To the right Wors●ful and his especial friends M. G. Stock meed, Citizen and Grocer of Lo●● and M●●chant Adventurer. And also, unto 〈◊〉 other approved friend M. john Fa●ter Gent●● 〈◊〉 Willam Cotes, wisheth 〈…〉 health, fel●● 〈…〉 ●ood prossperitie now al●● 〈…〉  
WHen I remembered what great sin it is to be ungrateful, I was angry with myself, to think (what a wretch I am) that have had neither grace, ability, power, nor opportunity, to show some dutiful token of thankfulness unto you mine aspeciall faithful friends. These are therefore most humbly and heartily to crave par●●n of you, for this mine oblivious 〈◊〉 gross ing ●●●●●nesse, having found and felt both of you, right good and bountiful unto me your daily Orator: but being persuaded, that a faithful liberal man is always possessed with charity, & such never thin●th any evil, and also with the mob●, royal shining pearl and preti●●● one liberality: which ever ouer●●neth and disgraceth pride and prodigality, never expecteth either glorious praise or recompense, for he is nothing kin to the rich miserly covetous carl nabal. And because you shall ●ot think that I am sufficed with the daily remembrance of you in my prayers: I have presumed to dedicate unto you this my rude unlearned labour. Yet hoping very profitable both for parents and children, masters and servants, daily to acquaint them in the principles of the Christian faith, & also from profaning of the Lords day: And also keep them in true fear and obedience, without the which it is impossible to please God, for miserable and most unhappy ●s the household or family, when the master and parents are not able to teach ●heir children and servants: to resolve them in the principles of the Christian ●aith. For such (sayeth the holy Ghost) 〈◊〉 the mouth of the Prophet David, ar● no better than horse and Mule●. And the holy Apostle S. Paul also affirmeth them to be worse than Infidels, for the Infidels will provide carefully for carnal provision for their own households and families. So that those Christians that careth not to be furnished with spiritual food, for their children and families are worse than the Infidels, and such loveth their beasts as well as they do their children and families, for they will carefully provide for their pampering to do their business. Yea such Atheists and Epicures there are too too many in these days, yea belly Gods, whose kitchen is their Church & belly their God, and glory end with shame and confusion, but God convert them if it be his will, for such do never any good to a poor Christian, except it be either for his glory, pleasure or profit, or else to win credit among Christians, for their faith and charity is soon cold and frozen. Such the Preachers term winter Protestants, for in the summer the pleasures of this world and the love of the same, carrieth them far from flocking to the Lectures, as they do in the winter to save their fire and candle, or else to keep their credit. But the almighty that made the heart of man, sitteth and seethe their hypocrisy, and will judge if they repent not, unto whom I commend both you and all yours this 20. of june 1585. beseeching the same almighty to increase your faith health and prosperity unto everlasting felicity. Amen.  
Your humble Orator, William Cotes.   

¶ Unto the humble and and simple scholars in Christ's school. I a poor scholar and the most simplest, sendeth these my humble and faithful salutations, as followeth.  
IF the holy Prophet (of our God) King David could say, 
Psal. 119  that trembling and fear was come on him, because the wicked did set light the law of God. Oh what fear & trembling aught now to be in these our last days, & dangerous times, that from the peasant unto the Prophet, all, (Oh almost all) are become either Atheists, Papists, Epicures, belly gods, or else be settled in that pestilent chair of scorners, deriders, dehorters or daunters of such as either profess, teach, or preach the truth. But if either the law of God were feared, or our faith in jesus Christ thoroughly grounded, or his holy word or Gospel embraced, or prayers to God pierced, or love among brethren practised, or Christ and his preachers any thing esteemed, then should not our Prince, peace, & country be cominazed or threatened, neither we that live in these dangerous days be so much lovers of ourselves, yea only self lovers, and care neither for God's law, believe Christ's Gospel, prayer, Prince, Country, brethren, Kindred, Council, Cominations nor threatenings from the almighty. Who would not therefore now fear, yea tremble, quiver, & roar for very grief of heart, to see those that seem to be gods children, to lick of the butter from God's word, and cast the bread unto the dogs, I mean feed themselves with the fleece, and cast the holy word at their tails, or give the fleece unto such dogs that can not bark, and the holy bread unto such that cannot tell how to break it, nor to whom to give it, and therefore they feed themselves and starve God's children. If a lord or king exalt a poor man and make him his steward and put him in credit & trust with his treasure, and then command him upon pain of his high displeasure, daily to bestow it on his own children his heirs kings and princes: If then this exalted steward, keep that treasure and portion unto himself, and use it at his own pleasure, and starve the young kings & princes. Will not (think you) this lord and King when he seethe his steward hath set so light his strait charge and commandment: take this steward & cast him in his wrath into prison, and there let him perish without either pity or compassion. Yes verily. Even so will our Lord and Saviour jesus Christ, the King of kings, and Lord of lords deal with all such stewards that he hath given any portion unto, in this world, from the highest unto the lowest, if they use it at their own will, but especially unto all those, whom he hath given that excellent treasure his holy word to distribute the bread of life, which lick of that butter and cast the holy bread unto dogs: and so provoke our good God in his wrath to take away from us the sweet bread of life, the finest of the crop, and give us in his wrath the course, old, and sour bread, that papistical sower, rotten leaven of the pharisees, fit for dogs and beasts of this word, but ye beloved let us drop down like water, & patiencely abide our good God's leisure, until he hath tried us in this his furnace, unto good and perfect gold. For he hath promised that he will never forsake his little worm jacob, & will also remember poor joseph, for the more misery that gods children hath, the nearer is their joy. As for example, the more was Cain's cruelty, the nearer was Abel's joy. The more No was scorned, the sooner by the deluge he was delivered. The more that Lot was threatened, the sooner he was rescued. The more that joseph was imprisoned, the sooner to a kingdom he was exalted. The more Moses & the children were perplexed, the sooner the red sea gave place for their deliverance. The more bitterer was Christ's passion, the sweeter and firmer was our salvation. Therefore to conclude he that will reign with Christ, must suffer with Christ, for by and through many tribulations, we must enter into the kingdom of heaven. To the which God of his mercy for Christ's sake bring us all. Amen.   

A prayer of the Author of the Book.  
O Lord God father of my Lord and Saviour jesus Christ, who preserveth all men by the grace and gift of thy holy spirit, give me grace (O merciful father) from the bottom of my heart, to look unto the grievousness of my own sin, which ever condemneth me before thy Majesty, & that I may not (of myself) presume to instruct others, and forget to examine myself, unto amendment of my life, & then learn to instruct other in thy law, according unto thy will, and my bounden duty, because thou hast commanded in thy holy word, that after thou hast instructed us, we should instruct others, and not hide the talent which is given us, nor yet quench thy holy spirit in us. Grant this (O most merciful father) for thy sons sake our only Lord and Saviour jesus Christ to whom be all honour and glory for ever. Amen.   

¶ A Dialogue of diverse Quections demanded of the children to their father very necessary, and profitable both for children, and parents, masters and servants.  The youngest sons Question. 
AFter that one of my Children had read a Chapter unto me at supper, out of the Acts of the Apostles, my youngest son after supper sitting by the fire, asked this question, father (saith he) what is God?  The father's Answer. 
