fayth that it wauer not This sure and stedfast hope I put it in the forefront of this battayle because it leadeth vs by hand as it were vnto the Lord and maketh vs certeyne that hee can and will fight for vs. And this hope it was in the blinde man that cryed out Iesus thou Sunne of Dauid haue mercy on mee I cut not in péeces these too fayth and hope if they bée in the godly yet I seauer the one from the other after a forte for I know that hee which hopeth is in a good entraunce vnto fayth For the certenty of the seconde it is the establishinge of the first and thoughe they bee called as beeinge one fayth Luk. 18.24 yet it is in a diuers respecte For the hope that is in man it is the Page and Seruetar and the very wayter vpon fayth giuinge attendaunce theron Fayth it is Lady and gouernesse to the other it spinneth vp the Thrid and so much as it wanteth it addeth vnto it It becommeth all of vs to say Lord wee beleeue helpe our vnbeleefe For I can determine no otherwise of that in Naman the Syrian when hee went away angry from the Prophet Is there no waters in Damascus Abanar and Parpar as good as those that bee about Samaria Yet with what manner of hope hee washed him in Iordayne I leaue to others To discourse at large hereof it is fitter for him that will guide a great Nauy in the wide Ocean Sea then for a man that is contente to rule a small Galley in the Riuar such therfore as looke for larger discourses I refer them to sutch as take in hand greater volumes I giue but shorte lessons and haue consideration of the memoryes of them I spake vnto but it foloweth To the fayth which iustefieth there goeth hope to this hope I haue annexed assuraunce and the spirite of God knitteth them togeather what is it if a man cry Lorde Lorde and then he doth heare him when hée hath that hee looked for and enioyeth that hée wished for hee shall then reuolte and repente him of the truth hee stoode in These Weathercocks they are good for nothinge but to stand in the ayre for if a tempest do come and a showre fall it tottereth againe and houereth as at the first whose picture I remēber I once saw in the discription of Bifrons Ianus which stoode in the Temple of Rome and had two faces for both eares and these men they haue two tongues for bothe times God weede out sutch vnprofitable Nettels if so it please him for they can tingle nowe and then and peraduenture blistar the hands of a few refreshe as yet the simple soule they will not Well these haue the rewarde and because they are luke warme neyther whot nor colde God hath promised to spue them forth This man that I seeke for that hath learned to know the Lorde Christe and seasoned his spéech with salte and wayted for the Bridegroms comming Hée is of another manner of harte and of an an other Spirite and vexations and troubles and anguishe of minde and care and the worlde and the assaultes of Sathan they can neuer remooue him Dauid stayeth not Ionathas sléepeth not Daniell trifeleth not Esdras is not dismayde Iudith discomforted Mardochaeus altered but they stand in the Lorde corragiously The Martirdome of Antonius mooued him not the death of Sabinas turned him not the slaughter of Germanus withdrewe him not Wée must bee whipped and drowned with Theodotia content to suffer and dig in minde pittes with Siluanus to be burned with Domininus to haue our sides launched with sharpe Rasars as Pamphylus For our life it is as the life of Latimar our faith as the faith of Ridley our ende as the end of Cranmar our wayes as the wayes of Death for the Lordes sake for blessed is that man continueth to the ende and hée it is that shal bee saued The thirde and last helpe wherto wée trust that holdeth vs that raiseth vs that renueth vs the strength neth vs it is the spirite This is he that finisheth and endeth all hast thou wisdome hast thou knowledge hast thou giftes of Prophesie of tongues of discerning of béeléeuing of fayth It is not thyne the spirite of God is hée that gaue it This is a harde thinge for man to disgest who when hée inioyeth and possesseth all whē hée is the ruler and Maister vpon earth when hée biddeth hee commaundeth hée buildeth hée altereth hee gathereth hee inritcheth yet all that hee hath it is layed in the dust and caryed with him to the Graue hee himselfe also at the will of the Lorde This I speake to suppresse the insolency of man that beeinge heare in life doth liue in death and can not come to dwell with Christe vnleast the spirite of God directe him Then in that fayth wherby we be fully iustefied our hope it is made perfect our perfection remaineth to the ende our ende is directed by the spirite so that this is the some