, so doth God prove and try the hearts of men. Your fathers (saith judith) were tempted, that they might be tried and proved, 
judith. 8.21.  whether they truly from their heart worshipped God. The want of the true knowledge hereof maketh many hasty judges & judgements in the world, men by and by entering into some evil conceit of their estate with GOD, whom they see in this case.  Truly it is too true. 
Esay. 53.3. ●.  For even as the Prophet saith of the head, so is it found in the members, they are judged as plagued and smitten of God, we hide as it were our faces from them, they are despised and we esteem them not. 
A very grievous fault in whosoever do so, and checked with the practice ever of the living God upon his children, and many sweet and true comforts out of the word. For, what son is it, saith he, 
Hebr. 12.7.  whom the father chasteneth not? As if he should say, there is none, neither ever was, or ever shallbe. But even all and every one less or more is thus tempted, tried and proved of God in time. And therefore, 
vers. 8.  if ye be without correction, whereof all are partakers, then are ye bastards and not sons. Whosoever will be my disciple, 
Math. 16.  let him take up his cross and follow me. 
Act. 14.  For through many tribulations must the entrance into God's kingdom be. Wherefore forget not (saith the Apostle) the consolation which speaketh unto you as children: 
Hebr. 12.5.  My son despise not the chastining of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth he chastineth, and he scourgeth every son that he receiveth. 
jam. 1.12.  And james again most comfortably: Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him. 
In the conference of faith and frailty.  But my purpose is not to enter into this common place now, I have done it elsewhere, and there is scarce a leaf of the whole scripture that stayeth not our hearts against this hellish conceit, that adversity, affliction, and these crossing tryalles, or trying crosses should import an angry God towards us ever. God forbidden. The truth is otherwise, as I say.  And I also very willingly confess it. But yet give me leave I pray you a little. This generality in my opinion contenteth not every man: for oftentimes when a man confesseth the general, namely, that the Lord by adversity proveth his children, yet faileth he in the particular, & looking at his own estate entereth into some fear, that yet not in such & such a sort he dealeth with any but whom he hath cast off. And therefore in my opinion it should not be amiss to derive the general into particulars, and to show some several trials of this kind, with their comforts or examples out of the word of God. 
Let it be so since that contenteth you. 
Afflictions inward or outward.  And then taking this course let us remember that these things are either inward in the soul and conscience, or outward in body, goods, children, friends, fame, & such like. Of the inward speaketh with no little vehemency job, when he saith: The arrows of the almighty are in me, 
job. 6 4.  the venom whereof doth drink up my spirit, and the terrors of God fight against me. For hereby he declareth that he was not only afflicted in body, but wounded in conscience, which is the greatest battle the faithful can have. Now of inward conflicts, 
How to know our election if we be tempted with any doubt of it.  the great main one is, when a man or woman falleth into fear, and faintings concerning election, doubting in themselves after some sort, lest they belong not thereunto, and therefore let us make this our beginning, yet speaking but briefly of it, because many have handled the point right well. Know we then our comfort herein if the Lord ever please to try us thus. Election is a thing revealed by steps, and whosoever will surely and safely find it out must keep the same. For as it were a madness if I desired to climb a ladder, to seek to set my foot at first upon the highest step, so shall it be if I seek out my election first before I look unto other things. And as there the highest step is truly troad upon at the last, if I begin at the lowest, and so go upward: so is election certainly found if we keep the like order. This spiritual ladder than standeth thus. Whom the Lord electeth before all time, them doth he ever call in time, either at the morning, at the ninth hour, or eleventh hour, or some hour. Then Whom he calleth, 
Election.  them doth he justify, that is, whom he effectually calleth Whom he justifieth them doth he sanctify, and whom he sanctifieth, them doth he glorify. 
Vocation. justification. Santification.  So now then I would come to my election, and consequently my glorification which is the highest step, and is in heaven with GOD, then must I begin at the lowest step, to wit. Sanctification, which is in myself, and ascend thus: If I be sanctified, then justified, if justified, then called, if called, them elected, and so sure to be glorified. Our sanctification every one of us knoweth, feeleth, and findeth, & how truly it carrieth with it a note of God's child, chosen in time to inherit heaven. Mark the Scriptures. As the branch (saith our Saviour Christ) cannot bear fruit of itself, 
Ihon. 15.  except it abide in the vine, 
4.  no more can ye except ye abide in me. I am the vine, ye are the branches, he that abideth in me and I in him, 
5.  the same bringeth forth much fruit, for without me ye can do nothing. Hear you see a conjunction comfortable, namely, of holy fruits and Christ, of fruitful branches and the vine, so that if the Lord have wrought this blessed work in us, that we are dead to sin and alive to righteousness, then are we in him and he in us, yea, even so surely as it is certain that the bearing bough is not broken from the tree, which if it were, it could not bear. It is a marvelous proof to us of this good, and therefore mark it well. The Apostle again saith, There is no condemnation to them that are in Christ jesus. 
Ro. 8.1.  Yea, but who be those? See what followeth. Which walk not after the flesh, but after the spirit. So than if I would know whether I be in Christ jesus or no, I must look how I walk, that is, still how I am sanctified. And if I find that the God of mercy by his perpetual spirit hath wrought in me a change, that whereas once I walked after the flesh, that is, was ruled, guided, and governed by my corrupt nature, now it is not so, but the holy Ghost leadeth me into a fervent love of God, and a true hatred of evil, then is the conclusion inferred by the very spirit of truth himself, I am in Christ jesus, and there is no condemnation to me, nor for me. So that Sanctification, the lowest step leadeth me surely to election, the highest of the ladder. Give rather diligence, 
2. Petr. 18.  saith Saint Peter, my brethren, to make your calling and election sure. Yea, but how (might they say) shall we do it? Peter telleth them, If ye do these things you shall never fall. And what be those things? He also showeth them, namely, 
vers. 5.  If you join virtue with your faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, with patience godliness, with godliness brotherly kindness, and with brotherly kindness love, etc. Now what is all this but sanctification of life. So that still our rule is proved, that if we would know whether we be elected to live in heaven, we must ever look how we lead our lives in earth. And if there the Lord hath changed us from careless to careful men and women, to please him in holiness and righteousness all the days of our life, then is this Sanctification a note of justification, justification of Vocation, Vocation of Election, and so heaven is ours. But now take heed that in this search for holiness of life, we be not carried away with outward shows. For such holiness holdeth not either in promises or conclusion of our former argument. The Lord abhorreth approaching lips and reproaching hearts. 
Esay 29.  And Except your righteousness saith he, exceed the righteousness of the Scribes and Pharisees, 
Math. 5.  you shall never enter into the kingdom of God. That is, except you have more than a painted vizard which they had most glorious, and a counterfeit hypocritical show of holiness, your reckoning of heaven will be without your host, and you will fail of it. Writ, 
Rom. 3.1.  saith the Lord to the Angel of the Church of Sardis, I know thy works, for thou hast a name that thou livest, but thou art dead. It is not then a name only that will serve the turn. Having a show saith Paul, of godliness, but have denied the power thereof. 
2. Tim. 3.5.  As if he should say, vain & thrice vain is the show without the power, and truth, when this search of our election is in hand. 
Note.  O beloved, consider then of this earnestly, and think with yourselves, if there be no comfort to be had in our hearts that we are the Lords, appointed to life and bliss in the world to come, but only by a true espial of sanctification of life in ourselves, how careful should we be by hearing of the word, by praying, by reading, and by all appointed good means to have this change wrought in us, that our light shining forth, may not only make others glorify our heavenly Father for his graces in us, but even unto ourselves as Saint Peter saith: 
2. Pet. 1.18. vers. 18.  Make our election and future state in the glorious kingdom of God sure? Truly there should be no cares greater than this, neither any diligence as the Apostle speaketh more faithful whilst we live. And see with yourselves in your secret meditations often, this difference of holiness and unholynes, of sanctification and profaneness, the one proveth unto me my everlasting joy with GOD, when this course is ended, and the other my assured woe with the devil and his Angels in the blackness of darkness for ever. O what are the pleasures of sin then for a season, when sweet meat shall have so sour a sauce? Can the Lord with a more piercing argument prick us forward to holy life, or with a sharper knife cut in sunder the cords of vanity, iniquity, and sin, wherewith thousands of us are so fettered and tempered, than to teach us that the one assureth us of lasting life, and the other of lasting death in the world to come. Truly he could not. And therefore every one lay his hand upon his soul betimes. Believe the Lord and we shall not be confounded. Had I witted, saith the old Proverb, cometh ever too late. Now live like a Christian amongst men, and ever live like a Saint among the Angels of heaven. For the Lord hath spoken it. But now soak in sin with the bit in thy teeth unrestrainable, and then rot in the reward of it, an everlasting curse from God and all his joys, for the Lord hath also said it. And if this sanctification beloved, may not be in show only, as hath been said, but in truth and verity, how desperate, how woeful, how wretched and miserable is the estate of that man and woman, that hath not so much as a show? If there be no comfort got by a glistering outward appearance, what comfort may be in the soul, if the Lord awake to think of it, where even this also utterly wanteth, and the contrary, to wit, all liberty, looseness, and sin aboundeth marvelously? Shall we forget the curse of our Saviour Christ in the Gospel upon the fig tree that yet had goodly leaves fresh & green, because also with the leaves it had no fruit. If so fearful a curse light upon that, O curses of curses, how many of them shallbe upon those trees that have not so much as leaves, no not one green leaf, but are altogether withered, twice dead, and plucked up by the roots. Wherefore I pray you even again, as you love your life with god another day, & desire any assurance of it to your soul in this world, 
Ro. 12.1.  Give your bodies daily a living sacrifice, holy, & acceptable unto God, which is your reasonable serving of God. 
Philip 4 8.  And fashion not yourselves like unto this world, but be you changed by the renewing of your mind, that you may prove what that good and acceptable, and perfect will of GOD is. And, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report, if there be any virtue, or if there be any praise, think of these things. For as you have heard and seen truly proved, these things shall assure us, that we are the Lords, cared for here, and chosen else where to be with him for ever and ever. And the want of this reformation preacheth nothing unto us, but that as yet we know no interest we have to those lasting joys, and that heavenly father. The Lord strengthen us, and the Lord change us that we may be changed, Amen.  
You say this Sanctification must be true and right, or else it doth not prove unto us our election, I pray you therefore how may this be known, namely when it is true and right, and when not?  

Matter.  To know this we must ever look at the matter and manner of our actions, whereby we worship God. 
Manner.  For if either of these be wrong, then is it not that holiness which the Lord alloweth. Concerning the matter, we must look that the things wherewith we serve God be commanded of GOD, and not invented and devised by ourselves or any man else. 
Math. 15.9.  For, in vain saith the Lord jesus, do you seek to worship me, teaching for doctrines men's precepts. Which one thing sticketh to the very heart a thousand will worships in Popery never commanded of GOD, but brought in of sinful man for advantage sake, as Masses, Pilgrimages, holy water, holy bread, censings, creepings, and such like. 
Manner.  Then though the matter be good, yet if the manner be evil, we fail to please God. And therefore even those sacrifices and ceremonies that the Lord himself ordained, he often teacheth he doth abhor, for want of a right manner of doing them. What have I to do (saith he) with the multitude of your sacrifices. 
Esay. 1.11.  Bring no more oblations to me in vain: Incense is an abomination to me, I cannot suffer your new Moons, nor your Sabbath days, it is iniquity, my soul hateth them, they are a burden to me, etc. Again of prayer. 
Math. 6.  When you stretch out your hands I will hide mine eyes, and though you make many prayers, I will not hear. An example we see in the Scribes and Pharisees alms, and long prayers rejected. Alas Lord, and why so, might the jews say. Surely would he answer, because though you do these things rightly in respect of matter, because I commanded them, yet do you not rightly in respect of manner, & that also I seek of all men.  I pray you then what is the right manner that God alloweth. 
This must we learn by diligent hearing and reading of the word. For therein hath the Lord laid down both what we shall do, and how we shall do. Generally thus much now consider and take with you, 
Hebr. 11.6.  that without faith it is impossible to please God, and therefore concerning manner, no action can please GOD, though it were never so glorious, except it proceed from an heart purified by faith. Cain and Abel offered both sacrifices, the one pleased, the other not. And why? But for this thing, because Abel had true faith in his heart, from whence that action flowed: and Cain had none but only did the outward work for fashion sake and order. So thousands more than in those days, and now in ours, that one day shall know with woe what it is to have outward show without inward faith. Then is it required concerning manner, that all our works be done in humility and lowliness of mind, we ever confessing truly, that we notwithstanding all our works are unprofitable servants. The want of this made the Pharisees actions abhorred, 
Luke. 17.10.  which otherwise in respect of matter were well. For who doth not acknowledge that not to be an extortioner, 
Luc. 18.11.  unjust, an adulterer, to fast, to give tithe truly of all we have, are good things, but to do these in pride and conceit, with boasting and bragging, and without humility, alas the Lord abhorreth it, and sendeth us away like proud praters, not like Christian prayers to his heavenly majesty. Thirdly, it is required that we have hope. For although we ought to be humble, yet not so thrown down must we be, but that still we rest assured of acceptance with God for Christ, although not for the worthiness of our work: and in that hope offer cheerfully our obedience to the Lord. Thus teacheth Peter when he saith: 
1. Pet 2.5.  Ye also as lively sons be made a spiritual house, an holy Priesthood, to offer up spiritual sacrifices acceptable to God by jesus Christ. Mark these words (acceptable to God by jesus Christ) upon which words our hope is ever surely built, which now I speak of. Fourthly our actions must be done in love both to God and man. For if we could speak with tongues of men and Angels, if we have no love we are but as sounding brass, and tinkling cymbals. Yea though we feed the poor with all our goods and give our bodies to be burned, having no love, it shall profit us nothing. Lastly, all our works words and thoughts should respect the Lords glory, and not our own. For if we do any thing to be seen of men, verily saith our Saviour they have their reward. 
Math. 6.5.  And thus do you see now which is true sanctification and holiness of life, such as will truly move to us our election and future glorification with Father, Son, and holy Ghost in the kingdom of heaven. Even words, deeds, and secret thoughts thus warranted both for matter and manner as hath been showed. Think of these rules and examine yourselves by them.  My heart consenteth to all these properties of a true Sanctification, and right obedience, but yet give me leave to question for my most comfort. What now if these things be in a man or a woman with great imperfection, shall therefore their work be rejected, and yield no comfort concerning their election? 
God forbidden. And therefore thus much take with you further that exercising yourself in things commanded, & doing them in this manner as hath been said, so near as the Lord enableth you, wrestling according to the measure of your faith every day to be less sinful and more righteous, though that perfect righteousness which the law requireth be not found in you by reason of your weakness, yet are you counted in the sight of GOD Sanctified, holy and acceptable in Christ jesus, and so Sealed up to the day of redemption. And that I may not say it to you, but prove it, consider I pray you the example of S. Paul himself, who though he were so sanctified and borne a new as that thereupon he might safely and surely conclude his election for ever, to inherit heaven by Christ, yet felt he and found he very many imperfections in himself, and saith plainly: 
Rom. 7.15.  I allow not that which I do. For what I would, that do I not, but what I hate that do I. Again when I would do good, I am thus yoked, that evil is present with me. Again, In my mind I serve the law of God, but in my flesh the law of sin. O wretched man that I am therefore, who shall deliver me from the body of his death: with sundry other speeches to the same end in that place. Whereby I say we are plainly taught that human imperfection is far from proving any thing against our true sanctification. Yea this is the true perfection of of them that are borne anew, to confess with the Apostle that they are imperfect. And to our great comfort let us note it, that this Apostle, sanctified thus imperfectly, & groaning under the grief of sundry wants and weaknesses, yet so assured himself of his election, by so much as he had, that in the next chapter he is not afraid to break out thus, I am persuaded that neither death nor life, 
Ro. 8.38.  Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord. See then, and never forget it, that sanctification though but in part and with much want, yet is accepted with God & man, and ought yield that man and woman that hath it such a comfortable persuasion as this, namely, that nothing shall be able to separate them from their God. So that they be not negligent in hearty hungering still after more. Which ever is to be searched for carefully in ourselves. For even so did this Apostle if you mark it. I delight saith he, in the law of God concerning the inner man. 
vers. 22.  And as long as he found some measure of grace, and an heart that still wished more, and sighed for more, and delighted in good, so long was he cheerful touching his estate with God, 
vers. 23.  albeit till his dying day he saw another law in his members rebelling against the law of his mind, and leading him captive to the law of sin, which was in his members. This example than is notable to this end, and let us not forget it. Would God also the contrary were more earnestly considered than it is, namely, that if some measure of holy conversation, together with a mind most fervently wishing more, and even grieved for want of more, yield men's souls comfort, that neither life nor death, nor any thing shall separate them from the Lord, what will, neither any measure at all, neither any desire of any, nor any grief for want of any, or for huge floods of ungodliness that overflow us both body and soul, our words, our works, our thoughts or looks, and all things we do: I say what will this yield to the conscience one day, but even a dreadful blow, that as the other never, so we ever are appointed and red to be separate from Christ jesus. O then take heed betimes, and cutting off every day by the sword of Gods given grace, iniquity, and sin, let us hunger and thirst to serve GOD in holiness and righteousness before him all the days of our life, and by fruits of a true new birth to make, as Saint Peter hath told us, our election sure. 
2. Cor. 12.  Another proof to your question, that imperfections in our new birth and sanctification may not discourage us, is the same Apostle again, troubled in another place so grievously with his own concupiscence that pricked in the flesh the messenger of Satan, that he besought the Lord thrice that it might depart from him. The lords answer as we know was this, that his grace was sufficient for him. For through weakness his power was made perfect. Plainly teaching us & graciously cheering us, that for our imperfections he will not reject us. It is one thing to have sin reigning in us, and an other thing to have it dwelling in us. The one we are forbidden, the other we shall be subject to whilst we live. For, 
Rom. 6.12. Rom. 7.18.  I know that in me, that is, in my flesh dwelleth no good thing, confessing with grief that sin dwelleth in him, though to his comfort, through grace it reigned not in him. Full is the Scripture of strength against this fear of imperfections, but I trust this sufficeth. O, but the children of God are subject many times to such a dullness and deadness in comparison of sweet ravishing motions that they have felt, that Satan catching and watching his opportunities is ready to persuade that surely now they are fallen away, and GOD hath given them over. Most true it is, and yet all for the best. For surely, if we had not such alterations and changes, we should think that grace were nature in us, we should not esteem of that sweet power of the spirit as we do, when after a dullness it returneth again, neither any way be thankful as now we are. But to be too much cast down with such tumblings, & to enter into such desperate fears, truly the Lord would it not. 
Psal. 51.  For what change think you felt David when he cried, O let me feel the comfort of thy spirit again, and when so often he crieth, 
119.  O quicken me as thou wast wont, quicken me, quicken me. Yet was not David cast away, though for his sin or trial, or God's glory, or others example, he was thus many times troubled by a grievous dullness & many tempting fears. Alas it is the course we must ever account of, for our better wakening, and which Gods chosen have ever tasted yet without rejection. The mother after she hath felt her child move, hopeth the best, though ever it move not, and when weakly it stirreth, she cheerfully hopeth of greater strength in time, & so must we. This sweet spirit is not always alike, that difference may teach us, it is great mercy to have much, and make us thankful. The Sun shining so fair is often covered with misty clouds from us, yea, and every day setteth, and as it were taketh his leave. But we see those clouds vanish away in time, and the cheerful rising followeth after his heavy setting. It is not ever Winter, nor ever Summer, but after a fair day cometh a foul, and back again. The tree is not always green and flourishing with his cheerful leaves. Yet liveth it in the root when outward show is gone. And truly so do we, (let us in comfort know it) in our Christ rooted remain alive safe and sure, when blustering storms of shrewd temptations have shaken off our leaves, that is, our cheerful thoughts, words, and countenances, and for our better schooling, the Lord a little hath left us to ourselves. The foundation of our hope standeth fast, whom he loveth, to the end he loveth them. And I am persuaded that he that hath begun this good work in you, 
john. 13.1. Philip. 1.6. Ro. 11.29.  will perform it until the day of jesus Christ. For the gifts and calling of GOD are without repentance, with a number of such. So that though the sadness of soul come upon us, and great disquietness be within our breast, yet must we like faithful children as the Lord shall enable, say, Still trust in God my soul, for I will yet give him thanks, 
Psal. 42.  etc. O tarry thou the lords leisure, be strong, and he shall comfort thy heart, and put thou thy trust in the Lord. Many times read that 77. Psalm, 
Psal. 27.  & see the down falls of God's children, and how again they catch hold and scramble up, confessing it to be their infirmity, as in deed it is. And the Lord of comfort work our comfort.  
Will God then accept some obedience?  
Yet again do you ask me that? Was it not proved even now that sanctification with imperfection, is nevertheless true sanctification and accepted. But you show a passion still following the godly mind, that what it wisheth to have, it feareth to want, and therefore never is weary of proof to have what heart desireth. Therefore even again I answer you that he doth. And be judge yourself. When the Father cried which weeping eyes, Lord I believe, 
Marc. 9.24.  help my belief. Did the Lord answer him roughly, sirrah, I accept no imperfect faith. No, no, he most graciously accepted his some faith, and helped his child. 
1. King. 15.13  Do we not read it to our great comfort what the Lord bad the Prophet answer to jeroboams wife, that came disguised to ask concerning her sick son, namely, that he only of jeroboam should come to the grave, because in him there was some goodness toward the Lord of God of Israel? Therefore even some goodness, some grace, some faith, some love, 
Sweet.  some obedience you see is not overlooked of our most merciful father, though it be but little. For it is not the quantity but the quality, that is, not how much, but how true, 
Note.  that the Lord regardeth. All those eyes that looked upon the brazen Serpent were not alike great, and yet the least eye received health by that looking. So are not all men's faith alike. For the Lord giveth at his own good pleasure in great diversity, and yet the least being true looketh upon the true salve of our stings resembled by the brazen Serpent Christ jesus to eternal life, as well as the greatest. Though our father chid them for their little faith, yet did he never reject them that had any. Every poor beggar's hand is not alike, and yet the least serveth him to take a penny as well as the greatest. So shall our hand of faith do I warrant you, and therefore reach it out with cheer, fear not.  And what if even in that little obedience there be also some imperfection mingled? 
Be it never so little, if it come from us, be you sure it will have his dregs and impurity. For even all our righteousness is like a stained cloth. But what then? O sweet God. What did he when the midwives with a good action intermingled a lie? Did he refuse their good for their evil? No, no, he received their obedience though thus stained, and mercifully he turned away his face from the other, as a dear father, that hath an eagle's eye to spy any thing well in his child, and even no eye to see what he would not see, being the frailties of his chosen children, whereof they sigh to be disburdened. And it is a heaten truth and known to us, that if he looked not away from imperfections and wrath, yea, even winnowed as it were his children's actions, keeping the grain, and blowing away the chaff with a breath of mercy in Christ, he should never accept any obedience in this world at any man's hand.  Alas then why should we fear so often and much as we do, and faint, since all things are thus comfortable to the Lords children? 
O sir, 
jere. 4.4.  these fears and wreastlings and spiritual strugglings that the godly are ever subject unto, are as the lords plough to break up the fallow ground of our hearts, and to tear them that otherwise would be whole lumps, unfit to receive seed into fine small earth, soft, and mellow, and fruitful, that no sooner the seed may be thrown in, but it sinketh & is covered, and setteth itself to fructify, when otherwise it would not, nor could not upon whole ground, but lying only upon the outward face, and not sinking, the fowls would devour it, 
Math. 13.4.  or at least it take no rooting. And therefore thrice necessary and profitable are these spiritual buffets now and then to work in us that broken and contrite heart which the Lord shall never despise. 
Psal. 51. Ezek. 36.26. 1. Cor. 10.13.  To take from us our stony hearts and to give us fleshy in their places. Let them be then as the Lord pleaseth, espeally when he hath given us so sweet a promise, that he will never lay more upon us than he will make able to bear. Let him plough us, and bruise us, and break us at his pleasure, it is the Lord, let him do what seemeth him best, he knoweth our mould, and his mercy help us in all our fears, Amen.  And Amen say I again to this prayer, leaving you now to your liberty to go forwards with other temptations as you will. 