My son, all the wisest Philosophers that ever were, could never yet comprehend or resolve this question, the cause was, they never searched to know him by his holy word, but by their own natural wisdom, by which wisdom, it is unpossible to please God, or know him, for God hath revealed himself unto us in his holy word although S. Paul saith, God hath revealed himself unto us by his creatures, which are the heavens and earth, and all things therein contained. By which they know there is a God, but yet neither Philosopher, nor any other can tell what God is, but by his holy word. In which he revealeth himself unto us, what he hath done for us, and how he hath so loved us before we were, that he hath created all things for us, & hath also given us his dear & only son jesus Christ, who being very God equal with his father, came down from heaven, and disdained not the Virgin's womb, and there took our nature on him and was made man in all points as we are, only sin excepted, and in our natural flesh, was obedient even unto the very death of the Cross, wherein he suffered for us, the very pains of hell both in soul and body, was dead & buried, and rose again the third day to justify us, and after forty days he did ascend into heaven whence he came, & there he will sit until the day of judgement, having all power both in heaven and earth, which is meant by sitting at God's right hand. And then he will come and be our joyful judge, but until then he will be with us in spirit and power, by which spirit, we have revelation & knowledge of him, and what God is? And without this spirit, it is unpossible to understand his holy will, that is revealed in his holy word, which holy spirit, is the holy Ghost, which holy Ghost is the virtue and power of God, proceeding from the father and the son, the third person in the trinity which three persons is but one God, which God is almighty, unmeasurable, incomprehensible and without all men's capacity and wisdom. For he is a spirit, and therefore they that will worship him, must worship and serve him in spirit, and truth, 
●m. 18. ●. 1.16. 〈◊〉. 6.16.  for otherwise, he is incomprehensible, he is Alpha and Omega, that is, he is the first and the last, without beginning or end, for no man hath seen God at any time, unto whom be all honour. Amen.  Another sons Question. 
Father, you say that S. john saith, that no man hath seen God at any time. I pray you tell us then, why God is pictured in form like an old man, with a long white beard & sitting in a golden chair, how can that be except he hath been seen of some man.  The father's answer. 
My son, I say that God is neither old, nor young, neither can any place contain him, for he filleth all places, both in heaven and earth, and the Sea: and therefore he is everywhere, for heaven is his seat, and earth is his footstool, and therefore he must have a very great chair to contain him. Therefore such as dare presume to paint or picture him, in any proportion, doth commit great and horrible blasphemy, and are cursed of God himself. Much less like an old man, with a long white Beard, for that is the weakest sort of men. But how can or dare any creature make his Creator. Oh horrible, execrable, damnable, vile, presumptuous cursed wretch, that dare presume to violate and break Gods holy precept, forbidden expressly in the first table and the second verse. Good children beware of such horrible Papistical blasphemies.  Another Question of the son. 
Father I heard you once say that there was a man in Bridewell, that affirmed by Scripture that it was not lawful to fear God, but to love him. Must we not fear God but love him?  The father's answer. 
In deed there was a vile fellow in Bridewell that affirmed out of the scriptures, & first out of the second Chap. of S. Luke & the 17. verse, out of the song of Zacharias, in these words, that we being delivered out of the hands of our enemies, might serve him without fear, all the days of our life, but this fear is not meant toward God, but it is that we should not fear God's rigour and justice: that he scourgeth the wicked withal, but love him as a father: neither yet fear what the wicked can do unto us, in all their extremities or malice, neither yet fear any of their threats, scorns, scoffs, persecutions or tortures whatsoever, but because God hath delivered us out of the hands of our enemies, we should serve him without fear all the days of our life, & not cast off our loving fear of our good God, that hath delivered us out of the hands of the devil, hell and damnation for ever. Who would not fear to displease such a good God & loving father, also divers scriptures are our warrant against this presumptuous villain, for God promiseth great blessings unto all such as fear him. As for example in the book of Moses, it is set down how God loveth his own children that fear him, as the words of the three men or Angels affirmeth; when they used these words unto Abraham: Shall God (say they) hide any thing from Abraham, because he and all his house fear him. Also josua or jesus the Captain that conducted the children of Israel after Moses, used these words unto them: Deo you (saith he) what you will; but I and all my house will serve and fear the Lord. Also the holy Prophet David hath these warrants throughout all his Psalms, to fear God, as first in the 2. Psalm, verse 11. Commanding (saith) see that ye serve the Lord in trembling and in fear. Also in the 25. Psalm. verse 3. They that fear the Lord shall know his secrets. And in the 34. Psalm, vet. 9.10. Fear the Lord his holy ones, for they that fear him shall lack no good blessing. And again, Come néers my children and I shall teach you how to fear the Lord. And in the 128. Psa. The holy ghost pronounceth them blessed that fear the Lord. Also in the first Chapter of salomon's Proverbs. verse .7. The holy Ghost saith, That the fear of the Lord is the beginning of wisdom. And Eccl. in his 4. Chap. ver. 13. saith that a poor child which feareth God, is better than a king that doteth. Thus you proved by warrants of scripture the way to fear God. Yet this wretch forgeth other places out of the scripture like the devil for his purpose. As out of the 8 Chap to Ro. 25. ver. in these words, ye have not rescued that spirit of bondage that ye should fear any more: but the villain abuseth the text corruptly, for the Apostle meaneth no such thing, but that we should not fear condemnation nor waver or despair as the Papists teacheth us, to make us dwell in bondage and fear of our salvation in Christ's merits only, but to be ever in doubt & despair, which pestilent doctrine maketh thousands to fear God and not love him. Fear not him that can kill the body, but fear him which can kill both soul and body.  The sons fourth Question. 
Good father who are those that fear God, and not love him, are there any such, I pray you describe who they be.  The father's answer. 
All they are those which bind themselves to the observation of God's laws and the popish ceremonies, and think except they observe and keep them, they are damned for ever. And when they see that they are not able to keep them: them they live in servile fear of God and his Laws, wishing that there were neither God, laws, nor precept. These I say, are those that fear God, & not love him, for they have received the spirit of bondage that S. Paul speaketh of in his 8. Chap. to the Rom. which carnal spirit, maketh them dwell ever in fear of hell, and damnation, and yet toil and moil themselves to obscure the law of God, by their own righteousness & merits and by their hypocritical ceremonies of civil life. These I say, fear God as the wicked fear the magistrates & laws of this land, for they rather curse them than love than, such a servile fear have the ignorant Athists, the merit-mongers, the papists & the double hearted protestants, for they fear God's law & his judgement for fear of damnation, but they love him not Even as the wicked fear the Prince & her laws for fear of Tiborn, but they love her and her laws as well as they love Tyburn, and all this is, because the have neither true faith, true love, nor true fear of God or Prince. And therefore are they never able to understand or make any true distinction either of God's law, belief, gospel, sacrament, or prayer to satisfy themselves, or any other in affliction, but desperately void of all sweet joys of heavenly comfort and consolation for ever without regeneration.  The sons 5. Question. 
Father you said that no man is able to keep and fulfil God's commandments. Why should God Give such a law that no man is able to keep, and yet you say, if that we do not fulfil and keep them, we shall all be damned for ever.  The fathers answer. 
My son, (mark what I say, God that made the law, made it as he is himself (that is) just, righteous and holy, and so made he man also at his first creation, just, righteous and holy. And so made God Adam like himself, and then able to keep and perform the whole law. Therefore man must of force seek and practise all the means and ways possible how to fulfil and keep the same law in every point and title, which we may by his grace working in us, be made able to do in some measure, but yet not so perfectly, by the entering in judgement with us, he may justly condemn us, but he will not have any to-be saved otherwise then by mercy, offered in his son Christ, and obtained by faith in him.  The sons 6. question or objection. 
How is it possible, because you say that no man is able to keep and fulfil it, much less in every point and title.  The father's answer. 
That which man is not able to do, by reason of his fall, God hath so loved us before Adam's fall, that he did provide for us in his mercy and grace. A man, even God and man jesus Christ, his only son, who came down from heaven, from God his father, and disdained not to be enclosed in that Virgin's womb, and there was made man by the power of the holy ghost, in all points as we are, only sin excepted and in our flesh and nature suffered his passion on the Cross for us, and on it suffered the very pains and torments of hell unto bitter death, and was buried, by which death and passion, he hath fully accomplished our salvation, and also fulfilled the whole law in every point and title, and also appeased God's wrath, and vanquished the devil, hell and damnation, and set open the gates of heaven for all faithful believers, and brought us into favour again with God, his and our faithful father, and is ascended into heaven where he sitteth, and hath all power both in heaven and earth, and there is our daily mediator unto God, his and our father for us, until he shall come again to be our joyful judge, but yet we must strive and practise daily to fulfil (to the uttermost of our power) Gods holy will and commandments.  The sons 7. Question or objection. 