of all that I haue spoken that we staye and bee reared vp and dye and liue and in the Lorde The way and the meane I haue set downe the order to come vnto it the rules and ordinaunces wee should keepe in it It remayneth lastly to praye vnto our Lorde Iesus Christ the Sunne of God to inflame and guide vs by his spirite that wee fall not For I acknowledge my selfe a professed enemye agaynst that of the Papistes and the exclamation they make of good workes Other wise Moses could haue come to the Lorde and haue knowne the God of Iacob by him selfe God needed not to haue called but as one mightely preserued by the daughter of Pharoath that founde him wrapped in swaddling cloures in a basket of flagges sheweth vnto mee that God had some greate message for him to doe that kepte him so mightily in the time of death It is said I think that God had respect vnto Abell and that he cared not for the offering of Cain good woorkes are left out here we must rifle somewhat farther from them Abraham beléeued and it was counted vnto him for rightuousnes to whome appertaineth the gifte of beléefe but vnto God to whome are wee comptable who is it that layeth not sinne vnto our charge who accepteth of our life conuersation but God who onely is righteous who onely iust who onely pure who onely faithfull but onely one Lorde Then who giueth the same grace the same life the same giftes but the same Christ Nowe finde out the merites and woorkes in man I might be long in this discourse of the Patriarkes of the prophets of all the elect of the Lorde in due time called and brought home to serue him But there is no wrestling and strife nowe then when wee ioyne hande to hande and cupple our selues to the barre to trye it then shal be séene who it is that hath this priuiledge Onely remaineth that whereas I haue set
thrones their dominions their Empires or sought their owne glorie made an entraunce ready gate to set vp and establish the sincerity puritie of religion Therefore Christe of him selfe testifieth I séeke not mine one name but my fathers that seÌ„t mée â–ª I haue glorified thee among men and I will glorifie thee againe For if he be our father where is our honor Will the childe acknowledge his parents the wild and sauage beast giue place to them that nourish her succeadeth the fire the heauens in his place and the fire the ayre and she ayre the water and the water the earth and the earth vs shall not we acknowledge and reuerence the Lorde of Hostes who dwelleth betwixt the Cherubynnes and ought to be worshipped of all nations vnder heauen Cyprian hath giuen as touching this firste point hallowed be thy name in mine opinion a verie good reason For saith he wée craue not that God should be sanctified in our prayers who is alwayes holye but that his name sanctified in vs wée might be made perfecte and holy in him Thus I also finde it in the booke of God in that place Be thou holie because I am holy Then our prayer is that being sanctified cleansed made perfect in the Lorde we may be holie and good perseuere therein For this cause Paulinus in the fifth age of the Churche when he liued called our Baptisteries places of restoring againe of man meaning thereby as I do gesse that we ought to rise froÌ„ sinne and liue to life mortifying and beating downe the lustes of the fleshe and as wee shoulde sanctifie the name of the Lorde so we ought in our conuersation and in our walking before him to bee againe sanctified that is walke as holy before him For as the water in the fifth of Iohn did neuer clense make perfect but when the Angell moued it No more is man renued and altered but when the Spirite sanctifieth him And as Sara was not by nature but by promise made a mother and bare a childe So are we holy not of our selues but of the Lorde Therefore we neede daily sanctifiyng and seeing that wee sinne and fall so often wee must rise and be reared vp in Christ in renouation and sanctification of the spirit For this is our sanctification in Paule that we be no fornicatours no worshipers of Idols no adulterers no light persons no folowers of wemen not théeues not deceiuers not haters not drunkardes and these sometime we were but we are washed but wee are iustified but wee are sanctified in the name of our Lorde Iesus Christe Master Gualter vppon this place hath an especiall note as touching this hallowed or sanctified be thy name neyther wil I blame him here in consideration the superstition of the world is so great who begyled in the vanitie of their thoughts are not able or else will not iudge aright of the will of the Lorde He findeth greate faulte for that men take an occasion from the name of God as