Not to have our prayer heard by and by.  It is a spiritual trial many times to God's children to cry and pray, and as they think, not to be heard, because their petitions are not by and by granted. But they forget then other dear ones of the Lord and the Lords often practise. For David in many Psalms saith, I cry and thou hearest not. job saith, When I cry unto thee thou dost not hear me, 
job. 30.20.  neither regardest me when I stand up. The woman of Canaan cried heartily, 
Marh▪ ●5.  and received no comfort of long, yet did he hear her well enough, but the end made amends, and so shall it to us all, as may be our good, which he best knoweth and not we. 
Heaviness of heart.  It is a temptation to be heavy hearted, and we think, O Lord, why should I be thus. Surely sorrow consumeth the life, 
Prou. 17.22. and 25.20.  and a cheerful heart prolongeth our days. But yet we must know what befalleth the godly. My soul is powered out upon me, 
Psal. 30.16. Psal. 42.  and the days of affliction have taken hold upon me, saith job in his heaviness. David's soul was sad, and it would not presently be lighted. Yea, from the ends of the earth, saith he, 
Psal 61.2. Psal. 102.4.  will I call unto thee when my heart is in heaviness. My heart is smitten down & withered like grass, so that I forget to eat my bread: with many such places. Sometime for sin: sometime for worldly accidents, sorrow will assault the godly, and being men and women we must be content to endure the smarts incident to our nature. Yet ever remembering to hold faith and a Christian measure in all our sadness. 
Cheerfulness and mirth.  And many times beating it into our minds, that a cheerful heart pleaseth GOD and man: Rejoice in hope, 
Rom▪ ●●. 12. Philip. 3.1. Chap. 4.4. 1. Thes. 5.16.  saith the Apostle, rejoice in the Lord, rejoice in the Lord always, again I say rejoice, and evermore rejoice. What iterations and dubling are these? And if the Lord must be heard when he speaketh single, how will he take our deafness when he speaketh double. 
Galat. 5. Prou. 17.22.  The fruit of the Spirit is joy. It causeth good health, saith Solomon, and refuse it not then. 
The greatness of sin..  The greatness of sin is an other of the uncomfortable meditations now and then of God's dear ones, they fearing and shaking to behold the same, lest the Lords justice should break out against it and consume them. But good beloved let us be wise as the Lord would have us, and that is thus, not to meditate of sin, but still with an eye to the salve of sin Christ jesus, and then though it be never so terrible by his foul shape, & seem never so strong to give us a fearful fall, yet shall it be found too weak, and we receive after a mazing fear, true comfort against it, and the deadly sting thereof. If a man were upon the top of a high tower without battlements, it would seem fearful unto him to look down: but if he have high & strong battlements that he may take hold on, not so. Even so it is with sin, look upon it without our strength against it, and it astonisheth to death, but with him it vanisheth as too weak to condemn Gods chosen. David's adultery and murder were great sins, yet repentance found mercy, and they were pardoned. Peter's denials were great sins, yet in Christ razed out, when he wept bitterly for them. Paul's persecuting and making havoc of the congregation was no small offence, yet a wounded heart found a forgiving God, when opened eyes saw what was done. 
Exod. 17.  Those murmuring jews after so many strange works and wonders wrought of the Lord for their deliverance, making a question whether he were amongst them or no, did they lightly offend? Or doth not the Scripture every where speak of it as a most horrible and dreadful offence? Yet was there mercy with God and pardon to repentance. But this course might be long if I should note all particulars. Let us stay therefore with those murdering jews, not of a malefactor but of a just one, not of the son of a man, but of the son of God Christ jesus, and consider well whether the earth hath yielded since her first creation a greater indignity, or whether the heavens have beheld a more ugly transgression? Surely no: neither any whit comparable: 
Act. 2. and 3.  yet in Christ was this pardonable, and even then when their hands were red with the innocent blood of Christ jesus, & the spear scarce washed that pierced his holy heart, even than I say, preached Peter pardon to repentance, and as many as repented had mercy. To the greatness of their sin add the unfeelingness of their heart that had no remorse for any thing they had done. And then consider, will the Lord offer mercy before it be sought, and shut up mercy when it is sought? Will he so graciously seek to draw men to repentance, and show no pity when we repent? Will the Lord forgive the death of his dear son to the bloody murderers of him, and never be entreated for sins (though grievous) yet not comparable. O God forbidden that after this example of mercy to these crucifiers of the Son of GOD, Satan should ever shake our faith by fear of any sin to be unpardonable, which with wai●ing hearts we lament that ever we committed against our dear God. Therefore take fast hold of it, and print it deeply in your memory. I omit jacobs' children, I omit Manasses, I omit many that might be named, peruse their sins, and behold with joy in a gracious God their full remission. When the Spirit of truth saith, were thy sins as red as scarlet, doth he mean to comfort against small and few offences, or against great and many? Truly even against all, must you needs confess. And if you will not, S. john will reprove you, who saith, 
1. john. 1.  that blood shall cleanse us from all sin, making no distinction of few or many, great or little. Some, not all. And if the Lord distinguish not, that must show me mercy, I defy a distinguishing devil, of whom I seek no mercy. Consider it often, that the same Apostle saith, 
1 john. 1.  If we acknowledge our sin God is faithful to forgive us. Making the assurance of pardon to a confessing sinner, no less sure than it is that GOD is faithful. O beloved, can God be unfaithful? if he can, than fear: if not, be of good comfort, for so certain is mercy to a bleeding heart, as he is faithful that can be no other. O sweet foundation of our wished joy, the essence of our God. Again, is it not an article of our faith that our sins shallbe pardoned? 
Comfotable.  Will you say little sins? God forbidden, restrain not God's mercy, deny not your faith, and then must you be comfortable. Remember again what the Lord jesus saith: 
Ihon. 6.37.  All that the Father giveth me shall come to me, and him that cometh to me I cast not away. What a speech is this, if we mark it? And what a comfort and joy is there in it, if we have but even a piece of an heart to receive it? For to let pass the former part, so plainly taking away distinction of jew or gentle, of bond or free, in affirming that all that the father giveth him shall come to Christ, what nation or language soever they be of, how sweet is the second part to a sinful soul groaning and sighing under the burden of iniquity, sore laden and even pressed down with thoughts, words, and deeds in the sight of the Lord damnable? For what might be your case, look at yourself: Have you read in the law, that if God enter into judgement with you, sin is so great, that you are but gone? Do your transgressions prick you, and lose course of life begin to sting you? What then? are you dead, and will you not live? are you ill, and will you be no better? Smarteth your soul within through the deep wound of sin, and will you have no ease? O yes full feign, say you, but my sins, my sins are so out of measure, great and horrible, that I fear the Lord hath cast me off, and hath no mercy for me? Ah devil avant. Doth my Saviour say here, he that cometh to me, and is not a very great sinner, I cast not away. No, no Satan, my God and Lord, my Christ and joy speaketh indefinitely of any man, of any woman, in any case, he that cometh unto me, be he jew, be he Gentle, be he bond, be he free, Greek or Barbarian, and what sin or sins so ever he be troubled for, how weak and frail so ever, how poor & vile so ever, yea be his sins more than the hears of his head, more than the sand of the sea, so that his heart fail him with David for them, yet if he come to him, he is welcome, he is accepted, and he will not cast him away. O soul awake then, be of good cheer within me, cast away the mourning weed, and hearken to thy most gracious GOD, may you say. Sorrowing and sighing for that which is past, as my duty is to him will I go, knowing that he is the same yesterday, to day, and for ever. His pity decreaseth not, his mercy fadeth not, others have found it, and why should I doubt of it? Never came sinner with sorrow and faith but he was accepted, and his own mouth in this place saith it, No man that cometh to me will I cast away. Nay see further comfort here by these words. Were it so that my heart were as it were closed up for a time (the Lords will being in this sort to exercise me, humble me, and try me) that I could not believe, nor pray, nor sorrow nor feel any comfort, yet if ever there was a time wherein I could do these things, and did them in and with a feeling of sweet assurance of God's favour in Christ to my poor soul, that time doth tell me that the Father hath given me to Christ, and that I did come to him then, and now I hear that he that cometh to him he casteth not away never, never. Therefore be of good comfort, his spirit is not gone, it is but hidden, and withheld for a time, as fire covered with ashes, it will come again doubled and increased. For he that is once given to Christ of his father is never cast away finally, but reviveth again though many times humbled very greatly for a season. 
Psal. 32.10. Esay. 1.16. to the 20. mark the 18. well. Ezek. 18.23. john. 20.17. john. 17.23. Hebre. 4.16.6.18.8.12.  You have had examples before. And thus in the lords help and blessing may this assault of the greatness of sin be salved. Much and much again is the strength in God's word that may be brought to lay in this breach if I intended volumes. But by this example go further yourself as you need. These are large fields to walk in, blessed be God for his comforts.  
Sometimes again I know the Lord humbleth his dear ones with this cogitation beating in their inwards, 
Perseverance.  surely I shall not continue, I shall have a fall, I do but flatter myself with a persuasion of God's favour. For albeit I now do well, hear the word, read it, pray, and so forth, yet in deed I am not settled and grounded in the fear of God, for these things will away. Many have had as much as I for a time, and yet have fallen away, and so I fear me shall I. Truly a dangerous temptation, 
1. Cor. 10.13.  I must needs confess, yet no other than appertaineth to man, and be of good comfort, the word is stronger than this also. And first again it serveth that short prayer of the Apostles, 
Psal. 51.  Lord increase our faith, and that of David, give me the comfort of thy help and establish me, establish me with thy spirit Then those places following with such like which you may find by your own reading, and partly have been quoted before, when this temptation almost was in speech. 
Philip. 1.  I am persuaded saith the Apostle of this same thing, that he that hath begun this good work in you will perform it until the day of our Lord jesus Christ. Consider well of the place, and of the Spirit that directed Paul to say it, the spirit of God, and see what a powerful comfort this may be, that that Spirit should set it down, that where the graces of God and fruits of righteousness once appear in truth, that is, without feigning in man or woman, there is an immovable assurance of continuance in the same, the means being used. Why should we rather than believe the father of lies, saying we shall continue? Or why should we more be thrown down with the one than lifted up with the other? Yet see more comfort. For what new thing is spoken here that is not often beat upon elsewhere also. 
1. Sam. 18.17.  When Saul told David he was but a boy and therefore not able, or meet to join with that great Goliath so strong a giant, how did he overthrow this bone cast against his faith, and establish his heart against that temptation: was not his strength this? I have O King found God heretofore my deliverer, when I was in danger, and therefore I doubt him not but he will even now also be to me as he hath been. And what if Satan should have whispered in his ear, David thou deceivest thyself by thinking that if God once do for thee, he will ever do for thee, it is no good argument. Would David have believed him? 
1. Sam. 17. 3●.  No out of doubt he would have bidden him, avant Satan, my argument is good. For a very chief end of God's benefits to man is to make him still in assured trust to hang upon his government and providence. And therefore as I have found him, so will I take him, my deliverer hath he been from the Bear and the Lion, and my deliverer will he be, I fear not, from this uncircumcised Philistine. Again when the Apostles began to think that Christ was angry because they had forgotten to bring bread with them, 
Math. 16.  what saith Christ. O ye of little faith do ye not remember the five loaves when there were 5000. men, how many baskets full took ye up? teaching them and all the world that the consideration of God's goodness already showed should mightily assure us for the time to come ever. For as he hath been, so will he be, if we believe him. This was one cause also why he instituted the Sacrament of his Supper to keep his former goodness in continual remembrance with us, Because that such remembrance is & aught to be most effectual ever to establish our faith as touching the continuance of his favour towards us still. Mark therefore & meditate of this drift of the Lord often, and think with yourself that if a mortal man look for his benefits, that I should account him not my fickle, but my firm friend, that as he hath been, so he will be, O how much more may the God of heaven look for it at my hands, and if my doubting of an earthly friend's constancy, who hath by many testimonies given me notice of his love be in truth a foul fault in me, how infecteth it heaven & earth with noisome savour to mistrust a mighty God, nay a merciful God, a kind God, & dear & loving father, that with millions of mercies testified his love and favour without desert in me, and to make him as a fickle & changing man: far be it therefore from us ever, but let passed grace assure our souls of future goodness, for so would he have it, & so in truth should it. I cannot omit it, 
Psal. 78.11.  & I pray you mark it with me: How when David showeth that the Israelites forsook God and his ways, he addeth for a reason as it were of such a fall, They forgot his acts and his wonderful works that he had showed them. As if he should have said, had they looked back still to received mercy, and kept that diligently in mind they would never have fallen. Now this could be no reason if this were not a certain course with our living God, that where he beginneth there he continueth, if the fault be not ours. Look therefore at this thing, and be of good comfort, 
Ezek. 18.23. Ihon. 13.1. Rom. 11.  your God hath no joy in changing, he hath sworn he would not our fall, his word is past, that whom he loveth to the end he loveth them, that his gifts and calling are without repentance, that is without change, David thus reasoned, Paul thus reasoned, Christ thus reasoned, that passed mercy should assure us future mercy ever, and therefore you shall continue if you continue to pray, to believe, to obey and to serve him. Let all the fiends in hell go shake their ears. Humblings are good for the Lords chosen, and he knoweth what is best for every son or daughter. 
jam. 1.12.  Welcome his schoolings when he sendeth them, endure them patiently, tarry the lords leisure, for your lightning. Yet ever know his word what it assureth: He that cometh unto me I never cast away, the Lord support our weakness. Thus might I in this treatise of inward adversities, touches & trials run a great course, for the field is wonderful wide, but I must content myself. These may serve to show that the word is a salve for our grievous sores, and to lead such as shall be desirous of further Physic into the green pastures where is plenty of help. See and gather, apply, and use, the Lord will bless his holy ordinance ever as shallbe best.  Your order leadeth you next to particular adversities outward. 
And if I or any man should speak of them as we might, when or where should we find an end? 
Psal. 34.  For how many are the troubles of the righteous? Yet the Lord delivereth them out of all. For mine own part I have found in two righteous men so much as justly maketh me to think that the troubles of all God's children be in deed very many. I mean job & David, whose troubles and trials if they be perused, carefully observed, and often thought upon, they may strengthen and comfort most men even in their particulars. For what might it be that the Lord layeth upon us which he laid not upon these his dear ones before, and may be found in them, besides numbers more, both in Scripture and other histories recorded to us. Many will say, O my life is uncomfortable and full of sorrow and heaviness, grief and vexation one after an other. When as others have their pleasures and hearts ease and more joy in a day than I have in a year. And what if it please God so, doth he deal any otherwise with you than he doth with those whom he loveth truly, 
joh. 30.16.  and even to the end? doth not job complain that his soul was even powered out upon him, and the days of affliction had taken hold of him. That sorrow pierced his very bones in the night, and his sinews took no rest, that for the great vehemency his very garment was changed etc. 
vers. 31.  That his harp was turned to mourning, and his Organs into the voice of them that wept. Yet I hope you know God hated not his servant job for all this. 
Psal. 102.  I pray you also remember David with heavy heart and mournful voice making his moan to his sweetest God in these words: O Lord hear my prayer, & let my cry come unto thee. Hid not thy face from me in the time of my trouble, incline thine ears unto me when I call, make haste to hear me. Why David, what is the matter, or what doth urge this woeful cry? O Lord my days are consumed like smoke & my bones are burnt like an hearth. Mine heart is smitten and withereth like grass, because I forget to eat my bread, for the voice of my groaning my bones do cleave to my skin. Surely I have eaten ashes as bread and have mingled my drink with weeping. And so forth, 
vers. 9  read more of the Psalm yourself. And remember ever David was a man according to Gods own heart, for all this humiliation laid upon him at times. Forget it not also when you sit, and say little, what was answered to that pamperling of the world, when he was in it. Son remember that thou in thy life time rceivedst thy pleasures, and likewise Lazarus pains, 
Luc. 16.25.  now therefore is he comforted and thou art tormented. It is not the best meat ever that hath so sour a sauce commonly. 
2. Cor 4.17.  Neither that light affliction so greatly to be abhorred, which being but for a moment in comparison, causeth unto us far most excellent and an eternal weight of glory. 
Luc. 6.25.  Woe be to you that now laugh saith our Saviour Christ, for ye shall wail and weep, and blessed are ye that weep now for you shall laugh, 
vers. 21.  what sweeter speech can my soul wish to be my comfort, if my life be not so comfortable. Had I rather now laugh & hereafter weep, than now weep & hereafter laugh, not for days or years, but for ever and ever. I will let the Physician of my body a sinful man mingle my cup as best pleaseth him, 
Note.  for my health, and drink that sour sup in hope of ease thereafter, but my God and father, my Christ and Saviuiour, the life of my soul, shall not do so for the good thereof, but full wanton I will make my choice myself, and sweet, sweet all must be, or else I will weep to drink it, 
Math. 20.22.  Alas this is not well. Be it unto us as he will. And great is his favour ever when we drink of no worse cup than his own self hath begun of to us. 
job. 21.  If you read the 21. of job you shall see that this flourishing estate in this world that so many wish, and some in weakness and ignorance wail to want, is not so comfortable to the conscience desiring hope of future good, as that we should be so greedy of it. And therefore if the Lord deal otherwise with us, rest upon his wisdom, upon his love, testified by the greatest gift that ever was given, the death of his only and dear Son Christ jesus, upon his practice with his children ever, and be content. Christ dipped the sop that he gave to judas, and did love him therefore. 
Revel. 3.  God give us dry bread with his favour, rather than dipped, and dainty sops with his ire. As many as he loveth, he rebuketh and chastiseth, and loved Lazarus had never a sop at all, but would have been glad of the crumbs that fell from the rich man's table. 
Contempt a bitter temptation.  Some again are disdained & contemned in their places where they live, dwell, or serve, and they cannot bear it. Contempt is bitter, and soaking themselves in this sour meditation, they think, O Lord why should I be thus used more than others? what do I, or say I, that ought not, or might not receive as favourable face as other men find? surely the Lord loveth me not &c. But god forbidden say I to this conclusion. For it followeth not upon the premises, and therefore the argument a subtle devils, and not a true Gods. And I prove it to my comfort by these two servants of God again job and David. The first complaining that they that were younger than he mocked him, 
job. 30.1.9. job. 19.18.  yea they whose fathers he refused to set with the dogs of his flocks, 
vers. 10. job. 7.6.  that is to be his shepherds, or to keep his dogs. They abhorred him, fled far from him, and spared not to spit in his face. Yea saith he I am their byword, and as it were a Tabret before them. Surely a great contempt, and greater I think than you can show me any, whosoever you are that complain of contempt, and yet job was job still before his God for all these abuses in a wretched world, that is, beloved, accepted, regarded, and in the end, when the Lords good pleasure was finished, honoured and exalted, that these mocking mates couched and hid their foul faces for shame. And shall I not entreat you to consider it? Again the other, what saith he. I am a worm and no man, O Lord, a shame of men, and the contempt of the people. 
Psal. 22.6▪  Al they that see me have me in derision, they make a mow at me and nod their heads. What vile contempt is this. Yet must not David give up the joy of his life for it. But pass on his course in his troublesome Sea, and sail cheerfully towards the Haven where he would be, breaking these waves and surges by a true faith & knowledge of the Lords dealings with his most dear chosen. Imagine you see Herod, and that rushing rout, 
Luc. 22.11.  hoisting their heads like forehorses over our dear Saviour, when Pilate sent him thither and looking over him, and under him, and on each side him, but not upon him, for fear his baseness should hurt their silver sights. O dear Saviour, shall he be contemned, and disdained, excepted, and rejected as a silly man, a simple man, one that hath no great stuff in him to win him grace with the painted Peacocks of this world, and shall any man or woman take it to heart to follow him with this cross (if it be a cross and not rather a true and great blessing in some respects to us) upon his back? Fie, fie of this desire to please men overmuch in this world, it is not good. Think again you see through the casement of her window the pair of eyes that mocking Michol so scornfully cast upon her own Lord and husband king David, when she saw him come dancing before the ark of God. Remember her reproachful speech to him, and what was David worse for all this? See and read again and again, 
vers. 21.22.  what courage he took to himself for all this contempt of so near a friend, and how he answered her, and let it be your example and comfort ever. Michol was the worse that disdained, David not a whit the worse that was disdained. She plagued with barrenness for ever, David blessed for his true heart and zeal to God. And it is enough.  

