A SERMON PREACHED at Winsor before the Kings Maiestie, the 11. day of Septem. 1604.

MATTH. 4.4.
Man liueth not by bread onely, but by euery
word that proceedeth out of
the mouth of God.
CHRIST our SAVIOVR
came into the
world, to dissolue the
workes of the Deuill.
Now how throughly
hee would afterward
destroy the deuill, and
all his workes, he gaue a cast, as it were,
in this his first encounter. Wherein we

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may note, what great difference there
is betweene the first Adam, and the second.
The first Adam was in Paradise,
a place of all abundance and pleasure:
the second Adam in the desert, a place
of all scarcitie and want. The first was
full, and so the lesse needed to eate the
forbidden fruit: the second fasting, and
so the easilier drawne to make himselfe
meate. Yet the first, though he were in
Paradise, and full, when his wife intised
him to eate the apple, tooke it, and
ate it: but the second, though he were
in the desart, and fasting a long time,
when the deuill enticed him to turne
stones into bread, would not yeeld to
him, but said, Man liveth not by bread
onely, but by euery word that proceedeth out
of the mouth of God.
Howbeit as Christ herein was contrary
to Adam; so he agreeth very well
with Iob. Holy Iob was vpon a dunghill:
Christ was in the desart. Iob had
fasted seauen dayes, and seauen nights.
Christ had fasted fortie dayes and fortie
nights. Iob when his wife enticed
him to curse God and die, would not,
but said; Thou speakest like a foolish
woman: Christ when the tempter enticed
him, not to curse God and die, but
to distrust God rather then he should
die, would not, but said, Man liueth
not by bread onely, but by euerie word that
proceedeth out of the mouth of God.
Where, before we goe any further,
it will not be amisse to assoyle one question,
Why our blessed Sauiour at his
mothers request turned water into
wine, and yet at the deuills request
would not turne stones into bread? But
the answer is easie enough. This beginning
of miracles, saies S. Iohn, did Iesus
at Cana in Galile, and his Disciples beleeued
in him. Two ends therefore did
hee propound to himselfe in working
that miracle. The encrease of his owne
glorie, and his disciples faith. Now
here, neither of these two ends could
be attained: For how should hee not
haue disgraced his glorie, if hee had
shewed any vaine glorie? If thou bee
the Sonne of God, sayes the Tempter,
commaund that these stones bee made
bread. So that his temptation tended
onely to this end, to make the Sonne of
God vain-glorious. Againe, how could

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we haue beene perswaded by him, if he
had beene perswaded by the deuill? For
he might haue seemed to haue done
this miracle not onely by the deuils appointment,
but by his power. The
summe is this therefore, To conuert any
poore soule vnto God, or to make a
sonne of God, he would haue done it;
vaine-gloriously to shew himselfe the
Sonne of God, he would not doe it; but
said, Man liueth not by bread onely, but by
euery word that proceedeth out of the mouth
of God.
The word man is very materiall: As
if hee should haue said; Any ordinarie
man liueth not by the bread; but by
the power, & strength, and as the Prophet
calleth it, the staffe of bread, which
God giueth it. Now if he that is but a
bare man, liueth rather by the blessing
of God, then by the bread; much lesse
need I presume vpon vnlawfull meanes,
that am both man and God. Againe,
wee must obserue, that by The word
which proceedeth out of the mouth of
God, we are not to vnderstand the written will or word of God, but the secret
counsell and decree of God, in preseruing
and sustaining his creatures: For
example, if the word haue gone out of
Gods mouth, and if God haue set it
downe, and said it, that I shall liue as
well without bread, as with bread, so it
shall be. Or if God in his prouidence
haue prouided, that a stone shal nourish
mee as well as bread, then I shall not
need to distrust his goodnesse, or to vse
vnlawfull meanes for my releife. For,
Man liueth not by bread onely, but by euery
word that proceedeth out of the mouth of
God.
There are two places of Scripture,
which are fit Commentaries vpon this
text. The first is written in Ecclesiastes:
I returned, saies Salomon, and I sawe
vnder the sunne, that the race is not to
the swift: nor the battell to the strong:
nor yet bread to the wise: nor also riches
to men of vnderstanding: neither yet
fauour to men of knowledge.
First, saith the Preacher, The race is
not to the swift. Asahel was as swift of foot as a roebuck, yet Abner met with
him, smote him vnder the fift rib, & slew
him. So that the swiftest that is, may
sometimes bee ouertaken. It is not in