though the bare rehersall thereof had vertue in it to doe wounders signes and miracles in the earth And of truth that wherewith M. Gualter found fault is so common in the worlde that as euery one is holyest and wil be counted godlyest so is hée in this life peruersist I wish that of Cyris were setled in the mindes of men that beefore they iudge of any thinge in the Booke of God they would consider thrée things the time the person and the matter that is handled which if they were duely wayed it would bee a cause good enough that men should not stray as they do in the iudging of the Scriptures For as out of this place is grounded this error that if wée recken vp the bare name of the Lord it is sufficient for vs if we say sanctified be his name it is enough vnto saluation therfore the commoÌ„ sorte of people repeate and vtter these wordes of Christe but they consider no more and so think that by saying of the same they haue discharged their duetie but this it is grosse and pernitious it sauoureth of the flesh alone that is sluggishe and heauie tired if it take any paines in searching out the wil of God For not euery one the saith Lord Lord shall enter into the kingdome of heauen but be that knoweth the will of my father doeth it This is the onely cause that the heretikes haue erred so grossely heretofore â— haue taken the bare wordes not the meaning of the spirit Therefore to take away all occasion of falshoâ— which is gathered froÌ„ the name of God I save this The name of God in Scriptures doth signify euery thing which is proper vnto him wherby his heaueÌ„ly diuine nature or his works glory appeareth As in Dauid thy name O Lord thy praise endureth for euer it extendeth and reacheth to the ends coastes of the world and againe praise him al you people blesse you the name of the Lorde Iunilius writting against heretickes reckeneth according to the Hebrewes computation eight especiall names giuen vnto God which bee these first God then Lorde also Lorde and God together or else almightie or sufficient or omnipotent or our piller and stay or God of hosts or a iudge and searcher The He rew I haue lefte out for I thinke it not coÌ„uenient the rehersall nowe these onely significations be they that are presented vnto vs and by these names is he called in the scriptures especially by Abraham when he apeared vnto him and then when he spake to Moses Exod. 3.6 Exod. 15. Psalme 86. And the Grecians call him a secret sercher or pearser of all thinges and a sister of our thoughts Wher vnto Peter Martyr Musculus haue in diuers places alluded and maister Gualter semeth to touch the verie same vpon the exposition of the name of god Here vnto I adioyn put those same glorious titles giueÌ„ vnto him by Moses when he desired he might see and looke vppon the Lord god Exod. 34. For then when he passed by in the cloude when Moses was put into a clifte of the rocke and God had put â—â—s hand before him and Moses sawe his backe parts alone he cried out lord God mercifull and liberall â—â—ntle and pitiful of infinite goodnesse and trueth keeping thy goodnesse for thousanâ—s forgiuing iniquitie and transgressioÌ„s and sinnes leauing not vngodlines vnpunished but visiting the sinnes of their fathers in 〈◊〉 sonnes and sonnes sonnes vppon such as feare not him and kéepe not his commaundements This other such like places of scripture do open and shew vnto vs the incomprehencible Godhead of the Lorde which onely is seene in his workes his creation and his creatures and by the same commaunded in this place to exalte magnifie and blesse his name The wicked take occasion as I shewed you before to call on his name verie often and thinke they doe
Short prayers if they be earnest are better then much babbling vvherin is no stedfastnes Abuse of meÌ„ if they mislike the man that precheth or if he vse common prayer Precise men haue noplace that pray at those times they like othervvise forget them selues the vvhole moneth and the vvhole yere 〈◊〉 Nature condempneth in the wicked that do as their kinde and manner is only they forget God. Christe alone vnspotted blameles maÌ„ of him selfe vvicked and shamelesse â–ª All our corruption is hidden and layed vp in Christe No maÌ„ hath hated his ovvne fleshe at any time then Christe can not cast of vs. This mishapen visage in a Christian is filtâ—y God thinketh vpon our imbecilleties in all he doth Papistes conuicted olde vviues fables haue no place presise and nise long prayers be cause that vvee slip so often Superstition crept in by ignorauce As murtherers Theues vse Kniues Svvordes togeather vvith good men so do the vvicked their praiers together vvith the fà ythfull