Alteration of their minds whom we took for friends a sharp Temptation.  Others observe themselves forsaken daily of such as they took to be their friends, and to have been faster knit in affection to them than as that they would have so slunk away. They see a change in their faces that have fawned, in their words, in their deeds, and in all circumstances. And this grieveth them, they wonder at it, and think what have they done to deserve this alteration. Forgetting quite that even this also is one of the lords exercises that he traineth up his children in, till they grow to a true knowledge, how fickle and tickle this world and all his shows be, and that it hath been laid upon his chosen in great measure. For what a pitiful complaint maketh job of this matter, 
job. 19.13. etc.  if you mark it. The Lord hath removed (saith he) my brethren far from me, and also, mine acquaintance were strangers unto me. My neighbours have forsaken me, and my familiars have forgotten me. They that dwell in my house, and my maids took me for a stranger in their sight, I called my servant, but he would not answer, though I prayed him with my mouth. Yea my breath was strange, to mine own wife, though I prayed her for the children's sake of mine own body. All my secret friends abhorred me, 
vers. 19  and they whom I loved are turned against me. Hath any man tasted of a greater change than this man did, Or may a man taste of a greater? Surely this was a great one, and it should be a sure prop to hold up our sliding feet for any alteration of men from us. David complained of the like, that the Lord had hid his acquaintance out of his sight, 
Psal. 31.11.  that they that did see him without in the streets conveyed themselves from him. And what then? Such hath been the world, such is it, & for such take it, if you be wise. To day a friend, to morrow none, to day in my bosom with sugared words, to morrow in my face with sharp arrows. joseph's own brethren changed upon him with a great change, when he least thought it, and less marvel if his master so changed for no just cause, Putiphar I mean that made so much of him. Moses & Aaron found great alterations of men's minds, 
Exod. 17.  if you mark the story, and O Lord, saith Moses, they are ready to stone me, that erst had bowed down and worshipped at their first coming. 
Exod. 41.31.  To cut down palms and strow them in the way, and to cry Hosanna, blessed be he that cometh in the name of the Lord, 
Math. 27.  is an other note, than crucify him, crucify him, his blood be upon us and our children. Of these experiences the world is full, and the word of God hath store: cast them together for your stay, when you read them, and take the world, and all the faces and fawns of the same as they are, and ever have been, that is for fickle and most slippery. Your master Christ, and your fellow servants have found it so, and for God's sake seek not to be singular yourself, it is enough for the servant to be like his master, seek not to be above him. If job find his own wife changed, shall he wonder at others? No, no▪ Use them, and take them as Subject to changes when GOD will. And his will be done. 
Privy slander an other trial.  Many are bitten behind their backs, and privily slandered, yea gnawed to the very bones with the teeth of the ungodly, and it grieveth them sore. But forget they not then that this also is the lot of the righteous, of joseph, of job, of David of thousands. Forget they not Paul approving himself by honour, and dishonour, 
2. Cor. 6.8.  by evil report, and good report, as a deceiver, yet true. And in an other place, We are evil spoken of, and yet we pray, 
1. Cor. 4.13.  we are made as the filth of the world, the of scouring of all things unto this tyme. There was never man could escape this yet, neither ever any shall, if he please God. For even of Christ himself, some said he was a deceiver, and many prittle prattles had they of him in their meetings. Woe be to you saith the Lord himself when all men speak well of you, 
Luc. 6.26.  for so did their fathers to the false Prophets. And it is a speech of weight against this temptation, if it be often thought of. 
Galat. 1. 1●▪  If I should yet please men saith the Apostle, I were not the servant of Christ. It is a dayntines unfit for a Christian, to be able to bear no backbiters. Some will to the devil, for their privy prattling to the hurt of their neighbours, though we swear the contrary, and hearty wish the contrary. There is no help for them. Only stand you out of their way, that the faster they run, the sooner they may come thither, and the world be rid of them, for surely they are in haste a number, and they seem to fear nothing more, than that hell gates should be shut, and the play begun before they come. The Lord will be glorified by their death, and the Lord make us glorify him by our patience, and by our careful shunning of all just cause of any evil report. That suffering this bitter poison of Asps that is under their tongues, & upon their tongues, 
1. Pet. 4.14. etc.  and in their tongues, not for evil doing, but undeservedly, our joy may be true, and our comfort breed a contented patience, ever. Amen.  
divers complain they are rewarded with evil for good, 
To be rewarded evil for good tempteth many.  and they fret at it sore, to have true good will and many honest testimonies of a friendly mind so badly, so unkindly, yea so vildly requited. And in deed it is true that such undeserved unkindness pierceth deep, and hath prevailed with some, even to the breaking of their hearts, and the ending of their days. But alas it should not be so hot in us, if God gave government over frail flesh, according to true reason. For if false man turn his back upon GOD, that hath in such wonderful and unsearchable favour used him, 
Consider this often.  and with such an incomprehensible & unmeasurable heap of mercies filled his cup from his cradle, and before, what marvel though he turn upon one of us (whose favours, though great, yet cannot be like these) both back, and heart, and tongue, and teeth, and all the powers he hath any way? Truly this only should content us, when we find such measure in the world. But we have beside, the company in this cross of such great and dear ones to the Lord, that we should be even glad we may go along with them and partake with them in no worse thing, than the Lord thought good to lay upon them. David complaineth: they rewarded me evil for good, to the great discomfort of my soul, nevertheless when they were sick, 
Psal 35.13. Psal. 38.69.109.  I put on sack-cloth and humbled my soul with fasting, I behaved myself as though it had been my friend or brother, I went heavily as one that mourneth for his mother. But in mine adversity (mark it) they rejoiced and gathered themselves together, yea the very abjects came together against me unawares, making mows at me, and ceased not. We have jacob a companion in this cross with us, who was ill rewarded both by affection and action of Laban and his children, we have joseph with us, Moses and Aaron with us, all the Prophets and Apostles with us, and Christ our master with us, whose love was lost to thousands, except a crucifige be a kind requital, and against whom he that sat at his table lift up his heel & betrayed him. O weigh it not much, but be content, and possess your soul in patience. For it is even one of the most common sins of this world, 
2. Tim. 3.2. etc.  in these latter days especially. Unthankful men, without natural affection, trucebreakers, false accusers, no lovers at all of them that be good, Traitors, and so forth, they are the flowers that flourish too fair in this end of the world, saith the Apostle. And what man or woman almost liveth, that hath not drunk of this cup, to be unkindly requited for their true good will, and to have the backs of them towards them, whose faces by good right they should have, and their mouths filled with many loving thanks. If then company be comfortable as the saying is, let us pluck up our hearts, and be content, especially having such company in this cross as I have now named.  
This course would be long if I should follow it fully you see by this, and I purposed never treatises, but touches only of these matters. What should I say? some the Lord exerciseth with diseases and sickness of themselves and their own bodies, 
Sickness a trial.  and so did he David with chastising reins in the night season, the poor woman with her painful issue by the space of twelve years, and many others whom he dearly loved: of their children or family, and so did he that faithful woman with her daughter, 
Math. 15.  that kind Father with his lunatic son, the ruler with his daughter, 
Marc. 9  the Centurion with his servant, 
Math. 8.  and numbers more. Some with imprisonment wrongful and unjust, 
1. King. ●2.  and so did he joseph, jeremy, Micheas and many more. Some with their marriage and match often bitter. So did he job, Tobiah, Abigael and others. David had ill children, and jacob before him many a heavy heart by their behaviours. The good Prophet had a bad servant, 
1. Kings. 5.  a vild Gehazi, that practised more than he ever learned of his master, and our Saviour Christ himself had a thievish judas, a full bad bird to come out of such a nest as he had his time in. Some be rhymed on by drunken tossepottes, and so was David, though he little deserved it. And who can name the adversities of the godly. Many, many, saith the Prophet are the troubles of the righteous, 
Psal. 34▪  but the Lord delivereth them out of all. By this example whosoever readeth the scriptures may find out more, observe and mark them, and gather comfort by them, if the Lord shall please so to deal with them. And to that further travel I refer us all, not following this course now any further, only this I add that if you can find no example of your case fully in the Scripture, and thereupon Satan would be busy and say, see, thou art an odd person from all others, I warrant thee God never dealt so with any of his etc. then believe Peter rather than him, and tell him he lieth like a false devil. For you are taught there, that the same afflictions are accomplished in your brethren which are in the world, although you know them not. 1. Pet. 5.9. And therefore you are no odd one, neither chastised any otherwise, than with the rod of the righteous, whose salvation is sure, and they the Lords.  O, but you must needs give me leave to remember yet one thing ere you make an end, and that is this. These examples are comfortable, I heartily confess, and sweet when we find them in our several trials, but yet Satan hath an other trick to trouble many minds with all, and that is, with the measure of our trouble. He will, till we find an example, say none are so dealt with all that God loveth, but when we have found one, than he shifteth his foot, and suggesteth, not in that measure, and so grievously and greatly as we are. Now what should we say to this? 

The measure of adversity a subtle temptation.  Truly even still search the scriptures. And as we have found there matter, so shall we find measure, I warrant you, greater than we bear any. And to this end mark what job saith in his 16. chapter. His archers compass me round about, 
job. 16.13.14.  he cutteth my reins, and doth not spare, and poureth my gall upon the ground. He hath broken me with one breaking upon an other, and runneth upon me like a Giant. Here you see not only adversity and affliction, but even a marvelous measure, & yet the man dear to the Lords heart that endured it. Every word hath a power to express a great temptation, if you mark them. Compassed round about, his reins cut, not spared, his very gall as it were powered out, one breaking upon an other, and run upon with the Lord as with a Giant. Are you able to say you have such measure of woe upon you? you cannot if you will speak truth. And yet was job for all this measure, as I say, the Lords chosen. In the 19 chapter mark again his phrase: His armies saith he came together, 
job. 19.12.  & made their way upon me, and camped about my tabernacle. Before he said, the Lords archers, now he saith, the lords armies, still noting both great number, and great strength. What can you or I say? Happily we may say the Lord hath shot one headless arrow at us, to quicken us, & awake us out of earthly & worldly security, happily an arrow with a head, that hath somewhat pierced, let it be two or three, or twenty, alas this is not the number of the lords archers, this is not to feel the armies of the Lord and his battles, even all his battles joined together against us. I pray you therefore still mark jobs measure, and your measure, and yet job loved. In his 30. chapter. Thou turnest thyself cruelly against me, and art enemy unto me with the strength of thy hand. Thou takest me up and causest me to ride upon the wind, and makest my strength to fail. When he saith cruelly, his meaning is not to accuse God, but to declare the vehemency of his affliction, whereby he was carried beside himself. And by the word, wind, he compareth his afflictions to a tempest or whirlwind. Therefore still note the measure. We may safely acknowledge the Lord's rod upon us, but yet may we not say, it is all his rod, when it is but a twig. And I assure myself, if we look at jobs measure, ours is scarce a twig. How then should Satan whisper any discomfort to us for our measure, whatsoever it is, when it is not comparable to his, whom we know notwithstanding loved. Was David lightly humbled when he said: there is no whole part in my body by reason of my sin: when he cried, Why art thou so sad my soul, and why art thou so disquieted within me? still trust in God etc. Was it a little measure that Abraham and Isaac so wandered, tossed from pillar to post (as we say) in perils & fears and many afflictions, and yet contained not the promise? Was it a little measure that jacob sustained, first to have his own and only brother swear his death as it were, then to leave Father and Mother, house and home, Country and friends, and to seek for a world abroad, to serve painfully his own uncle, and in the end to be unkindly requited with an other than he wished: to begin other seven years again, or else lose his desire: to be pinched in his wages, envy and maliced by his own flesh, driven to departed without any farewell, pursued after, vexed with wrongful accusations and charges, to have the wife whom he loved, not altogether upright in judgement of religion, his bed defiled by his eldest son, his daughter ravished and taken away, a horrible murder committed by Simeon and Levi upon that quarrel, joseph sold, but as he thought, murdered by a wild beast, with many more very bitter and smarting temptations, if you mark the story? Thus may you then go over the Scriptures, and see the measure of others many: compare it with yours and be truly comforted, if God so wil For certainly we are not tried and humbled like these men, 
1. Cor. 10.  your own conscience must acknowledge it, and reason will evict it, whether you will or no. For if God lay no more upon any, than according to his ability to bear: and our faith, when the greatest, yet is inferior to those, then assuredly our trials are inferior also. And so their examples our true comfort against this assault drawn from the measure that we endure. Follow then this course, and as you read, mark not only matter of affliction, but measure, and I warrant you this lying devil will hide his head, convinced with a truth.  Your order now leadeth you to review how man tempteth or trieth man. But that having in my opinion sufficiently been touched before, it will not be amiss if you go to the last point, namely how Satan tempteth us. 