How is it possible except you can describe us some means or way to practise it, good dear father direct us.  The father's answer. 
By these five steps or degrees which if you can keep unto the end, you shall keep God's commandments to please him, although not fulfilled it, for that Christ hath done already. Which steps are these: first to hear the word of God diligently, reverently, and lovingly. Secondly, to learn it simply, faithfully & obediently. Thirdly, to understand it humbly, spiritually, and truly. Fourthly, to practise it holily, constantly and righteously. Fiftly and lastly, to persever daily, hourly, and unto our lives end most triumphantly, and by these five steps or degrees you may practise to keep the whole decalog and will of God.  The sons 8. Question or request. 
I pray you describe unto us, the true sense & meaning of the Law, decalogue or precept in a brief some or exposition.  The father's description or exposition. 
It is set down by Moses, as he received it from God in the Mount Sinai, and he received it into two Tables, and in 10. verses or precepts it is expressed, and in the first Table is set down 4. precepts, and in the second Table is written 6. precepts, in which first table is set down our duty toward God in the 4. first verses, and in the second table our duty towards our neighbour, for in the first table, we are taught in the 4. first precepts, to have none other Gods but God only. Secondly, not to reverence or worship any thing in heaven or earth. And thirdly, not to abuse Gods holy name in any exercise. And four, we are commanded straightle, to remember to keep holy the lords day. And in the second table in the 6. precepts we are commanded in the first precept, and fift commandment, for to honour our Parents, Princes, and Magistrates. And the sixth commandment forbiddeth murder. The 7. forbiddeth adultery, The 8. forbiddeth theft. The 9 forbiddeth perjury and false witness against thy neighbour. And the 10. and last commandment, forbiddeth covetousness, extortion, usury, or any thing that shall prejudice thy neighbour. So that in the first table practised, is seen our love, holiness, faith and zeal towards God. Even so by our endeavour of the second Table is also seen our love, mercy, faith and fidelity towards our poor neighbours and brethren. The sum and fulfilling of the whole law of God is first to love God above all things whatsoever, which is the fulfilling of the four first precepts of the first Table. And the second is to love our neighbours & brethren as ourselves, which is the fulfilling of the six last precepts in the second Table, that is to live in righteousness all the days of our life, which power the Lord God grant us for Christ's sake.  The sons 9 Question. 
Because the scripture saith, that no man by the deeds of the Law can merit salvation. How then is it possible to be certain and sure of our salvation, seeing we are bound to keep the whole Law.  The father's answer. 
I have said before, that which natural men cannot do, our Christ which is both God and man, hath by his precious death and passion fully accomplished, but yet we must do our endeavour and goodwill to practise his commandment unto the uttermost of our power. And therefore the surest wae for us is to take fast hold of Christ by a sure & firm fath. etc.  The sons 10. Question. 
But what faith is that I pray you describe unto my mother and us, the true sense and meaning thereof.  The father's answer. 
It is our belief Apostolical, commonly called the creed of the Apostles. As we say daily. I believe in God. etc. which creed or belief, is set down in 12. Articles, which 12. Articles are divided into four parts, and in the first part we confess God our father to be almighty, and the only maker of heaven & earth, and in the second part, we do also confess jesus Christ to be the only son of God, and the second person in the trinity, who being equal with God, his and our father, came down from heaven unto us in earth, and here was enclosed in the virgins womb, & there was made man in all points, as we are only sin excepted, by the power of the holy ghost, and was borne of the Virgin Mary in Bethlem, in a stable between an Ox and an Ass, cradled in a manger, or Crach, and after he had lived obediently with his Mother the Virgin, and his supposed father joseph at twelve years of his age, he did dispute with the mighty doctors in the midst of the Temple of jerusalem, and there expounded the scriptures, and all that heard him wondered at his gracious speeches, and at the age of 30. years, was baptized of john in jordan, and then went into the wilderness, and was tempted 3. times of the devil, and then came to jerusalem meekly riding on an Ass, and there was received of men and children with hosanna, confessing him king of Israel, and the son of the highest, and there he whipped out of the Temple the buyers and sellers and money changers, and after he had reproved the Scribes and Pharisees, and taught the Scripture, (unto his Disciples) he was Iudasly sold unto the Scribes and Pharisees, mocked, reviled, scourged, buffeted, condemned of Pilate, crowned with thorns, crucified on the Cross between two thieves, and accursed of God his father, and did suffer on the Cross the very pains of hell (both in body and soul) for thee and me, was dead and buried for thee and me, and the third day he rose again to justify thee and me. And after forty days, when he hao accomplished his father's will, in the sight of all his Apostles and many other, he did ascend up into heaven, where he sits, and there he shall remain until the day of judgement, where he maketh continual intercession unto God our Father for thee and me, who hath all power both in heaven and earth to help thee and me, and will surely come again the last day in power and glory, and be a joyful judge for thee and me. This is the sum of the second part of our belief: and in the third part of our belief, we believe in the holy ghost, & that he is the third person in the trinity, equal with the father and the son, and that he is the virtue and power of God, proceeding both from the father and the son, and also the Illuminator of his elect, yea ●●d the sanctifier and preserver of all his saints, the holy Church of God. And in the fourth part of our belief, we believe and confess the communion of saints, to be all those which believe that jesus Christ is the their only mediator and saviour, which communion of saints we believe is the universal Church of Christ, dispersed throughout all the world, commonly called the Catholic Church, dispersed here and there upon the face of the whole earth, of which comyany jesus Christ is the head, (and not the Pope) which head will not lose one of his elect for we are as dear unto him, as the apple of his eye although we be here contemned, despised, derided, and tormented yet our firm faith and belief is, that our sins are forgiven us, only by our redeemer and mediator jesus Christ's merits, and that our bodies and souls shallbe at the joyful day of judgement triumphantly with him in heaven, for ever and ever, and this is the whole sum of our faith. But this faith is not man's fantasy or dream, nor the holy papists form faith, nor the Athistes' frozen faith, nor yet any evil faith, nor an heretical faith, but a full and firm assurance of salvation, grounded and founded upon the promises made in the beloved mediator jesus Christ.  The sons 11. Question. 
Is there any that professeth any other faith but this which you have already described. I pray you good father let us understand who they be, and what they are.  The fathers answer. 
Yea, there is an Historical faith, which the devils, Athists, Epicures, and all belly Gods have, that is, they do believe that there is a God, and that the Scriptures be true, and also fear and tremble, but they never practise to do his will, neither yet love they God nor his holy word, but they love their own pleasure and bellies more than God, therefore they shall be saved with the devils, for their counterfeit, hypocritical holy and evil life will not serve. There is also the Scribes, Pharisees, and Friars, and Papists formed frozen faith, which teach men that by their merits, ceremonies and holy service, that they shall escape purgatory, and deserve heaven. And so they shall as soon as the Atheist, Epicure, belly Gods and devils.  
There is yet an other sort of people, that persuade themselves they have a great faith, and think that they are highly in God's favour because they can make great speech of scripture, and use great gravity, so that Butter would not seem to melt in their mouths, before such as are the principal Preachers, and will invite them home to their house, to cloak their holy hypocrisy, but let a poor professor meet any of these and salute them, than they will look so lofty with their eye leddes, and speak so strangely, as though they had never seen or known them, and yet of their old familiar acquaintance. But let a poor man make his moan unto them of his need, then are they dry, and altogether without any sap of Christian love and charity, which showeth their hypocritical faith and infidelity, these carnal Protestants are all one with usurers (I will not say) Usurers, I will not say Leasemongers, extortioners, and proud, profane, miserable, merciless worldlings.  
