The ready Path to the pleasant Pasture of delitesome, and eternal Paradyse, so called, because herein is declared how, and by what means, we shall easily obtain the surpassing pleasures of heavenly felicity.  
Scene and allowed according to the order appointed.  joel. 2. 
Omnis qui invocaverit nomen Domini, saluus erit.  
Every one that shall call upon the name of the Lord, shall be safe.  
¶ Imprinted at London by Henry Denham, for john judson.   

To the Reader.  
ALBEIT THE WHOLE world be miserably plunged, and dangerously drowned in the terrible seas of Gods heavy wrath, and sore displeasure, yet (most dear christians) such are the unspeakable riches, and incomparable treasures of his heavenly mercy, that be will not disdain to relieve us, to save us, to help us, to hold us, to heal us, and to harbour us, in the most pleasant, and comfortable rest of his most gracious, and eternal favour, if with humble minds, with sorrowful, and repentant hearts, with a constant, and lively faith, we will prostrate ourselves before the everlasting throne of his immortal Majesty, hoping to be mercifully, patiently, and graciously received, only for the merits of Christ jesus, our only triumphant, and mighty Saviour. But because men now in these our days are in heart hardened, in life licentious, in love lascivious, in manners miserable, in words wilful, in sense unsavoury, in doings disordered, in talk untemperate, in wit wild, in reason reckless, in rage unreasonable, in folly forward, in fancy froward, in vice venomous, in villainy vaunting, in soul sinful, in charity cold, in fury flaming, in faith fruitless, and to conclude, in governing themselves graceless, and godless: it is necessary before they can have access to God in mercy through Christ jesus, before they can pass to the most pleasant habitation of God's everlasting, and immortal kingdom, before they can be enfranchised Citizens in heavenly jerusalem, that they expel pride, banish arrogancy, expel hypocrisy, detest all impiety, cleanse away the dregs of stinking Popery, wash out the spots of disobedient adultery, and wipe out the blemish of all blasphemous idolatry, which by none other means can more conveniently be brought to pass, then by consideration of the terrible threats of God against obstinate, hard hearted, and rebellious adversaries, against stiff-necked, ungracious, and disobedient servants, against unnatural, unthankful, and graceless children, against them, which contemptuously despise his commandments, which spitefully neglect his fatherly counsel, which wilfully transgress his holy laws, which disobediently refuse to give ear to his advise and censure, which voluntarily cast themselves headlong, into the perilous puddle, and gaping gulf of all abominable uncleanness, unlawful wickedness, and extreme misery. I have therefore (dear christian) in this my short treatise, wherein my principal, and especial purpose is to bring men to the most necessary, profitable, and wholesome exercise of godly prayer, first declared the horrible estate, and second death of such, who do not, and will not practise earnest, and hearty prayer, now whilst God doth lend them leisure, and give them opportunity, to reform their looseness of life, to return unto him with hope of mercy, to escape the vengeance ready to be poured out upon stifneckned sinners. I have (I say) first declared, and manifestly proved, that such, unless they repent, shall have none other end, but eternal condemnation in the bottomless pit of hell fire in most bitter anguish & immortal misery. Secondarily I have plainly set forth with certain proof, the most happy end, the blissful estate, the good condition of those, who with hearty mind, and earnest affection, and pure Zeal embrace the godly practice of perfit prayer. By the first part, the terror of God's intolerable vengeance may batter down the strong walls of proud, and unbroken hearts, by the second, the bruised consciences of the sorrowful christians, may be happily repaired, and raised up again. By the first, sleepy security may wholesomely be banished, by the second, godly certainty of salvation may easily be procured, through the first, man's heart may be wounded, through the second, it may be salved, by the first man's mind is, as it were, launched, by the second, healed, by the first, roughly scoured, by the second freshly beautified, by the first, opened, by the second cleansed, by the first, cut out, and framed, by the second, polished, by the first, half delivered from the bonds of cruel Satan, by the second, safely brought into the gracious favour of our immortal Saviour. Thirdly, lest something should seem to be wanting, for the better instruction of the simple Christians, I have briefly given certain rules, and precepts, wherewith if always our prayers be well ordered, we shall undoubtedly obtain our good requests at the hands of God, which thing assuredly as it is profitable at all times, so in these our most miserable, and woeful days, it is most necessary. For when our enemies do invade us, it is then time to prepare to battle. When vice reigneth, than it is necessary to see, that virtue be succoured. When Satan triumpheth, than it is high time to pray, that he may be displaced. When true humility once is defaced, than it is time for hypocrisy to be suppressed, and now when rebels rage, sometime in inward cogitations, sometimes in outward eruptions, it is necessary for the health, and safeguard of good christians with earnest and hearty minds, to desire God, that all their enimious wicked enterprises may be confounded, their endeavours overturned, their devilish purposes altogether disappointed, and that the princely estate of our most gracious, and godly sovereign Lady, Queen EliZabeth, may for ever be mightily preserved, worthily maintained, and most prosperously confirmed, which I beseech God in the bowels of Christ jesus mercifully to grant. For prayer in what estate soever we be, is either our only stay, comfort, refuge, and consolation, or else our principal defence, and safeguard. There withal the subtle assaults of crafty Satan are easily escaped, his sleights avoided, his rage refrained, his fury bridled, and all his endeavours utterly disturbed. And contrariwise, by prayer especially the mercies of God are liberally granted, his grace obtained, his favour found, his love alured, and his gracious goodness bountyfully bestowed. Wherefore let us embrace the godly practice of hearty prayer, as the sure seal of our eternal salvation, as the pledge of our redemption, as the certain token of our blessed election, and so undoubtedly we shall at the last reign for ever, and ever with Christ in all felicity in his glorious, and immortal kingdom, which he grant for the merits of his most precious passion, to whom with the father, and the holy ghost, be all honour, praise, and glory, world without end. Amen.  
God save our Noble Queen ElyZabeth, and send continual peace amongst her loving subjects.  
I T.   

¶ The ready path to the pleasant pasture of delitesome, and eternal Paradise. etc.  

How gracious, favourable, and merciful God is to his creature man, and of his first fall, and the decay of his successors or posterity. The first Chapter.  
ALthough the grievous abomination of our poisoned, and spiteful hearts, the most execrable ends of our malicious, and devilish endeavours, the blasphemous villainies of our disdainful, deadly, and desperate impiety, do deserve most terrible torments, most heavy plagues, most bitter, and eternal anguish, in the bottomless pit of perdition, without redemption: yet the merciful goodness, and unspeakable kindness of God, our tender father, our careful keeper, our holy saviour, doth not only cast us headlong (which we deserve) into that dangerous darkness, and gaping gulf, which burneth with fire and brimstone, where is continual weeping and gnashing of teeth: but also most gently calleth us again unto him, that we may taste of his mercies, most pitifully bewaileth our wickedness, most heartily forgetteth our iniquities, most carefully cutteth off our corruption, most readily repaireth our impaired and depraved nature, most willingly winketh at our detected enormities, most graciously covereth our shameful nakedness, most mightily maintaineth our cause against our open adversary the Devil, most earnestly desireth our health and salvation, most attentively waiteth for our godly reformation, most largely promiseth us a glorious crown and eternal kingdom, with free deliverance, and present pardon, if with pure heart and true zeal we shall call upon his holy name, and seek succour in jesus Christ, of his immortal majesty. For when he of his infinite goodness, and exceeding mercy, did first frame and form our father Adam, and raised him up out of the slimy bowels of the fruitful earth, when he had breathed into him the spirit of life, when he had endued his reasonable soul with the bright beams of most perfit knowledge, and had bestowed upon him the blazing lights of most excellent & approved virtues, when he had given him the sovereign science both of celestial, earthly, heavenly, mortal, and immortal things, when he had given him power over all the creatures, which were under the cope of heaven, and had for this only cause builded the wide world, that man his most noble and surpassing creature, might with all manner of delight, enjoy the commodities of the same, and at the last, when he had placed him in Paradise, being a place of pleasure, a pasture of delights, a most sweet, pleasant, and fruitful garden, and licensed him to taste of all the fruits and pleasures of the same, wherein he might for ever have led a most happy life, and never have felt the bitter pangs of extreme dolour, wherewith now he is compassed and beset of every side (only charging him to abstain from the tree of knowledge of good and evil, enjoining thereunto a severe punishment the more to restrain him: than this wilful, stubborn, and unthankful man, not contented with this heavenly state, but aspiring against the just and express commandment of his loving father, and immortal creator to such dangerous and devilish knowledge, whereby was wrought his utter destruction and miserable confusion; gave ear to the contagious council and pestilent persuasion of enchanted and bewitched Eva, who by the sugared tunes of the cursed Satan, received the empoisoned bait which was covered with false, fair, and feigned promises, whereby they were both so foully spotted, and so miserably deformed, that where before they had the similitude of God engrafted in their hearts, now they were plain patterns and express images of the hellish serpent: where before they were shining stars illuminate with the wholesome light of the heavenly spirit, now they were dark and misty clouds, destitute of all clearness, and clad with most horrible impiety: where before they were decked and adorned with singular integrity, justice, and purity, now they were beastly blemished with the filthy spots of wretched villainy, pride, and impurity: where before they were chief inhabitants, and principal possessors of peerless and pleasant Paradise, now they were become exiled strangers, expelled vagabonds, and beggars banished from all felicity: where before they were obedient servants now they were rebellious enemies: before friends of God, now ●endes of hell: before in blessefull estate, now in damnable and extreme misery: before almost equal with Angels, now worse than Devils: before better than all earthly creatures, now more abominable than brute beasts: before the loving sons of a tender father, now the open adversaries of a severe judge: before cherished and beloved children, now false and forsworn felons: before blessed and immortal creatures, now cursed and mortal misers: before without trouble and anguish, now oppressed with calamity, grief, and sorrow: before without contagion, now subject to sickness: before ever joyful, now for ever sorrowful: before never comfortless, now always in themselves hopeless and helpless: before puissant Princes, now pelting peasants: before polished & precious paragons of virtue, now peevish and polluted Pagans': before partakers of eternal happiness, now meet firebrands of terrible torments: before sacred Temples of the holy ghost, now defiled and stinking channels of all sinful villainy, reckless, crooked, crabbed, and blasphemous impiety. And, alas, into this so piteous a plight, so miserable a case, so grievous a danger, and so present perdition, we poor wretches, which be their unhappy sons, their damned offspring, their wicked progeny, are by their heinous offence, and our own corruption fallen and entrapped, from the which we through our own selves, or our own strength, can never be delivered, but do daily more and more by vain cogitations, by disdainful dealings, by cursed hypocrisy, by abominable obstinacy, by swelling pride, by loathsome hate, by cankered contempt, by devilish envy, by sleepy security, by negligence in prayer, by diligence in evil doing, by outrageous oppression of the poor, by defrauding of the simple, by spoiling widows, by deceiving orphans, by traitorously neglecting and nothing regarding our bounden duties, do provoke to wrath the almighty God, and compel him to pour down his heavy plagues and grievous indignation upon us, to our utter ruin and confusion.   

