our heauenly father and not to Aungels deade sainctes Deuils stocks stones or such lyke For it is written thou shalt worshippe the â—or◠〈◊〉 God and him onely shalt thou serne Aâ—â—â—e God saith in Esay the .43 Ego sum ego sum c. I am I am and without me there is no sauiour And .45 Chapter A iust and sauing God there is none but I. And such places there are to be founde a great number which for breuitie sake I of purpose doe omitte partly bicause of the rude and simple peoples sake that they may the better remember these rules and partly bycause there is a notable treatise against the worshipping inuocation of saintes now extaunt wherin this question is fullye debated by Iohn Veron a worthye member of the Church of Christ 2 Secondly we must poure out oure supplications before God in all humilitie trusting fauourably to be accepted onely for the merites passion of Iesus Christ who is our onely satisfaction iustification and righteousnesse before the Lorde not for the worthinesse of our owne workes For Christ Iesus when we were accursed came downe from heauen to delyuer vs from the curse whervnto al we were subiect was 〈…〉 â—â—crifice for our sinnes Wherevpo◠〈◊〉 â—â—â—h ye are saued by grace through â—â—th and that not of our selues for it is the gift of God and commeth not of workes least any man should boast 3 Thirdely they which present themselues before God to request any thing of him must cast of all cruelty violence and oppression towardes other For in Esay 1. we read When you shall stretch out your handes I will turne mine eies from you and when you shal multiply your praiers I will not heare you sayth the Lorde For your hands be full of bloud Washe your selues and be cleane They must put all vnmercifulnesse out of their mindes For in the .xxj. of the Prouerbes it is written He that stoppeth his eare at the cry of the poore shall cry himselfe and not be heard This is plaine by the example of Lazarus and the riche Glutton They must plucke out of their hartes all enuye hatred malice and dissension they must forgiue the faultes of their brethren For Christ sayth When ye stande to praye forgiue your brothe◠〈…〉 haue anything against him 〈…〉 sixt of Mathew If you for◠〈…〉 euen from the bottome of your hart neyther shall your father which is in heauen forgiue you They must be humble and banishe away all pride or disdaine oute of the closet of their minde For Psalme 51 An humble and contrite heart God will not despise And Peter saith God resisteth the prowde giueth grace to the humble Examples hereof be the prowde Pharisey and poore Publicane in the gospell They must be sure stedfast and constaunt in fayth For it is said Let him aske in fayth doubting nothing Iacob 10. They must with harty sincere and true repentaunce bewayle their sinfull wickednesse and wicked wilfulnesse and haue an earnest desire to set forth the glorie of God to liue in due obedience to God and his gospell to subuert the raging affections of the corrupt fleshe vnto the heauenly pure and angelicall motions of the spirite they must be enflamed with a feruencie of spirite ioyned to continuance in supplication and not come 〈…〉 â—art and a babling 〈…〉 â—or chalenge the hart 〈…〉 and also â—â—ou â—â—ard apperance â—â—â—leâ—se both hast and mouth agrée zeâ—â—â—ly in one kinde of worship it cannot he pleasant vnto God nor Christ Whereâ—â—â— is sayd of some this people honoreth me with their lips but their hart is farre from me Such God will spue out of hys mouth and vtterly refuse them Briefly these rules maye be thus concluded They which minde to obtayne their requestes when they yéelde vp their supplications must direct the same to God in the name of Christ Iesus but so that they themselues be in minde mercyfull in manners milde in loue charitable in affection amyable in fayth constant in lyfe obedient in spirite feruent and in hart repentaunt Nowe moreouer there be other circumstances which are to be annexed as when where for whom for what things with what iesture after what manner we ought to pray The circumstances â—â—â—h ought to be obserued in prayer beside the sixe rules The .xxv. Chapter FOr the first it is written indesinenter oratâ— pray continually that is whensoeuer you shall be assaulted with temptation eyther in prosperitie or in aduersitie call vpon God not that at all times without ceasing or intermission we should onely be occupied in prayer but that we should as godly men haue done before time appoint certayne tymes to poure out our complaintes before God also at other times in what thing soeuer we be occupied in spirite in truth in sighes in thought in worke in will call vpon God for the helpe of his grace and accesse of his mercie As