yet to one they are life to the other death God permitteth the Diuel vvorketh and man sinneth vvilfully they proucke God The Sinner doth all hee doth to death hee vvanteth grace and light the godly they vvorke to life and vse the same thing vvell by the Spirite God hath notied vs to pray after one mannerâ— but this and others bee good for his vvill sake and the perfectnes therof vvee vse this God looketh not on man but on the minde All states can reason vvhy they need no praier but all must submit them selues and pray to God. As is the sapp the earth so is prayer and Inuocation to man As vvater confumeth all so God distroyeth all degrees if they call not vpon him As our life it aboue vvith the God of glory so must vvee be spiritually bent at prayer God named him our Father for that as a Father he giueeth all things that vvee his Children neede The Lorde is terrible yet in Christ is his loue and fauour opened in vvhoÌ„ only there is satisfaction God a Father in the cration and a Father in his blesing and a father to vs in giuing to vs but all alone is hee our father in the attonemente All thinges turne to our destruction if God helpe not If as vvee bee froÌ„ the eathe earthly so vvee vvere not also gouerned by the spirite then vvere vve in death Beeing in death in sâ—n it is requisite that vvee should haue a Mediator Vnmeasurable and vnsearchable is the loue of God that beeinge life gaue himselfe to death foâ— vs. Our Father Seeing our benefits are common to all it is reasoÌ„ that vve pray for alâ—â—and for that God is the author o life vve pray if it bee his vvill that all may liue The electe chosen of God none other come vnto him Why vvee pray to God. All things are not fit for all times For as mutch as God is vnsearchable incompreheÌ„sible it is good reason to submit our selues pray to him All Gods creatures are ready to fulfil his coÌ„maundements against his enemies We pray in the name of one for that the thâ—ee persons make but one God. The sainctes vvith god vve confesse they vvere good men but the honour due to the Lord is not to be giuen vnto them seeing all things be vvonderfull and straung hovv is he most glorious that made them In that perill vvhiche is greatest God is readiest If the heauens passe the creatures perish man also shall haue an end No maÌ„ hath feared God and remained helples Man commeÌ„deth maÌ„ much more man God. First seeke the glorie of God then thine ovvne glorie God honoureth those that honour him and in all thinges that are is he honored if man shuld holde his peace God needeth not man but man needetâ— God. All goodnes all perfectioÌ„ and all holinesse commeth of the spirite Not euery one that saith Lorde Lorde shal be saued but he onely that calleth on him and beleceuâ—th Plaine men begyled in time of poperie keepe the olde superstitioÌ„ still in much bab ling. God knovveÌ„ in all his vvorkes hath names giuen him to shevv the same Iunilius coÌ„tra haereticos Gen. 17. No fleshe shall die for others all flesh dieth or liueth to him selfe All flesh ought to seeke the glorie of god and then is the name of God hallovved God giâ—eth his glory vnto none and those that serue him those he helpeth Such vvere the holy thinges belonging to the teÌ„ple such also vvere the priâ—sts in the lavve such be the preachers novv that be kept as holy vnto god and seuered from the vvorld that they might â—â—lisse and sanctifie him Holy as like to god for that he is holy God most glorious and vvorthy all honour hath created al the treatures to seâ—ue for the vse of man man onely did he make to honour him These three are set dovvn for that his mercie and his loue appeareth most in them Theodoree Eucherius in Reg. Here is it knovven that vve loue God vvhen vve set out his name feare god increase the number of his Church These are vn searchable not to be attained of vs yet do they not and they cannot set out the full povver of God. God helpeth the good beatethdovvn the vvicked punisheth the sinner succoureth his faithfull in vvhich chiefely he is glorified Though Israel vvas as it vvere eaten vp of the vvie ked for a time and the tribe of Iuda extinguished and the root of Dauid forgotten and the temple forsaken yet soudeinly vvas all this renued and God glorified in his Christ This persecucion was greate yet vvas God honoured in the sight of men by the courage death of his saincts For all men vve pray for the good that God vvoulde strengthen them for the faithlull hee vvould deliuer them for the vveake he vvold incourage them for them vvithout that he vvould cal them and for the rebell and obstinat that he vvuld consume theÌ„ in all vvhiche God is magnified