The same temptation may come from God Satan in divers respects.  And I altogether put myself upon your direction, yet with this note by the way, that the self same temptations may be said to proceed from Satan, that otherwise have been said to come from God. From Satan in malice, from God in mercy. From Satan, as they urge and persuade us to any evil contrary to the word. From the Lord as they open to us our weakness in faith, and sundry corruptions, driving us to his self, as to our true strength and support in all our weakness. Which being remembered, then say we concerning this division, that the temptations of Satan are infinite, and cannot be named of any man, albeit felt of all men, as the Lord will give him leave to show his malice, of some more, of some less, and of every one somewhat. 
Temptations in 

iudgem●t.  
Life.    He tempteth in judgement to error and heresy, he tempteth in life to sin and impiety, and what infinite branches have these two heads? The errors and heresies that have been of old, what an heap are they, if I should take this course, or who can tell what even yet daily he worketh in this behalf throughout the world, stuffing men's heads, and filling their hearts with great untruths.  
Some he hath persuaded heretofore and still no doubt will persuade, 
The first temptation concerning the Church.  if God permit him, that an estate of the true Church here on earth is to be expected more perfect and holy than in deed is true. And he telleth them, that if any Church be so separated from the world, that therein in deed and truth all men's lives be framed according to the word of God, that is a true Church, and if any Church be not so separated from the world, but that in it are found some without repentance which live not according to the word of God, but have their blots and spots, both in faith to God, and love to man, that is a false church, from which the children of God must separate themselves, lest they should be partakers of other men's sins. So that the imperfections of a Church, and the faults of some in the Church, not removed by & by from the same, shall utterly take away both name and nature of a Church from that place. A great and grievous untruth surely, and such as we may say of with S. Hilary: Archangeli nesciunt, angeli non audiverunt, prophaeta non sensit, filius ipse non edidit. The Archangels know it not, the Angels have not heard it, the prophet hath not felt it, the son of God himself hath revealed no such thing to us. For was not judas a wicked thief in the company of the Apostles, and yet they for all that the flock of Christ? Hath not the Lord described the estate of this true Church militant here on earth by the similitudes of a draw net cast into the sea, 
Matt 13.47.  that encloseth & compasseth fish of all sorts, yea sticks & stones, slime and mud, without any separation till it come to the shore? Of a field, wherein with the good wheat sown by the husbandman come up tars sown by the envious man, and so intermingled that no clear separation can be made, but with danger of plucking up the wheat also, till the harvest come? Of a floor whereon lieth much good wheat, 
Math. 3.12.  but covered almost and hid in an heap of chaff intermingled with it, till the fanner come with his fan in his hand to purge the same, and make clean his flower? Of a great wedding, 
Math. 22.1.  whereunto as good and bad are bidden; so come there some and take their places, that yet have no wedding garments, sitting with the best till the King come in to see the guests, & displace them? And are not these plain proofs what manner of Church we must content ourselves withal here on earth, till the day of perfection come, namely, even with such an one, as though considered in Christ, 
Ephe. 5.26.  it be clean and without spot and wrinkle: yet considered in itself it is not so, before it come to the mark it shooteth at, but in this life runneth in a race, and after two sorts is stained and impure. First, with the manifold imperfections, frailties and wants which her very best children are burdened withal ever, feeling with the Apostle that in their flesh dwelleth no good thing, that they are yoked as he was and far worse that when they would do good, 
Rom. 7.18.21  evil is present with them: and secondly with a grievous mixture of many false hypocrites and counterfeit prattlers amongst her true children, whom though she sigh to be delivered of, and do by her authority, as she may, disburden herself of them, yet can she never do it so clean, but that many wild weeds will remain till the harvest, to be then plucked up, and till then in patience to be endured.  
Let us consider the Church from her very cradle, and we shall find the state of it after this sort. Adam in his family had Cain, with his wicked behaviour, and yet a Church. Noah had Cham, and yet a Church. 
Gala. 4.29.  Abraham had Ishmael, a mocker and derider of God's promises, a man borne after the flesh, that is, after the common course of nature, and persecuting him that was borne after the Spirit, that is, by the virtue of God's promise, and after a spiritual manner, and yet a Church. Isaac had Esau, 
Gen. 49.  and yet a Church. jacob had great misdemeanours committed still in his family, by all his sons envying and malicing, and most unbrotherly using joseph: By Reuben defiling his bed, by Simeon and Levi brethren in evil, instruments of cruelty, and in their wrath staying so many, by Dinah his daughter, by Rachel his wife stealing her father's Idols, 
Calu. upon the place.  and but over much deceived with them, and by many other means, if we fully peruse the story, and yet a Church. Neither did ever either Adam or Noah, or Abraham or the rest forsake these Churches in their several families, or refuse to pray, and to do all other duties enjoined than of the Lord, for any unworthy ones among them. Then when it came into Egypt, was it without wrinkles? When it was delivered therehence, remember we not, what falls and faults, what blots and blemishes still still and ever appeared in that chosen company out of all the Nations of the world? Need I to repeat their murmurings, their revilings, their faintings, their many and great impieties mentioned in the story under Moses, under josua, & under judges? Step to the Kings and to the Prophets, what a state is mentioned of this Church militant under them also ever? Were all things holy and perfect then? Let Esay, jeremy, joel, Abacuc and the rest speak. In the Priests, in the Magistrates, in the people all things were then so corrupt, that the Prophet Esay is not afraid to compare Jerusalem to Sodom and Gomorrha. Religion was then partly contemned, partly defiled, 
Esay. 1.2. read the Chapter.  and many grievous enormities in manners abounded, so that from the sole of the foot to the top of the head there was nothing whole, but wounds, and swellings, and sores, full of corruptions, saith the Prophet. Yet for all this never did the Prophets, all, or any of them, erect new Churches for themselves, wherein they might have their separated sacrifices from the rest, offered upon any new Altars, builded to that end as more holy. But what manner of men soever they were, 
In m●dio imp●orum coetu puras manus extendebant, & cum populo iniquo & perverso conveniebant Calu.  because the word was there, and a course of service warranted in the thick of the wicked and in the midst of misdoers, they lifted up pure hands to the Lord, and came together even with the wicked to pray, to sacrifice, to hear the word, and to do their duties in the place appointed. Truly we must think this of those holy Prophets, that if they had judged other men's sins could have defiled their holy duties, or that any infection and contagion might have come to them by meeting in those places of God's service with the wicked, they would have died an hundred times, rather than have suffered themselves to be drawn thither. But they knew it could not, and having a singular care of peace and unity in the Church, they therefore abhorred to make any schism in the same, by separating themselves from the Church. Now, if those worthies of the Lord, for so many and so great evils, not of one or two men, but even almost of the whole people made a conscience yet not to estrange themselves from the Church, shall not you and I arrogate too much to ourselves, if we presume to do it in these days? Will not that saying of S. Austen be laid upon us, spoken to the Donatists upon like occasion: Finxerunt se nimis justos, cùm totum vellent perturbare. They made themselves too holy, when they would thus trouble all? Therefore a sweet moderation of all good desires according to these true precedents and holy examples assuredly would be most acceptable to the Lord himself, as it was in these.  
Come we from the Prophets to our Saviour Christ himself, that if any man make less account of the former than he should, this later may move him and satisfy him further. What manner of Church was then, the Gospel teacheth at large, and we are not ignorant, when Christ lived and preached among the jews. A most corrupt estate it was and full of sores, that Christ sharply reproved in his times. Yet neither that desperate impiety of the pharisees, nor that lose liberty that overflowed as it were the Church then, could hinder Christ either from using the same form of serving God with the people, or from coming into the same temple with the multitude to the public exercises of Religion there appointed. But he would be circumcised with the rest and presented in the temple as others were when the time came, 
Luc. 1.21.22.  and do all things with them appointed by the law for him to do. If any man doubt of it, let him consider the Scripture well that saith: 
Galat. 4.4.  When the fullness of time was come, God sent forth his son made of a woman, and made under the law, that he might redeem them which were under the law, that we might receive the adoption of sons. He speaketh of the Ceremonial law by name, and therefore no question but he performed whatsoever therein was commanded, and of man, whom he was to redeem, aught to be performed. Let him consider also Christ's own words when he said, We worship what we know, joining himself not with a few picked and choice Christians, but with the whole multitude of the people of the jews, and adding a reason that proveth so much, for salvation cometh from the jews. Which is as much, as if he should have said, for the Religion (not of some certain) but of the whole people or body of the jews is a service that pleaseth God for his own appointment of it, and therefore I communicate with them therein myself, and we worship what we know together. 
Musc. in john pag. 102.  Musculus considering as much, therefore noteth by our saviours example what care and conscience ought to be in every Christian to observe the form of his own nation in serving God, if it may be warranted. And it is not unnoted of many others, 
He entered still into their Synagogues and preached and prayed, etc. on the Saboth days.  that our Saviour notwithstanding the great corruptions of that Church, communicated with it in all holy exercises, and made not an other Church by himself of some certain better people, and yet there wanted not such even in those evil days, divers, as Zachary, Elizabeth, Mary, Simeon and others besides his disciples. So that our saviours example is plain against this deceiving error that we speak of, namely, that any man communicating in the public exercises of religion according to the word of God appointed, with the wicked, should by their company there be polluted, he himself having a good conscience, and doing his duty as he ought.  
From our Saviour Christ let us next come to his disciples time, and see if they followed not the very same course, and trod not in the very same steps of their master's practice. Let us remember the Church of Corinth, 
1. Cor. 1.2.  which the Apostle in the Spirit of truth calleth the Church of God, sanctified, beloved, and abounding with the gifts of God. And yet in it were many imperfections and sundry great and foul enormities. There was envying, 
Chap. 3.3.  and strife and divisions, one holding of Paul, an other of Apollo's, an other of Cephas, in so much that the Apostle telleth them they are carnal, and he could not speak unto them as unto spiritual men, but as unto carnal. There was puffing, and swelling, 
1. Cor. 4.18. & chap. 5.2.21.  & pride in such order, that the Apostle asketh, shall I come unto you with a rod, or in love. There was fornication, 
1. Cor. 5.1.  and even such as is not named among the Gentiles, one had his Father's wife, and they that saw it and knew it were puffed up, and sorrowed not, neither punished as they ought so foul a wickedness. 
Chap. 6.  There was quarreling & brabbling, and busy going to law one with an other, and that under infidels. Men and women that were married together made separations and divorces of themselves one from an other, of their own authorities; 
7.5.13.  and when themselves listed, without word and warrant, without right and conscience which the Apostle rebuketh and telleth them might not be so. 
1. Cor. 6. 1. Cor. 10.  There was going to the profane banquets of the Gentiles, and eating of things sacrificed to Idols, 
1. Cor. 11. 1. Cor. 12.  with great offence to the weak. The v●ry Sacrament of the Lords Supper was greatly profaned, Those Spiritual gifts which the Lord gave them they abused, bragging ambitiously of them, and so robbing God of his praise for them, having no consideration of their brethren to edify them by an humble mind submitting itself to the capacity of the weakest. On the other side they that were inferiors in gifts envy the superiors and went about to make a departure, so that all that body was as it were scattered and rend in pieces. 
Chap. 14.  That notable gift of tongues and languages they greatly abused neglecting prophecy. And what should I say, the very resurrection, that great Article of a christians faith was called in question in that Church, and yet for all that and all these that I have thus named, 
1. Cor. 15.  it ceased not to be a Church, and the Church of God, and Sanctified and beloved and blessed, and made rich with many graces, neither for these blots might any man have been justified then to have given it the black stone of condemnation, and to have separated himself from it as from no Church. Let us remember the Galathians, 
Galat. 1.6.  of whom the Apostle complaineth, 
3.1.  that they were so soon removed away unto an other Gospel, 
4.9.  from him that had called them in the grace of Christ, that they were bewitched, not to obey the truth, but to turn again unto impotent and beggarly rudiments, seeking to be in bondage to them again as at the beginning, that they observed days, months, times, and years and so forth, every of which was a great blot and spot, and all together a very great declining from a right course, yet nevertheless doth the Apostle in the Spirit of truth salute them as the Church of God, and so nameth them, 
Chap. 1.2.  and so taketh them. To the plain proving of this truth, that imperfections in a Church, where the word is preached truly, and the Sacraments administered according to the institution of Christ, taketh not away the name of a Church. And mark it in Paul, because we seek not now other examples, how notwithstanding these great blemishes in Corinth, Galatia, and other places that he came to, yet he ever without any scruple ●ntered into their Churches, into the Iewes Synagogues, and into all places, to pray, and to interpret the Scriptures. Yea he made no doubt to exhibit himself in the Temple to call upon God, and to use other lawful ceremonies, together with others that used them, although the wickedness & impiety of the Scribes & Pharisees which were there then, was exceeding foul and great. Neither doth he ever persuade any of the better sort, when he speaketh of the faults either in Corinth or Galatia, or other Churches, to forbear all communion with those Churches till things were better reform, but only exhorteth them to beware the vices and evils he speaketh of, and never mentioneth any separation. Which assuredly he would have done, if it had been, as satan by this temptation that now we handle seeketh to persuade. Therefore I pray you let us all note it and think of it. And as he did not forbid others such communion, so himself did not break that fellowship, as already hath appeared and more may if we mark his practice. For he saith to the Philippians, 
Philip. 2.21.  that he had no body like Timotheus, but all did seek their own and not that which is jesus Christ's▪ Yet never do we find that he separated himself from their company for fear of partaking with their sins. And divers such other places there are. What might be added of those famous Churches in the Revelation, Ephesus, Pergamus, Thyatira, and others? Doth not the Spirit of God lay down their blemishes, and showeth what he had against them, and those no little things some of them, and yet yieldeth them the names and titles of Churches and calleth their ministers angels. What then if a man in those days should have taken offence at these wants of these Churches, & weaknesses of men, and have said they have preaching, 
Preaching without reformation.  but they are not reform as they should be, and therefore I will cut myself from them, and communicate no longer with them? would it have been allowed? Consider the Lord jesus his preaching, with more holiness and power than ever any else could or shall. 
Mar. 9.9.  Were all reform that heard him, nay were his own disciples reform wholly? How then were they so often rebuked of the Lord and that justly. 
isaiah. 6.9. Ezek. 3.7.  Consider the Prophets that were hidden prophesy, and did it carefully, and yet were told that the people would not obey them. Consider the Apostle that saith we are a sweet savour to God in some that perish. Consider that he which willeth Paul to plant, and Apollo to water, reserveth the gift of increase to himself, and giveth it, where, when, and so far as he pleaseth. So that if the Lords ministers in very great heaviness and continual sorrow of heart would wish themselves even separated from Christ for their brethren's winning, yet shall no more come to the father than Christ will draw, and this happy change must be at his good pleasure, not at their desire. How then may we safely fall out with the preaching, and preacher, and with the Church and her children for want of that which only GOD must give, and the best preachers have failed to obtain, though faithfully doing their duties, namely a full reformation as we would. Shall that holy word not reform me because it reformeth not others? shall it not be a savour to me of life, to life because to others it is a savour of death to death? If he offer me a penny shall I bid him keep it, except he will give others as much at my direction? May not the Lord do with his own as it pleaseth him for me? or shall I grudge to the Spirit his blowing where he listeth? O fearful falling out with the Lord and his offered goodness, if it be considered earnestly. We should remember again when we look so after the fruits of amendment in a Church, 
Note.  and stumble so dangerously for want of what we wish, that Pharisees make greater shows to some men's eyes than poor Publicans do, and yet the one justified more than the other with a righteous God. We should remember that Elias was deceived when he thought that there were no more that were reform but himself. Our eyes cannot see all men, neither can we ever know the work of the word preached. Inward graces are often where we thought not, and outward carry, more than we know. Some judged lead proves fined gold, and glistering gold that seemed to be, proves drossy lead. A tender conscience, sweet, feeling an hope in Christ and his promises, inward cryings by faithful prayer, holy thoughts and meditations, sweet pricks and melting motions, remorse for sin, and spiritual fights, humility of heart, and peace of mind, patience, joy, and a number such, they be secret graces not always known and discerned of every man where in truth they are, at least not in such measure as in deed they are. And therefore since we cannot know all, either people, or graces, wrought by the word preached, and there may be a want aswell in our not seeing all with Elias, as in men's misdoings, greatly should we fear to condemn and judge the Churches of GOD, for not answering their teaching with any reformation. It is an earnest charge, 
Matth. 18.9.  and of a mighty God. See that ye despise not one of these little ones. For I say unto you that in heaven their Angels always behold the face of my Father which is in heaven. What greater contempt, than to think that Publican is not like me. I am reform, I am sanctified, I have received the holy Ghost, others have not, and these by name have not so. O take heed. judge not thus rashly an other man's servant. All is not gold that glistereth, neither all bowers of their knees to Baal that are yet so thought to be, even of a Prophet. Lastly we should lift up our heads and open our eyes in a loving heart a little wider, that we may see the profits of the word, and the gracious mercies of the Lord to any Church ever, and with as hungry a heart delight to discern the graces of men, as the faults of men. Yea much more. 
The reformation of many Churches, ye● judged not reform at all.  And if we see many superstitions banished, many abuses amended, many snared consciences and fettered souls enlarged, true love of divers good things, and true hatred of divers evil things wrought: Ugly and often oaths in many decayed, knowledge both in youth and age increased, the hearing of the word with Prayers and Sacraments diligently frequented, private regard of families in the governors of them greatly amended, diet and apparel tempered, the poor relieved, Princes obeyed, peace maintained, etc. to confess then to the due glory of a gracious God that this is something, and this measure some, although not all. Love spieth any good where it loveth, & love covereth many things that are not well. Surely it doth not for wants deny the good, neither for some, condemn all. And thus if we would look at Churches & children of the Churches, no doubt, no doubt Satan's comb would be cut touching this temptation. If any man will say, show me these reformed ones and good ones in a Church: what answereth a learned father. Quid hac re opus est? Anon satis est eos in ecclesia esse. Quamobrem cùm ipsa communionem habetote, manete in ecclesia, & ad sacros coetus & sacramenta, quemadmodum oportet, accedite. Etiamsi enim multi impuri & publici peccatores non mundati in ea sint, tamen vos ab illis non polluemini, non magis quam Apostolos judaei polluerunt. Quin potiùs videte ne à vobis ipsis polluamini, propterea quòd multum vobis tribuitis, iudicatis omnes, & plurimum vobis placetis. Itaque spiritualis superbia & contemptus nimium vestris animis insidet. That is: What needeth this? Sufficeth it not that they are in the Church? Wherefore with the Church do you communicate, abide ye in her, and come ye as you ought unto the assemblies and Sacraments. For although there be many impure ones, and public offenders not reform in the same, yet shall not you be defiled by them, no more than the Apostles were defiled of the jews. Rather take you heed that ye be not defiled of yourselves, because ye attribute so much to yourselves: ye judge all men, and very much please yourselves. Therefore spiritual pride and contempt overmuch resteth in your minds. Thus do we see the word of God against this temptation teaching strength. If I should adjoin the witnesses of this truth from time to time, I might be long. A little let me do it, though not much, because I have been so long already. Cyprian spoke thus in his time full earnestly. Et si videntur in ecclesia zizania. etc. 
Lib. 3. Epist. 5.  Although there be tars seen in the Church, and impure vessels of dishonour: yet is there no cause why we should departed from the Church: only let us endeavour that we may be wheat ourselves, & vessels of gold or silver unto honour. And as for the earthen vessels, it is the Lords proper office and prerogative to break them, that hath only the non bar, neither may any man challenge to himself that which is peculiar to the Son only, namely to be able to make clean the floor, and to purge away the chaff, and all tars by man's judgement. For proud is this obstinacy, and sacrilegious is this presumption, which wicked madness taketh to itself. 
Parmen.  Austen in his time thus. There were many good men in the old Church before Christ. Dic mihi, quis tunc justorum separavit sibi altar? Tell me, what one of all these just men in those days made a separated Altar for himself from the rest. Yet, multa scelera admittebat iniquus populus ille. Many wicked things committed then that wicked people. They sacrificed to Idols, they killed the Prophets, & nemo tamen justorum recessit ab unitate, and yet none of the godly departed from the unity. uno templo miscebantur, sed mixti non erant cord. They were mingled or joined together in one temple, but they were not of one mind: meaning, they approved not any evil that was done. Si hoc est consentire malefacientibus, esse cum eyes in ecclesia, consentiebat etiam ipse, etc. If this be to consent to evil, to be with evil men in the Church, 
2. Cor. 11.26.  than consented he to false brethren, that saith, he was with them in peril of them, 
Philip. 1.16.  and that suffered those impure preachers amongst the Philippians. Zizania ergo vel paleam Catholicae segetis nobiscum copiosissimè accusent, sed nobiscum ferre patientissime non recusent. Wherefore let them with us find fault with the tars & chaff, as they please, freely, but then let them with us again endure them patiently. Et propter malos filios non separemur a matre. And for other evil sons let us not shake of and say farewell to our mother. For we do not for the chaff forsake the Lords floor, 
Epist. 48.  we do not break out of the Lords Net for any bad fish enclosed therein with us, we do not run away from the lords flock, for the Goats that are there to be separated in the end: finally we do not go out of the house of God for the vessels therein made unto dishonour. And a number such like sayings hath Austen in these books, and divers other places of his works, if this were my purposed course: but they need not. Consider what Master Calvin saith, and let both you and me mark his judgement. Let us learn, saith he, to give this honour to the word of God and his holy Sacraments, that wheresoever we see then, there we acknowledge a Church. And let both these points remain established as most certain truths: 
Calvin adversus Anabap.  first that he is without all just excuse that willingly forsaketh the outward Communion of the Church where the word of God is preached, and the Sacraments administered. Secondly, 
Institut. 4.1.19.  that the faults neither of few, nor many, can any whit hinder us from testifying our faith rightly by use of such ceremonies as God hath ordained. Because that by no other man's unworthiness, whether he be Pastor or private man, a godly conscience can be hurt, neither are the holy mysteries less pure or profitable to a godly man, because together with him the wicked also handle them. Finally, if all things in the Church be not so well as they should be concerning correction of faults, 
4. Book. 12.11  yet let neither private men therefore depart by and by from the Church, nor the Pastors themselves, if they cannot according to their hearts desire purge all things that need amendment, therefore throw away their ministery, or with unwonted rigorousness trouble the whole Church. Many other places hath this man to this end very worthy reading, if I might both note all and be brief too. But it cannot be, and therefore I follow him no further. Only I request that we may diligently observe it, how Satan hath ever tempted the children of God to receive this error, and how faithful teachers withstood it still. And if ever he deceive any, what holdeth them in, and hindereth their reformation? Surely, quia vanam gloriam hominum attendunt, & insensatorum non contemnunt opprobrium, 
Aug. epist. 40. etc.  qui dicturi sunt, quare modò. Because they regard the vain praise of men, and do not contemn the speech of the foolish, which will say: Why now? or is he now c●me home, etc. 
Hebr. 10.22. and read all.  And with that heavenly counsel of the spirit of God I conclude this matter: Let us not forsake that fellowship that we have one with an other, as the manner of some is. The Lord make it sink in eiery man's heart to his good.  

