AFter that one of my Children had read a Chapter vnto me at ſupper, out of the Actes of the Apoſtles, my youngeſt ſonne after ſupper ſitting by the fire, asked this queſtion, father (ſayth he) what is God?

My ſonne, all ye wiſeſt Philoſophers yt euer were, could neuer yet cōprehend or reſolue this queſtion, the cauſe was, they neuer ſearched to know him by his holy word, but by their owne naturall wiſedome, by which wiſedome, it is vnpoſſible to pleaſe God, or know him, for God hath reuealed himſelfe vnto vs in his holy word although S. Paul ſayth, God hath reuealed himſelfe vnto vs by his creatures, which are the heauens and earth, and all things therein contayned. By which they knowe there is a God, but yet neither Philoſopher, nor any other can tel what God is, but by his holy word. In which he reuealeth himſelfe vnto vs, what he hath doone for vs, and howe he hath ſo loued vs before wée were, that he hath created all things for vs, & hath alſo giuen vs his deare & only ſonne Ieſus Chriſt, who beyng verie God equall with his father, came downe from heauen, and diſdayned not the Virgins wombe, and there tooke our nature on him and was made man in all points as we are, onely ſinne excepted, and in our naturall fleſhe, was obedient euen vnto the very death of the Croſſe, wherin he ſuffered for vs, the very paynes of hell both in ſoule and body, was dead & buried, and roſe againe the third day to iuſtifie vs, and after fortie dayes he did aſcend into heauen whence he came, & there he will ſit vntill the day of iudgement, hauing all power both in heauen and earth, which is ment by ſitting at Gods right hand. And then he wil come and be our ioyfull iudge, but vntill then he will be with vs in ſpirit and power, by which ſpirit, we haue reuelation & knowledge of him, and what God is? And without this ſpirit, it is vnpoſſible to vnderſtand his holy will, that is reuealed in his holy word, which holy ſpirit, is the holy Ghoſt, which holy Ghoſt is the vertue and power of God, procéeding from the father and the ſonne, the third perſon in the trinitie which three perſons is but one God, which God is almightie, vnmeaſurable, incomprehenſible and without all mens capacitie and wiſedome. For he is a ſpirit, and therefore they that will worſhip him, muſt worſhippe and ſerue him in ſpirit, and trueth, • 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 ende, for no man hath ſéene God at any time, vnto whom be all honour. Amen.

Father, you ſay that S. Iohn ſaith, that no man hath ſeene God at any time. I pray you tell vs then, why God is pictured in forme like an olde man, with a long white beard & ſitting in a golden chaire, how can that be except he hath beene ſeene of ſome man.

My ſonne, I ſay that God is neyther olde, nor young, neither can any place containe him, for hee filleth all places, both in heauen and earth, and the Sea: and therefore he is euerywhere, for heauen is his ſeate, and earth is his footeſtoole, and therefore he muſt haue a very great chaire to containe him. Therefore ſuch as dare preſume to paint or picture him, in any proportion, dooth commit great and horrible blaſphemie, and are curſed of God himſelfe. Much leſſe like an olde 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 breake Gods holy precept, forbidden expreſſely in the firſt table and the ſeconde verſe. Good children beware of ſuch horrible Papiſticall blaſphemies.

Father I heard you once ſay that there was a man in Bridewell, that affirmed by Scripture that it was not lawfull to feare God, but to loue him. Muſt we not feare God but loue him?