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him that willeth, or in him that runneth,
but in God that sheweth mercie, Nec
currentis, Nec volentis, saies S. Paul: but
a noble man giues it for his word, Nec
voluntis, nec volantis: It is not in him
that willeth, or in him that runneth, yea
though hee can runne as fast as a bird
can flie; but in God that sheweth mercie.
Therefore man getteth not the race
by swiftnes onely, but by the mercy of
God: Man liueth not by bread onely, but
by euery word that proceedeth out of the
mouth of God.
Secondly, saith the Preacher, The
battell is not to the strong. Goliat was
a mightie strong gyant: His height was
sixe cubits, and a hand breadth: he had
an helmet of brasse vpon his head, and
a brigandine vpon his bodie: and the
weight of his brigandine was fiue thousand
shekels of brasse. He had bootes of
brasse vpon his legs: & a sheild of brasse
vpon his shoulders. And the shaft of his
speare was like a weauers beame: and
his speare head weighed sixe hundred
shekels of yron: & one bearing a sheild
went before him. Wherfore thinke
you is all this furniture so particularly
set downe? Wherefore, say you? Many
to shew, how great strength, the Lord
if the word haue proceeded out of his
mouth, can ouercome with weakenesse.
For so little Dauid confesseth; Thou
commest to me, saith he, with a sword,
and with a speare, and with a sheild,
but I come to thee in the name of the
Lord of hosts. This name of the Lord of hosts, this mightie word proceeding
out of Gods mouth, stroke the stroke.
Euen as holy Dauid humbly confesseth,
saying, We got not the victorie by our
owne sword, neither was it our arme
that did saue vs: but thy right hand,O
Lord, and thine arme, and the light of
thy countenance, because thou hadst a
fauour vnto vs. So that man getteth not
the battel by strength onely, but by the
fauour of God: Man liueth not by bread
onely, but by euery word that proceedeth
out of the mouth of God.
Thirdly, saith the Preacher, Bread is
not to the wise. One would thinke him
but a simple wise man, that cannot by
his wisdome prouide himselfe bread,
that is, sufficient maintenance for his estate.
Yet thus it falleth out oftentimes.