God is a consuming fier to the vvicked to them that feaâ—e him â—ee is a mercifull God. God trieth his people suffereth theÌ„ to fall that they may haâ—e a better risinge Sin raigning in our â—â—ortall bodyes vvee vvere câ—oked vp in the sanâ—e but thaâ— only vve are faued and liâ—ted vp in Christ Losenes of life in Christians is the cause of the dishonoring of God and maketh the infidelles the vvorse Scismes in our common vvelth be for our sinnes but the euill life in precise people certefieth vs that they haue an other ende in their dealing then all the vvorld knovveth If God vsed an order in praying then vve in our supplications and in our common vvealth must be also erdered first seeke the kingdome of heauen and the righteousnes therof then all things shall â— giuen you The â—aiâ—ctes holy men they pine avvay and take thought if any superstition do heare svvay rather theÌ„ the truth As the light is more excellent and better vvelcome vvhere
order of the building restraine or kéepe any from prayer I speake not of the thrée firste hundred yeares it is open vnto him that readeth that though fier and sworde kepte them vnder Yet had they both places and temples and Synagogues to pray in and I doubt not but the head or chauncell thereof stoode Eastwarde as ours doth If it were Iewishe and ceremoniall and not allowed why did not Christ abolish it For he taught in their Synagogues and in their temples and disputed with the Scribes and vsed that well which they abused But if this were neuer thought on of so great a number of learned fathers is it matter enough for men to make conscience in so small trifles Zenon bishop of Gaza called of many the eye or glorie of those dayes built a temple called of Sozomenus Oratorium and the patterne thereof was taken from those churches that were in vse then it was allowed Many yeres if so it had pleased God it might haue stood yea euen till this day for ought that I can see against it But they will not come to the temples in some places or not willingly for that they wer dedicated to saincts Was that in Basill buylt at Edessa vnto sainct Thomas euer the worse for that it bore his name Is the water the worse that an euill man holdeth the golde impure that the sinner toucheth or the vessell cupp of more corruption that the Papist buyeth I dare not say it For if the beléeuing man shal clense euen those things that are filthie then Christians may allowe of these things wherein there is no shame to vse them I aske a question iudge thereof thy selfe Is it lawfull if a man were in Constantinople or nowe in Rome to worship in the temple or not to this when it is aunswered I will saye something I haue often saide that this is not a volume to approue and confirme euery particuler thing by large discoursing thereon but as content to runne them oner and at more leisure if things be not reformed to intreat thereof more copiously There is yet another thing that presseth sore and deateth downe to the grounde a great cause that men come not to the temple I can not tell what nature it hath or howe lothsome it is in the looke but men runne from it verie spéedily and it is pittie and the Lord knoweth howe gréeuous it is in his sight that such as haue béene very zealous furtherers of the Gospell shall withdraw them selues from church from seruice from obeying from duetie and that for a surplesse When I purposed to write of prayer I determined not God knoweth to sitt mée downe to checke any man but as one that hath had triall of these abuses I am by priuate duetie inforced to looke vppon them For of late neither as yet so long since is it that these lettes were knowen among men But who waying the condition and state of people in those dayes and casting his eyes to sée them nowe will not lament to see howe their consciences and mindes be alienated from that they were priuately vse priuate prayer and publiquely do come to none and against their owne consciences offende often rather then to incurre the breach of lawe once I speake it as agast by the small conference of time and perusing of the stories which I easely acknowledge in my selfe Yet as one to whome God hath giuen a little taste I do not thinke conuenient that what colde affection soeuer I haue vnto Religion or what zeale it be that I beare vnto the Gospell ought in mee or any other to be quenched for so small a trifle The Sabboth is broken the churche is not frequented obedience is not giuen Magistracie is not knowen the worde of God is not heard the Sacramentes be not receiued vnitie of the church broken peace concorde and amitie is not thought on all order and custome is spurned vnder foote