In déede there was a vile fellowe in Bridewel that affirmed out of the ſcriptures, & firſt out of the ſeconde Chap. of S. Luke & the 17. verſe, out of the ſong of Zacharias, in theſe wordes, that we being deliuered out of the handes of our enemies, might ſerue him without feare, all the dayes of our life, but this feare is not meant towarde God, but it is that wee ſhoulde not feare Gods rigor and iuſtice: that he ſcourgeth the wicked withall, but loue him as a father: neyther yet feare what the wicked can doo vnto vs, in all their extremities or malice, neither yet feare any of theyr threates, ſcornes, ſcoffes, perſecutions or tortures whatſoeuer, but becauſe God hath deliuered vs out of the handes of our enemies, we ſhoulde ſerue him without feare all the dayes of our life, & not caſt off our louing feare of our good God, that hath deliuered vs out of the handes of the deuill, hell and damnation for euer. Who woulde not feare to diſpleaſe ſuch a good God & louing father, alſo diuers ſcriptures are our warrant againſt this preſumptuous villaine, for God promiſeth great bleſſings vnto all ſuch as feare him. As for example in the booke of Moſes, it is ſet downe howe God loueth his owne children that feare him, as the wordes of the thrée men or Angels affirmeth; when they vſed theſe words vnto Abraham: Shall God (ſay they) hyde any thing from Abraham, becauſe he and all his houſe feare him. Alſo Ioſua or Ieſus the Captaine that conducted the children of Iſraell after Moſes, vſed theſe words vnto them: Deo you (ſayth he) what you wyll; but I and all my houſe wil ſerue and feare ye Lord. Alſo the holy Prophet Dauid hath theſe warrants throughout all his Pſalmes, to feare God, as firſt in the 2. Pſalme, verſe 11. Commaunding (ſaith) ſée that yée ſerue the Lorde in trembling and in feare. Alſo in the 25. Pſalme. verſe 3. They that feare the Lorde ſhall knowe his ſecrets. And in the 34. Pſalme, vet. 9.10. Feare the Lord hys holy ones, for they that feare him ſhall lacke no good bleſſing. And againe, Come néers my children and I ſhall teach you howe to feare the Lord. And in the 128. Pſa. The holy ghoſt pronounceth thē bleſſed that feare ye Lord. Alſo in the firſt Chapter of Salomons Prouerbs. verſe .7. The holy Ghoſt ſayth, That the feare of the Lord is the beginning of wiſedome. And Eccl. in his 4. Chap. ver. 13. ſaith that a poore child which feareth God, is better then a king yt doteth. Thus you proued by warrants of ſcripture ye way to feare God. Yet this wretch forgeth other places out of the ſcripture like the deuill for his purpoſe. As out of the 8 Chap to Ro. 25. ver. in theſe words, yee haue not reſcued that ſpirit of bondage that ye ſholde feare any more: but the villaine abuſeth the text corruptly, for the Apoſtle meaneth no ſuch thing, but that we ſhoulde not feare condemnation nor wauer or diſpayre as the Papiſts teacheth vs, to make vs dwell in bondage and feare of our ſaluation in Chriſtes merits onely, but to be euer in doubt & diſpayre, which peſtilent doctrine maketh thouſandes to feare God and not loue him. Feare not him that can kyl the body, but feare him which can kill both ſoule and body.

Good father who are thoſe that feare God, and not loue him, are there any ſuch, I pray you diſcribe who they be.

Father you ſayde that no man is able to keepe and fulfill Gods commaundements. VVhy ſhould God Giue ſuch a lawe that no man is able to keepe, and yet you ſay, if that wee doo not fulfill and keepe them, we ſhall all be damned for euer.

My ſonne, (marke what I ſay, God that made the law, made it as he is him ſelfe (that is) iuſt, righteous and holy, and ſo made he man alſo at his firſt creation, iuſt, righteous and holy. And ſo made God Adam like himſelfe, and then able to kéepe and performe the whole lawe. Therefore man muſt of force ſéeke and practiſe all the meanes and wayes poſſible how to fulfill and kéepe ye ſame lawe in euery poynt and title, which we may by his grace working in vs, bee made able to doo in ſome meaſure, but yet not ſo perfectly, by the entring in iudgement with vs, he may iuſtly condemne vs, but he will not haue any to-be ſaued otherwiſe then by mercy, offered in his ſonne Chriſt, and obtayned by faith in him.

Howe is it poſsible, becauſe you ſay that no man is able to keepe and fulfill it, much leſſe in euery poynt and title.

That which man is not able to doo, by reaſon of hys fall, God hath ſo loued vs before Adams fall, that he did prouide for vs in his mercy and grace. A man, euen God and man Ieſus Chriſte, his onely ſonne, who came downe from heauen, from God his father, and diſdayned not to be incloſed in yt Virgins wombe, and there was made man by the power of the holy ghoſt, in all points as we are, onely ſinne excepted and in our fleſh and nature ſuffered his paſſion on ye Croſſe for vs, and on it ſuffered the very paines and torments of hell vnto bitter death, and was buried, by which death and paſſion, he hath fully accompliſhed our ſaluation, and alſo fulfilled the whole lawe in euery point and title, and alſo appeaſed Gods wrath, and vanquiſhed the deuill, hell and damnation, and ſet open the gates of heauen for al faithful beléeuers, and brought vs into fauour againe with God, his and our faithfull father, and is aſcended into heauen where hee ſitteth, and hath all power bothe in heauen and earth, and there is our daily mediatour vnto God, his and our father for vs, vntill he ſhall come againe to be our ioyfull Iudge, but yet we muſt ſtriue and practiſe daily to fulfill (to the vttermoſt of our power) Gods holy will and commandements.