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The prodigall child was wise enough:
Beeing but the yonger brother, he handled
the matter so, as that he got of his
father an equall portion of goods with
the elder brother. But what came all
his wisdome to in the ende? Forsooth at
length he was driuen to such shifts, that
for want of bread he was faine to eate
husks with the hogges. And then hee
said, How many hired seruants in my
fathers house haue bread enough, and I
starue here for hunger? Thus falleth it
out many times with the~, that are wise
to follow their owne pleasures, and not
to serue God. But with the servants of
God it is not so. Therefore saith the
Princely Prophet, I haue beene young,
and now am old: yet did I neuer see the
righteous forsaken, nor their seed begging
their bread. So that man getteth
not bread by wisdome onely, and when
he hath gotten bread, Man liueth not by
bread onely, but by euery word that proceedeth
out of the mouth of God.
Fourthly, saith the preacher, Riches
are not to men of vnderstanding. That
rich man in the Gospell wanted not
greatly any vnderstanding. When hee
had so much riches, that he could not
tell what to doe with them, he resolued
to pull downe his olde barnes which
were too little, and to build bigger. But
what saide the answer of God? Thou
foole, this night shal they take away thy
soule from thee, and then, whose shall
thy goods be? Wherfore he that thoght himselfe of great vnderstanding before,
is here declared to bee foole, and a
poore foole also, hauing not so much as
his soule left to helpe him. The losse
whereof can not be recompenced and
counteruailed with winning the whole
world. A mans life then doth not consist
in the aboundance of those things
which he possesseth. But the louing
kindnesse of the Lord is better then riches,
better then liuing, yea better then
life it selfe. For in God onely we liue:
And only the blessing of God maketh a
man rich. Whereupon we may conclude,
that man getteth not riches by
vnderstanding only, but by the blessing
of God: Man liueth not by bread onely,
but by euery word that proceedeth out
of the mouth of God.
Lastly, saith the Preacher, Fauour is
not to men of knowledge. It seemeth
that a man of knowledge and learning
should obtaine fauour and acceptance,
wheresoeuer he becommeth. But it is
not so. Oftentimes, either he getteth
none, or else he looseth that which he
hath gotten. Haman a man of great
knowledge, and authoritie, and fauour
with his Prince. Yet because he abused
this fauour to the oppression of Gods
people, and of true religion, therefore
he lost it. And that mischeife which he
imagined against others, lighted vpon
his owne pace. Indeede when God hath
appointed any one to be a notable instrument
of his glorie, either in Church
or Common-wealth, then sodainly the
Lord giueth him extraordinary fauour.
So he gaue Ioseph fauour with King
Pharao: so he gaue~ Mardocheus fauour
with King Assuerus. For fauour and
promotion commeth neither from the
East, nor from the West, nor from the
North, nor from the South, but God it
is which setteth vp one, and casteth
downe an other. He, as the blessed Virgin
singeth in her Magnificat, casteth
downe the mighty from their seats, and
exalteth the humble and meeke. Wherfore
man getteth not fauour by knowledge
onely, but by the fauour of God.
Man liueth not by bread onely, but by
euery word that proceedeth out of the
mouth of God.
This doctrine teacheth vs, that if we
haue gotten the race, gotten the battel,
gotten bread, gotten riches, gotten fauour,
we should not ascribe these things
to our owne sacrifices, to our owne
strength, to our owne wisedome, to our
own vnderstanding, to our own knowledge,
but to the grace of God, and the
blessed word proceeding out of his
mouth. Thus the Prophet exhorteth,
saying, Let not the wise man glorie in
his wisedome, nor the strong man in his
strength, but let him that gloried glory
in this, that he knoweth the Lord. Now no man knoweth the Lord, but hee
which knoweth that all good successe
he hath in any thing, commeth of the
Lord. And thus much for the first place
of Scripture, which is a commentarie
vpon this text. Man liueth not by bread
onely, but by euery word that proceedeth
out of the mouth of God.
The second place of Scripture is
written in the Prophet Hagge. Ye haue
sowen much, and bring in little: ye eat,
but you haue not enough: ye drinke, but
ye are not filled: ye cloth you, but ye are
not warme: and he that earneth wages,
putteth the wages into a broken bagge.
First, saith the Prophet, Ye haue sowed
much, and bring in little. Almightie
God for the sin of the people makes
many times the heauens brasse, and the
earth iron. So that neither the heauens
droppeth downe seasonable showres,
neither doth the earth bring forth her
encrease. When one came to a heape
of twenty measures, there were but ten,
saith this our Prophet: when one came
to the winepresse for to drawe out fifty
vessels out of the presse, there were but
twentie. This is to sowe much, and
bring in little, to look for twenty measures,
and finde but tenne: to looke for
fiftie vessels, and find but twentie. On
the other side, holy Isaac sowing in the
land of King Abimeleck, gained euery
yeare an hundred fold: so mightily saith
the Scripture, did the Lord blesse him.
For except the Lord build the house,