The promise of Christ the Redeemer of man, and his conquest to deliver him out of thraldom, and our duty contrary. The second Chapter.  
BUt in this our damnable estate and condition, when we could see nothing but deadly desperation, and the monstrous mouth of the burning pit of hell ready to receive us, than our exceeding good, gracious, and gentle God, whom before we had so unthankfully forsaken, so dangerously despised, so villainously contemned, so lewdly displeased, so maliciously provoked, so wilfully cast off and rejected, that we had rather to follow the song of Satan, the lure of the Devil, than the sage advise, and wholesome council of so merciful a maker, he (I say) than did open the deep and hid treasures of his manifold mercies, and did yet once again show us the gracious favour of his loving countenance, promising even then at the fall of our old father Adam, that his only son Christ jesus should descend from his celestial throne and seat of majesty, and take the nature of a man upon him, and should break the head of the Serpent, that is, he should daunt the power of the Devil, valiantly vanquish the host of Satan, puyssantly conquer the camp and company of our enemies, overthrow the kingdom of bloody Belzebub, break down the gates of the nethermost hell, and beat down the walls of the Devil his defensed Castle, and deliver us poor afflicted people from the cruel rage, and violent clause and tearing teeth of our devouring enemy. This was performed at the fullness of time, in the latter days, when God sent his Angel to the most happy, holy, sacred, and pure Virgin, who being overshadowed with the spirit of the most highest, brought forth Christ jesus, our only Saviour, our only redeemer, our only succour, safeguard, and defence, our sure and steadfast rock, our stable and constant hope, the rampire and castle of our health, the sovereign salve of our heavy and sorrowful hearts, the sole and singular, and most wholesome remedy for all our diseases. In this case therefore, we must do our diligent endeavour, that we may apply this plaster to our grievous wound, and so fruitfully enjoy the commodities of the same. For like as a great and infinite treasure, lying hid in the earth, will not enrich us, unless with labour, care, and diligence we dig up the same, and like as a great, swift, and courageous courser, will nothing profit us in flying from our enemies, unless we learn how to sit fast upon him, and so to escape, and as the surpassing knowledge, cunning, and science of a learned, and well experienced physician, will not help to cure our malady and sickness, or procure our health and safety, unless we open our disease unto him, and desire his aid, comfort, and assistance: even so the marvelous mercies, the manifold merits, and incomparable deserts, the everlasting goodness, and bounteous liberality, the riches and excellent greatness of the inestimable grace of God, through our sweet Saviour granted unto us, will not cure our disease, will not enlarge the bounds of our liberty, will not deliver us from the bonds and chains of Satan, wherewith we are clogged, will not enrich us with the glorious gifts, and precious pearls of justice, holiness, eternal life, and purity, unless we with humble hearts, with thankful minds, with heavy cheer, with heart oppressed, with grievous groans, lamenting our former iniquities, confessing our manifold misdeeds, detesting all impiety, craving pardon for our committed blasphemy, and heartily sorrowing for our accustomed idolatry, stubborness, and wilful disobedience, do display our misery, and open before him our shameful nakedness, and in the bowels of jesus Christ, in whom he is well pleased, desire him with constant faith, with certain hope, with earnest and continual prayer, to have mercy upon us, to illuminate our hearts with the spirit of knowledge, to scour away the clouds of ignorance, to wash away the spots of sinful disobedience, to kindle in us a fervent, heavenly, true, burning, and godly charity, and to work in our hearts a continual desire always to fulfil his most blessed will, and therewith all to give us the power of his holy spirit to perform the same, to the glory of his eternal majesty, the comfort of the godly, the fruitful edification of our brethren, and the salvation of our own selves, & souls for ever and ever, in his glorious and immortal kingdom.   

The mean, and way how to come to our heavenly father, with a promise of the Author to entreat of prayer, and a division of his work. The third Chapter.  
IF we will therefore be the sons of God, if we will be partakers of those infinite and celestial commodities, which were gotten and purchased by the most pure blood of the immaculate Lamb, if we will be healed by the sweet salve of his bloody wounds, we must not slack to run unto God our heavenly father, with continual and hearty prayer. Which prayer because it is a thing so necessary for christians, that without the same we cannot attain to the grace of God, and merits of our saviour Christ, and seeing that daily experience doth apparently, but pitifully teach us, that in these our days it is an exercise that is nothing at all, or very lightly used of many which bear the name of Christ, but in deed are not christians. I mean and mind by the assistance of almighty God, and aid of his holy spirit, 
The purpose of the Author.  to entreat something of the same, I say, of prayer: that the proud contempt of the disdainful Epicures, which pass not for prayer, may be something abated and diminished, that the licentious life of beastly belly Gods, which take all their delight in worldly filthiness, may by the terror of God's judgement, be corrected and amended, that the rarelesse concupiscence of worldly wicked men, which wallow in wealth and worldly banities, may by the knowledge of the bounden duties be cut off, and contemned, that such as be deceived by simplicity may be reformed, that such as know not how to pray so, that they may mercifully be heard, may charitably be instructed, that such as are already forward in the same, may thereunto be the more incensed. 
Tomo. 5. lib. De precatione.  For Saint Chrysostome saith that prayer is as the root and foundation of all virtues. For as the foundation doth make a ship or house to be strong, and holdeth it, that it may not be dissolved: so the exercise of prayer doth hold our life, and maketh it strong on all parts, and so, that without this no good can happen unto us, nor any thing, which belongeth to our health. I will therefore that I may the more orderly proceed, divide my whole talk into three principal parts, and first by the grace of God, I will declare that if we do reject, or nothing regard earnest, and hearty prayer, that we be in present danger of eternal damnation. Secondly, that if with pure prayer, we do as we aught, call upon God in jesus Christ our blessed saviour, for the assistance of his holy spirit, we shall be sure of most happy, blissful, & immortal salvation, and thirdly, God guiding me, I will show plainly how we may pray so, that assuredly we shall obtain our request. For although, the singular goodness, and incredible mercies of almighty God, our loving father, cannot allure us, the terrible vengeance, which he poureth down upon stiff-necked sinners, may perchance constrain us, to accomplish that, which of duty we should perform. Then when by continual fear, of grievous plagues and punishments, we are driven from former negligence, to needful and healthful diligence, when by terror of severe justice, the rain of our lose liberty is drawn in more straightly, so that we may not run like roisting rovers at random, to the heavy displeasure of our almighty judge, as willingly we would, and unwisely were wont, it may he, that the constant hope of so bountiful a reward, so princely pearls, and surpassing a benefit, as is eternal salvation, may provoke and entice our appetite to show some earnest zeal, and hearty desire to please and serve our maker. Afterwards lest some simple, rude, & ignorant people, as many there be (the more it is to be lamented) should persuade themselves, that they serve God well by prayer, when they deface his glory by some of their own superstitious inventions, or popish hypocrisy, it will not be far from our purpose, briefly to prosecute the nature of true prayer.   

That such as neglect prayer, be in danger of hell fire, the first part of the Author's division, which is continued unto the .18. Chapter. The fourth Chapter.  
But first I have to prove, that such, as neglect the exercise of prayer, are in danger of hell fire. And that plainly appeareth, because they flatly break the commandment of god, and wickedly contemn the council of Christ our saviour. They deprive God of his honour, and worship, they are trees, which bear no fruit, they are void of faith, hope, and trust in God's mercy. That they contemptuously despise the commandment of God and Christ our saviour, it is evident. For the princely Prophet in the person of God saith, and flatly commandeth on this sort: Inuoca me in die tribulationis, & eruam te, & glorificabis me, that is, call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me, And Christ our saviour chargeth us on this manner: O rate ne intretis in tentationem. And saint Paul replenished with the holy ghost, writeth thus. Instate deprecatione, vigilantes in ea cum gratiarum actione. Pray earnestly, and continually watching there with all, and giving thanks. And again, Christ saith. Petite, & accipietis, quaerite, & invenietis, pulsate, & aperietur vobis. Ask, and you shall receive, seek, and you shall find, knock, and it shall be opened unto you. And I will destroy (saith the Lord in the first of Sophonie) the men that have not sought after the Lord of jacob. Such infinite places there are to be found in the scriptures, which plainly testify unto us, that God straightly commandeth us to call upon him, and threateneth destruction to such as seek him not. Now therefore such as do not take this means, which God hath provided to come unto him, must needs incur the displeasure of him. And alas how are we able to withstand the severe judgement of so mighty a god? why do we not tremble and quake to see ourselves in so great a grievous danger▪ for as Paul saith, it is a terrible thing, to fall into the hands of the living Lord. Who shall deliver us from the torments, that he shall cruciate, and torment us withal? Who shall save us, if he condemn us? Who shall bless us, if he curse us? Who shall restore us to any life, if he do lay upon us most bitter death? Desperate is the estate of such, as will not call upon him, and they undoubtedly can look for nothing else, but extreme, and cruel punishment. For even as a Prince here upon earth, if he take a felon, which hath transgressed the laws, disturbed the common wealth, disquieted good and godly subjects, violated his faith, despised magistrates, and villainously committed treason against his liege, & sovereign Lord, if to such a one, he of his free goodness, gentle moderation, and mercy, do grant so much favour, that if he give up a supplication unto his majesty, he will grant him pardon, for his committed crimes, & heinous offences, and then the rebellious transgressor of the laws, either thorough negligence or contempt, do refuse so gentle an offer, will never let him escape without grievous, horrible, and dreadful torments: so God, prince of all princes, and Lord of Lords, whose mighty majesty we unthankful creatures have not duly reverenced, whose name worthily we have not glorified, whose glorious praise we have not magnified, whose justice, we have not feared, whose fatherly mercies we have not embraced, whose commandments we have contemned, whose fearful judgements we have not regarded, whose decrees, and ordinances, we have neglected, whose counsels we have cast off, and ungratfully refused, whose burning wrath, and hot indignation, we have deserved, if we do reject his fatherly goodness, and tender care wherewith he doth call us unto him again by prayer, and supplication, through his dearly beloved son, Christ jesus, our saviour, and still continued wilful, and obstinate in our old cankered, and hateful disobedience, will undoubtedly cast us headlong into utter darkness, and painful pangs and bitter anguish, with the Devil and his cursed Angels. For as he is gentle, so is he just, as he is amiable, so is he terrible, as he is merciful, so is he wrathful, to the humble, and penitent, he is a mild, and favourable comforter, to the stiff-necked, and disobedient, he is an ireful revenger, to the true christians, a present relief in danger, to disdainful hypocrites, a consuming fire, to poor afflicted, and oppressed Abel's, a cheerful, and faithful friend, to persecuting Cainites, an open enemy, to his seely sheep, a careful shepherd, to ravening Wolves, a ramping Lion, to simple souls, a courageous captain, to deceitful Devils, a perpetual torment, to faithful people, a sure defence, to tering Tigers, a devouring adversary. For in his wrath, he will consume his enemies, and in his fury, will confound all his rebellious adversaries. Therefore David saith, 
Psalm. 2.  serve the Lord with fear, and rejoice unto him with reverence. Kiss the son, lest he be angry, and so ye perish from the right way. If his wrath be kindled, yea, but a little, blessed are all they, that put their trust in him.   

The dreadful end of them, against whom God's wrath is kindled, and the danger of the contempt of god's grace. The fift Chapter.  
THe Prophet here knew the dreadful end of those against whom the wrath of God is incensed, and their of God inflamed, he, I say, knew to what piteous estate, what lamentable, & miserable end, what horrible condition they should come to at the last. Therefore, he accounteth them blessed, holy, heavenly, happy, that put their trust in the Lord, that serve him with fear, that worship him, that obey the commandments of his divine majesty, with just reverence. 
Num. 16.  For in the sixteen of numbers, we may some thing perceive how God will punish contemptuous persons, and rebellious despisers of his will and commandment, where he maketh the earth to open her mouth, and to swallow up Core, Dathan, and Abiram, with their tents, wives, & children, in the sight of all the people of Israel, because they refused to come at the call of Moses, being a man as we are. What therefore shall he do unto us, if we despise the commandment given us of himself, so often repeated in the scriptures of purpose by the holy ghost, so constantly confirmed by godly Prophets, so manifestly declared by Christ himself, his dearly beloved son, perfit God and man, which came down from heaven to teach us this lesson: Quisquis invocaverit nomen domini, saluus erit: whosoever shall call upon the name of the Lord, he shall be safe. What shall he, I say, do unto us in this case, if in that case, he commanded the earth to swallow them up quick, and carry them to hell? We may assuredly, unless with repentant hearts we call upon him, look for nothing else but utter ruin, and confusion, but eternal damnation, and immortal misery, but for the terrible troubles, of tormented devils, and most cruel strokes of most heavy plagues. Let the desperate estate of cruel and cursed Cain make us beware, who would not after his heinous and bloody fact, come to the throne of God's mercy with tears, and lamentation, to bewail his wickedness, but mistrusting the infinite goodness, and marvelous riches of the grace, and favour of our mighty maker, and tender father, become abominable before the face of God, and a terrible example to all such, as contemn the great mercies of God, laid open to all them, that with humble, and ready minds, will thankfully by prayer receive them. Let the consideration of unjust judas, who after he had betrayed Christ, the holy one of Israel, and unspotted lamb, which taketh away the sins of the world, did hung himself, and would not take hold of the promises of God, but desperately despaired of the goodness of him, among the company of whose Apostles before he was numbered, stir us more fervently to run to God in Christ our saviour withal diligence, with all continuance, withal certain hope, and pure faith, in supplication, in prayer, and thanks giving. For if we do, as did these miserable men, not look to be proffered mercy, but refuse the same, we shall be accounted breakers of the commandments of God, despisers of his word, wicked workers of iniquity, and consequently, worthy of the same most unhappy revengement, & just judgement, which they were afflicted withal.   