and all is for a Surplesse I aske a question againe and when that is set downe I dare say more Can the libertie which we haue in Christ and the bondage from whence we are deliuered by the Gospell beare it or no This may suffice for this time I stay here For it seemeth not to mee sufficient that the benefite which is given vnto euery countrie for their custome should be restrayned and kept backe because of the mindes of diuers men that be therein Otherwise I may reason that Papists and Athistes whereof I am in doubt some be in the churche may be an occasion that whereas they be not pleased in their consciences the right course may not be taken to the Gospell And though there bée weake and there be strong there is the Papistes that delighteth in the vse of the Surplesse and hope for a day yet of what force is this Argumēt The Church must yeeld to their affections and they shal bee as Elders to dipese their rittes pertayning to the Churche But diuers bee offended I know it and I lamente it Yet what then This reason of the people it abideth not the fier for as well is the consideration of my duty and the cause of their offence to bee searched and the proofe of Antichristianite to bée wayed and the detestation whyther it bee iust or no considered and their hartes whyther they ought too bée touched and their consciences offended and this our communicating with Idolatry falsely so termed duely examined béefore wée relente to the infirmities of other And as they bée but wordes and presumptions grounded vpon other mennes weakenes so when the argument is made stronge it wilbée leauyed This is that I stand on can any man offended herewith by that vayle is layde beefore his eyes haue a sufficient warrant to refuse the woord the Sacraments the Temple and for such a trifle Then this is that I sée which came hereof that many before perswaded well of these rites haue new by a sinister opinion of late driuen into their heads altogeather abandoned the truth So that to trye this whyther it bee lawfull or not some other way must bée taken to disprooue it For this wythereth at the Sunne and the mindes of men bée as the Smoake that thorowly perswaded therof relent agayne at so homly an argument I leaue it therfore and I take in hand an other matter sumwhat more waighty then that of the people and that is whyther or no wée ought to repaire vnto publique prayer and what occations may withdraw vs But for the our meetings is commonly referred vnto one day which is the Sabboth albée it extraordinarely wée may haue seuerall comminges togeather on other dayes to serue God Yet in the holy day I include all And this it is which is sayde to bee the seuenth daye that God blessed when hee finished his worke and the Tabernacle of the Heauens where he sitteth The kéeping whereof wil be better considered when
the causes of the institution thereof bée opened The first cause for which the Sabboth was ordayned was Economicall or politicke it is expedient for the preseruation and safety of man that hee may rest his weary bones and eate the labour of his hands and the sweate of his browes with ioyfulnes To this alludeth the spirite of God in Exodus thou and thy Seruaunt and thy Mayde and Cattell and thy Straunger that is within thy Gates The cause is that in care ouerlabouring tediousnes of thy soule thou shouldest not repine agaynst the lord Of the rest much is written Exod. 13. Deut. 5. The second cause of Sabbothe is ecclesiasticall or for the Church because as there was assembling togeather of the Iewes wherin the Lord was reuerenced and his Sabboth halowed so especiallye for this that agréeinge in one wée might be mēbers and professors of one Christe which was the only end of the law For as they had the Tabernacle to come vnto so they had thrée seueral time◠appoynted to meete in their Passouer for their deliuery out of Aegipt their Penticost for the rememberaunce of the lawe giuen by Moses their feast of Tabernacles for that God kepte and deliuered their Fathers in the Wildernes the space of forty yeares So that as they did meete and had seueral places for their offeringes so ought wee to bee gathered togeather at Prayer The thirde cause of the institution of the Sabboth is the rest and quietnes therin prefigured when the Saincts of God shal be associated all of them and dwell with the Lorde of the Sabboth and the vse therof I referre you to the Prophets In wholme I finde no one so great complaynt of them in Israel as I doo for the contempt and breach of the holy day The blessinge in keeping it the dreadfull cursing in breaking it is set downe Esay 58.13 and 56.2 The curse to him that dispiseth his