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they labour but in vaine that build it:
and except the Lord till the field and
sow the seede, they labour but in vaine
that sowe it. Paul planteth, Apollo watereth,
but God giueth the encrease:
which is true not onely in the spirituall
watering of the word, but also in naturall
planting and sowing seede. So that
man bringeth not much in by sowing
onely, but by the encrease which God
giueth. Man liueth not by bread onely,
but by euery word which proceedeth
out of the mouth of God.
Secondly, saith the Prophet, Ye eate,
but ye haue not inough. Many there are
which want for no eating, but like that
rich glutton fare deliciously euery day:
yet it is smally seene by them. But as
those seuen leane kine hauing deuoured
the seuen fat, were neuer a whit the fuller;
so these. Wheras holy Daniel hauing
nothing to eat but poore pulse, nothing
to drinke but cold water, looked more
cheerefully and beautifully, then any of
the children which did eate of the portion
of the kings meate. And that the
Eunuch saw well enough, and confessed
at the tenne daies ende. Therefore a
little thing which the righteous inioyeth,
is better then great riches of the
wicked.
Better is a little with the feare
of the Lord, then great treasure & trouble
therewith.
Better is a dry morsell
if peace be with it, then a house full of
sacrifices with strife.
Better is a dinner
of greene hearbes where loue is, then a
stawled oxe and hatred therewith. In
conclusion then, Man hath not enough
by eating onely, but by the peace and
loue of God. Man liueth not by bread
onely, but by euery word that proceedeth
out of the mouth of God.
Thirdly saith the Prophet, Ye drink,
but ye are not filled. Many consume, &
as we say, drinke down their whole patrimony.
Like the horseleach they euer
say, Giue, giue: like the man in the Gospell,
that had the dropsie, they drinke
still, and the more they drinke the more
they list. Committing in the meane
season two sinnes, forsaking God the
fountaine of liuing waters, & digging
to themselues pittes that can hold no
waters. On the other side, Elias, when
as the Angel brought him a cake bakt'
on the harth, and a pot of water, was
so fully satisfied with these, that hee
went in the strength of this meate and
drinke forty daies vnto Oreb the mount
of God. Could such a small pittance of
bread and water of it selfe sustaine him
so long? No marrie. What was the
matter then? The word that proceeded
out of Gods mouth had appointed so,
that one cruse of water should suffice
him all that time. Whereby we see, that
man is not filled with drinking onely:
Man liueth not by bread onely, but by
euery word that proceedeth out of the
mouth of God.
Fourthly, saith the Prophet, Yea
cloth you, but you are not warme, Peter
Martyr sheweth, that clothing doth
keepe the bodie warme two waies: By
keeping in the naturall heat of the bodie:
and by keeping out the accidentall
cold of the ayre. Now though this be
the propertie of cloathing, yet God as
it pleaseth him, can suspend the effect of
it. Whereupon he saith, I will take a
way my corne in the time thereof, and
my wine in the season thereof, and I wil
deliuer my wooll and my flaxe. Signifying,
that euen when the corne is
come to the ripenesse, and the wine
now readie to be drunken, God will
depriue them of it. But especially we
must marke that he sai's, I will deliuer
my wooll and my flaxe: whereby he
teacheth vs, that God hath as it were,
if I may so say, bound all his creatures
prentises to vs, to preserue vs, and serue
vs, if we serue him. But in case we serue
him not, then the creatures are deliuered,
and are bound no more to serue vs.
The wool and the flax contrary to their
nature will not serue our turne, if we
contrarie to grace rebell against God.
Whereas Iohn Baptist hauing a garment
of Camels haire, and a girdle of leather
about his loynes, was well enough.
This leather serued him to as
good vse as flaxe, and the Camels haire
kept him as warme as wool. Man therefore
is not warme by cloathing onely,
but by vertue of God annexed to the clothing. Man liueth not by bread onely,
but by euery word that proceedeth
out of the mouth of God.
Lastly, saith the Prophet, Hee that
earneth wages, putteth the wages into
a broken bagge. We see in the world
many men haue great fees, great offices,
great reuenues, and yet can scarse keep
themselues out of debt. Other some,
haue but very small wages, and yet
maintaine themselues well inough, and
helpe their poore friends also. Onely
the word that proceedeth out of Gods
mouth, makes this difference. As we
may see in Iudas. Who indeed earned
wages, but seeing it was the wages of
vnrighteousnesse, therefore it run out
of the bagge as fast as it was put in: For
first, when he had it he could not hold
it in his hands, but brought it backe againe,
saying, I haue sinned in betraying
innocent blood. Then himselfe
went and made away himselfe, and
that which is feareful but once to name
or mention, all his bowells gushed
out: There is a broken bagge. But the
Patriarch Iacob, earning wages verie
hardly, to wit, seruing fourteene yeares
for his vncles daughters, and sixe years
for his lambs, in all twentie yeares, in
the ende filled his bagge full. And
though Laban changed his wages ten
times, yet he could not one time change
that blessing of god, which was alwaies

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vpon him. And though he allotted his
nephew only the spotted lambs, which
commonly were verie fewe to his wages,
yet the word proceeding so out of
Gods mouth, this prooued an infinite
gaine vnto him. Wherupon the blessed
Patriarke humbleth himselfe in true
humility and thankfulnesse to God, and
saith, O Lord, I am not worthie of the
least of al thy mercies: for with my staffe
came I ouer this Iordan, but now doe I
returne with two troups. O that we had such good soules, such thankefull hearts
in vs, as that euery one of vs would in
like sort confesse and acknowledge his
owne vnworthinesse, and the wonderfull
worth and wealth of Gods mercie.
O Lord, sai's he, I am not worthy of the
least, or I am lesser then the least of all
thy mercies. He makes no mention of
his owne paines and trauailes, though
they had beene very great in that long
seruice, but onely of the mercies of
God. These were the only cause that his
bagge was so full. Wherefore man filleth
not his bagge by earning wages
onely, but by the mercies of God. Man
liueth not by bread onely, but by euery