An answer to a captious cavillation, that might be laid to the Author. The sixth Chapter.  
BUt some perchance will say, that these two last examples do not so much belong to negligence in prayer, as to an horrible terror in their own conscience, conceived for the cruel facts, they had committed. I answer, that herein both may plainly be perceived. For that which in this place is most for my purpose, in these examples, we see the justice of God executed against them, that did violate his commandment, by treason, murder, and falsehood. Therefore death, and hell fire, is the guerdon, and reward of such as despise the will of God, and the will of God is, that we should glorify his name by pouring out our prayers unto him. Again, we may easily see, that not only desperation, but also a will to commit these horrible crimes came through lack of ferventness, and by a cold negligence in prayer, wherein they should have desired in all there doings, the direction of God's holy spirit, which if they had done, they had assuredly been free, both from the terror of desperation, and also from the guiltiness of so mischievous villainies. For saint Chrysostome saith: Sive quis virginitatis amore tenetur, sive quis studet amplecti honorabilem coniugij castimoniam, sive quis meditatur inijcere fraenum iracundiae, & cum mansuetudine familiaritatem habere, sive quis putet ab invidentiae lue purus esse, denique si quis aliud quippiam facere studet, quod ad rectè uniendum pertinet, duce precatione commodum, & facilem habiturus est pietatis cursum. Whether a man be in love with virginity, whether he endeavour to embrace honourable, and chaste matrimony, whether he covite to bridle anger, and to be gentle or courteous, whether he wish to be clean and pure from the pestilent, and foul spot of envy, or to conclude, if he desire to do any thing, whatsoever it be, that pertaineth to good and godly life, by prayer he shall easily, and commodiously attain unto it. The lack therefore of ferventness, and the dangerous negligence in prayer, doth bring all wickedness, uncleanness, desperation, murder, and all impiety. This therefore is the cause undoubtedly, why in these most miserable days of ours, both here, in the Realm of England, and almost throughout all the places of the whole world, men run headlong into the pit of ignorance, and error, that they swarm together to stir up wilful, and witless warfare, that they swarm away from the strait path of christian righteousness, that they rifle in rancour, hatred, & abominable enmity, that they swell with the venomous poison of pride & presumption, that they with all endeavour pluck down the golden pillars of godly peace, & unity, that violently they break the bands of heavenly concord, that they root out the stamp of true religion, that they impugn the state of wholesome verity, that they darcken the bright, and shining beams of christian knowledge, & clog themselves with the filthy fetters, of all abominable outrage and iniquity. But what? Do we think, that the God of jacob, and Lord of Israel now at the last sleepeth? Or do we think that he which neither slumbereth, nor sleepeth, now winketh at our wickedness and will not see it? Or do we think, that he, which destroyed afore time the people, that wrought wickedness before his face, hath now changed his nature, and is no more displeased with blasphemous behaviour? Or do we think, that we are of ability to withstand his fury, when he shall rise up to take vengeance upon us for our horrible vices daily more and more increasing amongst us? Or do we think that we have a special privilege, and prerogative to do what seemeth good in our foolish fantasies, and idle brains, without correction more than other have had before? Or do we think that the power is either daunted, or his arm abridged, or his might impaired? Or do we think, that he loveth us more than he did his chosen charge, and peculiar people of Israel? Or can we think so blasphemously, that now he taketh delight in our filthy doings, in wanton wills, and proud pranks, and cursed hypocrisy? Not no. Let us not flatter ourselves, nor dally with God, but let us wisely consider, & justly ponder our lose, and lewd lives, whereby we deserve most sharp plagues, and punishments, most heavy, & hasty revengement, most severe, and rigorous judgement, & let us know, that the passing patience, and gentle sufferance of God, our heavenly Father, doth allure us to speedy repentance, to continual care, yea to haircloth, and ashe●, that so we may yield unto his majesty for a pleasant, and sweet sacrifice, the beautiful buds of dutiful obedience. And let us well consider the mighty wrath of God now long ago set on fire against us, and therewithal know that he sleepeth not, although he sustain us, that he winketh not, although he woontedly do warn us, and that he is not pleased, although to prove us by gentleness, his plagues be something ceased, nor that we can abide his displeasure bursting out, like a devouring tempest, although he for his mercy sake do abide patiently for our return, nor that we be privileged, or authorised to use the works of darkness, which only belong to the sons of eternal darkness, although we by long sufferance be mercifully borne withal, nor that the stretched out arm of God is any thing abridged, although the violent force of his valiant power be nothing in punishing as yet extended, or exercised, nor that he delighteth in our disordered appetites, although as yet he do not pour present destruction upon our heads, nor that he holdeth us more dear, than he did his chosen people, & proper possession, the house of Israel, although he more severely did execute judgement upon them than upon us.   

That if God spared not the jews, his peculiar people, he will not spare us, bastardly engrafted in him. The seventh Chapter.  
FOr how is it possible that we which are but the branches of wild Olives, should receive more favour, force, or nourishment, of the true, and natural olive tree, than the natural sprowtes, buds, and branches of the same? the Israelites were, as though it were engrafted in the sweet graces, and tender mercies of almighty God, watered with the wholesome showers of heavenly clemency, nourished with the fruitful fatness of the soil, wherein they were planted, that is, of Christ jesus. They were a nation even by the choice of God himself, separated from all foreign, and strange people, for whose sake he showed many wonderful, and mighty miracles in the land of Egypt, and afterwards they were fed miraculously with the food of Angels, they received to their comfort the clear streams of most fresh and wholesome waters, flowing from the flinty stones, and craggy rocks in the dangerous desert, with many such like things, which did argue most manifestly the riches of God's mercy toward them. Yet for all this, when they rebelliously did murmur against God in the wilderness, when they despised his servant Moses, and grudged at his commandments, he overthrew them in the desert, he plagued them most horribly, sending fiery Serpents amongst them, he persecuted them unto the death, and pyttifully destroyed them. How much more therefore shall he put us out of the book of life, and cut us from the stock, upon the which we were contrary to nature, as wild Olives, set, and planted, if we do not prevent his fury with hearty, sincere, and humble contrition, if we do not appeal to his mercy seat by constant, certain, and trusty faith, if we do not speedily return unto him with a faithful endeavour, never again to revolt from him by lewd conversation, or unchristian cogitation? How can it be, that he which is the Fountain of all justice, should any longer protect the devilish imps of Antichrist, spotted, and defiled with all injustice, that he, which cannot be pleased with any thing, which savoureth of any corruption, should any longer cover our cursed abomination, and execrable impiety? O the deep dangers, wherewith we are compassed. O the piteous, estate through which we are endangered. O the profound pit of perdition, whereunto we are plunged. If thus we most miserable, and woeful wretches, wickedly continued without remorse of conscience, if we thus ragingly do run forward into vice, and villainy without recourse, if we thus obstinately do persist in our peevish purposes, and pestiferous inventions, without remembrance of our estate and calling, death shall devour us, horror shall hold us, terror shall confound us, confusion shall overwhelm us, bitter anguish shall oppress us, sin shall subvert us, sorrow shall shake us, the justice, and judgement of God shall consume us, cruel enemies shall invade us, shame shall shadow us, terrible torments shall entrap us, the fire of God's vengeance shall burn us up in the twinkling of an eye, and the pains of hell shall plunge us into most desperate, and deadly dolours. In time therefore dearly beloved Christians, and natural Country men, consider that the long suffering of God calleth us unto repentance. For God would not the death of a sinner, but rather that he should turn from his wickedness & live. He is a God, that delighteth in mercy, that dealeth friendly with the friendless, that succoureth the simple, that wisheth the wealth of the wounded, that comforteth the clogged conscience, that breaketh the bonds of the imprisoned soul, and heavy mind a sunder, that favoureth the fettered feet of his chosen servants, that plucketh out the poor out of the pit of penury, and placeth them in the pleasant pasture of delitesome Paradise.   

A repeating of the purpose of the fourth Chapter, that is, of the danger of them that neglect prayer. The eight Chapter.  
But let us return to our former purpose, and prove that they be in danger of eternal damnation, that despise and neglect the godly exercise of prayer, which hereby is proved, that thereby they deprive God of his due honour and worship. For the worship of God, is nothing else, but a religious work commanded of God, and offered of us by faith to him to the setting forth, and celebration of his glorious, & renowned majesty. And as it appeareth by my former discourse, God hath commanded this kind of adoration, when he saith. Inuoca me in die tribulationis: call upon me in the day of trouble. And again, when Christ saith: petite, pulsate, quaerite, ask, knock, seek, and, orate ne intretis in tentationem: pray lest you fall into temptation. And oftentimes we hear the like spoken to the same purpose. It is a work therefore by him commanded. And moreover, we may well perceive that nothing can more pertain to the glorious praise of God almighty, than to look down from the throne of his heavenly majesty upon poor afflicted people, hanging only upon the hope of his infinite goodness, and accustomed mercy, and to relieve them, that have nothing else to stick unto, as aid, and comfort, but his gracious, good, and gentle favour, whereby they may be delivered from the tyrannous rage, and more than beastly cruelty, of their savage, and sworn enemies. For what made the glorious name of the God of jacob so much to be redoubted amongst all nations, as did his unspeakable mercy, wherewith he visited the children of Israel, when they were oppressed of the tyrannous Egyptians. He heard their groans, their hearty prayers pierced the misty clouds, and came before his presence, they ascended into the ears of his mighty majesty, their heavy griefs, and bitter sorrows were not hid from his knowledge, but obtained most just revengement against the blind, and obstinate Egyptians, whereby his name was most manifestly glorified. For many times he plagued with most sharp punishment the whole land of Egypt for their sakes, with Frogs, Grasshoppers, Caterpillars, death, and destruction of the first borne, and such like, and at the last overwhelmed all their chivalry with the blustering storms, and roaring rage of the read Sea. The due consideration, and circumspect animadversion of this only history will doubtless to every christian man, led with the spirit of God, and numbered amongst the elect vessels of salvation, sufficiently express the notable efficacy of prayer, on both parts, first both to understand the force in prevailing with God, and also the glorious renown of the Lord his eternal majesty, through granting the request of his poor people. For when his people, the children of Israel, were after much affliction, trouble, and torment, delivered out of the land of Egypt, and was going into the wilderness to serve the Lord their God, Pharaoh, and all his host, persecuted them in all haste, to bring them again into bondage, which would have been more grievous, and sorrowful, than present death unto them. And when they were in such case that presently before their faces was the read foaming, and roaring Seas, upon their right hands high, steep, and craggy mountains, upon the which they could not ascend, and escape, upon their left hand no refuge, but dangerous, and deadly perils, behind their backs, their cruel, disdainful, wicked, and horrible enemies, threatening death, torments, and perpetual misery: then they cried unto the Lord in their misery, & he delivered them out of their distress, 
Exod. 14.  they poured out their complaints before him, and he glorified himself by their deliverance, they humbly sought for his gracious assistance, and he mercifully granted the request of their earnest prayers, they feared bondage, he gave them liberty, they were compassed with grievous dangers, he gave them sure, are safe passage, they were ready to be devoured of the sword, he overthrew their enemies, they were almost persecuted unto death, he brought to pass that they saw the death, and destruction of there persecuting tyrants. But how did he deliver them? Certes he commanded the wild waters to stay their course, to loose their swiftness, to change their nature. He made the weltering waves to be turned into strong walls, the surging seas into the use of sturdy stones, the flickering floods into a steady bridge, so that his people passed over with ease, & safety. But when the Egyptians were so bold, to enter into the same passage, they were overwhelmed in the waters, the walls turning, and changing themselves into their wonted nature. Thus was his glory magnified, his name glorified, his power known, his mercy specified, his terror taught, his love enlarged, his might multiplied, his goodness graffed in the hearts of his people, that afterwards they loved him as a careful father, they feared him as a mighty revenger, they honoured him, as a peerless Prince, they reverenced him, as a severe judge, they glorified him, as their only deliverer, they sanctified him as their holy profectour, they followed him, as a well experienced captain, they obeyed his will, as their only guide, and defender. For his name to them was favourable, to other nations, and people terrible, to them comfortable, to gentiles fearful, to them peaceable, to others dreadful, to them it brought quietness and safety, to others confusion, to them tranquillity, to others misery, to them plenteousness of all things, to other penury of things necessary, to them solace, to foreign kingdoms ruin, and overthrow, to them pleasure, to other plagues, to them a joyful expectation of mercy, to others an horrible terror of extreme judgement.   