There is yet a simple sort of Protestants which think they are very religious, but they are such as S. Paul speaketh off, which are ever learning, and yet ignorant asses: and as proud as Peacocks. All these will run as fast to heaven, as the Athists, Epicures, Papists, and devils, these have faith, but without repentance of life: it is but presumption, which will breed in the end repentance without faith, which breedeth desperation, from which the Lord keep us. There is also the Annabaptist, and the pestilent Famelists faith, from which horrible sect, good Lord of his mercy deliver us all.  The sons 12. Question. 
How should one attain unto a sure and constant faith, because you say that no civil living can please God, without a sure and constant faith.  The father's answer. 
There is no means or way to attain unto such a faith but by free grace from God, through jesus Christ our Lord, and that only by daily and faithful prayers unto God our father for his only sons sake, and also for his holy spirit, to instruct and teach us how to pray, & by none other prayer, but that prayer which Christ hath taught us in his holy Gospel, which prayer soundeth thus. Our father which art in heaven, etc.  The sons .13 Question.. 
I pray, you sir, is this prayer to be divided into parts, as you have done the commandments and the belief.  The father's answer. 
Yea, for it is divided into .6. petitions & .2. parts, and in the first part is three petitions, & in the second part i● other three, and the first three petitions excelleth the three last, as much as the first table excelleth the second, for in the three first petitions, we crave of God all things necessary for our souls, in the three last petitions, we ask of God all things needful for our bodies, quietness of mind, and preservation from Satan, etc. But as touching that preamble which soundeth thus. Our father which art. etc. That is none of the petitions.  The sons 14. Question. 
What mean you by this word preamble, is it not one of the .6. petitions as the rest are.  The father's answer. 
No, it is no more but a faithful and reverent presentation of ourselves unto God our father: in which humble & faithful salutation, we acknowledge God to be our father and to be in heaven, but as touching the first petition which soundeth thus, hallowed be thy name, in this we crave & pray our good father that we may reverence and with all our power, honour, sanctify, and keep holy his name, that is that we abuse not his name, by swearing by it in vain, neither profane it in any service or seremonie, for that is sorcery, although the ignorant think they do god good service. And as touching the .2. petition which soundeth thus, thy kingdom come. In this petition we crave of our good father that his kingdom may dwell with us and reign with us, which kingdom is his holy word, & all his heavenly gifts & graces thereunto belonging, in which petition we also pray, that God would give us his holy spirit, and power to withstand Satan & all his wiles for ever. And in the .3. petition we crave of our loving father, that we may have power and grace to do his holy will in all our actions, affections and conversations in this life, even in earth as it is faithfully done in heaven. In which .3. holy petitions, we crave of our good God all things necessary for our souls. As in the first table we are taught in the first four precepts. And in the fourth petition which soundeth thus. Give us this day our daily bread: In this petition we crave all things that is necessary for this life whatsoever. In which also is concluded all things necessary for this life, both blessings spiritual and blessings temporal, and that in any wise we abuse it not prodigally. And in the fifth petition, forgive us our offences, as we do forgive them that offend us. In which prayer we ask vengeance of God, if we forgive not one another, & therein also we show our christian love and chayity one towards an other, yea our faith and fidelity. And in the sixth and last petition, which soundeth thus. And lead us not into temptation, but deliver us from evil. In this Petition we crave of our Good Father, that he will not cast us of from him to be tormented of the Devil, at his malicious will, and so confounded for ever, or give us over to our own wills and pleasures, but that we may by his merciful protection be be preserved for ever. In which three last petitions we crave all things necessary for our bodies, and safety fro● sathan. And as for the addition which soundeth thus: For thine is the kingdom, power, and glory, for ever and ever. In this is seen our sense and feeling of God, because we confess that kingdom, power, and all glory, for ever belongeth unto god, and so we take our leave of God to his honour and glory, so that this prayer passeth all carnal capacity, and worldly wisdom.  The sons .25 Question.. 
Oh Lord how doth many thousands pray at this day, if it pass man's reason, capacity, and wisdom, goods father certify us.  The father's answer. 
Many indeed there be that pray, but their prayers are no better than the prayer of a parrot, because they have neither sense nor feeling of the holy spirit of God, without which spirit, it is impossible to please God in prayer, neither yet to understand what prayer is, and therefore such prayer and praying, turneth to great sin, & provoketh gods wrath. And Christ calleth it lip-labour & babbling. And saint james saith, that they ask and receive not, because they ask they know not what: For the most part pray on this fashion. Oh Lord defend us from all evil. O Lord keep me from all mine enemies. O Lord send that I want not. O Lord increase my wealth, (and not his faith) and grant that I ●ay be able for to dwell in credit and countenance with my neighbours, and that I may be able to bear office and authority among my neighbours and company. O Lord bless all my house & goods, that I come not to misery, & bless all my friends & kindred. But no sighing or sorrowing for sins, no craving for mercy, nor groaning in the spirit, No sobbing in repentance, no intercession for heavenly benedictions and blessings, no thanks for our election, creation, salvation, sanctification, justification, and preservation. No prayer to God to honour his holy name, no craving that his kingdom might dwell among us (his holy word) No prayer that hi● holy will and our wills may be all one here in earth, as it is in heaven, but all for earthly things, to have our own wills & pleasures fulfilled, no praying as christ hath taught us, as it is expressed in the .3. first petitions, for our soul's health. And then for things necessary for this life. No salomon's prayer, for good wisdom and his holy spirit, but all for worldly blessings, that he may ma●e john his son a Gentleman, & joane his daughter penny white, although the parents purchate Hell for his pains. This is the asheists. Epicures, belligoo● and Carnal Protestants, form and manner of prayer, & although they use to say (for order sake) the three fiyst petitions. First, yet they practise them last or never, because they are worldly minded which cannot comprehend spiritual things. And therefore if God do fulfil their prayers, it is in his wrath to their greater condemnation, although they think themselves in great felicity and happiness above others, & so dwell puffed up with pride, because of their great abundance, and so come to authority, and live all their time in prosperity, & jollity, without either pity or compassion of poor neighbours or brethren, & except they repent, they suddenly slip to hell. And therefore (to conclude) as the Lord's prayer is divided in .6. petitions, & as sun say into .7. so I fear, if that world were divided into .6. or .7. parts, I fear that .6. parts doth pray in vain, yea that are called christians. Although we have been taught & catechized more than .26. years yea some more than .46. years, & therefore fear is come on me because the people set light thy law. Psa. 119. ver. 53.  The sons .16 Question.. 
How then is it possible to pray, to have our prayers perfect before God, when we pray, good sir certify us.  The father's answer. 