ordinance is shewed in Deut. but his displeasure and wrath is opened to vs in that the fellow that gathered stickes on the Sabboth was stoned and in them sufficiently declared whom God checked for that they gathered Manhu on the Saboth and when they went out found none if it bée a cause of force enough to kepe a man from Church to breake the Sabboth to iourney many miles to heare a Sermond when thy aboade weare more acceptable to thy God and thy diligence more commendable Then truely these men named béefore may pleade with the Lord as vniustly punished For the one had no ster to warme him with the other lackte meate to féede him with and thou wantest a Prophet goest a gadding and seekest a straunger and huntest after the worde to delight thée with Surely this was looked too in Israell and it was neuer permitted amonge the Gentilles and the contempte of the worde and of the Sabboth was neuer suffered amonge Infidelles it was greeuously punished in the primatiue Church and if Constantine Athamasius and Ierom liued they would haue rowsed them out and haue fetchte them wholme long ere this I trust I neede not question heare with any man as touching the day that is appointed for the Sabboth For dayes of them selues are indifferent Math. 22.5 Luke 13.15 Ioh. 5.10 Rom. 14.5 Gala. 4.10 And God could haue appointed euery day to worship him if so his Maiesty had thought good therof but hee appoynted onely one that giuinge our selues to labour wée might bee readyer at appoynted day to learne our duety For as in other Ceremonyes there is sumthing that can not bee chaunged and there is that may bee forborne and lefte out so also is it heare For in Circumsitiō and in Baptisme it is necessarely required that those which pertayne vnto the couenaunt and bee lately ioyned to the Church should haue some external signe to shew it but the manner therof is for a time as first the cutting of the foreskinne the alteration therof renewed againe in the sprinkling of water Therfore to shew there was no necessity therof there was a time wherin none was circumcised and afterward giuen to Abraham established it was left vndoon in the Wildernes the space of forty yeeres so then we bee not tyed therunto and the external rites In like māner the case is all one in vs the Ministers of the word namely the we haue prouided for vs to liue by But whither we take it as tithe or out of the Kings tresury it is indifferent And so is it in the Saboth euen the we keepe a day holy vnto the Lord but whyther it bee the first day or the second or the fourth that for ought that I can yet see I finde not Then this is taken in of the Church as beeing hir right and at hir appoyntment and shée hath instituted the Sunday for the Saboth to magnefie the name of the Lord withall as for other Festiuall dayes then when I haue occasion to speake the breach of these beeinge as great as the abuse of the other at more conuenient place must bee examined for now I am already admonished to make haste only let this bée sufficient for the vnderstanding of that which I considered in Prayer that on s parte therof was publique and the other priuate The manner of prayer howe it is to be vsed whether knéeling sitting standing or going there is small cause to reason of it For if it be priuate to thy selfe the Lord accepteth as well the goer as the runner and the stander as the knéeler if he come in spirite and trueth Albeit I do wishe a reuerend feare in euery one that commeth before the lord For if there be duetie and reuerence and care to be had among men and those that dwell in teats whose building is but for a season What manner of humilitie ought we to vse vnto the Lorde our God that gouerneth vs and the whole earth But in publique prayer it is my desire that all would be of one mind not reading when one is preaching or another talking while he is ministring or thou knéeling when he is sitting but that we be alike affectioned vnto the Lorde For as the Leuites when the Trumpe did sound at once did agree alike so would I at one time wee might accorde in voice in gesture in prayer in supplication in soule in heart vnto our god For lift thou vp thy hands or beate thou on thy brest or speake thou openly or sigh inwardly or else what euer thy custome be be it not Iewishe or Ethnicke like it is all one vnto the Lorde Onely in the Congregation where God wil be knowen among vs where we may be iudged to be as seruauntes vnto one Lorde let there be no discorde or disagréement in any thing For as is of the seruaunt to the master so is there of vs by duetie in vs to our God and if in the house they be at variance among them selues will their Lord