Nothing appertaineth more to the glory of God than prayer. The ninth Chapter.  
WHat therefore can more belong to the establishing of his praise, to his royal pomp, to the blast of his magnificence, through all the earth, to the publishing of his glorious name, than with humble, and hearty prayers continually to be called upon, of his afflicted people, that he may stretch out his arm, and declare his power, & bend his bow, and valiantly overthrow his enemies? Verily nothing. For thus he looseth the simple captives, and bindeth the bloody Balaamites, he saveth his seely soldiers, & spoileth the boasting bloodsuckers, he protecteth his poor people, and racketh unruly ribalds, he mightily beyond all hope helpeth the miserable, and contrariwise, debaseth, subverteth, & confoundeth the bragging boldness of the proud disdainful, and swelling tyrants. Seeing therefore that it is a religious work commanded by God himself, enjoined to us by Christ our only saviour, taught by the Apostles, and Prophets, tending to the celebration, & propagation of his eternal glory, renown, and reverence, as nothing more by subduing the stubborn, sinful, & malicious people, and by relieving, helping, and succouring, his afflicted, humble, and silly flock, it must needs follow, that they which despise the use of prayer, and negligently, nay rather, obstinately, and devilishly contemn the commandments, and promises of God, our heavenly father, and nothing regard his gentle admonition, calling them by patience to hearty repentance, and amendment of wicked life, that they, I say, deprive God of his due honour, spoil him of his worship, rob him of his reverence, and consequently, fall into the danger of eternal damnation. For 4. johan. Pater tales quaerit, qui adorant illum. The father seeketh such, as worship him, not such as renounce his laws, and reject his commandments. And his not seeking is nothing else, but misery, grief, anguish, and condemnation. Again, they are trees which bear no fruit. For they which are not possessed with the spirit of God, which are not directed with his holy hand, which are not illuminate with the light of heaven, which are not assisted with the help of the highest, nor stirred up with the motion of the holy ghost, nor plentifully enriched with the graces of Christ our saviour, cannot because of their weakness, will not because of their wilful wickedness, neither do covet because of their frail, and cursed corruption, either to deliver themselves from the chain of Satan, wherewith they are bound and tied, or to replenish themselves with the sweet, and well savering flowers of virtues, that they may be purified, to the proof whereof, Christ saith. john. 15. Quia sine me nihil potestis facere, because without me ye can do nothing. And Math. 15. Omnis plantatio, quam non plantavit pater meus caelestis, eradicabitur, every planting, which my heavenly father hath not planted, shall be rooted out. And john. 15. Si quis in me non manserit, eiectus est foras, sicut palms. etc. If any man doth not abide in me, he is cast out, as a branch, and withereth, and they gather it, and cast it into the fire, and burn it. Here we may perceive that 〈◊〉 are not directed with the spirit of God, are not the sons of God, but imps of Antichrist, not the friends of God, but the limbs of the Devil, not swallowers of salvation, but heirs of eternal condemnation. And saint Paul saith. Filij dei sunt, qui spirit u●de●●guntur. They are the sons of God, which are driven by the spirit of God. And Christ saith in the, 15. of john. Ques meae vocem meam audiunt. My sheep hear my voice, and his voice is. Luc. 15 Quod oportet semper orare, nec defatigari. That we must always pray, and never be weary. And in the sirt of Matthew he prescribeth form of prayer, saying. Ad hunc ergo modum orate vos. Pator noster. etc. Pray ye after this manner. Our father, and so forth. But they which contemn prayer, will neither always pray, which Christ commandeth, nor use the form of prayer, which Christ prescribeth, nor leave the lewdness, which God abhorreth. How therefore can they be any thing else but trees without fruit, clouds without water, rotten roots without life, barren ground without corn, ●●●les without kernels, and unprofitable bark without sap, or savour. For like as the vine branch can bring forth no fruit, unless it remain still in the vine, even so we can bring forth no goodness, unless we abide in Christ. And how is it possible, that they which hear Christ command, and will not obey, that hear the shepchearde of their souls call, and will not follow, that hear the saviour of the world counsel them for there safety, health, and welfeare, and will not attend, that they should receive any commodity, joy, solace, or comfort, to refresh their lingering, and languishing souls, almost, or else altogether pined away for lack of good nourishment?   

That God respecteth them, that call upon him, and rejecteth the contrary, with the discommodities thereof. The tenth Chapter.  
every good, and perfit gift, cometh from above from the father of light, who bestoweth his heavenly treasure without sparing restraint, upon all them, that with continual, and humble, and hearty request shall desire in the name of jesus Christ, his grace, favour, and everlasting goodness. But from such, as before God's goodness prefer there foolish fantasies, and seek rather to please themselves in worldly delights, then to pleasure themselves with the word of life, he worthily taketh away his grace, forsaketh them utterly, leaveth them destitute, will no more see unto them, in so much, that through his absence, and departure, there miserable mind is overwhelmed with pernicious errors, their senses darkened, their understanding obscured, their reason oppressed, their will imprisoned, their hearts encumbered, their heads enraged, their devices overturned, their purposes disappointed, their endeavours hindered, their intentes disordered, their trouble augmented, their anguish exasperated, their sorrow doubled, their grief more bitterly sharpened, their strength banished, their life almost devoured, than spirits scattered, their dolours ro●●ewed, their wit wasted, their wisdom confounded, their learning subverted, their policy disturbed, their counsels abolished, their bodies weakened; their souls endangered, their thoughts defiled, their faith polluted, their piety defaced, their rage unbridled, their fury inflamed, their wrath incensed, and all vicious, and detestable impiety, slander, and villainy beyond measure increased. For the corruption of our mortal, frail, and inconstant nature, is ready without reason to revenge injury, unless religion do restrain it. The raging storms of our fleshly minds are wont to burst out into dangerous attempts, unless the wholesome counsel of the sacred scriptures be received. The waton will of a wayward vessel of iniquity may lightly be tossed into the perilous floods of ireful indignation, and daily displeasure, unless it sail in the safe ship, and unbroken Bark of God's infinite grace, and mercy. The old, and festering wound of cruel hate, and horrible easy, will, as it is wonted, eat up, and consume the sound parts of patience, unless it be salved with the sweet Oil of God's holy spirit, the filthy rust of popish ignorance will disgrace, and deface the truth of sincere religion, unless it be scoured away with the light of the gracious gospel, the deadly dregs of human traditions will dangerously corrupt the virtuous medicine of ecclesiastical doctrine, unless by the good advise of some careful, and skilful Physician they be removed, and cast out, the contagious infection of noisome, and unhelthfull humour will in the mind of many men be causes of most grievous, and bitter sickness, unless they by the circumspect consideration, and diligent advise of some godly, learned, and well instructed christian be avoided, purged, and wisely displaced, the pestilent invasion of the creeping cancer of human confidence, will maliciously infect the whole body of the apparent, and visible church of Christ, unless the plaster of God's direction be fitly applied, to the continual motions of man's ●●●nesse, and briefly, godliness, and all goodness will suffer most lamentable shipwreck in the troublesome waves, and surging seas of vain fantasies through the blustering winds, and terrible tempests of devilish desires, and raging appetites, unless Christ rise up, and command the waters to be still, the tempests to cease, the winds to be calm, the weather to be clear, and the ship to be safe. Seeing therefore that such is the estate of men, which esteem not, neither regard the goodness of God, that of themselves they can not help themselves, nor by other means be preserved in safety, because nothing can secure him, whom God forsaketh, seeing that nothing proceedeth out of the heart of man, unless it be sauced with his mercy, grace, and bounty, but it is abominable, and wicked before the face of almighty God, seeing that the ffincking weeds, and noisome darnel of vices, wickedness, and ungodliness, do burst out suddenly, and in a moment when the seed of God's holy word is not sowed in the heart of man, and watered with the sweet showers of heavenly mercy, seeing that when God doth not extend his power, grace, and favour, nothing is pleasant, fruitful, or acceptable, but all things are ordered with unruly rage, with bloody beastliness, with disordered confusion, and horrible tempest of wicked, and witless abomination, and again, seeing that they, which resist the faithful exercise of prayer, can not ●e directed by the finger, hand, or spirit of God, because they are not Gods children, because they despise his commandments, & counsel, because they refuse to hear his voice, when he calleth them to continual prayer, and earnest repentance of their former lives, it must needs follow, that they are unfruitful trees, that is, rotten stocks, that bring forth no good, and pleasant fruit, but withered, and infectious leaves, empoisoned with venomous, and filthy contagion, and therefore shall be cast into hell fire, and condemned to eternal, bitter, and most horrible plagues, and punishments. For now the axe is laid to the root of the tree, and every tree that bringeth not forth good fruit, shall be cut down, and cast into the fire.   

What virtues they be void of, that pray not The xi Chapter.  
Moreover they lack faith, hope, and constant trust, in the most precious blood of our saviour jesus Christ, and therefore are in desperate estate. For Christ saith: Not man cometh to my father but by me, meaning that unless they put off their own corruption, and shake off their sinful hypocrisy, cut away clean from them the confidence in themselves, or of other Idols, unless they confess themselves to be of themselves wicked, deceitful, weak, unable, mischievous, and damnable creatures, and surely believe that Christ came from his throne in heaven, and took the nature of man upon him, to work their righteousness, to appease his father's wrath, which was inflamed against all sinful, ungodly people, to deliver them from the servitude, and bondage of the Devil, under whom they were subject, and to set them at liberty with the ransom, and price of his most sacred, and blessed blood, which was poured out upon the Cross, by cruel, and unthankful jews, meaning, I say, that unless he believe this with steadfast faith, and in consideration of the same present himself before the face of God, firmly trusting that for Christ's sake he shall be accepted, and mercifully received, no man can come unto the father of heaven, or enjoy the gracious aspect of the mighty God of jacob, but is utterly destitute of the glory of God, and is a firebrand of hell, and heir of eternal misery. And Paul saith: Without faith it is unpossible to please God. And again: Whatsoever cometh not of faith, is sin, and it is faith that maketh a man to be saved. For Christ saith to a woman, that came unto him. Fides tua te saluam fecit. Thy faith hath made thee hole, which is to be understanded, not only of bodily health, but also of heavenly safety. And again, qui non credit 〈◊〉 dicatus est. He that doth not believe, is already judged, or condemned. Therefore they, which do despise, reject, or contemn prayer, if they be unfaithful, are in most certain peril, and danger of hell fire. But that they are unfaithful, it shall, by the assistance of almighty God, be declared by the force, fruits, and effects of faith. which because they are innumerable, and infinite, it is requisite, that we speak of a few only, which will sufficiently show unto us, how far they abhor from the excellent gift, wherewith the darts of the devils be quenched, the host of Antichrist overcomed, and the fiery flames of Hell extinguished.   