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word which proceedeth out of the
mouth of God.
This teacheth vs, that whether we
sow, or eate, or drinke, or cloath vs, or
earne wages, we must do all to the glorie
of God. And all we doe to the glorie
of God, when we referre the glory
of all we doe to God. Not sacrificing
to our own vaine, as the Prophet speaketh,
or kissing our owne hand: but kissing
the sonne, and offring vp to him
only the sacrifices of praise and thanksgiuing
at whose hand we receiue all
good things. For it is not our painfull
sowing that giues vs a plentifull crop:
not our eating that feedeth vs: not our
drinking that satisfieth vs: not our
clothes that warme vs: not our earning
wages that filleth our bagge: but the
good word that proceedeth out of
Gods mouth, which blessed all these
things vnto vs. Therefore as we must
not begin any of these without grace-saying,
so must we not end any of them
without thanksgiuing. And thus much
for the second place of Scripture, which
is a commentarie vpon the text: Man
liueth not by bread onely, but by euery

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word which proceedeth out of the
mouth of God.
To make good vse then of all that
hath beene spoken, I shall desire you to
obserue foure points. First, that God
can worke great matters with small
meanes. Thus saith our Lord: When I
brake the fiue loaues among fiue thousands,
how many baskets full of broken
meate tooke ye vp? they said vnto him,
Twelue. And when I brake seauen among
fowre thousand, how many baskets
of the leauings of broken meate
tooke ye vp? and they said, Seauen. Certainely
there is no reason in the world
that seauen loaues should satisfie fowre
thousand; and much lesse, that fiue
loaues fiue thousand. But Christ hauing
giuen thanks and blessed the bread, did
that by the might of the word proceeding
out of his mouth, which by the
naturall power and condition of the
bread could neuer haue beene done.
Therefore also he repeateth it, and questioneth
with his disciples about it.
That by their confession and report, all
the Church afterwards might beleeue,
that God can worke great matters with
small means, & that Man liueth not by
bread onely, but by euery word which
proceedeth out of the mouth of God. Secondly, that God can work strong
matters with weake meanes. What a
strong violent matter is it, to pull the
soule of any one sinner out of the bottome
of hell, and out of the iawes of
destruction? yet this God doth. But how
doth he it? This strong matter, howe
doth he worke it? By the weakest means
that may be. Wee haue this treasure,
saith the Apostle, in earthen vessells,
that the excelle~cy of that power might
be of God, and not of vs. O marueilous words, That the excellencie of that
power might be of God, and not of vs.
For if Angels were sent to preach vnto
vs, it might be thought, that the conuersion
of sinners consisted in the excellencie
of the Angels ministrie, not in
the power of Gods word. Now simple
and sinnefull men, such as our selues are,
no better then earthen vessels, bringing
such a treasure vnto vs, the excellencie
of this worke must needs be wholly ascribed
to God. And as it is in spirituall
foode, so it is in corporall. It is not the

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teacher, but the doctrine taught: or rather
not the doctrine barely taught neither,
but the diuine operation of Gods
spirit working with the word which co~uerteth
the soule. And so it is not the
bread onely, but the blessing of Gods
grace vpon the bread which sustaineth
our life. Thus God can worke strong
matters with weake meanes; and Man
liueth not by bread onely, but by euery
word that proceedeth out of the
mouth of God.
Thirdly, that God can worke some
matters with no meanes. When King
Asa sawe himselfe ouerpressed with the
multitude of his enemies, he praied thus
to God: O Lord, it is all one with thee,
to saue with many, or with no power, If
he had said with many, or with a small
power, it would haue beene plaine. But
with many, or with no power, is verie
wonderfull. Or rather it is no wonder
at all, seeing it is spoken of God, with
whom it is a very ordinary matter to
saue, not onely as well with a small or a
weak power, as with a great or a strong
power, but also as well with no power,
as with some power. It is a good carpenter,
who hauing crooked and rough
timber put into his hands, can hew it
and make it fit for the building. Onely
the creator of all it is which can worke,
hauing no matter at all to worke vpon.
The ordinarie meanes for plants and
hearbs to growe by, is raine: Yet God
prouided for Adam plants and herbes
before euer it had rained. The vsuall
meanes for light is the sunne. Howbeit
God created light before he made the
sunne. Light the first day, the sunne the
fourth day. We see then that God is tied
to no meanes. God can saue with no
power, as wel as with some power: God
can giue vs hearbs with no raine, as wel
as with some raine. God can giue vs
light without any sunne, as well as with
the sunne: God can feede vs if it please
him, as well with no bread as with
bread. Therefore God can worke some
matters with no meanes; and so Man
liueth not by bread onely, but by euery
word that proceedeth out of the mouth
of God.
Fourthly, that God can worke othersome
matters with contrarie meanes.
He can not onely shewe vs light without