The second temptation concerning the Ministers.  
OThers he persuadeth that the whole matter of the word and Sacraments dependeth upon the holiness and goodness of th● minister, so that if he have any spot or crime, them may there be no receiving of these things at his hands. A most poisoned dart also of a destroying devil, wheresoever he throweth it, and worthy to be carefully known of us all, how hurtful and prejudicial to the glory of God it is. Not that ministers should not be good (for the word is plain, & there is no heart seasoned with one corn of the Spirit of God, but it wisheth that all offences were drowned in the depth of the Sea that come this way, and that ministers, as they are called in the word Angels, so even with Angel's purity, if it were possible, they might walk in this world before all men) but that God's mysteries ma● not fall by man's miseries, and his holy ordinances cease to be holy, for unholy disposers. Know we therefore, touching this temptation, that whosoever heareth the word preached, and receiveth the Sacraments in their times administered, he must ever regard and carry his mind to the Lord himself and his institution, and not to th● minister. Which Lord secretly worketh in the hearts of his chosen, what man●er of men soever the ministers be. For who is Paul, saith the Apostle, 
1. Cor. 3.5.  or who is Apollo's, but the ministers by whom ye believed, and as the Lord gave to every man. I have planted, Apollo's watered, but God gave the increase. 
The minister is not any thing, mark 〈◊〉▪  So then, neither is he that planteth any thing neither he that watereth, but God that giveth the increase. If the minister be good, it is best for himself, and it is thus far good to the people, that they have a good example, who for their weakness are very hardly drawn without it, as Austen saith, but the lords ordinance receiveth no increase of goodness from him, if he be good, neither yet decrease of holiness, i● he be bad? for it is true, even in this case also, that the Apostle said: What though some did not believe? 
Ro. 3.3.  shall their unbelief make the faith of GOD of no effect? God forbidden. Yea, let God be true, and every man a liar, as it is written, ●hat thou mightest be justified in thy sayings, and clear when thou art judged. The ministers badness may not mak● the Lord untrue in his promises, neither ●ans corruption, most holy things of none e●fect. The Lords is all, honour, virtue, power, grace, and salvation: the ministers is only the outward action and ministery. In which respect they are called the disposers of God's mysteries. If the disposer be evil, God is good that so vouchsafeth, man is not worse that so receiveth. They are the Lords messengers, and the truth of the message never hangeth upon the bearers quality. men's personages differ that carry messages, and yet the message for all that is the same. Our fathers before us in this case considered the similitudes of wax and water. Of wax that taketh his print as well of a leaden Seal as a golden, of water that is the same whether the conduit pi●e be wood or copper. And thereby they considered that God's holy mysteries much more are the same to the faithful, by whom soever delivered. For it is possible that liquor ma● be changed by a vessel, but never the●e things by a minister. The Scribes and Pharisees that sit in Moses seat, saith our Saviour, whatsoever they bid you do●, 
Math. 23.1.  do. But after their works do not. Fo● they say and do not. Which words ou● Saviour would never have spoken, if either the minister might have defiled the word, or any man be allowed for the faults of the minister to have rejected and refused the Lords mysteries. There reigned at this present amongst this order many grievous iniquities, as insatiable avarice, turning all Religion to lucre and gain, intolerable ambition and pride, shameless hypocrisy, gross interpretations of the word of God, and what not? They said and did not: 
Rom. 7.18. jam. 3.2. 1. john. 1.8. Math. 6.12. Psal. 143.2.  a most grievous thing in a minister, further than human frailty forceth, whereof all are full, and the very greatest have complained: yet would not the Lord have the offence of all these to make vile his holy word, that is ever precious, or to hinder the hearing of it even at their mouths. Let us take heed then how we stubbur●ly cross the Lord jesus. He saith, receive their words, refrain their deeds, let not us say, we will none of their words, for their deeds. He saith you may receive their words and be clear of their deeds, let us not say, we cannot receive their words except we approve their evil, and be partakers of their sins. This is not reverence to God, nor obedience to his truth. Were it not gross madness, if traveling on the way, 
Note.  and showed by some that we went the very right way to our journeys end, yet we would go out of the same, because he that showed us, goeth not with us, but goeth an other way? No earthly journey may be matched with our spiritual journey to heaven. For the places we go to, the good we get, if we keep the way, the dangers if we do not, do all greatly differ. And therefore if his example that hath truly told us a way on earth to an earthly good, should not carry us out of the same, much less should his that hath told us the way to heaven an everlasting good, do the same. Let him go his own course at his own peril, if he have truly to●d us our right way, we should take it constantly, not only without company, but even against all example whatsoever to the contrary, being private men. The Magistrate hath a further authority in his hand, even sharply to punish such offence given by them that say and do not. Again were it not as gross to reject the food of our bodies, and to die for hunger, because he that setteth good meat before us, will eat none with us himself? To refuse good gold because the ground is bad wherehence it was digged? judge then what madness for the wants of man, to refuse far greater matters than all these? Remember furthermore what our Saviour Christ saith in the 6. of john. Have not I chosen you twelve, 
john 6.64.70.  and one of you is a devil? And there are some among you that believe not. And yet even then, when Christ thus called him a devil, was judas an Apostle, and preached, and baptised as the rest did, and neither word nor Sacrament lost their dignity to the true rece●uers, for his great indignity that delivered them. Malus servus praedicabat, sed Christis erat in fide. An evil servant preached, saith Austen, but Christ was in the faith. T●e Apostle to the Philippians we know a●●o hath this testimony. Some preach Chr●st, saith he, 
Philip. 1.1 etc.  even through envy and strife & some also of good will. The one p●rt preacheth Christ of contention, and ●ot purely (that is not with pure mind, for otherwise their doctrine was pure) Supposing to add more affliction to my ban●s. But the other of love knowing, th●t I am set for the defence of the Gospel's. What then? Yet Christ is preached all manner of ways, whether it be under a pretence, or sincerely, and I therein joy and will joy. What plainer proof could we have if we would wish one, that for the faults of the minister the word and ministery may not be rejected. It was Austin's true judgement many a year ago. Omnia sacramenta, cum obsint indignè tractantibus, prosunt tamen per eos dignè sumentib●s, sicut verbum testatur: Quae dicunt facit●, quae autem faciunt facere nolite. All Sacraments though they hurt them that han●●e them unworthily, yet profit they them ●hat by such receive them worthily, even ●s the word proveth, that saith: all things ●hey bid you do, do: but do not as themselves ●o, 
Math. 23.  And a little after that again: Although ●he Spirit of God be wanting to the salvation of the minister, ministerium tamen e●●s non deserit, quò per eum salutem opere●●r aliorum. Yet is he not wanting to his ministry, thereby to work the salvation ●●others. The Apostle himself confirming a much, when he saith: If I preach the Gospel willingly, 
Cor. 9.17.  I have a reward, but if I do it against my will, notwithstanding the dispensation is committed unto me. That is, 
Aliis prodest quibus hoc dispenso, non mihi, qui fictu● sum: Augustin Contrae Parmen.  my office and calling urgeth me to do it, and it shall profit others that I do so unwillingly, but not myself. Again the same father speaking of Christ's being baptised by john: saith thus: Voluit Dominus a servo, & ille per quem facta sunt omnia ab illo qui factus est inter omnia, baptizari, ut doceret humilitatem, & ostenderet, non interest, quis a quo baptizetur, dum eo baptismo, quo baptizandus est, baptizetur. The master would be baptised of his servant, and he that made all, of him that was made amongst all, to teach humility▪ & to show, that it preiudiceth not what manner of minister baptizeth, so that the baptism ●e as it ought to be, that he baptizeth with. Neither would Christ (saith he) have refused to be baptised of the Pharisees, if they had used to baptise: for when he was cirumcised, john was not sought for, neither refused he that temple that was a d●nne of thieves. Quapropter sive a fideli, sive a perfido dispensatore sacramentum baptismi quisque percipiat, spes ei omnis in Christo sit, ne sit maledictus qui spem ponit in homine. Wherefore whether of a faithful, or unfaithful, or unfaithful steward, a man receive the sacrament of baptism, let his hope be steadfastly fixed upon Christ, lest it be said: Cursed be he that trusteth in man. If he depend upon the goodness of the minister, against Cresconius thus. Baptizant, quantum attinet ad visibile ministerium, & boni, & mali. Inuisibiliter autem per eos baptizat, cuius est visibile captisma, & invisibilis gratia. Here baptise, in respect of the visible ministery, both good and bad. But invisibly by them baptizeth he, whose is both the visible baptism and the invisible grace. Afterward again in the third book: but thou wilt ask me, saith he, whether is better, a good minister, or a bad. And I must needs answer thee, that in respect of example to the people, that depend so much thereon, that without it they think every thing painful and hard that God commandeth, a good minister is best. But in respect of the baptism and sacrament itself: Si tantò est melius quod accipitur, quantò est melior per quem traditur: tanta est in accipientibus baptismorum varietas, quanta in ministris diversitas meritorum: If that should be so much better by how much he was better that ministered it, then must there be as great differences betwixt men's baptisms as betwixt their gifts, graces, and qualities that did baptise, which were horrible to affirm. Paul was better than Apollo's in respect of grace given. Was therefore his baptism better? God forbidden. Per ministros enim dispares, dei munus aequale est, quia non illorum, sed Dei est. For by ministers far unlike, the given gift of God is like, because it is his, not theirs, concludeth Austen truly. Else woe was to them that judas baptised. And they had need to lament such baptism.  
Remember master Caluins' judgement and similitude. As it is (saith he) amongst men, if a letter be sent, so the hand and seal be known, it skilleth not what qualities he was of that brought it: so must it suffice us in the sacraments, to acknowledge the hand and seal of our God, what manner of man soever the bearer be that delivereth them. For it hurt the jews nothing that they were circumcised of those impure Priests and Apostates, that then were, neither needed they to be circumcised again. For indeed (saith an other) the Sacraments take not their excellency and worthiness of him that ministereth them, though he be never so holy, neither be they disgraced or weakened, though the minister be wicked and evil. The hand of the receiver being without faith, maketh the Sacraments, that of themselves be good, to be unto him of no force, because of his unbelief, but a wicked minister cannot in any wise make frustrate, or deceive the faith of the ungodly receiver. Our Saviour Christ baptised none whilst he was upon earth, but only preached and his disciples baptised, 
john. 4.2.  saith the Gospel. And S. Paul continuing in Corinth a year and six months, where God said unto him in the night by a vision he had much people, 
Act. 18.11.  taught the word of God among them, and preached, but baptised none, saving Crispus, & Gaius, and the household of Stephanus, and thanketh God that he had not when he saw what division fell out, 
1. Cor. 1.14.  one saying I am Paul's, another, I am Apollo's etc. And Musculus with others agree with Ambrose that Peter baptised not Cornelius and his company, 
Petrus cornelij domum, non ipse, baptizavit, cum coram esset, sed iusse● baptizari. Musc. in john. 4.2.  but commanded them to be baptised. Now none of all these would have thus done, we must needs think, if better ministers had made better Sacraments to the receivers. But even the contrary, with all endeavour and pain, in a zeal to the lords people, that they might have that holy ordinance with greatest good. How should Paul have thanked God with a conscience that he baptised no more, 
Aug. Epist. 48. pag. 188.  when it should have been a very grievous sin in him not to have done it, if his excellency above other ministers could have given grace to the lords sacrament? Therefore this very one thing if there were no more, settleth us fully and firmly touching this point. Yet in deed it is a great deal more, that our Saviour baptised never an one, who was of all ministers the best without comparison, & most kindly and carefully addicted to man's good every way. For why was it, may we with most great probability think, but lest his most excellent dignity above all men should work in the receivers of that baptism, some conceit of their baptism above others baptised by far inferior ministers, and so cause dissension in the Church among them. Wherefore we see even in this omission of our saviour Christ, his divine wisdom foreseeing the venom of this error, to measure the word and sacraments by the worthiness of the minister, and carefully cutting the throat of it in his time. It was truly ever a wrong to the Lord, and his holy mysteries, ever condemned of the Church of God, and we must abhor it. Si malus sacerdos, deponendus erat, si non possit deponi, tolerandus intra rete. If the minister be nought, saith S. Austen, he should be displaced, if he cannot be displaced, he must be endured within the n●t. For upon our dislikings of men, to refuse the Lord and the means of our salvation, it is a more fearful impiety, than that it needeth amplification. The very thought of it striketh a terror into my soul, that I dust and worms should except against the graces of my creator, unless the officer of them to me from him be qualified to my liking. For, as we live, the Lord will be a swift judge, and even a very consuming fire one day against this heinous contempt of himself and his mercies, and the having of them in respect of persons. O beloved our time is now to be wise & learned, and to kiss the Son in his graces, lest he be angry, and we perish off from the earth. If we do not, mercy passeth, judgement cometh, and warned people must both die in their sin and carry their blood themselves for ever.   