How is it poſsible except you can deſcribe vs ſome meanes or way to practiſe it, good deere father direct vs.

By theſe fiue ſteppes or degrées which if you can keepe vnto the ende, you ſhal kéepe Gods commandements to pleaſe him, although not fulfilled it, for yt Chriſt hath doone already. Which ſteppes are theſe: firſt to heare the word of God diligently, reuerently, and louingly. Secondly, to learne it ſimply, faithfully & obediently. Thirdly, to vnderſtand it humbly, ſpiritually, and truely. Fourthly, to practiſe it holily, conſtantly and righteouſly. Fiftly and laſtly, to perſeuer daily, hourely, and vnto our liues ende moſt triumphantly, and by theſe fiue ſteps or degrées you may practiſe to keepe the whole decalog and will of God.

I pray you diſcribe vnto vs, the true ſence & meaning of the Law, decaloge or precept in a breefe ſome or expoſitiō.

It is ſet downe by Moſes, as he receiued it from God in ye Mount Sinai, and he receiued it into two Tables, and in 10. verſes or precepts it is expreſſed, and in the firſt Table is ſette downe 4. precepts, and in ye ſecond Table is written 6. precepts, in which firſt table is ſet downe our duety toward God in the 4. firſt verſes, and in the ſeconde table our duety towards our neighbour, for in the firſt table, we are taught in the 4. firſt precepts, to haue none other Gods but God onely. Secondly, not to reuerence or worſhip any thing in heauen or earth. And thirdly, not to abuſe Gods holye name in any exerciſe. And fourthly, wee are commaunded ſtraightle, to remember to keepe holy the Lordes day. And in the ſecond table in the 6. precepts wee are commaunded in the firſt precept, and fift commaundement, for to honour our Parents, Princes, and Magiſtrates. And the ſixt commaundement forbiddeth murder. The 7. forbiddeth adulterie, The 8. forbiddeth theft. The 9. forbiddeth periury and falſe witnes againſt thy neighbour. And the 10. and laſt cō maundement, forbiddeth couetouſneſſe, extortion, vſury, or any thing that ſhall preiudice thy neighbour. So that in the firſt table practiſed, is ſéene our loue, holineſſe, faith and zeale towards God. Euen ſo by our indeuour of the ſecond Table is alſo ſéene our loue, mercy, faith and fidelity towardes our poore neighbours and brethren. The ſumme and fulfilling of the whole lawe of God is firſt to loue God aboue all things whatſoeuer, which is the fulfilling of the foure firſt preceps of the firſt Table. And the ſecond is to loue our neighbours & brethren as our ſelues, which is the fulfilling of the ſixe laſt precepts in the ſecond Table, that is to liue in righteouſnes all the dayes of our life, which power the Lorde God graunt vs for Chriſtes ſake.

Becauſe the ſcripture ſayth, that no man by the deedes of the Lawe can merite ſaluation. How then is it poſsible to be certaine and ſure of our ſaluation, ſeeing we are bound to keepe the whole Lawe.

I haue ſayd before, that which naturall men cannot doo, our Chriſt which is both God and man, hath by his precious death and paſſion fully accompliſhed, but yet we muſt doo our indeuour and goodwill to practiſe his commaundement vnto the vttermoſt of our power. And therfore the ſureſt wae for vs is to take faſt holde of Chriſt by a ſure & firme fath. &c.