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any sunne, but also bring light out
of darkenesse. So our Sauiour, when
hee went about to cure him that was
borne blind, tempered spittle and clay,
and put it vpon his eyes. This plaister
seemes more likely to put out his eyes
which sees, then to cure his eyes who is
blind. Yet this is the power of the word
proceeding out of Gods mouth. So the
Prophet Elizeus, when colloquinrida
was put into the pot, by casting in a little
meale into it, made of ranke poyson
a wholesome broth. So, when the Israelites
wanted bread in the desert, God
sent them Manna from heauen; & Moses
said vnto them, This is the bread
which the Lord hath giuen you to eate.
Many things here were contrary to nature.
One thing especially, that the dew
which made the manna, fell in the morning,
whereas other dew vseth to fall in
the euening, and ascend in the morning.
Therefore Moses putteth Israel in mind
of this strange miracle afterward; God
made thee hungry, and fed thee with
Manna, saith hee, which thou knewest
not, neither did thy fathers knowe it,
that hee might teach them that man liueth

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not by bread onely, but by euery
word that proceedeth out of the mouth
of the Lord, doth a man liue. Christs answer then to the tempter is, as if hee
should haue said; I want now bread in
the desart, as long agoe the Israelites
wanted it. But God by his word prouided
for them. Therefore I need not incroach
vpon vnlawfull meanes, but depending
still vpon his prouidence, I shal
neuer want. For God can worke great
matters with small meanes, strong matters
with weake meanes, many matters
whith no meanes, and some matters with
contrary means. So that Man liueth not
by bread onely, but by euery word that
proceedeth out of the mouth of God.
And yet this is no doctrine of idlenesse
and securitie neither. As we must
not by dissidence or distrust in God, vse
vnlawfull meanes: so we must not by
presuming vpon God, neglect lawfull
meanes. That we be not too distrustfull
we are sent to the lillie; and yet that we
be not too negligent, we are sent to the
ant. S. Paul knewe right well, neither
he nor any of his company should bee
cast away in that shipwracke; yet for
all that, he did not lay him downe vpon
a pillowe and sleepe, but hee vsed all
good meanes for the safety of the companie.
Hee cast out the wheat and the
tackling of the ship: he loosed the rudder
bands, and hoysed vp the main saile.
And when the ship was splitted, he perswaded
some by bords, and other by other
peices of the ship to swim safe to
land. The more to blame were they yesternight,
which when they might haue
done good, stood by still and looked
on. As though it were a disparagement,
or rather it were not a very honourable
part for any to help in a common
daunger? Or as though the fire
which was kindled by negligence,
should haue beene extinguished with
negligence also. Yea, rather the Lord
did by this fire, chastise the negligence
of some, that he might stirre vp the diligence
of all. No lesse blame worthie
was the whole towne, which standing
so neere the royal presence of the Kings
Maiestie and the Queenes Maiestie, yet
was vtterly vnprouided of all helpe in
this case. No buckets, no hookes, no
ladders, no axes, could be gotten; no
carpenters could bee heard of, which
might haue done most good at such a
time. So that if the mightie and mercifull
word proceeding out of the mouth
of God, had not helped in necessity and
time of neede, suddainly caulming and
stilling the wind, euen as that very instant,
which had beene busie all the day
before, no question it had growne to a
farre greater dammage and danger. But
I am ill aduised to meddle with these
things. I make no doubt but order will
be taken, though I hold my peace, that
hereafter the towne for all such casualties
be better prouided. Therefore here
I ende. God for his mercie sake grant,
that neither by too much presuming
confidence we may neglect the lawfull
meanes; not yet by too much distrusting
dissidence wee may vse vnlawfull
meanes; but that depending vpon thy
prouidence, O Lord, we may diligently
follow the workes of our calling, and
so continually receiue a blessing from
thee thorough Iesus Christ: to whome
with the Father, and the holy Ghost, be
all praise, and glorie, now and euermore.
Amen.
FINIS.