The third temptation concerning Communicants.  
SOme again are tempted and troubled with scruples and doubts, concerning such as are admitted to the lords table, and whom satan cannot otherwise win to despise that holy Sacrament, by this means he most mightily undermineth and causeth them to forbear, both their great comfort & bounden duty. For wheresoever saith he to them the unclean are not put apart, and the evil separated from the good by ecclesiastical censure, there if a Christian communicate, he is defiled with other men's sins. And therefore to the end ye may not be polluted with the company of such, you must forbear, nay refuse and utterly abhor all receiving of the Supper of the Lord but with a choice company of select and holy ones. But is this true now that other men's sins never consented to by me do defile me, if I receive with them? God forbidden. The flat contrary is a ruled case in divinity & was ere we were borne amongst the learned and godly of all times. And as it were with one voice they have affirmed it in this and such like sort: That a Christian man should be sorry and grieved if he see that most holy Sacrament abused of any wicked and bad ones which are admitted unto it, and endeavour as much as in him lieth, that if may not be so, but yet may he not himself deprive himself of the Sacrament, nor withdraw himself from the Church, but both take it for a true Church notwithstanding this blemish, and continue in her society and fellowship so long as the word is preached, and the Sacraments administered therein, without any separation from it for this cause. And the proofs hereof have partly been alleged before in the examples of the godly patriarchs, Prophets, Apostles, and Christ himself. In the Church of Corinth, Galatia, Ephesus and others, wherein though there were great blemishes, as hath been showed, yet were they never commanded one to avoid an others company at those exercises that the Lord in common enjoined all, and left not to their liberty to use or not use: They separated themselves carefully from those crimes and faults that they rebuked and disliked in others, but from their Churches and holy exercises, they separated not themselves, but entered into their Synagogues at all times, wheresoever they came, and when they were at prayers, prayed with them, preached to them, and partaked with them in commanded duties, neither were they once hurt by their so doing. Then further may we add in this matter of communicants that which truly we should not lightly weigh or consider, but very earnestly think of. Namely that we are bidden to examine ourselves when we come to that table. If the Lord had pleased, 
1. Cor. 11.  he could as easily have bidden us examine one on other, or every man the whole Church. And certainly he would have done it, if other men's sins might have defiled us, and the company of the unworthy ones have polluted them that come with the very best preparation of themselves unto it. Yea and with what diligence in deed ought we all to do it, if this doctrine were true. Surely my conscience could never receive that Sacrament in peace except I knew all men as well as myself, since their evil may as well hurt me as mine own. 
Calvin institut. 4. book 1.15. read it all.  But now that he requireth only of every man the proof of themselves, he teacheth thereby plainly that it nothing hurteth us if any unworthy do thrust themselves in amongst us, so that we be prepared, the same do these other words also. Sibi judicium manducat. 
Aug. tract in Ihon. 50.  He eateth and drinketh his own damnation. Sibi non tibi. His own damnation, not thine, saith Austen. Ergo tolera malos bonus, ut venias ad praemia bonorum, ne mittaris in penam malorum. Therefore thou being good, endure the evil, that thou mayest come to the rewards of the good, and not be sent unto the punishment of the evil. 
●d●ersus Anabap. artic. 2. pag. 579.  Calvin thought this a strong place against this temptation, therefore he urgeth both these members against it fully. In these words of Saint Paul, saith he, two things are to be noted. First that to eat the bread of the Lord unworthily, is not to communicate in their company that are unworthy, but not rightly to prepare ourselves, and to weigh our own faith and repentance. Secondly that when we will receive this Sacrament we begin not with others, and fall in examining them, but that we try ourselves, & set our eyes that way. For truly if all things be considered well, they that have so much leisure to examine others, in themselves they are most negligent and forgetful. For upon mine own experience, saith he, I know one yet alive, that carried headlong with this niceness that he would not receive with us for some men's faults that pleased him not, he separated himself quite from our company. And yet in the mean time had them in his own house of most lewd behaviour. When I knew it, I got one to admonish him (for of myself saith Master Calvin he would take nothing) and to ask what he meant to be so strict in the Church, a house not in his government, and so faulty in his own house where he had government. Must he needs be defiled in the Church by unworthy communicants, and clear at home from so near evil. And it pleased God to work with him, saith he, that he saw his folly, and afterward reconciled himself both to the Church and me, confessing at last, that our chief and first care must be of ourselves and our family, next and secondly of others. And how? Not for dislike of them, or hatred, because they do not so well as they ought, to separate ourselves from the Church, but to correct them and amend them, and to bring them into the way, or according to our places to procure their removing if they will not. Or if we cannot effect that, then to leave all to the Lord to perform and make better. Thus far Master Calvin, not unworthy our earnest noting, though it be very long. And truly mark it again, that in saying his own damnation, he tieth the harm that cometh by his unworthy receiving to himself, and stretcheth it not to others, which yet needs he must have done, if the company of any at that table did defile the godly. He must have said, he eateth and drinketh to his own damnation, and all others that receive with him & know him. But God forbidden. Then, was ever the Sacrament more holy & purely administered, than Christ jesus himself did with his disciples? Yet even there and then, 
Bullingers' reasons of his presence. contrae Anabap. pag. 230.  saith Ambrose, Chrysostom, Austen & others was wicked judas. For the Evangelists say, he sat down with the twelve, and Luke maketh mention that Christ admonished him partly before, and partly after Supper, which the Lord jesus would never have suffered, if his company might have defiled the other worthy receivers there present. And concerning judas, I pray you consider what the scripture saith. First it was said of him before the Supper, that he was a thief and carried the bag, and for that cause grudged the expense of the ointment, 
john. 1●.  and said it might have been sold and given to the poor, not in deed & truth caring for the poor. In regard whereof Austen saith, 
Aug in john tract. 50.  judas was not then first evil when he made his match to betray him for so much money, but before even from the first beginning, never following Christ cord, sed corpore, with heart, but with body.  
Secondly, it is testified in Luke, that before the Supper the Devil was entered into him, 
Luc. 22.3.  and that he had been with the high Priests and Captains, and made his match with them, communing with them how he might betray Christ unto them. 
Math. 26.23. etc.  Thirdly, even to the Disciples themselves openly at table was manifested by giving of a sop that he was a Traitor, and should show it upon his own master. Therefore it was not altogether hid what manner of man judas was. Yet (saith S. Austen) Talis Iudas cum sanctis discipulis undecim intrabat, & exibat: ad ipsam dominicam coenam pariter accessit: de uno pane & Petrus & judas accepit. Such a judas went in and came out with the eleven, came to the same supper of the Lord with them, and of the one bread received both Peter and judas. Quid ergo voluit Dominus noster jesus Christus (fratres mei) admonere ecclesiam suam, quando unum perditum inter duodecim habere voluit, nisi ut malos toleremus, ne corpus Christi dividamus. What therefore would the Lord jesus Christ (my Brethren) admonish and teach his Church, when amongst his twelve he would have one lost and bad one, but that in the Church militant here we must endure some evil ones, least in not doing it, we should rend asunder and divide the body of Christ. Conuersari enim cum eis potuit Judas, eos inquinare non potuit: For, be in their company judas might, but defile them he could not. We see therefore this father's judgement touching this matter plainly, and to it may be added this question, 
1. Cor. 7.13.  how the faithful wife may abide with an unfaithful husband all the days of her life, and not be the worse: and we may not come to God's table, or to prayers for an hour, in the company of unreformed ones, but their sins shall cleave to us. The companying together differeth most greatly, if we mark the several circumstances, of a wife with her husband, and of two men in the church together. How then may we be warranted to refrain that most holy & comfortable sacrament, for their sakes, who though they be trespassers, yet ask they mercy at God's hands, Et hoc testantur, eo ipso quod accedunt ad coenan. And testify as much even by their very coming and offering themselves to the lords table. To judge rightly of our Brethren, our corruption assuredly is great, and we should often think of it, and fear it greatly. By nature we are full of suspicion, and aswell where no cause in truth is, as where cause is. We believe evil too fast, and good too slowly. We amplify things, and make small matters great matters, judging men many times worse through our corruption, than indeed they are before God by their transgression. And how dangerous a rule than is this, to measure them by, that must be allowed to the Lords table, if we receive with them. When this temptation was strong in the minds of the anabaptists, remember how crookedly this line guided them in the choice of worthy receivers. If any man (saith Bullinger) hang down his head, 
Lib. 6. cap. 9 Anabap.  and counterfeit humility, although in mind he be most polluted, filthy, and foul, and despise the word, yet shall he be accounted a most holy and good one, and worthy to receive the sacrament. But if he be more open and merry, and subject to the common faults of human frailty, yet far from any dissimulation, trusting in his heart and soul firmly to the Lords mercy, single and sincere towards God, that that he is, confessing his sins: such an one, forasmuch as he hath not yet satisfied the anabaptists for his faults, neither is allowed of them, & thought as yet worthy enough, shall be separated from the Lords table. And yet the sinful publican smiting his breast, 
Luc. 18.  was better allowed of the Lord jesus, than the just Pharisie with all his righteousness. When many unclean did eat of the passover which Ezekias the king caused to be kept, 
2. Chron. 30.  did their Brethren refuse to eat because they did eat also, or did their company pollute them that were clean any thing? Consider it well, and see if you can find either: yet the parties themselves that were not sanctified and cleansed, faulted, and were prayed for. Wherefore we may say with Saint Austen, Non propter malos bonos deseramus, sed propter bonos malos sufferamus. Let us not forsake the good for the evil, but let us endure the evil for the good. Yet must we think Saint Austen and all good men wisheth their separation as far as may be without plucking up the wheat also, & renting a sunder the body of Christ. And so plainly show those words. Si non possunt excludi, excludantur vel de cord. If they cannot be excluded, exclude them at least in thy heart: that is, approve not in heart and judgement their fault. Cyprianus & alia frumenta dominica cum avaris & rapacibus, cum his qui regnum Dei non possidebunt, non laicis, vel quibuscunque clericis, sed & ipsis episcopis panem Domini manducabant. Cyprian and others of the lords wheat did eat the bread of the Lord, and drink his cup with the covetous and raveners, with them that shall not possess God's kingdom, not lay men, or common Clergy men, but even with the Bishops themselves. And it sufficed them to be separated from such in heart, in life, and manners, in a great regard to keep peace and unity for the good of the weak, lest they should tear the members of the body of Christ by sacrilegious schisms. Calvin writeth to Farellus in an Epistle, that being asked this question whether it was lawful to receive the communion at a bad ministers hands, and with bad company admitted thereunto, he answered to both in effect as followeth. Tantum debere inter Christianos esse odium schismatis, ut semper, quoad licet, refugiant. Tantam ministerij ac sacramentorum reverentiam esse oportere, ut ubicunque extare haec cernant, ecclesiam esse censeant, etc. That there ought to be in Christians such a detestation of Schism, that as near as they may, they ever fly it. Again, that there ought to be such a reverence of the ministery and of the sacraments, that where so ever they see these extant, there they acknowledge the Church to be. For as much therefore as by God's permission the Church is governed by these men, what manner of persons soever they be, if they see the notes of the Church there, it shall be better not to separate themselves from the communion. Neither hurteth it, that some untrue doctrine is there delivered. For there is hardly any Church that hath not some relics of ignorance. It sufficeth us if the doctrine whereon the Church is founded have his place, and be kept. Neither stop we at this, that he cannot be accounted a lawful Pastor, which hath not only crept, but most wickedly broken into the place of a true minister. For it is not fit that every private man should trouble himself with these scruples. Sacramenta cum ecclesia communicant. The Sacraments they receive with the Church. Per eorum manus sibi dispensari sustinent. Only by their hands they endure them to be delivered. For, whom they see to have the places, whether lawfully or unlawfully they have them (although the matter somewhat appertain to them) yet may they suspend their judgement thereof till a full knowledge be had. 
Note.  Therefore if they use their ministery, yet is there no danger, lest they should seem either to acknowledge or allow, or confirm the same for good. But by this means they give a testimony of their patience, whilst they are content to endure those, whom they judge worthy of condemnation even by a solemn judgement. Thus far master Calvin. Somewhat long, but truly very material to the point we now speak of, if humility work a reverence of other men's judgements, especially that have abounded with the great graces of God, to the profiting of the Church, and puffing pride doth not dangerously persuade us that no man seethe the truth of GOD but ourselves, which God forbidden. Bullinger again delivered it boldly to the people of God in his time, and after that, qui saepe admonitus dolo utitur, non ecclesiam, Dominum, aut ministrum decipit, sed se ipsum, & ipsi judicium manducat. Whosoever admonished often, yet dissembleth and useth guile, he deceiveth not the Church, he deceiveth not the Lord, nor the minister, but he deceiveth himself, and to his own damnation he eateth. Meaning that none could be hurt by the company of any that communicate with them, themselves being right. And therefore meaning to prosecute this question no further, in a comfortable hope I need not. I conclude both with the judgement and very words of Master Calvin in his institutions remembered before. Fixum igitur utrumque istorum maneat: 
Calu. institut. lib. 4. cap. 1. sect. 19  Therefore let both these things remain firmly fixed: first, that he hath no excuse, that of his own will forsaketh the outward communion of the Church, where the word of God is preached and the Sacraments administered: then, that the faults of a few or many, are no hindrance, but that we may therein rightly profess our faith by the ceremonies instituted by God. Because a godly conscience is not hurt by the unworthiness of any other, either Pastor or private man, and the mysteries are to a holy & upright man, nevertheless pure and wholesome, though they be together handled of unclean men.   

The fourth temptation concerning compulsion to good.  
LAstly, there have been, and to this day are, that think men should not be compelled to faith and religion. The Donatists, Pelagians, and anabaptists in their several times, the Papists still daily in their printed pamphlets. But as the rest, so is this also, a subtle sleight of a tempting devil, to animate men unto evil boldly. An untruth, in the word plainly refelled, and of the Church and Children of God truly instructed, 
2. Chro. 14.4. chap. 15.13.34.32.  ever abhorred. The noble kings Asa and josia did constrain and compel the people by severity of their Laws & punishments to serve the Lord. For, whosoever will not seek the God of Israel shall be slain, whether he be small or great, man or woman, saith the text. Nabuchadnezzar made a decree that every people, 
Dan. 3.29.  nation and language, which spoke any blasphemy against the God of Sydrach, Mysach and Abednago, should be drawn in pieces, and their houses put to the most base use that might be. A very sharp law, I trow, we will confess to compel men to a duty just and godly. And if this heathen king, moved by God's spirit did this, and might do it, may not they that profess religion do it? Nay, shall they not, as their knowledge and charge is greater, so suffer double punishment, if they do it not? Surely the truth is plain, they shall. King Darius did the like in the same Prophet. 
Dan. 6.26.  And I make a decree (saith he) that in all the dominion of my kingdom, men tremble and fear before the God of Daniel. For he is the living God, and remaineth for ever, and his kingdom shall not perish etc. The King of Niniveh again forced by his authority all men in the City to humble themselves before God: yea, 
jonas. 3.7.8.  (saith he) Let man and beast put on sackcloth, and cry mightily unto God. Which example Austen urged in his time against the Donatists, 
Epist. 48.  and saith, the King of Niniveh did God good service by compelling the whole City to serve God. In the Gospel the master said to the servant: 
Luk. 14.23.  Go out into the high ways and hedges, & compel them to come in, that my house may be filled: Neque absque causa sic loquitur Dominus. Quia enim diversi hominum mores, ingenia item diversa sunt, non eadem docendi aut praedicandi ratio omnibus convenit, Sunt enim quibus simplicem institutionem & doctrinam adhibuisse sufficit, aliis admonitione severiore, multis adhortatione, imo correptione & obiurgatione acriore opus est. Et ideo suprà, verbi ministros exactorum similes dixit. Neither did the Lord without good cause (saith a learned interpreter) speak after this sort. 
Master Gualther in Math. 22.  For divers men being of divers manners and dispositions, one and the same way of preaching agreeth not to them all. Some it sufficeth to have doctrine plainly delivered to them, others must have earnest admonition also, & many must have exhortation, yea, sharp rebukes and chidings, or else they profit not. And therefore the Ministers of God were compared before to Stewards or Bailiffs, that sharply and roughly require their masters rend for his vinyeard, if it be wanting. Fit etiam saepenumero ut magistratus suam authoritatem interponere oporteat, quando multorum pervicacia tanta est, ut aliter vinci non possit. And many times it cometh to pass that the Magistrate must put in his authority, 
Compulsion.  many men's stubbornness being such, & so great, that it cannot otherwise be overcome. See then how even this place afordeth the doctrine which we speak of most truly, namely, that the Magistrate may compel, whom the Preacher can not persuade to serve God. What thought S. Austen of this place? Hear and you shall see. 
Epist. 48.  Putas neminem debere cogi ad justiciam, cum legas patrem familias dixisse servis, Quoscunque inveneritis, cogite intrare? Dost thou think saith he, (Vincentius) that no man may be compelled to goodness, when as thou hearest the master saying to his servant, go forth, and compel them to come in, wheresoever ye find? Again, in his 50 Epistle, 204 epistle, and in diverse other places he gathereth out of this text this doctrine. All other interpreters do the like, old and new, as occasion serveth them. But faith, you will say, cannot be forced. For it is the gift of God, 
Ihon. 6.  & no man cometh to Christ except the father draw him. And what then? Therefore no man may be compelled to come to the preaching of the word, and to frequent commanded exercises? Let Scholars make that argument to their master, and say learning is the gift of God, and cannot be had except he give it, therefore they may not be beaten, if they learn not. Let servants allege, that ability to do their duties cometh from God, and therefore they may not be looked to. Let the thief say, to be a true man is a gift that God giveth, therefore he may not be hanged, if he steal. Shall they escape by these reasons? I trow not. Therefore we answer, it followeth not. For although faith be the gift of God, yet doth the Lord use means. And although the will can not be forced, yet may it be contained within duty, that it do not any thing with offence contrary to religion. And as we see in other things, that they that are given to theft, drunkenness, and other filthy pollutions of the body or soul, cannot be compelled by man's power to change their inward minds, & to esteem of those things according to their nature, and yet many by laws be restrained from outward facts: so though by man's might no mind can be endued with faith, yet may open behaviour be restrained, amended, and reform, and wicked contemners be compelled to hear sermons, to come to prayers, & to frequent the public assemblies at times appointed. Which outward forced obedience, may, (God please,) work inward willing obedience in time. For it hath done it often, as thousands of experiences prove. But if it do not, through the incurable obstinacy of some, which say as Austen noteth: sic volo errare, sic volo perire, 
Epist. 204.  yet may not so sovereign a salve be omitted, by them that ought to apply it, 
Epist. 48.  as the same father also noteth. It was said to Peter, Whether I go thou canst not follow me now, but thou shalt follow me afterward. 
Ihon. 13.36.  And so may it be with others, by the lords blessing of means, that what could not be in one time, may be in other to the good and comfort of many. For as the light of doctrine availeth to rid away error from judgement, so doth fear of punishment, in many, help to reform the practice of life against good order. 
Epist 48. pag. 174.  Mea primitus sententia erat etc. Myself was once of this mind (saith S. Austen) that I thought no man ought to be forced to Christian unity, but that we should deal by persuasion, strive by disputing, conquer by reasoning, least they proved dissembling Catholics, whom we know professed heretics. But this opinion of mine was overthrown not with words of gainsaying, but with examples of evident proof. And first mine own City was objected against me, which being wholly overrun with the heresy of Donatisme, was reclaimed and brought again to the truth with the fear of good imperial laws in that case provided. etc. Many others also were laid before me in like sort reform by good laws. So that I saw it true, that by fear of that which he would be loath to suffer, a man may be brought either to relinquish that former stiffness that hindered him, or to acknowledge an unknown truth before, etc. Terror enim temporalium potestatum, quando veritatem oppugnat, justis fortibus gloriosa probatio est, infirmis periculosa tentatio: quandò autem veritatem praedicat errantibus & discordantibus, cordatis utilis admonitio est, & insensatis inutilis afflictio. The fear of temporal power when it oppugneth truth, is to the just that are strong a glorious trial, and to the weak a dangerous temptation: but when it preacheth truth to them that are in error and do disagree, to the wise it is a profitable admonition, and to the foolish an unprofitable affliction. Yet is there no power but of God, and he that resisteth the power, resisteth the ordinance of God. Whilst men be mad in the strength of their ungodly humour, they rail of all compulsion to the contrary, but having got understanding, and seeing from what evils they are delivered by them that first forced them, they rejoice that ever so well to their great good they were chastised, and that wholesome violence that before with bitter words they inveighed against, they then commend and praise unfeignedly. Foris igitur inveniatur necessitas, nascitur intus voluntas. Without therefore let there be compulsion, willingness groweth within. That is, spare not hardly sometimes to compel men to do unwillingly, what by such force they shall happily better look into, and then perform with all willingness. If no man may be compelled to goodness, why doth the wiseman so often speak of correction, saying: he that spareth the rod hateth his child, and he that beateth him saveth his soul.  