It is our beléefe Apoſtolicall, commonly called the Créede of the Apoſtles. As we ſay dayly. I beléeue in God. &c. which Créede or beléefe, is ſet downe in 12. Articles, which 12. Articles are deuided into foure partes, and in the firſt parte we confeſſe God our father to be almighty, and the onely maker of heauen & earth, and in the ſeconde parte, we doo alſo confeſſe Ieſus Chriſt to be the onely ſonne of God, and the ſecond perſon in the trinity, who being equall with God, hys and our father, came downe from heauen vnto vs in earth, and héere was incloſed in ye virgines wombe, & there was made man in all poynts, as we are only ſinne excepted, by the power of the holy ghoſt, and was borne of the Virgin Mary in Bethlem, in a ſtable betwéene an Oxe and an Aſſe, cradled in a maunger, or Crach, and after he had liued obediently with his Mother the Virgin, and his ſuppoſed father Ioſeph at twelue yéeres of his age, he did diſpute with the mighty doctors in the middeſt of the Temple of Ieruſalem, and there expounded the ſcriptures, and all that heard him wondred at his gratious ſpéeches, and at the age of 30. yeeres, was baptiſed of Iohn in Iordayne, and then went into the wildernes, and was tempted 3. times of the deuill, and then came to Ieruſalem méekly ryding on an Aſſe, and there was receiued of men and children with hoſanna, confeſſing him king of Iſraell, and the ſonne of the higheſt, and there hee whypped out of the Temple the buyers and ſellers and money chaungers, and after he hadde reprooued the Scribes and Phariſes, and taught the Scripture, (vnto hys Diſciples) hee was Iudaſly ſolde vnto the Scribes and Phariſes, mocked, reuiled, ſcorged, buffeted, condemned of Pilate, crowned with thornes, crucified on the Croſſe betwene two theeues, and accurſſed of God hys father, and dyd ſuffer on the Croſſe the very paynes of hell (bothe in bodye and ſoule) for thée and me, was dead and buryed for thée and me, and the third day he roſe againe to iuſtifie thee and mee. And after forty daies, when hee hao accompliſhed his fathers wyll, in the ſight of all his Apoſtles and many other, hee did aſcend vp into heauen, where he ſits, and there he ſhall remaine vntill the day of iudgement, where he maketh continuall interceſſion vnto God our Father for thée and mée, who hath all power bothe in heauen and earth to helpe thée and me, and will ſurely come againe the laſt day in power and glory, and be a ioyfull Iudge for thée and mée. This is the ſum of the ſecond part of our beléefe: and in the third part of our beléefe, we beléeue in the holy ghoſt, & that he is ye third perſon in the trinitie, equall with the father and the ſonne, and that he is the vertue and power of God, procéeding both from the father and the ſonne, and alſo the Illuminator of hys elect, yea •• d the ſanctifier and preſeruer of all hys ſaints, the holy Church of God. And in the fourth part of our beléefe, wee beléeue and confeſſe the communion of ſaintes, to be all thoſe which beléeue that Ieſus Chriſt is the their onely mediator and ſauiour, which communion of ſaints we beleeue is the vniuerſall Church of Chriſte, dyſperſed throughout all the world, commō ly called the Catholike Church, diſperſed héere and there vppon the face of the whole earth, of which comyany Ieſus Chriſt is the head, (and not the Pope) which head will not loſe one of his elect for we are as déere vnto him, as the apple of his eye although we be héere contemned, diſpiſed, derided, and tormented yet our firme faith and beléefe is, that our ſinnes are forgiuen vs, onely by our redéemer and mediator Ieſu Chriſtes merits, and that our bodies and ſoules ſhalbe at the ioyfull day of iudgement triumphantly with him in heauen, for euer and euer, and this is the whole ſumme of our faith. But this fayth is not mans fantaſie or dreame, nor the holy papiſts formed faith, nor the Athiſtes frozen faith, nor yet any euill faith, nor an hereticall fayth, but a full and firme aſſuraunce of ſaluation, grounded and founded vpon the promiſes made in the beloued mediator Ieſus Chriſt.

Is there any that profeſſeth any other fayth but this which you haue alreadye deſcribed. I pray you good father let vs vnderſtand who they be, and what they are.

Yea, there is an Hiſtorical faith, which the deuils, Athiſts, Epicures, and all belly Gods haue, that is, they doo beléeue that there is a God, and that the Scriptures be true, and alſo feare and tremble, but they neuer practiſe to doo hys wyll, neither yet loue they God nor hys holie worde, but they loue theyr owne pleaſure and bellyes more then God, therefore they ſhall be ſaued with the deuils, for theyr counterfaite, hypocriticall holy and euill life will not ferue. There is alſo ye Scribes, Phariſes, and Fryers, and Papiſts formed frozen faith, which teache men that by their merits, cerimonies and holye ſeruice, that they ſhall eſcape Purgatorye, and deſerue heauen. And ſo they ſhall as ſoone as the Athiſt, Epicure, bellye Gods and deuils.