That they lack love, and obedience, the special fruits of faith, which exercise not prayer. The twelve Chapter.  
FAith, wheresoever it be, doth bring forth, or engender repentance, doth apprehend the spirit of god, doth work in man's heart love, and obedience, which fruits, and effects, if they necessarily porceede of faith, as hereafter it shall appear, see that by no means they may be separated, and contrarily, if they can never be found in any of them, which despise prayer, as it shall be declared, it must needs of necessity follow, they have no faith, but are dry, dead, unfruitful, and faithless people. But first let us see whether repentance proceed of faith, or not, and then, whither such men can be repentant. Faith when it is given from heaven, and placed in the heart of man, than it doth, as it were, rule, and govern all the motions of the mind, it trieth, and proveth, and searcheth all the corners of his cogitations, it seeketh, & sweepeth, scoureth, and cleanseth away, the filth, the rust, the dross, the dregs of all impiety. For God, in the first of Esay saith, if your sins be as read as scarlet, I will make them as white as snow, which cometh only by 〈…〉 on, through which we appear righteous before the throne of our mighty God, and justification cometh only through faith in the most precious blood of our only saviour jesus Christ. For Paul saith in the third chapter to the romans: The righteousness, or justification no boubt, which is good before God, cometh by the faith of jesus Christ unto all, and upon all, that believe. There is no difference. For all have sinned, and lack the praise, that is of valour before God: but are justified freely by his grace, through the redemption which is in Christ jesus, whom God hath made a seat of mercy through faith in his blood, to show the righteousness, which before him is of valour, in that he forgiveth the sins, that are passed, which God did suffer, to show at this time the righteousness, that is allowed of him, that he might be accounted just, and justifier of him, that believeth in jesus. Hitherto Paul. But unless the sharp salve of hearty repentance be laid unto the festered wounds of our sinful hearts, it is impossible that they should be purified, cleansed, or healed. For therefore the scripture calleth us so often to repentance. Conuertimini ad me & saluieritis. Turn unto me (saith the Lord) and ye shall be safe, and again: Si conversus fuerit impius. etc. If the wicked shall turn from his evil way, and nolo mortem peccatoris, I will not the death of a sinner, but that he repent and live, and resipiscite, & credit evangelio, repent, and believe the gospel, and non veni vocare justos, sed peccatores ad penitentiam, I came not to call the just, but sinners to repentance. So that here we see plainly, that first is se● conversion to God, and repentance, than health, or life, or safety, whereby we may well perceive, that unless repentance do launch, and cut, and rend our hearts, we can not come to the perfection of obedient christians. And again: An humble, and contrite heart is an acceptable sacrifice to the Lord, to whom nothing is acceptable, that proceedeth not of faith. For the Apostle saith: Whatsoever is not of faith, is sin, and with sin how can God be pleased? It remaineth the ●●●re that repentance, whereby the soul is sorrowfully charged, but therewithal after shall cheerfully be discharged, is engendered, and brought forth by faith. For like as in a field, or garden, sweet, pleasant, or delectable flowers, can not grow freshly, & abundantly, before that weeds, and stones, and thorns be razed up, and cast out, even so the most delitesome fruit of dame virtues grace, can not plentifully replenish the field, or garden of man's heart, unless first the briars of vices, and stones of wicked abomination be by repentance cast out, and exiled.   

Zachaeus an example of an hearty repenter, and that repentance is the salve to recure the wounds of wicked life. The xiij Chapter.  
THerefore Zacheus, the prince of Publicans in the .19. of Luke, when he had received the faith of Christ, burst out into these words and said. Ecce Domine, dimidium bonorum meorum do pauperibus. etc. Behold Lord, the half of my goods I give to the poor, and if I have defrauded any man of any thing, I tender to him four fold, which words undoubtedly do give a most certain token of hearty repentance. For he did so much detest his former iniquity, so much lament his old enormities, so willingly condemn his practised pranks, and deceitful dealings, that he not only did purpose in time to come to avoid the like, but also did with most ready mind, recompense them four fold, whom he had before deceived, or oppressed. And in the second of the Acts, when divers at the preaching of Peter began to believe, they being pricked in conscience, exclaimed on this sort. ye men and brethren what shall we do? here they knowing by the sermons of the Apostle, that they had a long time erred from the truth, and served rather their own inventions, than the true God, and therefore perceiving that they were in danger of the displeasure, and terrible hate of the Lord hosts desired earnestly to know by what means they might escape the vengeance, being ready to fall on their heads, and sorrowfully lamented their dangerous ignorance. And Peter answereth with these words. Delictorum paenitentiam agite. etc. Repent your offences. Here we see that the salve, wherewith their heavy hearts, wounded with wickedness, were first refreshed, was hearty repentance, after they came to the faith of Christ jesus. The Ninivites. 3. jonae, believed God, & commanded a general fasting, which did well declare their remorse of conscience for their former contempt of God's commandment, and refusal of his mercies, and tormenting of his Prophets, whereby they turned away at the last the wrath of the Lord from themselves, and their city, all which do prove, that where faith is, there is repentance. Now let us consider a while whether true repentance may be found in them, that continued the use of prayer or no.   

●●scription of repentance, and the parts thereof, and the example of the saved thief. The xiiij Chapter.  
Repentance is a true grief, and sorrow for the offence committed against GOD, wherewith the mind is oppressed, the sorrowful heart most miserably tormented the senses troubled, the understanding overwhelmed, the life afflicted, the wonted wanton joys altogether banished, but so that the valiant force of a lively faith doth again revive the languishing spirit, with an earnest desire, and constant assurance, hoping for free pardon for the merits of Christ his passion, whereby is engendered a full purpose never more to haunt the brothel houses of sin, and iniquity, but always to live in pure conversation, and sincere piety. Herein be principal, and especial parts, due contrition, and constant faith. Contrition maketh a man to tremble, and quake, to consider the violent 〈◊〉 ●he o● God, incensed against sin, wherewith he is brought into extreme fear, terror, and anguish, and for that detesteth the horrible filthiness, and deformity of the same. And in such case is it possible to stand, and not to desire pardon? To require mercy? To crave deliverance? To complain our estate? To lament our miseries? To seek a salve? To procure an wholesome medicine, whereby we may be restored to our health? Not not, and especially, seeing faith, instilled into our hearts by the spirit of God, doth persuade us, that we shall obtain, if we call, that we shall be ransomed, if we require it, that we shall be healed, if humbly with hearty prayers we repair to the good Physician of the soul, Christ jesus our Lord and saviour. What madness were it to think, that any man, being sure of most miserable torments, if he hold his peace, and is already plunged into the desperate consideration of the same, and feeling their extreme bitterness, and cruel sharpness, if on the contrary part, he were sure to escape so great a danger, so apparent a peril, so mischievous a misery, by opening his mouth, and desiring mercy, that he would not with ready mind, with cheerful heart, with all speedy haste, prostrate himself before the judge, and in most lowly wise, and careful humility beseech him of his gracious goodness, and desired bounty, to deliver him? The thief which was hanged with Christ on his right hand, when he had received the boldness of faith, and therewith was brought to godly repentance, did desire Christ most humbly to remember him, when he came to his glorious, & everlasting kingdom. You he did not refuse to call upon him, but by calling was delivered from the power of Satan, from the mouth of hell, from the anguish of the soul, from the death eternal, to which he had surely been condemned, if he had despised, or not regarded the profit of faithful prayer.   

The things that hinder the fruitful exercise of prayer, desperation, and the contrary thereof, that is, security. The xu Chapter.  
WHat is it therefore, that hindereth a man, so that he doth not use the fruitful exercise of prayers▪ Surely, either desperation, or else security. Desperation drowneth a man in deadly sorrows, in bitterness of soul, in the furious floods of most deep and despiteful dolours. Therefore wheresoever it is found, it shutteth out clean the force of faith. But security maketh a man careless, hardeneth his heart, endureth his stony spirits, and causeth to cry, peace, peace, when destruction hangeth over his head. This also, when contrition is absent, hath no part or portion in a faithful heart. Whereof it followeth, that true repentance, whereby the hearts of christians are regenerated, their wills changed, their minds framed a new, their desires reformed, their lives amended, their cogitations cleansed, their thoughts purified, their spirit sanctified, cannot be found in those, that do not continually burst out in most hearty prayers, desiring grace, goodness, pardon, and amendment, and consequently, that such are not faithful, but faithless, not fruitful, but fruitless, not gracious, but graceless persons. Secondly, faith doth apprehended the spirit of God. For Christ saith. john. 7. If any man thirst, let him come to me, and drink. He that believeth in me, as the scripture saith, shall have floods of water of life flowing from his belly, and this he spoke of the spirit, which they, that believe him, should receive. And add Ephesios'. 1. Paul saith: In whom (speaking of Christ) also ye after that, you had heard the word of truth, I mean the gospel of your salvation, wherein you believe, were sealed with the holy spirit of promise, which is the earnest pledge of our inheritance, to redeem the purchased possession, and that unto the laud and glory of God. The spirit of God therefore doth possess the hearts of the faithful. But let us now consequently consider, whither i● may be found in such, that will not fear God, which saint Paul seemeth to deny, Romans. 8. By these words. Non enim accepistis spiritum servitutis in timore, sed accepistis spiritum adoptionis filiorum dei, in quo clamamus, Abba pater. etc. For ye have not again received the spirit of bondage in fear, but ye have received the spirit of adoption of the sons of god, whereby we cry, Abba father. For that spirit doth testify to our spirit, that we are the sons of God, and in the fourth to the galatians, because you are the sons of God, God hath sent the spirit of his son into your hearts, crying, Abba father. Here in these places, Paul doth manifestly show, that the spirit of God, when it resteth in the hearts of the faithful, doth so mollify man's stony mind, so break down the brazen walls of sleepy security, so confound the pernicious, and pestilent purposes of negligent impiety, and again so comforteth the sorrowful soul, so refresheth the weary will, so repaireth, and healeth the broken heart, that neither by contempt of God's wrath is proud●ed, neither by lack of trust, and confidence, health is together banished, but continual prayer is poured out to God, as to a father, that with natural, yea more than natural affection, doth tender his adopted children, his chosen vessels, his loving friends, which appeareth by crying in faith Abba father. It is therefore proved, that they which cry not with hearty affection unto God our heavenly father, have not the spirit of God, & consequently, that they are rejected from the number of the saints, and sons of God. Thirdly faith worketh in man's heart love, and obedience. For that doth most perfitly paint out the tender mercies, the great good will, the gracious favour, the loving kindness of God the father to man in creating him, of God the son in ransoming him, of God the holy ghost in directing him, in creating him, by making him of nothing a noble creature, in redeeming him, by making of a bond servant to the Devil an adopted son to himself, in directing him, by restraining him from most abominable impiety, whether he would run, and cast himself headlong into present danger, and keeping him in the favour of his tender father, & creator. These with innumerable, and infinite commodities more, will move almost a senseless heart to contend with all endeavour to love, to please, to follow, to praise, to obey, to reverence, to worship, and honour him by whom they are bestowed, and given, and undeservedly, freely, bountifully, without respect of the receiver his worthiness, and only for the givers mercy.   