The second objection.  Yea, but whom compelled Christ ever, say they. He preached and taught, and went no further. Did he so, saith Austen. Have they not Paul an example of the contrary? Agnoscant in eo prius cogentem Christum, & postea docentem, prius ferientem, & postea consolantem. Let them there see Christ, first compelling, and afterward teaching, first striking and then comforting. And he that entered into the Gospel constrained with bodily punishment, laboured more than all those that were called only by mouth.  
But men may not be compelled against their conscience. 
The third objection.  A pretty ground of all Libertinisme, and an high way to overthrow all estates under heaven. For what good can be commanded or what evil forbidden, that this excuse may not be laid against. The Apostle saith, the Magistrate beareth not the sword for nought: but sure if an erroneous and deceived conscience, liking or disliking may be a just warrant to do or not do, the Magistrate may put up his sword, and let it there continue, for any use he shall have of it, every thing being avoided with this, my conscience is so, and I may not be forced against my conscience. But let us not be deceived. The Lord will surely smite every servant that doth not his will, whether he know or know not, 
Luc. 12.  because his ignorance is not of creation, but from Adam by fall, neither shall any good meaning erroneously had, excuse any man, more than it did the jews, which ignorantly crucifying Christ, and persecuting the Apostles, were persuaded they did God great service. And as God doth thus, so doth he require of the Magistrates hand, to whom in deed he hath committed the sword not in vain, that (after the procuring of such means for their instruction by public preaching and private persuasions, as our Saviour hath appointed for the calling of men from their errors to the knowledge of his truth) they forbear not, either to require godly duty, or to punish the want, as the offence shall deserve, not fearing the speeches of men, for the glory of God, neither displeasing him to please them. If they cry, as they do, it is cruelty, cruelty, and enough to drive men to despair. We can but wish them the best, still holding a truth ourselves, and doing in moderation and mercy what shall make us despair if we do not: God requiring it of us at our peril. And at their own peril must it be if they take darkness for light, and light for darkness. Surely their blood is upon themselves, because they have been warned and had the means. S. Austen will tell them, the Donatists slew themselves rather then they would change their heresy: yet did not such their fearful madness terrify godly Princes from condign chastisements of so great impiety. And thus much may suffice of this temptation. If any list to be further satisfied by English treatises hereof, let him peruse the godly answers of divers to the Papists. Master Doctor Bilson, M. Travers, and others.  But this lawful, moderate and profitable correction will be called cruel and merciless persecution. 
No news if it be. For so did these seduced creatures in their times, and the Papists even still, exclaim, when their heresy and obstinacy is punished. Whereupon both Austen, in his time and others in these days are driven to follow their cries, and to purge away this unjust slander, which in deed would never be so untruly made if men would not foolishly think, pro ecclesia Dei facere quicquid inquieta temeritate faciunt, that every thing is done in the cause of the Church that is done by their own unquiet rashness and headiness. For the matter itself it hath been answered, & it truly may be answered, that every one that spareth is not a friend, neither every one that beateth a foe. But better are the wounds of a friend than the voluntary kisses of an enemy. Melius est cum severitate diligere, quàm cum lenitate decipere. Better it is with severity to love, than with lenity to deceive. Can man love man more than God loveth him? Yet in the love of GOD there is often correction, and often chastisement, and the same, though never joyous for the present, 
Heb. 12.11.  but grievous, yet after bringeth the quiet fruit of righteousness, unto them which are thereby exercised, and they say with the Prophet: It is good for them that they have been chastised. Why then must man's compulsion ever be persecution? Cùm boni & mali eadem faciunt, eademque patiuntur, non factis & poenis, sed causis utique discernendi sunt. When the good and evil either do, or suffer the same things, they must be discerned and distinguished, not by punishments, but by causes. pharaoh was sharp in sundry actions to the Israelites, and what was Moses when he made them drink up the ashes of their golden calf, 
Exod. 32.  and three thousand of them to be slain with the sword speedily: When his anger seemed fierce against Aaron himself, and the people quaked as it were under him. Similia fecerunt, sed non similiter prodesse volverunt. The things they did after a sort were like, for they were both sharp, but their minds were not alike to profit. And therefore what pharaoh did was tyrannical persecution, what Moses did lawful, and liked punishment of a grievous fault. jesabel slew some Prophets, and Eliah slew some Prophets. Sed diversa merita facientium, diversa passorum. But divers was the merit both of the doers and sufferers. jesabel slew true Prophets, and it was a bloody persecution. Eliah slew false Prophets, and it was no persecution, as we speak of the word in evil part. In the death of Christ God had his work, and man had his work. Yet was God pure, & man guilty. How? Nisi quia in re una quam fecerunt, causa non erat una ob quam fecerunt. But because in one thing which they did, there was not one cause for which they did it. There were three crosses at our saviours death: upon one the thief to be saved, upon an other the thief to be damned, in the middle Christ. Quid similius istis crucibus, quid dissimilius istis pendentibus? Quos passio iungebant, causa separabat. What more like than these crosses? What more unlike than these that hanged upon them. Whom a like punishment conjoined, a far unlike cause disjoined. Paul was delivered to the jailer, to be imprisoned: 
Act. 16.  
1. Cor. 5.  Paul himself would the incestuous to be delivered to Satan to be reform. The one is a greater matter than the other, and yet the lesser a wicked persecution, the greater none. Discamus igitur, frater. Let us therefore learn brother, saith S. Austen, in like doings to discern unlike minds of the doers, neither let us with closed eyes slander, and accuse well willers, as evil hurters of us. If it were ever so glorious as some would make it, to be punished, and to sustain correction, the Lord might have said, blessed are they that are so used, and never have added propter justitiam, for righteousness sake. Wherefore an evident truth it is, that they are not Martyrs that suffer punishment for evil doing, & propter Christianae utilitatis impiam divisionem, and for a wicked division of Christian unity, but they that suffer for well doing, and for righteousness sake. Agar was punished of Sara, yet she that punished was blameless, & she that was punished blameworthy. Therefore doth the Prophet say, judica me Deus, & discern causam: non dixit poenam, sed causam. judge me, O Lord, 
Psal. 4.3.  & discern my cause. He doth not say, my punishment, but my cause. Again, they persecuted me without a cause, but the Lord was my helper. His comfort and glory is not that he was persecuted, but that in deed and truth it was without a a cause. David himself pursued his enemies, took them, and consumed them. 
Psal. 18.37. Psal. 101.  And said he would cut off all the workers of iniquity from the City of the Lord. Yet no persecutor more than all other Kings and Princes, both in the word, and out, renowned for due and zealous punishing of offences. In his enim omnibus quid attenditur, nisi quis eorum pro veritate, quis pro iniquitate, quis nocendi causa, quis emendandi. For in all men that punish & execute laws upon any, what is to be considered, but which of them doth it for the maintenance of truth, which of them for the maintenance of evil, which of them with a mind to hurt, which of them with a mind to reform. Vides itaque non esse considerandum quod quisque cogitur, sed quale sit illud quo cogitur, utrum bonum, an malum. You see therefore, that this must not only be marked, that a man is compelled, but the thing also must be looked, whereunto he is compelled, whether it be good or bad. And if it be good, it will ever justify the action, howsoever the suffrer be offended. The Physician offends many times his patiented, the schoolmaster his scholar, & the father his wild & wanton child. But this offence shall have a just warrant, if it be complained of, the careful heart of each one to do good, in their places. If horses and mules must be ruled with bits and bridles to take a liked course, we should make less account of ourselves than of these beasts, if we should seek both immunity and impunity whatsoever we do. And let this suffice for some satisfaction to a causeless cry and most unworthy complaint, when so ever it is made.  I very well see, these temptations in judgement are many, and therefore your speech might be long, if you would follow them, but these may suffice for a taste of Satan's malice in respect, and you may now, if yourself will proceed to his temptations in life and behaviour. 
They also, as hath been said, are in number more, and in nature more unknown, than that of any one man, they may be either named, or understood. For there is no commandment, the breaches whereof in every branch he tempteth not some unto, and what a field were this to run a very long course in? He tempteth to adultery, fornication, uncleanness, wantonness, Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, envy, murders, drunkenness, gluttony, and ten thousand such like. So that to follow the temptations in life and behaviour, and to lay down what might be said, either in description of their manner, or as help against their strength and venom, were to take in hand to write many volumes. This is certain, he is our enemy, 
1. Pet. 5.  and so firm a friend as he is a foe, were worth much gold, even of the gold of Ophir. In which enmity, and immortal malice of his, 
vers. 9  he goeth about like a roaring Lion, seeking whom he may devour. But if we resist him steadfast in faith, he flieth from us. With which shield of faith together with the sword of the spirit, the word of God, 
Ephes. 6.  we shall quench all his fiery darts, and become conquerors. And the best means to help us in these many thousand spiritual onsets, and to strengthen body and soul against the killing poison of them, after avoiding of all occasions, so much as ever we may, still truly discharging our several places, both towards God & man, is to print in our hearts, and sink into our souls, a true, an often, and earnest meditation of the end of the thing or things, whatsoever that we shall in this respect be tempted & solicited unto. For the wise sirach upon deep experience hath said it. Whatsoever thou takest in hand, 
Eccles. 7.36.  remember the end, & thou shalt never do amiss. The end of sin is death, the reward of sin is death, death of body many a time by a shameful end in this world, and death of both body and soul in a bottomless pit for ever, where is weeping, and wailing, and gnashing of teeth. Sweet meat will have a sour sauce said the proverb then, and sweet sin bringeth smarting pain, saith the truth now. What woe to themselves, and to their seed for ever brought that fair fruit with pleasure eaten, when time was, of our first parents. Would God, no posterity might rue the falls of them whom they loved. Surely if the end prevailed in the thought, before sin prevailed in act, they should rue them less. O deed done, how bitterly biteth it when it is done, that was thought full sweet before it was done, and now sore lamented that ever done, or that again it cannot be undone. But had I known cometh ever behind, too late to comfort, too soon to wring, and ever sin rubbeth upon the raw. Before these our parents should sin, honour, preferment, glory and joy were brought by a hellish serpent to muster themselves before their eyes: and Gods shall you be, if you will do this. But O woeful Gods, when the deed was done. Then mustered as fast before their mind, death, hell, damnation, the wrath of God, and all terror and torture. And so is it ever: that devil that pleadeth all mercy and goodness, patience, and long suffering in the Lord towards sinners before they offend, upon boldness thereof, to make them offend, that devil as fast thundereth damnation and death, justice and wrath in the same Lord, when once we have offended. Especially if we begin to slack our diligent serving of his filthy humour. O David speak and instruct a little. 
2. Sam. 24.2.  What thoughtest thou when joab must go number all Israel and judah? Of wisdom & policy to know my power. What feltest thou when the deed was done? Security for a time, and all was well. But when God awaked, what? O ask me not that: For the remembrance of it as yet is grievous unto me. But if you will needs know. I was smitten, 
vers. 10.  I was bitten, I was wounded and wrong with the very furies of hell. My flesh quaked, my heart ached, and my soul admitted fears upon fears. My conscience cried, my Spirit groaned, and the world knew not what I felt within. Were mine eyes open, or were they shut, the eyes of my mind still saw my sin, and the face of justice in a mighty God against it. The rest I found was to accuse myself, and with sobbing sighs, and brinish tears, to utter my fall as I could for woe in words, of grief to a gracious God, I have sinned, 
vers. 10.  I have sinned, O my God and dear, in that I have done, exceedingly, now Lord I beseech thee take away the trespass of thy servant, for I have done very foolishly. And what should I say? the end was mercy, yet mingled with justice, I was brought into a wonderful strait, by an offer that was made. And whosoever sinneth, straight in the end, either less or more, as God appointeth, is the flower that bloweth upon such a stalk, and so I leave you. Well then we hear, what we were better to hear, than ever to feel as he felt it. For his heart smote him, 
vers. 10.  smote him, saith the text, and the word importeth a twitching smart. David felt the fruits of other falls also, if we remember them, and preacheth unto us to take heed of the pleasures of sin for a season. But I speak not of all. And what least is spoken, yet let it not least be thought of. For who so is wise will consider these things, it is a saying often repeated in Scripture. Do we think Manasses felt when he was first moved to sin, what he felt in a strength when God reclaimed? Peruse his repentance and prayer, & judge yourself, if he had found sin first, as he found it last, whether ever he would so greatly have followed the cause of his woe. Did that thriftless youth find all as fair when his bag was spent, & a lewd course run, as when he first received it, and began to sin. No, no, his pleasure had pain both without, and within, and a short vagare beyond the lists of the Lords good liking, laid a grinding, a grief upon his conscience during life. Peter felt not when he denied, what he felt when he wept for woe, and that most bitterly, that ever he had denied. The jews felt not when they crucified Christ, what they felt full sharp when they were pricked in their hearts. 
Act. 2.37.  Never, never, shall we be without smart in the end, be the beginning or process never so sweet. And the Lord knoweth the measure. For circumstances of action may pull greater and greater measure of plagues from a just God, that hateth impurity. Happy is the soul that sinneth least, next, that returneth soon, and most dreadful is the estate of them that both for quality and time are left to the devils malice and their own corruption. One drop of water to cool my tongue, was a woeful cry, and beware the like. All temptations of this kind, bring us most readily to this perplexity. Think not you shall when you will, if you will not when you may. Herod and Pilate had their warnings with many more. Herod and Pilate would not be warned with many more. Therefore Herod and Pilate were truly plagued with many more. The longer you let your ship leak, when once she leaketh, the greater danger, and the hardlier emptied. The ruinous house doth show the like. The further the nail of sin, and some vile delight is driven in with the devils hammer, the hardlier got out with the Lords advise, which yet not profiting, killeth, because it was not suffered to pluck it out. The Poet also said it well. If thou be'st sick, prevent the worst, and seek for remedy at the first, for when a sickness hath taken root, if thou take physic, it will not boot. Thus think you then of all temptations in life together, and their end considered they shall be weak, through God that helpeth.  Now I pray you, what mean these words, But deliver us from evil? 
It is an explication, as hath been said of the former, & the first word (Deliver) teacheth us plainly that we are the servants of sin, and even sold under sin, as the Apostle saith. The fall of our first parents hath so made us, 
Rom 7.14.  and humility of heart ever so confesseth it. Secondly that our deliverance therehence cometh not from ourself, or the power of any will or might in us, but only and ever from this God, that we pray to, from his power, from his goodness and mercy, that hath no measure. 
Ephes. 2.1.  We are dead in trespasses and sins of ourselves, and we can no more help ourselves from sin, than from death. If that son shall make you free (saith the Gospel) then shall you be free indeed. 
john. 8.36.  By the second word (Evil) some understand Satan, some sin, some death, but the best is to comprehend in it all evils, both of crime and pain, whether they be present or to come. Cyprian so expoundeth it in these words: In the last place we put, but deliver us from evil, comprehending all kinds of adversities, which the enemy worketh against us in this world. Augustin so expoundeth it saying: 
Aug. ad Probā●iduam.  When we say Deliver us from evil, we admonish to consider that we are not as yet in that good case where we shall suffer no evil, and this which is last placed in the lords Prayer, is extended so far, and so plainly, that a Christian man moved with any kind of tribulation, 
With any kind of tribulation mark it.  may in this petition sigh, in this shed his tears, begin herein, continue herein, and end his prayer herein. Bucer, Musculus, Vrsinus & many more thus expound it. If any man will understand in it, chiefly, or by a principality, as it were the devil, let him so do. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For in deed he is the greatest evil, and most pestilent evil that we need to pray to be delivered from. Therefore say some, when we desire that God will deliver us from evil, we desire that he will send no evil on us, but deliver us from all evils, present and to come, both of crime & pain. Secondly, that if he send on us any eulles, yet that he would mitigate them in this life, and turn them unto our salvation, that they may be good and profitable unto us. Thirdly, that he will at length in the life to come, fully and perfectly deliver us, and wipe away every tear from our eyes. Others say, we beg of the Lord, that he would in mercy renew us daily, that is, power into our hearts more and more, a most true liking and longing after all righteousness, and a most unfeigned hatred of all evil, by what name soever it may be termed. And in the same uphold us still, that we may increase, and never go backward. Sweet therefore every way is this, as all else that hath been said before, and beseeming well the mouth, heart, and soul of every man and woman desirous to please God. Deliver us, O blessed God, from all evil. For if thou turn thy face away, 
Psal. 30.  we shall be troubled, yea, sore troubled, dismayed, and feared, though but even now we said, tush, this wealth shall never decay.  The Lord stand with us, & give us faith in our several dangers to cleave unto him. For what he biddeth ask, we may well assure ourselves we shall receive, if we ask, and that is a great comfort. Thus much contenteth me now of this prayer. The Conclusion only remaineth, which if you will a little open, your labour is ended to my good, and the Lord repay it. 
The conclusion is this, For thine is the kingdom, the power, and glory for ever and ever. Which being expressed of Matthew, though of others it be omitted, yet must it carry his place with us, as many more things do, which one Evangelist noteth, and not another. The thing itself yieldeth very great strength to our faith, as touching the receiving of that we ask, containing in it three notable reasons to that effect. The first is drawn from the duty of a King, which is, to hear his subjects, to defend and preserve them. And therefore, thine is the kingdom, is as much as if we should say, O Lord, grant our petitions, since thou art King, and hast all things under thy rule, even all evil, to suppress it, and all good, to give it, so far as with thy good liking it may be for our good: & since we are thy subjects, whom it hath pleased thee to take care of, even since we hanged upon our mother's breasts. The second reason is drawn from his power, which as it is infinite, so is it able to give us whatsoever we want. There is nothing too hard, nothing to great, which he cannot give. Thine is the power, even all power, might, and strength, joined with goodness, and therefore I faint not. The third reason is taken from the end or final cause. For thine is the glory: that is, we desire these things for thy glory. 
Vrsinus.  Of thee alone, the true God and sovereign King, we desire and expect all good things, and so we yield unto thee this thy glory, and this thine honour, and profess thee to be the honour and fountain of all good things. And verily, because this glory is due unto thee, therefore do we desire them of thee. Hear us therefore, for thy glory, and especially because thou wilt also for thy glory sake, give those things which we desire. For what things serve for thy glory, the same wilt thou perform and do, but those things which we desire, serve for thy glory, therefore thou wilt give them us. Give us therefore these things that we desire, and the glory shall return and redound unto thee, if thou deliver us. For so shall thy kingdom, and power, and glory be manifested. See then beloved a sweet comfort. If your request that you make to your God may be good for you to receive, 
Note i●.  aswell may the Lord lose his kingdom, lose his power, and lose his glory, as you fail of your fruit and hearts desire. For so teacheth this conclusion as you see. And if it be not good for you to have, in the wisdom of a mighty God, so known, who can better tell than you yourself what is fit for you, would you have it? God forbidden. Strengthen your hearts then in your prayers always with this. There is no King can be like minded to his subject as the Lord is to you: there is no power like the Lords, and his glory ever was and ever shall be dear unto him. And therefore what may be his glory to give and your good to receive, his power can reach it, his love shall grant it, and you shall never want it. For no good thing shall he withhold from his Children, saith the Prophet David. 
Psal. 84.  Stocks and stones cannot do this, Idols and Images cannot do this: no, the Angels of heaven cannot do this: much less inferior creatures, & therefore know what it is to leave the right & to take the wrong, to dishonour your GOD, and to hurt yourselves by praying to these things. The word Amen is added, not as a part of the Prayer, but as a particle noting our wish of heart, to be heard and to obtain. As if we should say, O Lord thus be it unto me, what my tongue or soul hath begged: so be it, Amen, Amen, so Lord, so Lord, and then even in a sweet rest of heart and content of mind that I have uttered myself to my God, I rise up and go my way, leaving all to him. And thus much of this heavenly Prayer, the pattern of all Prayers, according as the Lord hath enabled me. Blessed be the name of the Lord from this time forth for evermore. Amen.   