By a firm, constant, and sure faith on & in jesus Christ's merits, with a true humble, hearty, & sorrowful sobbing repentance of our wicked life past, prostrating ourselves, most humble & reverently before God's mercy seat, craving mercy of god for all our sins past, for Christ's sake, & then crave grace of our good and loving father, for his grace and holy spirit to frame in us a better life, without which spirit it is unpossible for God to hear us, and then be thankful unto God, for all his benefits both spiritual and corporal, bestowed upon us all our life time, unto this present hour, but especially for our election, creation, salvation, justification, sanctification, and preservation, unto this present day, and hour, that is to say, first, because God hath elected and chosen us to salvation, before that the world was made or created, and secondly, for that he hath created us men and women, & not beasts, but made us christians and not infidels, or Pagans. And thirdly that he hath so loved us, that he h●th given us his only son, to be our only and alone saviour, redeemer, mediator, and advocate, between God and us, & continually be thankful unto God for that he hath given unto us his holy word, to be peaceably preached amongst us, and that we are borne in such a merciful Prince's time. And first also let us continually pray unto the almighty, for the preservation of her majesties long & prosperous reign, for all her Counsel, Clergy, Nobility, and for all Magistrates, Cities, Corporations, Companies, and fraternities, and for all men kindreds, Countries, and Nations, but especially, for his Church dispersed, despised of all the world, and wicked worlings, and for the continuance of his holy word, decrease of our faith, love, holy spirit, wisdom, grace, and zealous preachers amongst us, for ever, and to convert or confound all Amaziases, Zedochiazes, and passurs, all Dumb Dogs, Idle shepherds, hippocrites, hirelings, Traitors, Papists. Atheists, Epicures, Belly gods, and all proud and profane persons, merciless, miserable, wise worldly wizards, and to bring into the way of truth all such as do err and are deceived. And to be merciful unto all such as are in any need, misery, poverty, prison, or extremity, but especially to pray for Christ's Church, prisoned, persecuted, tormented, and tortered, and for all such as are perplexed in mind or body, in the beds of their sickness, or in the peril of death, and that it would please God to forgive us all our sins, negligences & ignorances, and to amend ●●r lives according to his holy word, that we may live in holiness and righteousness before him, all the days of our lives, and then after all these prayers, meditatations, and thanks. We must ask boldly, of our good God, allthings necessary for this life, if it be his will for Christ's sake, with a sure and constant faith and belief, to obtain all our petitions and prayers at gods hand, for jesus Christ's sake. In whose name we must always conclude all our prayers, with the same prayers that Christ hath taught us to pray. Our father. etc.  

The conclusion or glass.  
Thus ye see (as it were) in a glass how ye ought to pray, and in what manner and sort, and again ye have hard● before, how senseless and dangerous, many thousands that are called christians prey at this day: how desirous they are of all the worldly blessings, before heavenly and spiritual, because they are unregenerated and worldlyminded. Unto whom all things which they possess are unclean and cursed. You have heard also, who are those that fear God and not love him, even such I say that doth not know how to honour God, not how to serve him, nor when they commit spiritual Idolatry, nor when they do abuse gods holy name, nor when they profane or abuse the lords day: neither yet know the great difference between the first table and the second, that is they know not holiness from righteousness, I say gods right from man's weakness, that is, a true faith, from man's works which are corrupt active from profound passive righteousness which is as great difference, as is between gods almighty majesty, and man's weak imbessilitie, such I say, that neither know the articles of their faith, nor understand what true belief is, neither yet know what prayer is, nor do know how to pray, neither yet know what a Sacrament is, & yet dare presume to say that they are saved, only because they are baptized, & yet do live worse th●n Infidels, yea, dare presume to receive the holy communion, & yet violate & pollute the seals thereof, these are those which are a sleep, yea dead, & yet alive, these are papists, Atheists, Epicures, Earnall Protestants, and all those wise worldly wizards, whose kitchen is their church and belly their God, and all their glory everlasting shame and confusion. Oh Lord reclaim them if it be thy will with thy loud call or lure, the preaching of thy Gospel that they may be brought into the tents of Sem, being yet rammish, haughty, haggerdes, descended from the unclean cage of japhet, & as some learned affirm, the elder brother of Sem. Grant this O God, for Christ's sake our only Lord and saviour.  another question of the son. ●7. 
Father, I have heard you say many times, when you have reproved many that swear by their faith, you have said that they were as good swear by the Trinity, the father, the son, and the holy Ghost? How can that be, do we swear by them when we swear by our faith.  The father's answer. 
Yea is not your faith a steadfast belief in God the father, the son, and the holy Ghost. And is it not the whole somm of our belief, which we daily confess when we say, I believe in God the father almighty, and in jesus Christ his only son our Lord, and the holy Ghost, etc. Do you not then swear by the Trinity, when you swear by your belief, which is the very Christians faith, and is not your faith a sure hope hold and confidence, on and in the father the son, and the holy Ghost, by and through the merits and passion of christ jesus, with a sirme belief, true and pure understanding of his holy word and Sacraments unto life everlasting.  The wife and sons answer, with an other Question. 
Yes verily, and so we now confess, and are fully resolved, but now we pray you, let us understand the sense or meaning of a Sacrament, and what it is.  The father's answer, or definition. 
A Sacrament is, when the holy word of God is joined with an element as in Baptism the word is joined with the element, water, and in the lords supper the word is joined with elements bread, and wine, the  elements and word joined together, doth make the definition of a Sacrament, and the meaning of a Sacrament is a true and visible sign, of an invisible grace, that is the .3. Elements to be seen, as the very water bread and wine, is verily present in our sight, even so that invisible grace working in our hearts, by the spirit and power of God, by faith allthings necessary for our salvation, by & through jesus Christ, and they are also sure seals of the certainty of our faith.  The sons .19 Question.. 
We pray you sir, whether do the Sacraments of themselves give grace to the faithful receivers or no? We pray you certify us, or ought we to worship them as God,  The father's answer. 
They neither of themselves nor in themselves, doth include or give any grace, for it is the only gift and work of the holy Ghost: neither are they to be worshipped as God, but we ought to elevate▪ or lift up our hearts unto jesus Christ, who is in heaven our only mediator and advocate, unto God our father for us, and that only by faith, who is the only author of these sacraments commanding so often as we use them to do it, in the remembrance of his last coming when we shall receive it in full joy with him in his everlasting kingdom, & yet they are holy signs & seals of our faith, & as it were by an instrument, God doth work and seal grace in our hearts, only by the hand of faith, neither yet are they bare & naked signs, but grace is truly presented to our faith, when and so often as we receive the same with a firm faith & constant belief, in the only merits of christ jesus our only Lord and Saviour.  The .20 Question.. 
We pray you sir, is there any more sacraments than two, for I have heard some say there are five, & some affirm there are seven, but we are taught in our church there are but only two.  The father's answer. 
How many soever the pestilent papists have in their sinful synagogue whether they have five, seven or seven hundred, that is nothing to us▪ for every seremoniall thing or seremony, or any thing else which they think is holy in their Holy Holy Church or sinnagogue, must upon pain of the Pope's curse, be holy adorned and worshipped▪ for it is with them a sacrament, or as great, yea the very dust and sweeping of their Synagogue, but in Christ's holy Church, there is nor never was more than two, th'one is Baptism, & the other is the Lords Supper, for by the first we are received into Christ's Church, and by the other we are nourished by faith in our souls into life everlasting, and also remember Christ's death until he come again to be our joyful judge.  The sons 21. Question. 
We pray you sir certify us more plainly what is the true sense, substance, and meaning of Baptism.  The father's Answer. 
Baptism is the holy sacrament of our regeneration or new birth, & uniting and incorporating of us unto the body of Christ, being thereby made a member of his Church, by which Sacrament we are purged and washed from all our sins, for as the water washeth away all our filthiness of the body, even so, by faith, the blood of Christ sprinkled on our souls by the hand of faith washeth away all our sins, yea, and also all our pains due unto the same, & so being made members of Christ's own body, we are partakers of all the benefits and blessings of Christ our elder brother and head, if we daily die unto sin, & live unto righteousness, which is called mortification of life, for except we be regenerated into a spiritual body, we shall never be partakers of Christ's natural body, and then void of all the benefits of Christ's passion, which is the some and effect of all our faith, sacramonts and religion? For to be worldly minded, is death everlasting, but to be spiritually minded, is life everlasting, saith. S. Paul, unto the which god grant us for his mercy sake.  The sons .22 Question.. 
I pray you sir, is there any such necessity in baptizing young children that is if they die before they be baptized, that they are damned, as some affirm, for the scripture sauth except ye be baptized, ye cannot be saved.  The father's answer. 