There is yet an other ſort of people, that perſwade themſelues they haue a great faith, and think that they are highly in Gods fauoure becauſe they can make great ſpéeche of ſcripture, and vſe great grauity, ſo that Butter would not ſéeme to melt in theyr mouthes, before ſuch as are the principall Preachers, and wyll inuite them home to theyr houſe, to cloake theyr holy hypocriſy, but let a poore profeſſor méete any of theſe and ſalute them, then they wyll looke ſo lofty with their eye leddes, and ſpeake ſo ſtrangely, as though they had neuer ſéene or knowne them, and yet of theyr olde familiar acquaintance. But let a poore man make hys mone vnto them of hys néede, then are they dry, and altogether without any ſappe of Chriſtian loue and charity, which ſhoweth theyr hypocriticall fayth and infidelity, theſe carnall Proteſtants are all one with vſurers (I wyll not ſay) Vſurers, I wyll not ſay Leaſemongers, Extorcioners, and proude, prophane, myſerable, merciles worldlings.

How shoulde one attaine vnto a ſure and conſtant faith, becauſe you ſay that no ciuill lyuing can pleaſe God, wythout a ſure and conſtant fayth.

There is no meanes or way to attaine vnto ſuch a faith but by frée grace from God, through Ieſus Chriſt our Lord, and that onely by daily and faithful praiers vnto God our father for his onely ſonnes ſake, and alſo for his holy ſpirite, to inſtruct and teach vs howe to pray, & by none other prayer, but that prayer which Chriſt hath taught vs in his holy Goſpell, which prayer ſoundeth thus. Our father which art in heauen, &c.

I pray, you ſir, is this prayer to be deuided into parts, as you haue done the commaundements and the beléefe.

Yea, for it is deuided into .6. petitions & .2. partes, and in the firſt part is thrée petitions, & in the ſecond part i • other thrée, and the firſt thrée petitions excelleth the thrée laſt, as much as the firſte table excelleth the ſecond, for in the thrée firſt petitions, we craue of God all thinges neceſſary for our ſoules, in the thrée laſt petitions, we aſke of God al things néedefull for our bodyes, quietneſſe of minde, and preſeruation from Sathan, &c. But as touching that preamble which ſoundeth thus. Our father which art. &c That is none of the petitions.

What meane you by this word preamble, is it not one of the .6. petitions as the reſt are.

Oh Lorde how doth many thouſands pray at this day, if it paſſe mans reaſon, capacitie, and wiſedome, goods father certifie vs.

Many indéede there be that pray, but their prayers are no better then ye praier of a parrat, becauſe they haue neither ſence nor feeling of the holy ſpirit of God, without which ſpirit, it is impoſſible to pleaſe God in prayer, neyther yet to vnderſtand what prayer is, and therfore ſuch prayer and praying, turneth to great ſinne, & prouoketh gods wrath. And Chriſt calleth it lip-labour & babling. And ſaint Iames ſayth, that they aſke and receiue not, becauſe they aſke they knowe not what: For the moſt part pray on this faſhion. Oh Lorde defend vs from all euill. O Lord kéepe me from all mine enimies. O Lorde ſende that I want not. O Lorde increaſe my wealth, (and not his fayth) and graunt that I • ay be able for to dwell in credite and countenaunce with my neighboures, and that I may be able to beare office and aucthoritie among my neighbours and company. O Lord bleſſe all my houſe & goods, yt I cōe not to miſery, & bles al my frēds & kinred. But no ſighing or ſorrowing for ſinnes, no crauing for mercy, nor groaning in the ſpirite, No ſobbing in repentance, no interceſſion for heauenly benedictions and bleſſinges, no thankes for our election, creation, ſaluation, ſanctification, iuſtification, and preſeruation. No prayer to God to honour his holy name, no crauing that his kingdome might dwell among vs (his holy woord) No prayer that hi • holy will and our willes may be all one here in earth, as it is in heauen, but all for earthly thinges, to haue our owne willes & pleaſures fulfilled, no praying as chriſt hath taught vs, as it is expreſſed in the .3. firſt petitions, for our ſoules health. And then for things neceſſary for this life. No Salomons prayer, for good wiſedome and his holy ſpirit, but all for worldly bleſſinges, that he may ma • e Iohn his ſonne a Gentleman, & Ioane his daughter pennie white, although ye parents purchate Hell for his paynes. This is the aſheiſts. Epicures, belligoo • and Carnall Proteſtantes, forme and manner of prayer, & although they vſe to ſay (for order ſake) the thrée fiyſt petitions. Firſt, yet they practiſe them laſte or neuer, becauſe they are worldly minded which cannot comprehende ſpirituall things. And therefore if God doo fulfill their prayers, it is in his wrath to their greater condemnation, although they thinke them ſelues in great felicity and happines aboue others, & ſo dwel puffed vp with pride, becauſe of their great abundance, and ſo come to aucthoritie, and liue all their time in proſperity, & iollity, without either pittie or cō paſſion of poore neighbours or brethren, & except they repent, they ſodaynely ſlyp to hell. And therefore (to conclude) as the Lords prayer is deuided in .6. petitions, & as ſōe ſay into .7. ſo I feare, if yt world were deuided into .6. or .7. parts, I feare yt .6. partes doth pray in vaine, yea yt are called chriſtians. Although we haue ben taught & catechiſed more then .26. yéeres yea ſome more then .46. yéers, & therfore feare is come on me becauſe the people ſet light thy lawe. Pſa. 119. ver. 53.