A Prayer.  
O Most tender GOD, and dear father, look upon us, hear us, and hearken to us, in that mercy of thine that hath no measure, & when ever it shall please thine own self to try us by any temptation, do it in mercy according to our strength and for our good. And suffer us never to be tempted above our power, 
1. Cor. 10.13.  but give the issue with the temptation, that we may be able to bear it. Let it open unto us our want and weakness, to reform us, but never cause fear above faith to overcome us. Come well, come woe, either outward or inward, make us contented, and strengthen our steps in both estates to thy blessed liking, that prosperity puff not up, nor adversity pluck us down above that is fit for thy true children. If men assault us and tempt us unto evil, O Lord give wisdom to discern them, fear to follow them, and zeal to defy them. And let not the pleasures of sin for a season prevail above thy favour, and our eternal good. That hellish fiend so raging and roaring, and ever so greedy to devour us, dear father, let him want his will, and all his temptations come to nought. Increase our knowledge to bewray his sleights, and support our faith to quench his darts. Let sin appear sin, and ever damnable: let it never seem good and very tolerable. But pluck off those masks, O heavenly God, that it often cometh disguised withal, and let our eyes through thy mercy bewray both nature & end of such delicates as thy servant David prayed he might never taste of. 
Psal. 141.4.  O blessed father help us against our own corruption, our own concupiscence and sin. Our flesh, our flesh, O Lord let it not prevail to the working of our woe, and everlasting fall. The Spirit is willing but the flesh is frail, full of gaynsaying, strivings, and strugglings against thy wil And we know with thine Apostle that in us, that is, in our flesh dwelleth no good thing. So that unless thou help, most dear father, it will rebel, and we shall die. Deliver us from evil, even from all evil, eternal God, as if we should name them one by one, so far as may stand with thy blessed pleasure, and our obedience to thee. And finally, dear God, though we be unworthy to go upon this ground, because it is thy obedient creature more than we, much less to lift up our eyes to heaven where thou dwellest, and to receive any comfort that we ask: yet for that red●bloud, and hart●bloud of jesus Christ that never sinned against thee, but obeyed thee fully for us, and in whom thou art perfectly pleased, have mercy upon us, have mercy upon us, pardon and deliver us from all our sins, and so guide the course of this earthly pilgrimage here amongst men, that we may spend it, and end it in thy fear, and in thy favour: afflicted howsoever according to thy will, yet not in distress: 
2. Cor. 4.8.  in doubt (if so thou wilt have it) yet not despairing: persecuted, but not forsaken: cast down at thy pleasure, but not perishing: through good report and ill report with thy holy Apostle, passing our days, and doing our duties with singleness and simplicity of heart. Those infinite temptations that abound in this life (there being no calling so holy, nor place so solitary, but that men shall find both troubles to try them, and adversity to disquiet them) so rule and govern, so moderate and temper with thy hand of mercy, that we may ever conquer, and never be conquered to our final hurt. But as birds limed, and yet not overlimed, escape those twigs that would have caught us, and serve thee here whilst life endureth, fast cleave unto thee when life departeth, and ever live with thee when once it is ended, for that sweet and dear Christ jesus sake, that with thee, O Father, and the holy Ghost we bless and praise, honour and magnify for ever and ever one GOD and Lord world without end. Amen, Amen.    
FINIS.   

❧ The Table.  


A  
AFfection required in prayer. 20  
Affection how helped. 22  
Atheists. 137  
Apostles powerful ministry 162  
All may read the scriptures, 179  
All sorts bound to serve God aswell as Monks, Friars or Nuns or such like. 259  
All men bound to pray, forgive us our trespasses. 373  
Adversity a sour temptation. 426  
Adversity often misconstred. 431  
Afflictions inward or outward 433  
Alteration of friends. 480  
Affliction without an example in scripture may not discomfort us. 488    


B  
BVllingers judgement of the ministers reading. 173  
Bad Books. 238  
Bread hath divers significations in the word 279  
Bread in this Petition what. 280    


C  
Cause's of prayer. 46  
Church abuses. 108  
Creation how. 151  
Corruption or fall. 15●  
Corrupted in us what. 154  
Contraries to God's kingdom prayed against. 208  
Communion of good by prayer. 211  
Crosses to be endured. 241  
Cause of evil, what. 260  
Contents though many overthrown with one discontent. 265  
Covetous men what they may consider. 329  
Confession of sin to God. 321  
Comfort against fear of punishment when sin is pardoned. 348  
Conditions to be observed in going to Law. 367  
Crosses not ever tokens of anger. 432  
Conditions of true sanctification. 444  
Cheerfulness and mirth required. 459  
Contempt a bitter temptation. 477  
Change of friends another. 480  
Children a Cross. 488  
Crosses with example in the Scripture may not discomfort us. 488  
Church militant of what sort ever in this world. 495  
Communicating in Prayer. etc. with the wicked. 500  
Communion may be received with bad company. 533  
Compulsion to good lawful. 548  
Correction called persecution. 559    


D  
DEad not to be prayed for. 73  
Discontents dash contents 265  
Duke of Saxony made his train see the benefit of bread. 282  
Daily bread why said. 297  
Dullness in God's children now and then, yet fear not. 451.    


E  
EDessa professors how zealous. 163  
Exceptions against hearing some Ministers. 189  
Evil of two sorts. 225  
Examination of ourselves profitable. 257  
Exchange of our freight with Satan a rover. 337  
Exceptions made against our forgiving of our Brethren. 262  
Effect of Prosperity. 417  
Election how known. 434  
Evil children to Godly parents. 488  
Evil servants also. 488  
Evil in the last petition what it meaneth. 611    


F  
FOr what we may pray. 68  
Form of prayer a great good to be taught us. 84  
Form used of Heathens. 85  
Father a sweet word and how. 87.  
Fatum. 148  
Fearful exceptions against hearing the word. 189  
Free-will confuted. 219  
Flesh pampered. 237  
Forgiveness of others by us. 335.355.  
Forgiveness with God, both of the crime and punishment. 345  
Forgiveness feigned. 355  
Friends to alter a sharp temptation. 480    


G  
GOD, what he would, he ever could. 104  
God, how absent. 116  
God near or a far how. 117  
God, how more in one place then in another. 118  
God, how said to go and come. 118  
Gods glory how dear. 123  
God no author of evil. 224.396  
Good things of three sorts. 225  
Give. What it teacheth in this petition. 303  
God giveth, and not any industry of man. 325  
God giveth the use also. 326  
Gods mercy & long suffering. 326  
Grace proved, and satisfaction improved. 329  
Good fellowship of the world. 335  
Gods rods are sometimes punishments, sometimes but chastisements. 350  
Greatness of man's corruption. 382  
God leadeth into temptation, yet no author of sin. 396  
Greatness of sin a grievous temptation, & how helped. 460  
Godly ones rhymed upon by drunkards. 488    


H  
Helps of affection in prayer. 20  
Humility taught. 99  
Heaven, what it signifieth. 102  
Hallowing of God's name, what it is. 131  
Hypocritical forgiveness. 355  
Half forgiveness. 557  
How Christians may go to Law. 366  
How man is said to forgive sin. 370  
How man tempteth man. 406  
How we pray against temptations. 410  
Heaviness of heart a temptation. 459    


I  
IRreligious men and women prayed against through all Churches. 137  
james expounded. 399  
judgements rash upon adversities of men. 431  
Imperfection of our obedience taketh not away our comfort. 447  
Imprisonment wrongful a trial of the Godly. 488    


K  
Kingdom of God of three sorts. 148  
Kingdom of God, how erected in us. 16●  
Kingdom come, what i● is. 160  
Kingdom, what it is in the conclusion of the L. prayer. 615    


L  
LIbertines. 137  
Laughing at other men's faults, how sinful. 268  
Laying up, how it is lawful. 301  
Love to our Brethren described. 332  
Law may be taken against offenders. 365  
Life uncomfortable. 474    


M  
MEdiator, who and how many of our prayers. 51  
Mass, how wicked. 95  
Means to erect God's Kingdom in men. 161  
Ministers reading, not contemned. 173  
Ministers of meaner gifts. 175  
Magistrates great means to build or pluck down God's Kingdom. 204  
Malum culpae & poenae. 225  
Merit overthrown. 258  
Magistracy not taken away by the petition of forgiveness of trespasses. 363  
Man tempteth man. 406  
M●th required of the Godly. 459  
Marriage and match often bitter. 488  
Measure of adversity a subtle temptation to the godly. 490  
Ministers cannot hurt the Lords Sacraments. 519    


N  
NAme of God, what it is. 129  
Nature of a true child of God▪ 268  
novatians confuted. 376  
Necessity of prayer against temptation. 392    


O  
Objections against Prayer. 13  
Our Father, not my Father, why. 96  
Obedience in heaven to Gods will. 249  
Outward things may be prayed for. 292  
Our, what it teacheth. 295  
Obedience, though but little, yet accepted of God. 454  
Objections against compelling to religion. 552    


P  
PRayer natural. 2  
Prayer necessary, and how. 4  
Prayer how profitable. 7  
Prayer objected against. 13  
Praying in Latin. 39  
Persons to be prayed unto. 47  
Prayer by whom heard. 51  
Place of prayer. 69  
Prayer for the dead. 73  
Parts of the Lords prayer. 86  
Petitions how many. 121  
Preaching above reading. 185  
Pampering of the flesh. 237  
Panis whence derived. 280  
Peace to be prayed for. 291  
Popish shrift. 323  
Presumption fearful. 228  
Pope's pardons. 371  
Prosperity one of God's trials. 412  
Prosperity i● of God. ibid.  
Prosperity what it should work in the godly. 417  
Prayer not ever heard by and by, and yet fear not. 458  
Perseverance feared sometimes of the godly, and how comforted. 467  
Privy slander a great trial of the godly, how helped. 483  
Preaching without reformation. 509    


R  
REdemption perfect by Christ. 94  
Regeneration. 158  
Reading the word how profitable. 171  
Reading allowed to all. 179  
Religion is no cause of scarcity, but sin. 339  
Remitting fault maketh man like God. 360  
Rash judgement upon men's adversity often. 432  
Reward of evil for good tempteth sore, & how h●●ped. 484  
Rhymes a trial of the godly. 488  
Reformation, how it followeth preaching, & how no 509    


S  
Schism how dangerous▪ ●8.  
Sanctification of God 〈◊〉 us. 14  
Sanctification of us by God. ibid.  
Scriptures to be read of all. 179  
Similitudes expressing the profit of preaching. 187  
Spirit, what it worketh in us. 195  
Some may pray for more than others. 285  
Shrift where found and where lost. 323  
Sufferance in God how great. 325.  
Satisfaction to God for sin confuted. 32●. 331  
Sins, why called deb●s. 339  
Sins all mortal. 341  
Sins greater and less. 343  
Shifts to mock ourselves. 358  
Socrates teacheth Christians patience, and to forgive. 361  
Sins after baptism pardoned. 376  
Sanctification proveth election. 435  
Sanctification must be true & not in ●●ew only. ibid.  
Sanctification true, how known 442  
Slander a great temptation, how helped. 483  
Sickness a trial. 487  
S●ruants evil to good Master. 488  
Sacraments depend not of the Ministers holiness. 519    


T  
THree good Mothers bring three bad children. 289  
Thanks for our meat. 303  
Temptation, what it is. 401  
Temptations of two sorts. ibid.  
Temptations of three sorts. 402  
To tempt what it signifieth, when it is attributed to God. 402  
Tempting by men, how. 406  
Temptation from God & Satan 〈◊〉 the matter, one, yet diverse in a diverse respect 494  
Temptation touching the Church militant here. ibid.  
The Godly communicate in prayer with the wicked. 500  
Temptation touching bad ministers. 519  
Temptation touching Communicants admitted to the Lords Table. 533  
Temptations in life and behaviour, aswell as in judgement. 564    


V  
Unity taught. 98  
Ubiquity. 114  
Use of things from God only. 326  
Venial sins. 341    


W  
WHat w●e may pray for. 68  
Will of God carefully done of all his children. 217  
Will of God hidden and revealed. 220  
Will hath two objects. 225  
Will of God in this prayer, what it compriseth. 233  
Works of supererogation. 259  
World, how worthy to be loathed. 262  
Wealth dangerous. 286  
Wrongful imprisonment a trial of the Godly. 488    
FINIS.   

Corrections of the faults escaped.  
PAgina. 2. line. 13. Read due. 17. l. 5. craving. 25. l. last lading. 32. l. 14. should. 41. l. last loaves. 45. l. 18. looked of. 47. l. 9 two. 73. l. 3. is not. 76. l. 6. and contract, any. 88 l. 18. his. 91. l. 11. unto. 105. l. 16. we pray for. 126. l. 14 even. l. 17. thereby 134. l. 3. this. 137. l 5. dishonour. l. 8. affirm. 152. l. 13. was. 160. l. 2. see. 176. l. 23. in a. 178. l. 18. Harding 181. l. 19 the one to. 187. l. 10. beginning. 189. l. 22. for. 195. l. 2. is this. 208. l. 23 anarchy. 214. l. 2. have the. l. 12 not the. l. 14. cheerfully. 216. l. 23. wrestling. 221. l. 5. he snubbed them. 227. l. 8. punisheth. 230. l. 8. them. l. 9 because he. 231. l. 7. is it. 246. l. 1. and you here. 253. l. 10. yet. 266. l. 15 overflow. 267. l. 21. multis. 295. l. 21. God in deed. 296. l. 19 considered. 297. l. 1. propriety. 303. l. 4. yet. 321. l. 27. that notable. 324. l. 2. of a. 325. l. 12. sore ones. 336. l. 15. trafiqued. 342. l. 14. can not purge. 352. l. 22. condemned with. 361. l. 22. either wisdom. 378. l. 9 first we. 383. l. 25. how the. 385. l. 24. both shake. 387. l. 27. our load. 389. l. 7. so grown up even. 391. l. 16. careful not. 400. l. 16. heartily. 415. l. 27. heap of. 435. l. 3. if l. 437. l. 27. premises. 439. l. 27. hampered. 445. l. 22. stones. 468. l. 6. against it. 469. l. 2. shall not. 492. l. 18. obtained. 531. l. 9 a good. 553. l. 15. if god 576. l. 5. author. 602. l. 17. unitatis.  
IF thou findest any other faults either in words or distinctions troubling a perfect sense, (Gentle Reader) help them by thine own judgement, and excuse the press by the Author's absence, who best was acquainted to read his own hand.