The effects of faith in Mari of Bethania, which is Marie Magdalene, with an enumeration of causes, why they be condemned, which reject prayer. The xvi Chapter.  
Marry of Bethania, after she had received faith, so loved Christ, that she not only was willing to do that which was commanded in the law of God, but also exercised an extraordinary means, whereby she did show forth her burning, and fervent love towards Christ. For when he was set at meat in a Pharyseis house, she brought an Alabaster box of ointment, and she stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hears of her head, and kissed his feet, and anointed them with ointment, and Christ testifieth in the same place, the seventh of Luke, that she loved much. Christ also saith in the fourteenth of john. If any man love me, he will keep my saying, and again, qui non diligit me, sermons meos non servat, he that doth not love me, keepeth not my saying, whereby it appeareth that faith is not without the love of God. The love of God is not without obedience, obedience is not, where prayer is not exercised, as it is proved before. Therefore they which contemn, or neglect, or do not use continual prayer, are unfaithful & disobedient rebels against God and his anointed. Now therefore seeing that for such lack of duty on our parts, the holy, and heavenly will of our eternal God is nothing regarded, the sweet, and wholesome counsel of Christ jesus, our merciful, and mighty mediator, wilfully condemned the proffered, and promised mercy by the holy ghost, in scripture plentifully declared, wickedly refused, seeing that God is spoiled of his reverence, deprived of his honour, rob of his glory, praise, and of our dutiful obedience, seeing that they, which do not exercise continual prayer, are trees bearing no fruit, which are good for nothing, but to be cut down, and cast into the fire, seeing that they are faithless, desperate, secure, fruitless, and hard hearted hypocrites, trusting more to the fond illusions of their vain fantasies, than the riches of Gods eternal mercies, bathing themselves in the sink of sin, and foul puddle of blasphemous iniquity, it must needs of necessity follow, that they are burning firebrands of hell, sons of the Devil, and heirs of eternal damnation. For as the Prophet Nahum saith, the first Chapter. Deus emulator, & ulciscens dominus, ulciscens dominus, & habens furorem, ulciscens dominus in hosts suos, & irascens ipse suis inimicis. God is a zealous, and a revenging Lord, a revenging Lord, and wrathful, a revenging Lord against his enemies, and angry against his adversaries. Ante faciem indignationis eius quis stabit, & quis resistet in ira furoris eius? Who shall stand before his face when his indignation is hot, and in the day of his wrath, who shall be able to resist? For when he is angry, the heavens shake for fear, the earth quivereth, the rocks do break a sunder, the mountains ship, the lions roar, the Tigers tremble, and all the inhabitants of the world are ready to desire the hills to cover them. Such is the terror of his majesty, such is the horror of his displeasure, such is the burning fire of his hot indignation. He will not therefore spare those which traitorously spoil him of his glory, bereave him of his due honour & reverence, deprive him of his worship, who may for the same cause, look for nothing else, but eternal death, and extreme, horrible, and deadly damnation. For seeing he is jealous, and a revenging Lord, seeing he is a most mighty, terrible, and fearful judge, seeing he is a God that hath all power, dominion, and rule at his commandment, seeing nothing is able to withstand his will, seeing neither place in heaven, neither habitation in earth, nor house in Hell is hidden from his presence: and again, seeing on the otherside, he is so justly provoked, so yrefully inflamed, so wrathfully moved, against such as rob him of his reverence, it is most certain, and so sure as the Lord liveth, that they shall come to utter, and extreme, and most miserable confusion.   

The second part of the author's division, that is, that they be most certain of the inheritance of heaven which do exercise prayers comprising the vii Chapters following. The xvij Chapter.  
But now let us leave to speak of those, and convert our talk to the state of such, as do with earnest, humble, and hearty desire, embrace the most godly exercise of prayer. They asuredlye are most certain to be inheritors of everlasting, and most blissful salvation, for ever and ever eternally. For Christ saith john. 14. Quicquid petieritis nomine meo, hoc faciam ut glorificetur pater per filium. Si quid petieritis per nomen meum, ego faciam. First whatsoever you shall require in my name, that I will bring to pass, that the father may be glorified by his son. If you shall require any thing in my name I will do it. Here Christ promiseth unto us, that we shall obtain whatsoever we shall require in his name. If therefore we shall require everlasting life in glory, and all felicity with him, and his, Angels he will gladly, willingly, and readily grant it unto us. For here he is not constrained to promise' it. Therefore he is willing to grant it, and again, he doth not promise' more, than he is able to perform, because he is GOD omnipotent, equal with the father in all power, godhead, and divinity. For he saith of himself. My father and I are all one, it remaineth then that of his siguler grace, & incredible goodness, wherewith he favoureth embraceth, loveth, & tendereth us, he will for ask bestow upon us such infinite and exceeding commodities, whose greatness, & excellency can neither by though of man be conceived, nor by force of words expressed. Moreover he repeateth the same in one place, and at one time as it appeareth, the more to confirm us, to encourage us, to strengthen us, to increase our desire, to pray unto him, that neither doubtfulness in ask, neither lack of hope in receiving, might hinder our endeavours. In the .15. of john, likewise he saith. Si manseritis in me et verba mea in vobis manserint quicquid volueritis, petetis & fiet vobis. If you abide in me, and my words abide in you, whatsoever you will have, you shall ask, and it shall be done, and then he containeth these words in this, my father is glorified, that you bring forth good fruit plentifully, and be made my disciples, so that by praying unto him, we shall glorify his name, because that by that means we shall be made fresh, and fruitful gardens, fully replenished with the flourishing flowers of most excellent virtues, which will yield so sweet a savour to God, and Christ our saviour, that we shall be most acceptable sacrifices, and pleasant offerings unto him. He subverteth also these words, which contain incredible comfort to the solace of seely souls: Even as my father hath loved me, so I have loved you: What more joy and pleasure? What so much comfort can we conceive? What earnest love of Christ jesus towards us may we gather of this, that he loveth us, as his father hath loved him? His father to show his love towards him, spoke on this sort out of a cloud: This is my beloved son, in whom I am well pleased. Him he raised from death to life, from earth to heaven, from cruel cross, & affliction, to an eternal crown of glory immortal, and hath set him on his right hand in all power, and dominion, and hath made his enemies his footstool, all which do well declare his love, he beareth towards him. Nay he loveth him, as he loveth his own substance, or his own self. For he is God of the same substance, that his father is. Let us therefore be sure that if we call upon him with fervent, and humble, and hearty prayer, he will hear us, he will sanctify us, he will direct us, he will lead us in all holiness, and pureness of life, and he will preserve our souls, and bodies to everlasting felicity. For so he loveth us, as his father hath loved him. And Christ saith in an other place. Beati pauperes spiritu, quoniam illorum est regnum coelorum. Blessed are the poor in spirit, for theirs is the kingdom of heaven. And to be poor in spirit, is nothing else, but to humble himself before the face of God, to put away all confidence in himself, to crave mercy for his committed wickedness, to pour out his complaint before his only redeemer, to acknowledge his own unworthiness, to confess his weakness, not to boast of his merits, not to brag with boldness, his own ability, not to trust in his own deservings, but to lie prostrate before the judgement seat of God, to wait for the crumbs of mercy, that fall from the Lords table, to call, and cry for grace, and bounty, through Christ jesus his death, and passion, by whom alone he seeketh for relief, health, and comfort in all humility. Again, we have a sure promise of Christ himself, saying unto us. 16 of. john. Verily, verily, I say unto you, whatsoever you shall require my father in my name, he will give it you. Ask, and you shall receive. If then we shall desire God the father, in the merits of his most dearly beloved son Christ jesus, to water our hearts with the dew of his heavenly grace, and to refresh our hungry souls, with the food of his holy word, and still to preserve, protect, and govern our heavy hearts, with the wisdom of his heavenly spirit, he will no doubt assist us, help us, heal us, direct us, shadow us with the wings of his mercy, and at the last, when our soul is dissolved from the prison of the body, will place it in eternal paradise. For Christ is the truth, and therefore cannot lie, and he hath promised faithfully to fulfil all our godly desires.   

The comparison of God unto the unrighteous judge, which is overcome with continual, and importune suit. The xviij Chapter.  
ANd he the more to encourage us, doth make a comparison. Luke. 18. betwixt his father, and an unrighteous judge, on this manner. There was a judge in a certain City, saith he, who neither feared God, nor esteemed man. There was also a widow in the same city, and came unto him, saying: Revenge me of mine adversary, and for a while he would not. But at the last he said within himself: Although I neither fear God, nor care for man, yet because this widow still troubleth me, I will revenge her of her enemy, lest at the last the come, and reprove me. And the Lord said, hear what the unrighteous judge saith. And shall not God revenge his elect people, that cry unto him night and day, although he differre it? I say unto you, that he shall revenge them quickly. Here Christ doth express, and paint out in lively colours, the force of earnest, and hearty prayer. For that judge, that was of so rough, and rigorous a nature, of so fierce, and austere conditions, of so ungentle, and cruel disposition, that he despised the complaints of the poor, regarded not the requests of the miserable, refused to give ear to the cries of Orphans, contemned the lamentations of the oppressed people, cared not for threatenings, set religion at nought, considered not the terrible strokes of God's vengeance, lightly looked upon his duty, gave himself to vain pleasure, and was in words unkind, in wit wily; in countenance terrible, in gesture fearful, in life tyrannical, in manners monstrous, in conversation savage, in dealings dreadful, in heart spiteful, in will a wolf, in thoughts outrageous, in office cruel, in menacing more than manful, and beyond measure full of all iniquity, by the continual calling upon of this woman, by her piteous complaints, was reformed, and brought to mercy, was contented to deliver her from her oppressing enemy, was persuaded to leave of his old severity, or rather careless cruelty in that case, and was ready to fulfil her will, to grant her request, and to agreed to her desire, and then Christ transferreth it to his father, who is our tender favourer, to show how much more he would be glad to have us pour forth our prayers unto him that he might satisfy our wills, and show mercy unto thousands, that call upon him. For he doth of his infinite, and exceeding goodness with fair, and faithful promises allure us, with bonntiful rewards endeavour to entice us, with offered, & proffered benefits to bind us, with mercy to move us, with kindness to constrain us, with courtesy to call us, with pity to provoke us, with gifts to gratify us, with ready mind to redress, with reason to reform us, with good wills to win us, with love to lead us, with care to cure us, with solace to salute us, with charity to chasten us, with duty to drive us, with compassion, as it were, to compel us to come unto him. For towards us his affection is earnest, and zealous, his love large, and lively, his care incomparable, his good will gracious, his benevolence bountiful, his mercy marvelous. If therefore the judge, that was savage, unjust, and terrible, in whom their scarce appeared any spark of pity, could by a simple woman be entreated, how much more shall so loving a Lord, so naturally affectioned a father, so merciful a God, as this the God of Abraham, Isaac, and jacob is, be ready to receive us?   

That the devils impression is not suffered of God to prevail, where prayer is in place, with the remedies of sins. The xix. Chapter.  
AT the last, our saviour Christ concludeth, that God will here the prayers of his elect, that cry unto him, day and night, and will revenge them quickly. Where we have to consider, that if the Devil go about, either by force to overthrow us, or by policy, to plague us, or by sleights to conquer us, or by strength to overcome us, by pleasure to allure us, or by pain to compel us, by trenchynges to undermine us, or by ignorance to lead us, by folly to force us, or by fondness to feed us, by riches to enrage us, or by power to constrain us, by villainy to wrist us, or by pleasure to entrap us, or by what means so ever he mind to be victor over us, we may by calling for help at the merciful hands of almighty God confound his devices, overturn his endeavours, and become valiant conquerors in all temptations. For if pride do prick us, we may call for humility with humble obedience, if sloth, and idleness, do creep into our bodies, minds, or members, we may pray for agility, love of labour, and diligence, if the insatiable thirst of corruptible treasure do covetously consume us, we may request the gracious virtue of lovely liberty, free gentleness, and bounty, if graceless gluttony do greedily devour us, we may wait for the assured stay of trusty temperance, if the burning fever of wicked, and wanton lust do miserably vex us, we may desire the cold, and comfortable relief of right reason, & ruly religion, if the venomous poison of bitter envy do dangerously infect us, we may require the wholesome medicine of godly charity, if the love of licentious liberty do lead us, we may with supplication ask for moderation, and meekness, if churlish, and currish, and carelishe doggedness hath odiously affected us, we may wish for gentle, and courteous, and cheerful humanity, to possess us, if contempt of God's word hath any time estranged us from our bounden duties, we may beseech him to bestow upon us for his mercy's sake the love of his laws, and regard of our office towards him, and he assuredly for his promise sake for the merits, and deserts of Christ jesus, our Saviour, for his honour, and glory, for the maintenance of our estate, the increase of our comfort, for the health of our souls, which he greatly tendereth, will give us all these virtues with floods of his grace, & streams of his mercy, to the drowning of sin & to the confirmation, establishing, & erection of all goodness, godliness, and true faith, & perfit charity.   