Neither is salvation tied unto these that are baptized nor yet damnation unto such as are unbaptised, no more than they were all saved that were circumcised, and all damned that were uncircomcised, for than what had become of all the children that died in the wilderness, and all the women jews, and all the Gentiles that never had circumcision. But that is all Papists religion, & popish women's opinion. For. S. paul saith, that neither circumcision nor uncircumcision doth prevail any thing, but a new creature, for every faithful christian, doth believe that his child is sanctified in the mother's womb, if either of them be faithful, and also saved from everlasting damnation, by the faith of their Parents, if either of them be faithful Christians, or else our seed were unclean, but if both Father and Mother are infidels or Papists, than I doubt what their children are. Because S. paul so affirmeth to the Corrinthians, in his first Epistle the .7. Chapter and the .14. verse. But because we are the children of wrath, by Adam's corruption, unto whom the promise of god's mercy and favour reacheth unto life everlasting, we therefore bring our children to be baptized, in the same faith that we protest, because they are the seals of our faith.  another Question or objection. 23. 
Because you said before that the infidels and papists children are not christians borne, as you proved by. S. Paul's words, in the .7. Chap. to the Cor. and 14. ver. 1. Epistle, we pray you are Papists no better than infidels, are they not Christians?  The answer to the objection. 
Although they are borne in christendom, yet are they not therefore true christians, no more than they are all true English men that are borne in England, there should not be so many Mongrills, neither yet so many unnatural rebels, as the traitorous vile jesuits, & filthy papists, that are borne in England, neither loveth God, Christ, Prince, nor yet their own native country, of which sort I would there were not so many in this land. But to our purpose and proof, is it possible for such to be Christians, that are gods utter enemies? Is it possible for him to be a christian that denieth Christ's powes to be sufficient for our salvation, but the pestilent Papists, and Traitors, jesuits, denieth and teacheth that faith only in Christ's merits, is not sufficient for our salvation, therefore it is not possible that any such Papists can be christians. And except their righteousness exceed the righteousness of the scribes and pharisees, they shall never come where Christ's kingdom is, the scribs and pharisees believed, that because they were Abraham's children, and circumcised, therefore they were saved. And the Papists belief is, because they have left in them some feed of grace to do good works by it, they deserve salvation, & because they are baptized, and so they shall with the unbelieving jews that were circumcised, & therefore (good children) of all people beware the Papists.  The sons .24 Question.. 
I pray you good father certify us also of the holy communion, and as you have done of Baptism, the true sense & effect thereof.  The father's answer. 
This Sacrament is the sign, seal, and pledge of our salvation, & redemption which Christ's our saviour hath left us to remember his precious death and passion, and to increase our faith until he come again to be our joyful judge, and so remember that by the merciful eating and drinking of Christ's very body and blood, in the substance of bread and wine, by a firm faith, we are surely partakers of all the benefits and blessings of Christ's death and passion, for as the material bread doth comfort our hearts, and the natural wine doth revive our spirits and senses, even so the spiritual eating of Christ's body, the true bread of life, doth comfort our spiritual bodies, & the spiritual drinking of his precious blood, shed for us on the cross, doth revive and rejoice all our spiritual senses and powers of the soul, unto life everlasting, if we lift up our hearts and minds unto Christ, which is in heaven, and with all thanks feed on him by faith. This is the true and right receiving of the lords supper, and the true sense and meaning, in which we must remember Christ's death and passion, until he come again to be our joyful judge.  The sons 25. Question. 
I pray you sir, how must we frame ourselves for to receive this holy sacrament faithfully and worthily.  The father's Answer. 
First we must remember the grievousness of our sins, from the very bottom of our hearts, and unfeignedly detest them, and ever after frame and force ourselves unto a godly, virtuous, and sober life, secondly we must try, and examine ourselves, whether we have a true, firm, and a constant faith, on and in the promises of Christ jesus or no? And thirdly we must humbly, lovingly and brotherly, yea & faithfully, reconcile ourselves unto such as in any kind we have offended even unto our enemies, and so having left our gift on the altar, we may then come boldly & offer our gift in Christian love & charity, with out the which we must not dare presume to receive the holy communion, this is the best way that I know, how to frame ourselves to receive this holy sacrament.  The sons .26 Question.. 
I pray you sir, doth all men that receive this sacrament, receive the spiritual graces alike.  The father's answer. 
As in Baptism, none but the faithful doth receive the forgiveness of sins, even so, none in the Lord's supper, are partakers of the benefits and graces of Christ, but such as receive him with a true and unfeigned faith, as for the faith les they receive, not the thing finished, but a bare sacrament unto their utter destruction. From the which the almighty of his mercy deliver us, for ever.  The sons .27 Question.. 
I pray you good father, let me ask you one question more which is this, we read in the .14. Psal. of David, these words, there is (saith the prophet) no good man, no not one, and in his .37. psal. he plainly expresseth both a just & a wicked man. I pray you good father make those scriptures agree that I may be resolved.  The father's answer. 
My son mark this well, & it doth me good, that you ask such questions, for it cometh not from flesh and blood, These holy scriptures are both very true. As for the first words in the 14. Psalm. That there is none good, no not one, God by the holy prophet speaketh it to the wicked worldlings, the senseless Athistes, and unregenerated men. That man that saith in his heart there is no God. As. S. Paul affirmeth in the .3. Chapter of his Epistle to the Rom. the .10.11.12.13. verses. In which he describeth the qualities of the wicked. Read that Chapter, but in respect to compare with God, there is indeed none good but God, his only son jesus Christ our Lord who is both God and man. For to compare with God, there is none good, no not one. But to affirm the words of the holy Ghost, in the .37. Psalm. Doubtless there is on the earth both good men, evil, just and unjust, righteous and wicked, the elect and reprobate, saints, and devils incarnate, for God himself doth justify Jobe to be a just man, and yet he was but a man, and the holy ghost describeth a just man by job, saying, that such as feareth God, escheweth evil, and doth good, but in the .37. Psalm. The holy Ghost describeth at large a just man, and also a wicked, for the thirty verse of this Psalm, hath these words, the just man saith he▪ his mouth doth ever speak of matters wise and high, and his tongue doth talk to edify, but contrary, the wicked man blasphemeth the Lord, and seeketh how to slay the righteous. Also in the . ●1. ver. before is said, that the wicked borroweth much and never payeth again of the abundance which God hath lent him, but the just is liberal and dareth, also in the 35. & 36. verse of this Psalm. The prophet saith, I have been young, and now am old, yet did I never see the righteous forsaken, nor his seed begging their bread, in divers and many places in the holy scriptures. For in the 33. Psal. the Prophet saith, rejoice ye righteous for it becometh upright men to be thankful. Also in the Proverbs of Solomon, the .10. Chapter and the .3. verse, saith that the Lord will not famish the soul of the righteous, but he casteth away the substance of the wicked, and in Ecclesiastes, the preacher saith, in his 3. Chapter and 17. ver. I thought in mine heart that God would judge the just, and the wicked, for there is a time for all works. Also the Evangelist. S. Matthew, in his first Chap, and 9 verse. Pronounceth joseph the husband of Mary, a just man. Also. S. Peter termeth Lot a just man in his .2. Chap. and .7. verse. Throughout the whole scriptures, the holy Ghost justifieth that there is both just and wicked men. But it is a corsie to a cankered Atheist to hear a man speak of a good man, than he will storm and fret and qualify you with this .14. Psalm, saying, there is not one good or just man, no not one, and we are all sinners, etc. But they speak it, because they would have all men like them, and they bring in Saint Paul's words, saying, that God hath lapped all men under sin because he will have mercy on all men, and he will not the death of a sinner, and therefore we hope all shallbe saved. But yet the wicked shall all go quick to hell.  another question of the son. 28. 