How then is it poſſible to pray, to haue our prayers perfect before God, when we pray, good ſir certifie vs.

By a firme, conſtant, and ſure faith on & in Ieſus Chriſtes merits, with a true humble, harty, & ſorrowfull ſobbing repētance of our wicked life paſt, proſtrating our ſelues, moſt humble & reuerently before Gods mercy ſeat, crauing mercy of god for all our ſins paſt, for chriſts ſake, & then craue grace of our good and loouing father, for his grace and holye ſpirite to frame in vs a better lyfe, without which ſpirite it is vnpoſſible for God to heare vs, and then be thankfull vnto God, for all his benefites both ſpirituall and corporall, beſtowed vpon vs all our life time, vnto this preſent hower, but eſpecially for our election, creation, ſaluation, iuſtification, ſanctification, and preſeruation, vnto this preſent day, and hower, that is to ſay, firſt, becauſe God hath elected and choſen vs to ſaluation, before that the world was made or created, and ſecondly, for that he hath created vs men and women, & not beaſtes, but made vs chriſtians and not infidels, or Pagans. And thirdely that he hath ſo loued vs, that he h • th giuen vs his onely ſonne, to be our onelye and alone ſauiour, redéemer, mediator, and aduocate, betweene God and vs, & continually be thankefull vnto God for that he hath giuen vnto vs his holye word, to be peaceably preached amongſt vs, and that we are borne in ſuch a mercifull Princes time. And firſt alſo let vs continually pray vnto the almightie, for the preſeruation of her Maieſties longe & proſperous raygne, for all her Counſell, Cleargie, Nobilitie, and for al Magiſtrates, Citties, Corporations, Companies, and fraternities, and for all men kinredes, Countries, and Nations, but eſpecially, for his Church diſperſed, diſpiſed of all the world, and wicked worlings, and for the continuance of his holy word, decreaſe of our fayth, loue, holy ſpirite, wiſedome, grace, and zealous preachers amongſt vs, for euer, and to conuert or confounde all Amaziaſes, Zedochiazes, and paſſurs, all Dombe Dogges, Idle ſhepheards, hippocrites, Hirelinges, Traytors, Papiſtes. Atheiſtes, Epicures, Bellie gods, and all proud and prophane perſons, merciles, miſerable, wiſe worldly wyſardes, and to bring into the way of truth all ſuche as doo erre and are deceiued. And to be mercifull vnto all ſuche as are in anye neede, miſerie, pouertie, priſon, or extremitie, but eſpecially to pray for chriſtes Churche, priſoned, perſecuted, tormented, and tortered, and for all ſuch as are perplexed in mind or body, in the bedds of their ſickeneſſe, or in the perrill of death, and that it would pleaſe God to forgiue vs all our ſinnes, negligences & ignorances, and to amend •• r liues according to his holy word, that we may liue in holineſſe and righteouſneſſe before him, all the dayes of our liues, and then after all theſe prayers, meditatations, and thankes. We muſt aſke boldly, of our good God, althings neceſſary for this life, if it be his will for Chriſtes ſake, with a ſure and conſtant fayth and beléefe, to obtayne all our petitions and prayers at gods hande, for Ieſus chriſtes ſake. In whoſe name we muſt alwayes conclude all our prayers, with the ſame prayers that Chriſte hath taught vs to pray. Our father. &c.