The applying of the Prodigal son unto the repentant sinner by prayer. The twenty Chapter.  
FOr he requireth or desireth nothing more than our conversion unto him, our health, and safety, our joy, solace, and commodity, our life and liberty, as it appeareth by the lost son in the. 15. of Luke, who after he received his portion of substance, went into a strange country, & there riotously spent all, insomuch, that at the last, he by the force of pinching poverty, hard fortune, and needful necessity, was constrained to feed hogs, and desir●●● be nourished with such provendour, as the swine were filled, and fatted withal, but no man gave any unto him, at length when he was almost starved for lack of necessary sustenance, and in such pityous plight, and miserable estate, that life was almost ready to forsake his careful carcase, he thought this within himself. Many hired servants in my father's house have plenty of victuals, and I perish for hunger. I will rise and go to my father, and will say unto him: Father I have sinned against heaven, and before thee, now I am not worthy to be called thy son, make me as one of thy hired servants. And he rose, and came to his father. But when he was yet a far off, his father saw him, and being moved with mercy came running towards him, and fell upon his neck, & kissed him. See how his love is not changed, his good affection is not moved, his tender favour is not diminished, yea rather his joy in him is now increased, his gracious goodness marvelously enlarged, his pity more plentifully provoked towards his lost son, although before he had wilfully disobeyed his father, contemptiously refused to tarry with him, disobediently wandered into foreign countries, riotously roysted, and ranged in strange lands, wanton wasted his proper portion of substance, letherously lavished his store upon strumpets, prodigally poured out his just inheritance amongst vagabonds, yea, although he was now in such a case, that his estate was succourless, his purse penylesse, his heart hopeless, his skin discoloured, his flesh withered, his beauty deformed, his comeliness defaced, his body wearied, his wealth wasted, his strength weakened, his force vanished, his life sorrowful, his mind mournful, his desperate degree miserably scornful, his plight pitiful, and his person slanderously spoken off, and ignominious, see for all this how lovingly he entertaineth him, how graciously he receiveth him, how gently he kisseth him, how readily he runneth to meet him, to salute him, to welcome him home again, and then the son seeing his father so to favour him, repenteth him of his former disobedience, bewaileth his ungracious dealing, and is heartily sorry for his former behaviour, and speaketh on such manner, as he had before determined: Father I have sinned against heaven, and against thee, and am unworthy hereafter to he called thy son. But his father said to his servants. Bring forth the best garment, & put it on him, and put a ring on his hand, and shoes on his feet, and bring hither the fat calf, and kill him, and let us eat, and be merry. For this my son was dead, and is alive again, he was lost, and is now found, and they began to be merry. This Father, that the Parable speaketh off, is God our Creator, our heavenly father, our mighty maker, that placed man in Paradyse, who like a lewd, and dissolute son went a wandering from the sweet fields of virtues, into the unknown woods, and dangerous marshes of wicked disobedience, and returning unto his Father, driven thereunto by necessity, was joyfully received, opening, and humbly confessing, and therewithal lamenting his former wickedness, only cleaveth unto the mercies of God, and deserts of our Saviour Christ jesus. Thus therefore he loveth us so fervently, that he remembreth no our former wickedness, when once we shall call upon him, but will with joy grant, and give unto us a wedding garment, that is, constant faith, righteousness, justification thorough Christ jesus, that with the same we being appareled, may be present at the king's feast without shame, or confusion. Thus by prayers poured out unto God, we shall with the five wise Virgins have Oil sufficient in our Lamps to maintain the light, and shall enter into the Palace of the bridegroom with joy, and gladness, and all felicity. Thus we shall enter into the kingdom, which God hath prepared for himself, and his Angels, there to enjoy the crown of immortal glory.   

The example of the thief hanging on the right hand of Christ, applied to the efficacy of prayer. The xxi Chapter.  
HEre I might with examples, declare the force, and effect of prayer, but for brevity sake, I will only set before your eyes the example of the thief, which was hanged upon the right hand of Christ at his passion. He, after that he had passed his life in such sort, that there appeared no way, but eternal damnation, unless by mere mercy he had been received, called upon Christ for grace, and mercy, desiring him with heavy, penitent, and oppressed heart, with hearty contrition, with earnest repentance, with constant, lively, and steadfast faith, to remember him when he came to his kingdom, to deliver him from the power of the devil, who was ready to receive him, to purge him from his uncleanness, wherewith he before had defaced the similitude of God, that was placed in his own breast, & had, as it were, desperately thrown himself in the most cruel, and horrible bondage of cursed Satan. But by calling for the loving mercies, and incredible goodness of Christ jesus, then hanging upon the cross for the redemption of him and all mankind, miserably plunged in●o a Sea of miseries, was by the ransom of his most precious blood most happily delivered. For after he had poured out his humble, and hearty prayers, his pityous complaints, his woeful wretchedness, his sorrowful sighs, his repentant tears▪ he heard this comfortable answer. This day thou shalt be with me in Paradise. Lo the readiness of Christ jesus in receiving our prayers, in granting ou● petitions, in wiping away our woeful weeping, in rewarding them, that turn unto him, in comforting them, that sorrowfully do seek him, and in exalting, crowning, and glorifying them, that faithfully do follow him in works, in will, in truth, in trust, in obedience, and earnest charity. This thief was, as it may be gathered in his young, & tender age, lewdly, loosely, and dissolutely brought up, wickedly nurtured, unadvisedly instructed, lightly regarded, trained up in evil company, fostered in all abomination, rapine, robbing, stealing, spoiling, and such like, never respecting the severe justice, or gentle dealing, the rigorous severity, or loving mercies of God almighty, the judge of all men, until his last end approached, and then being terrified with remorse of conscience, and driven into extreme agony with the remembrance of his wicked life, knowing that he could not escape most terrible vengeance, unless he should fly to the present comfort of God's mere mercy, then relented, and charitably rebuked his fellow thief for despising, and reviling Christ jesus, and then faithfully calling upon Christ, was patiently, joyfully, and readily received, and as Christ promised, was that same day brought up into the most pleasant region of heavenly delights ever to enjoy an immortal crown of eternal felicity. O most blissful estate obtained by prayer. O the marvelous mercies of Christ our saviour. O the most happy hope of a repentant heart. He is crowned with immortal glory, which hath worthily deserved extreme misery. He is accounted worthy of eternal salvation, which for his deserts should rather be condemned with deadly damnation. He is delivered from the power, bondage, and cruelty of Satan, which all his life time for the most part hath vowed, and yielded his service to all impiety, going to warfare under the banner of the devil, a tormenting tyrant. This miraculous effect, and incomparable work was brought to pass by pouring out of his pensive heart, most woeful complaints, with hope in God's mercies thorough the manifold merits of Christ jesus, our only redeemer, to be delivered from present danger of his damnable deserts. If therefore we think that Christ is able to perform that, which he hath promised, if we think that his arm is not abridged, if we think him not to be inconstant, if we believe his faithful promises, if we give credit to his revealed word, and holy gospel, if we doubt not of his infinite mercies, if we think that his most precious blood, poured out most plentifully upon the altar of the cross, have still his force for our justification, we must also necessarily know, that with the poor widow, we shall obtain our request, thorough earnest prayer at God his hand, that through him we shall be able to daunt the power of the Devil, that with the lost son we shall of our father be joyfully received, that with the repentant thief we shall reign in Paradise for ever and ever in all felicity. For hearty prayer cannot be without steadfast faith. 1. jacob. Postulet in fide, nihil hesitans, let him pray in faith nothing doubting at all. And Paul saith. Quomodo invocabunt eum, in quem non crediderunt, how shall they call upon him, in whom they have not believed? Faith bringeth a surety of eternal happiness. For. 3. john, so God loved the world, that he gave his only begotten son for this purpose, that every one, which believeth on him, should not perish, but have life everlasting. And again, in the end of the same Chapter, it is written. He that believeth the words, which the son of God speaketh, hath life everlasting. And in the fift Chapter, it is said. Verily, verily, I say unto you, he that heareth my words, and believeth in him, that sent me, hath eternal life. And in the sixth Chapter we read. Haec est voluntas patris mei. etc. This is the will of my father, which sent me, that every one, that seeth the son, and believeth on him, should have eternal life. Also in the same place: Verily I say unto you, he that believeth me, hath everlasting life. And john also in the twenty chapter hath these words: Haec autem scripta sunt. etc. These things are written, that you may believe that jesus is Christ, the son of God, and that believing, you may have life thorough his name. And another saith, laetabuntur omnes, qui sperant in te, in aeternum exultabunt, all shall rejoice, that trust in thee (O Lord) they shall for ever be most glad, and joyful. It is therefore evident, that all those, which with constant hope, and sure faith, and contrite heart, & humble mind, call upon God in his son jesus Christ, shall be delivered from the deceits of the Devil, and shall enjoy for ever an incorruptible crown of immortal glory.   

The conclusion of the second part of the Author's division, with notable testimonies thereof out of the scriptures. The xxij Chapter.  
But what hath so bewitched our minds, or benumbed our senses, or bereaved us of our right understanding, that we so sluggishely, nay unreasonably do neglect our duties to God, not regarding our own commodity, wealth, happy estate, and felicity, but rather voluntarily running into wickedness, do deserve most deep dangers, and deadly miseries, and doleful damnation? Christ commandeth us carefully, faithfully, continually to call upon him with hearty prayers, and we refuse to follow him. That open enemy of mankind, Satan, chargeth us to live in sleepy, sinful, and slothful security, and we readily conform ourselves to his cursed commandment. Christ came down from his celestial throne 〈◊〉 glorious, and immortal majesty to seek us which were lost, and wandering, and wayward sheep, driven from the fold, by the crafty conveyance of the subtle Serpent, and we ungratefully refuse the exceeding gentleness, and mere mercy of him, that seeketh our salvation. Satan, when we were in the favour of God, subtly deceived us, and miserably plunged us into the terrible seas of Gods heavy vengeance, and displeasure, yet him we freely do follow in all our attempts and endeavours. Christ promiseth us eternal life in heavenly joy, solace, and all felicity, if we will keep his commandments, and call upon him, yet we wilfully despise him. Satan will perform, that we shall live, or rather die in terrible flames of hell fire, in all dolour, grief, and miserable anguish, if we frame our lives according to his devilish desire, and yet we delight to live in his obedience. O strange manner of outrageous madness. Shall bitter sorrows, for ever to endure, be preferred before incomparable joys, which never have end? Shall Satan be satisfied, and our ever living, and almighty God be wrathfully displeased? Shall we love a devouring enemy, & leave our loving Lord? God forbidden. Let us now prostrate ourselves before the judgement seat of God, let us lament our misery, let us cry for grace, and mercy, with continual prayer, that we may for all our sins obtain remission, that we may not be ashamed in the day of the Lord, when the hidden thoughts of our secret minds, shall openly be declared, and for the same, most just judgement severely pronounced. Let us no more lie groveling upon the ground with the hateful serpent, but let us set our thoughts, and hearts a loft with the chaste turtle dove, that is, let us forsake earthly, fond, and devilish delights, let us not set our hearts upon worldly treasure, let us not feed upon vain pleasures, and fading fantasies, but let us lodge with Christ jesus in heaven, or rather let us have him lodging in our breasts, and possessing our hearts, & directing our thoughts which we shall easily obtain, if with repentant hearts we offer unto him the sacrifice of prayer, and thanksgiving. For seeing that he did vouchsafe to come down from heaven, to cleanse us, when we were deformed, and depraved with the foul spots, and blemishes of deadly sin, he will now much more, if we humbly, and heartily request the same, make us meet vessels to receive the most wholesome, and comfortable blessing of the holy ghost, that we may continued, in his most gracious favour. But this is sufficient for the godly minded members of Christ, and to them especially doth belong the sure hope of eternal happiness. Those I call the members of Christ, which have always a clear conscience before the face of God, and men, and also those (for of the former sort there are very few) which although they have been polluted with the filthiness of wicked, and abominable impiety, yet now at the last, are returned from the same ungodliness, and with all diligence, love, and obedience, do embrace the Gospel, abhor hypocrisy, detest their former villainy, and sequester themselves from blind security. Such I say, shall be sure by prayer, to obtain eternal salvation. For before God they are counted just through the merits of Christ jesus, and Saint james saith, that the prayer of the just man prevaileth much.   