Father, because that. S. Paul saith, that God will have all men to be saved & come to the knowledge of the truth, and also as you have said before, that Saint Paul saith, that God hath lapped all men under sin, & that he will have mercy upon all. This scripture is plain and I think that god will save all men, we pray you give us the true sense and meaning thereof.  The father's answer. 
My son, indeed the words are plain but many do err, because they know not the scriptures, nor the true spiritual sense thereof, and the cause of their error is because they pray not for the holy spirit of God to teach them, neither yet give faithful ear unto the preachers of gods word. For. S. Paul meaneth by this word, all men, all manner of men, that is, God will save some of all sorts and degrees, & of all countries and kindreds, that is of all sorts of kings and Princes, Nobles, magistrates, Merchants, Artificers, labourers, poor men, slaves, bondmen, jews, Turks, Infidels, Papists, & pagans, yea Atheists, Epicures, jesuits, and familistes, also all sorts of people, if they repent, & be converted unto Christ, of all sorts he will call some for God hath no respect of persons, for he would not the death of a sinner, but the he should convert & live, & this is the meaning of the holy ghost by. S. Paul's words.  The sons .29 Question.. 
Father, can a man shorten these days which God hath appointed, him to live on earth before his time, because the prophet David saith in his .55. Psal. and the last verse thereof That the wicked shall not live out half their days, hath not God (saith the prophet) appointed every man how long he shall live, the which he shall not pass, and shall man's wickedness prevent God, for he hath numbered man's days how long he shall live, good father resolve us in this.  The father's answer. 
If God were not almighty, than man might prevent him, but surely God hath numbered the days of man, which he shall not pass, no not one hour or minute, therefore man's wickedness cannot prevent God, neither yet shorten the time and hour that God hath set down, and yet the worldly covetous, bloodthirsty and despiteful man shall not live out half his days, as the holy Ghost affirmeth in the .55. Psalm, and last verse. But the prophet David, nor the holy ghost neaneth not by these words any of those days which God hath appointed him to live, no not to shorten any one hour of those days although he should kill, hang, or drown himself, yea murder or steal, and by the law be cut off, yet can he not prevent God, for he seeth and suffereth him until his hour appointed of God, who in mercy did suffer him to live & repent, but this is the meaning of these words, half his days, the holy Ghost by the mouth of the Prophet speaketh unto the covetous wicked worldlings, which scrape so for the crumbs that fall from gods children. I mean the wealth, pelf, and pleasures of this present world, being so in love with it more than God that they sell both their bodies & souls to the devil to possess it, and so point them selves their days to live, for (say they) If I can get and scrape to be able to live with the best of my neighbours, and then live to bear the offices in the City, and in countenance and credit in the world, also to live yet longer to be in authority, than I will serve God and be merciful. But behold, or these his appointed days be accomplished, the hour glass of days, that god hath set him is run out & accomplished so suddenly if he repent not he slippeth down to hell, & so prevented of his appointed days, and so the wicked liveth not out half his days. Which verifieth the words of the holy Ghost, by the prophet, in the .55. Psal and last ver. The sons .30. question. I would presume (good father) to ask you one or .2. questions more, If I should not be tedious unto you, and so we will end for this time.  The father's answer. 
Say on, for it pleaseth me well so long as ye ask to profit by, or to get knowledge, do not you remember Lilies verses & good counsel, that saith, qui dubitat, qui saepe rogat. etc. is qui nil dubitat. etc. Therefore ask good questions and spare not, and I will thank God for you.  The sons .31. Question. 
When I had heard the 8. Chapter of the proverbs of Solomon▪ as you commanded me, which Chapter describeth the excellency of wisdom, and also her good counsel with the antiquity of Christ who is from the beginning who made all things with the father & the holy ghost, for he is that word which God spoke, & all things were made▪ as the Evangelist. S. john affirmeth in the .1. Cha, of his Gospel, & that is this, Christ dwelleth in the round compass of this earth, which is man, I then turned to the .7. Chap. of Eccl. I found. these words written, which words are these which seemed to me very strange, be not then (saith Solomon) just over much, neither o●er wise & again be not thou wicked over much, neither too wise. These words are very hard for my capacity. Doth the holy ghost allow some infirmities or some folly Also in the .29. and .30. verse. of the same Chapter, the preacher hath these strange words, my soul (saith he) hath made great inquisition, but I find it not. I have seen one man among thousands, but one woman found I not. This also troubleth my capacity, also in the, 4. Chapter of the Preacher, these words somewhat troubleth me, the words are in the last verse of the chapter, which are these, take heed to thy feet, when thou interest into the house of god, and be thou more meet to hear then to offer the sacrifice of fools. These three places of scripture I would fain understand.  The father's answer. 
These places of scripture, are for the preachers & ministers to exclaim yet so far as God hath given me revelation, I will show you the sense thereof, for in these first words out of the .7. Chap. of Eccl. & that .19. verse. is comprehended great wisdom, for where the preacher saith, be not thou just overmuch, nor over wise, it is far from God, to be a little unjust or a little foolish, or a little wicked, the holy ghost giveth very wise counsel, for he first biddeth thee to be  that thou boast not to much of thine own justness, nor yet of thine own wisdom, nor yet to tarry long in the company of the wicked, lest thou sit in the Chaper of the pestilent scorner, as for the .29. and 30. verse of this Chapter. That the Preacher could find one man and no woman. I take the sense is that the preacher did mean he could find but one man with out sin, which is jesus Christ, God and man, but of women sect he could never find any, and with this text of scripture I stopped the blasphemous mouth of the Papistical Lady that kept such a stir with me in your Aunt's house, at the burial of your Uncle Temple, when she affirmed that the Virgin Mary was without sin. I then answered her, that the only man jesus Christ was. But of women never could be found any, at which piece of scripture she was qualified, & so I partly take the sense and meaning of that place, but as for the words in the .4. Chapter of Ecclesiastes, which is, take heed to thy feet when thou comest into the house of God, lest thou offer there the sacrifice of fools. In this piece of scripture, the holy Ghost giveth us a caveat or warning to look to our steps of life, that they be not evil and filthy before God, and so come polluted and filthy into the Church before God, and so presume to pray, and then our prayers turn unto sin, and so prove wicked fools to provoke gods wrath on us, and this I take to be the sense of this scripture.  The sons .32 Question.. 
I pray you (good father) let me ask you one question more, in which I desire to be resolved, which question is set down in the first Epistle of Saint john, and the .8. verse of the first Chap. The words are these, if we say we have no sin, we deceive ourselves, and there is no truth in us. And in the 3. Chap. of the same Epistle, and the .9. verse, is written clean contrary, for there he saith, who so ever is borne of God, doth not sin, for his seed remaineth in him, neither can he sin, because he is borne of God, good father make these scriptures agree, that I may be resolved.  The father's answer. 
In the first piece of scripture where the Evangelist saith, if we say that we have no sin, we deceive ourselves, & there is no truth in us. The holy ghost condemneth the pure familist of love, which affirm that they have no sin, neither yet can they sin, because they are déeified, and also hominified, but let such pestilent puritantes pass, from which sect good Lord keep us, and from all iustitiaries, which justify themselves as the wicked Papists, that have no seed of grace left in them, to help to work their salvation, and also have works superabundant enough to serve themselves and others to salvation, from which pestilent sect good Lord deliver us. But as touching the words of the same Epistle, the .3. Cham and .9. vers. where the Evangelist saith, the regenerated man sinneth not, neither can he sin, because gods seed is in him. In this text of scripture the holy ghost condemneth all those Atheists, Epicures, Papists, belly gods, and carnal Protestants, & worldlings which cannot abide to hear that there is any faithful christians on the earth, any regenerated man, such as green to see God dishonoured (nor truly reverenced,) such as cannot abide to hear gods holy name abused, such as grieve to see the lords word profaned, such as cannot abide to hear any vain or filthy talk, such, the wise, proud, lofty worldlings scorn, scoff, deride, and taunt by the name of Puritants presitious, and are all of the spirit, and that he is god's child, as it is said in the book of Wisdom, the second Chapter. Therefore they cannot abide to here, that any should be called good, just or righteous, and therefore with Tooth and Nail, they recite the fourteen Psalm, saying, that there is none good, but God, and the first piece of Scripture that you recited saying, that he which saith he hath no sin, is a liar. etc. but they wrist the Scripture, as Satan did to Christ, and too cloak their filthiness, too dwell in their sins and naughtiness. And therefore this last piece of Scripture that you recited in the third Chapter of Saint john's Epistle, is written, for a just condemnation unto all these wise worldly wizards, the Atheists, and belly gods, whose Ritchin is their Church, and belly their God, and glory end with shame. And so these be true, and all men liars.   

A Christian caveat.  
The holy Prophet jeremy in his .48. Cham of his prophesy, hath these words, cursed is he that doth the Lords work negligently, which curse taketh hold of all such that abuse the first table, yea the second also, but especially the first, for the first table excelleth the second, as much as God excelleth a man. Therefore he that breaketh the first table, in any precept, committeth sin, direct against God his creator, and as the first table teacheth us our duty towards god, the 2. our duty towards our neighbours, & brethren. And as the Lords prayer is divided into 2. parts, which .1. part teacheth us to ask allthings necessary for our souls, and the second part allthings necessary for this present life, & therefore, if God hath taught us in this first table, first, to honour & reverence him, and as Christ hath taught us in his three first petitions, first to ask allthings necessary for our souls, if then we practise not first, the contents of the first table, which is to honour God, & also if we do not first ask all things necessary for our souls, as christ hath taught us in the 3. first petitions, & so practise them first in all our life and actions that man runneth I say into the everlasting curse of God, because he doth the Lords work negligently, which he ought first to observe and practise. As for example, God commandeth in the first table, first to honour him, and in the three first petitions, Christ teacheth us first to ask allthings necessary for our souls: if then we do not first practise these in all our life and actions, but seek our own honour and profit, and fulfiill our own will and pleasure first, than we run headlong, wilfully, and desperately into the danger of this damnable curse, because we neglect the Lords work, will and commandment, as for daily example in these days to to much practised, if a man having servants and family, dare presume to prefer his own commodity and profit more than the observation of the Lords day, that man I say most presumptuously, provoketh the lords great curse upon him, and all his house, for if God by his own mouth commanded to stone to death that man that gathereth but a few sticks on the Sabbath day, what will he do (think you) unto those that for their own pleasure, commodity, and profit, dare presume to break, violate and profane, the Lord gods express holy day, will not he (think you) curse condemn, and utterly reject all such wise presumptuous worldly wicked rebels, such Atheists, Epicures, and belly gods, whose Kitchen is their Church and belly their God, & glory everlasting shame and confusion. Even such (I say) that provoke their servants to work and drudge on the lords day, such vile Epicures that make their servants groan under their burdens which they carry to their vile sodomite and filthy Gardens of vanity, on the lords day, water to water their Gardens, baskets of victuales, or wine in bottles: and so spend all the lords day in gluttony and drunkenness, which servants wish rather .6. week days, then on sunday. Or in what desperate danger liveth the devilish wretches, that drudge all the week, and year, to spend vainly on the holy days, or else on their own pleasure, and neither have respect to remember that which God hath commanded us to remember. Therefore I fear that king Balthasar trembled not so much when he saw the hand writing on the wall, as these profaners shall tremble when Christ shall come in judgement with jeremies' curse, with ite maledicti or all these profaners of the lords day, except this curse be their caveat to repentance.   

another christian caveat to beware of .3. kind of people.  
The holy Ghost saith in the .16. of the Proverbs, and the .25. verse, that there is a way which seemeth right to a man, and the Isue thereof leadeth strait to hell. Also in the .30. of the same proverbs, in the .11.12.13. and .14. verse. By the mouth of Agar, the holy Ghost describeth four wicked generations, which are these. The first is a generation which curseth father & mother. The second is a generation that is pure in their own eyes, and yet are not washed from their filthiness. The third is a generation, whose eyes are haughty and eye lids are lift upon high. The fourth generation is, whose teeth are as sword, and their jaws are as knives to eat the afflicted and poor from among the children of men. And these four generations are to be compared unto three kinds of Christians, the first kind are the Anabaptists, Familistes, Papists, Libertines, Sismatikes, and Sectuaries, these are the two first generations which blaspheme and curse God their father, and the holy Church their mother, these think that they are are pure and yet are not washed from their filthiness. The second kind of counterfeit christians, are the third generation, whose eyes are haughty and eyeledds are lift on high, these are the proud, lofty, vain, and wealthy Protestants, whose eyes and eye lids, disdain to salute or speak to the poor. These persuade themselves that they are greatly in god's favour, because they have a few of the children's crumbs, and a little knowledge and can make some arguments of the holy scriptures, and have ability to invite the presisest preachers to dinner, or supper, to have familiarity with them, to cloak their deep resembled hypocrisy, but yet they are no less proud, no less covetous, no less cursed Usurers, and extortioners, yea full as nice, fine, and vain as the vilest Atheists belly gods or Epicures. But as for mercy or compassion on the poor & needy, fie, how they spy pry and practise to help the poor brother until they be too to weary, for they fear not poverty by their liberality, but their haughty eyes, and lofty eye lids, bewrayeth their deep, double; counterfeit, cankered fidelity. Unto the great shame of all faithful & true professers. The third kind, is the fourth generation are as sword, and chaws as knives to eat up the poor. These are the great mighty, wise worldlings, whose word must be a law, which terifie men with their high words and looks, by which they eat up the poor. These are the Atheists, Epicures, and belly gods. These godless persons break through the laws as Lions through nets, for they are to them but as spider's cobwebs, these force neither for God's sake nor man's, and yet they willbe called christians, but yet they li●● and spend their days all in vani●●e, as though there were neither God nor devil, heaven nor hell, resurrection or judgement, these differ nothing from jews, Turks, Pagans, yea worse than infidels, & yet they hope to be saved: because they have the name of Christians, and are baptized, and so they shall as soon as the unbelieving that were circumcised, which is not possible, without repentance. For if the jews with their iudisme, and Turks with their Mahomet, and turkchisme & Pagans, with their Paganism, even when these Infidels, with their infidelity shall be saved, so shall the Anabaptistes, Fami●●●s, Papists, civil protestants, ●●●●●es, Epicures, belly gods, and worldly wise wiswards, come to heaven in haste, but it is unpossible, for without faith it is unpossible to please God, much less to come to heaven. Unto the which place of rest, God for his son Christ's sake bring us, unto whom with the father and the holy Ghost, be all honour, glory, and dominion, now and ever. Amen  
A piece of glass taken out of the holy scripture, to be ware of pride, covetousness, pleasure, and ambition.  
joab strived for honour, Antiochus for gold and possessions, the Sodomites for pleasure, pride, and wanton idleness.  
But joab was destroyed by wise king Solomon, proud Antiochus was eaten up with worms alive, & the merciless vain sodomites sunk down to hell.  
Look now and see the end of proud ambition, the end of covetous caitiffs, and such as delight in worldly pleasure.  
But the faithful christians 〈◊〉 for faith and true religion, obtai●●● the everlasting crown of immortality, there for to conclude, let us hear the end of all.  
Fear God & keep his commandments, for this is the whole duty of man for God will bring every work unto judgement with every secret thing whether it be good or evil. Eccle. 12.13.14.  
Therefore remember thy creator.   
FINIS.  
William Cotes.   

Imprinted at London by john Charlewood, dwelling in Barbican, at the Sign of the half Eagle and the key.  

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