The third part of the Author's division, that is, the way how to be heard in our prayer, with a definition of it, comprising two Chapters. The xxiij Chapter.  
NOw I will (by the favour of god) speak a word or two of the last point, that is, how we may so pray, that we may be heard, and obtain our request. Here I think, that it be most necessary for me to use in this matter, such brevity, as is most meet for those, to whom I direct this my talk. I speak only of those, which be rude, and ignorant in this case, and that have been through mere simplicity blinded by the vail of cursed popery, and not to such, as obstinately harden their hearts and shut their eyes, and stop their ears, that they may not be healed. To such as these, simple, ignorant, and seely souls be, brief notes, without large discourse, is undoubtedly most commodious. I will therefore in a short definition, first show what prayer is, and then will adjoin those properties as it were, which are necessarily required to faithful, and true prayer. For by this means they may the soon learn the manner of true prayer, and bear it in memory. Subtly to dispute of the divers kinds of prayer, & such like, rather belongeth to curious schoolmen in universities, than to the simple christians in their private houses, or common churches. Prayer therefore is a religious declaration of the mind before God, wherein we desire with earnest affection, either to be preserved from danger of discommodity spiritual, or temporal, either to enjoy some desired benefit belonging to soul, or body, either else wherein we yield most hearty thanks for some received benefit. Because here be mentioned divers kinds of benefits to be desired, as necessity 〈…〉 Gods hands, we must know tha● they are not without difference all to be requested after one sort●▪ For those things, which belong to the body, are always to be requested with a condition, that is, if they be not hurtful for the soul, if it be Gods good pleasure to grant them, if it be for the glory of God to condescend to our request. But such things, as tend to the safeguard of the soul to heavenly felicity, to godly charity, with such like, are to be desired simply without condition of bodily wealth, or worldly safety. These things well considered, we must observe these rules following, if we will obtain our request.   

The six rules, which must be observed to obtain our requests withal. The xxiiij Chapter.  
FFirst we must direct our prayers to God alone, our heavenly father, and not to Angels, dead saints, Devils, stocks, stones, or such like. For it is written, thou shalt worship the ●or● 〈◊〉 God, and him only shalt thou serve. 
Deut. 6. Math. 4.  A●●●e, God saith in Esay, the .43. Ego sum, ego sum. etc. I am, I am, and without me there is no saviour. And .45. Chapter. A just and saving God, there is none but I And such places there are to be found a great number, which for brevity sake I of purpose do omit, partly because of the rude, and simple people's sake, that they may the better remember these rules, and partly because there is a notable treatise, against the worshipping, & invocation of saints, now extant, wherein this question is fully debated, by john Veron, a worthy member of the Church of Christ.  
2 Secondly, we must pour out our supplications before God, in all humility, trusting favourably to be accepted only for the merits, & passion of jesus Christ, who is our only satisfaction, justification, and righteousness before the Lord, & not for the worthiness of our own works. For Christ jesus, when we were accursed came down from heaven to deliver us from the curse whereunto all we were subject, & was 〈…〉 sacrifice for our sins. Whereupon 〈◊〉 ●●●h, 
Ephe.  ye are saved by grace through ●●th, and that not of ourselves, for it is the gift of God, and cometh not of works, lest any man should boast.  
3 thirdly, they which present themselves before God to request any thing of him, must cast of all cruelty, violence, and oppression towards other. For in Esay. 1. we read: When you shall stretch out your hands, I will turn mine eyes from you, and when you shall multiply your prayers, I will not hear you, saith the Lord. For your hands be full of blood. Wash yourselves, and be clean. They must put all unmercifulness out of their minds. For in the xxj of the proverbs, it is written: He that stoppeth his ear at the cry of the poor, shall cry himself, and not be heard. This is plain by the example of Lazarus, and the rich Glutton. They must pluck out of their hearts all envy, hatred, malice, and dissension, 
Mar. 11.  they must forgive the faults of their brethren. For Christ saith: When ye stand to pray forgive your brothe● 〈…〉 have anything against him 〈…〉 sixth of Matthew. If you for● 〈…〉 even from the bottom of your heart, neither shall your father which is in heaven forgive you. They must be humble, and banish away all pride, or disdain, out of the closet of their mind. For Psalm. 51: An humble and contrite heart, God will not despise. And Peter saith: God resisteth the proud, & giveth grace to the humble. 
1. Petr. 5.  Examples hereof be the proud Pharisey, and poor Publican, in the gospel. They must be sure, steadfast, and constant in faith. For it is said: Let him ask in faith, doubting nothing. jacob. 10. They must with hearty, sincere, and true repentance, bewail their sinful wickedness, and wicked wilfulness, and have an earnest desire to set forth the glory of God, to live in due obedience to God, and his gospel, to subvert the raging affections of the corrupt flesh unto the heavenly, pure, and angelical motions of the spirit, they must be inflamed with a fervency of spirit, joined to continuance in supplication, and not come 〈…〉 ●art, and a babbling 〈…〉 ●or challenge the heart 〈…〉, and also ●●ou ●●ard appearance, ●●●le●se both haste and mouth agree ze●●●ly in one kind of worship, it cannot he pleasant unto God nor Christ. Where●●● is said of some, this people honoureth me with their lips, but their heart is far from me. Such God will spew out of his mouth, and utterly refuse them. Briefly these rules may be thus concluded. They, which mind to obtain their requests, when they yield up their supplications, must direct the same to God, in the name of Christ jesus, but so that they themselves be in mind merciful, in manners mild, in love charitable, in affection amiable, in faith constant, in life obedient, in spirit fervent, and in heart repentant. Now moreover, there be other circumstances, which are to be annexed, as when, where, for whom, for what things, with what gesture, after what manner we aught to pray.   

The circumstances, ●●●h aught to be observed in prayer, beside the six rules. The xxv Chapter.  
FOr the first it is written, indesinenter orat●, pray continually, that is, whensoever you shall be assaulted with temptation, either in prosperity, or in adversity, call upon God, not that at all times without ceasing, or intermission we should only be occupied in prayer, but that we should as godly men have done before time, appoint certain times to pour out our complaints before God, & also at other times in what thing soever we be occupied, in spirit, in truth, in sighs, in thought, in work, in will, call upon God for the help of his grace, and access of his mercy. As the Ploughman at his labour, the Merchant at his occupying, the Scholar at his study, and so forth, aught not only at certain hours give himself to prayer, but also when he is most occupied, aught in he 〈…〉 with God through prayer in ●●●●es, but especially in the church, in the congregation of christians. For when many together in one spirit yield up their prayers, then are they most acceptable to God, and gracious to Christ, our Saviour.  
3 For the third, we aught to pray for the good, and prosperous estate of godly Princes, and magistrates, and principally, it belongeth to our bounden duties, to beseech God in the bowels of mercy to preserve for the glory of his holy name our good, and gracious sovereign, Lady Queen Elizabeth, in these troublesome times from all danger in most happy estate, and felicity, which I beseech him to do for jesus Christ his sake, in whom he is well pleased, to the subversion of her enemies, the maintenance of true religion, and confusion of cursed Satan. Then we aught to pray, for the good estate of God's holy Ministers, for ourselves, for 〈…〉 ●hey 〈…〉 flesh, but 〈…〉 ●●e they be 〈…〉 out of the prison of the body. For 〈◊〉 ●●ther they reign with Christ, or die wy●h devils, where there is no redemption.  
4 For the fourth, we may pray for things pertaining to the necessity of the body, and of the soul, and for eternal salvation in jesus Christ, always in all prayers having respect to our own selves, and to the will of God, that we ask nothing, which either is not competent for our estate, or not agreeable to the glory of God.  
5 For the fift, we may use any comely gesture, either kneeling, or standing, or sitting, as present occasion shall move us, so that we have an humble mind, and contrite heart, in all our prayers.  
6 For the sixth, we may use the form of prayer, that Christ hath taught us, or any other, not repugnant to the same, or use such words as the present estate will give occasion unto, as Christ did in the 〈…〉 ●s, not always ne● 〈…〉 ●●ng precisely that prayer 〈…〉 ●●mn● only called the lords pray●● 〈◊〉 or things, as certain circum●●●●es considered, let us now search out the effect of prayer, which may easily be perceived by examples taken out of scripture. josuae. 10. By prayer the Sun stood in the middle of heaven, the space of a whole day. Moses' by prayer wrought marvelous effects. Samson, Samuel, Elias, David, Ezechias, Solomon, Anna, Cornelius, Paul, and Silas, wonderfully prevailed by force of prayer, as in scriptures manifestly is declared. But of these things no man meanly conversant in scriptures can be ignorant. Therefore without longer discourse, I will make an end. And here I beseech thee (good reader (to call to mind the threats of God against obstinate sinners, the plagues of God executed against rebellious persons, the dangerous, and miserable estate of hard hearted christians, and so perhaps thou shalt be touched with fear of anguish, and extreme misery. Then ponder in thy mind wha● 〈…〉 hearty prayer, wh● 〈…〉 hath provided for them 〈…〉 ●ble suit to him in I●●● 〈…〉 eternal felicity thou shalt enjoy, 〈◊〉 earnest supplication, thou crave 〈◊〉 ●●nde his grace, & mercy. And last of all, in consideration of these things, let prayer be thy continual exercise, and daily practise. For prayer is the quietness of them, which be turmoiled, the rest of them, that are molested, the haven of them, which suffer shipwreck, the comfort of the sorrowful, the salve of the sinful, the shield of the fearful, the hope of the helpless, the hold of the harbourless, the help of the hopeless, the solace of the comfortless. Prayer is in wealth a safeguard, in health a preservative, in grief a gracious comfort, in war a sword, in peace a garden of delights, in bondage liberty, in sorrow sweetness, in death life, in penury a storehouse of all things necessary. And to conclude, prayer is the ready path, to the pleasant pasture, of eternal Paradise.   
FINIS.   

 

   

 
 
〈…〉 great,  
〈…〉 ●●pe,  
〈…〉 are,  
〈◊〉 ●●las princely 〈◊〉  
●●de what foyzen fertile springs,  
〈◊〉 from the learned skill:  
●f those that travel earnestly,  
to climb Parnassus' hill.  
Behold what youthful years can do,  
through great study, and pain:  
Behold what knowledge tender age,  
by labour can attain.  
This little book so well compact,  
deserveth worthy praise:  
Which the Author hath published,  
a mirror in these days.  
A mirror? yea, a looking glass,  
for so I may him name:  
Because by sacred scripture he  
his first attempt doth frame.  
The style of some is praised much,  
that feigned stories writ:  
Collected out of Poet's works,  
for that they do delight,  
And please 〈…〉  
who 〈…〉  
Some 〈…〉  
that 〈◊〉 some 〈…〉  
Then wa● doth 〈◊〉 for due reward  
deserve, that virtuously  
Doth use his talent, which he hath  
obtained painfully?  
Eternal praise, as I do judge,  
and fame that ay shall dure:  
For vain delights do vanish all,  
when virtue shineth pure.  
The word of God, man's soul doth feed,  
the scripture bringeth light:  
But fond, and foolish tales are nought.  
Therefore as willeth right,  
The Author's enterprise commend,  
conceive his good intent:  
Commend his travel, which he hath  
in sacred scripture spent.  
Then truly shall you stir him up,  
as now he hath begun:  
So to proceed, and faithfully,  
this kind of race to run.  
FINIS