the Ploughman at his labour the Marchaunt at his occupying the Scholer at his studie and so forth ought not onely at certaine houres giue himselfe to prayer but also when he is most occupied ought in he 〈…〉 with God through prayer in â—â—â—â—es but especially in the church in the congregation of christians For when many togither in one spirit yéelde vp their prayers then are they moste acceptable to God and gracious to Christ our Sauiour 3 For the thirde we ought to praye for the good and prosperous estate of godlye Princes and magistrates and principallye it belongeth to our bounden duties to beseech God in the bowels of mercye to preserue for the glorye of his holy name our good and gracious soueraigne Ladie Quéene Elizabeth in these troublesome times from all daunger in most happie estate and felicitie which I beséech him to doe for Iesus Christ his sake in whome he is well pleased to the subuersion of hir enimies the mayntenaunce of true relygion and confusion of cursed Sathan Then we ought to pray for the good estate of Gods holy Ministers for our selues for 〈…〉 â—hey 〈…〉 flesh but 〈…〉 â—â—e they be 〈…〉 out of the prison of the body For 〈◊〉 â—â—ther they raigne with Christ or dye wyâ—h Deuilles where there is no redemption 4 For the fourth we may praye for things pertayning to the necessitie of the body and of the soule and for eternall saluation in Iesus Christ alwayes in all prayers hauing respect to our own selues and to the will of God that we aske nothing which eyther is not competent for our estate or not agreable to the glory of God. 5 For the fifte we may vse any comely iesture eyther knéeling or standing or sitting as present occasion shall moue vs so that we haue an humble minde and contrite hart in all our prayers 6 For the sixt we may vse the forme of prayer that Christ hath taught vs or any other not repugnaunt to the same or vse such wordes as the present estate wyll gyue occasion vnto as Christ did in the 〈…〉 â—s not alwayes ne◠〈…〉 â—â—ng â—recisely that prayer 〈…〉 â—â—mnâ— only called the lords prayâ—◠〈◊〉 or things as certayne circumâ—â—â—â—es considered let vs now search out the effect of prayer which may easily be perceyued by examples taken out of scripture Iosuae 10. By prayer the Sunne stoode in the middle of heauen the space of a whole day Moyses by prayer wrought meruellous effectes Samson Samuel Elias Dauid Ezechias Salamon Anna Cornelius Paule and Silas wonderfullye preuayled by force of prayer as in scriptures manifestly is declared But of these things no man meanely conuersant in scriptures can be ignoraunt Therfore without longer discourse I will make an ende And here I beséeche thée good reader to call to minde the threates of God against obstinate sinners the plagues of God executed against rebellious persons the daungerous and miserable estate of harde harted christians and so perhaps thou shalt be touched with feare of anguishe and extreme misery Then ponder in thy minde wha◠〈…〉 hartie prayer wh◠〈…〉 hath prouided for them 〈…〉 â—ble suire to him in Iâ—â—◠〈…〉 eternall felicitie thou shalt enioy 〈◊〉 earnest supplication thou craue 〈◊〉 â—â—nde his grace mercy And last of all in consideration of these things let prayer be thy continuall exercise and dayly practise For prayer is the quietnesse of them which be tormoyled the rest of them that are molested the hauen of them which suffer shipwracke the comfort of the sorowfull the salue of the sinfull the shielde of the fearefull the hope of the helpelesse the holde of the harbourlesse the helpe of the hopelesse the solace of the comfortlesse Prayer is in welth a safegarde in health a preseruatiue in griefe a gracious comfort in warre a sword in peace a garden of delites in bondage libertie in sorow swéetnesse in death lyfe in penurie a storehouse of all things necessarie And to conclude prayer is the readie path to the pleasaunt pasture of eternall Paradise FINIS The purpose of the Author Tomo 5. lib. De precatione Psalm 2. Num. 16. Exod. 14. Deut. 6. Math. 4. Ephe. Mar. 11. 1. Petr. 5. 〈…〉 great 〈…〉 â—â—pe 〈…〉 are 〈◊〉 â—â—las princely 〈◊〉 â—â—de what foyzen fertyle springs 〈◊〉 from the learned skill â—f those that trauell earnestly to clyme Parnassus hill Beholde what youthfull yeres can doe through great studie and paine Beholde what knowledge tender age by labour can attaine This little booke so well compact deserueth worthy prayse Which the Authour hath published a mirror in these dayes A mirror yea a looking glasse for so I may him name Bycause by sacred scripture he his first attempt doth frame The stile of some is praysed much that fayned stories write Collected out of Poets workes for that they doe delite And please 〈…〉 who 〈…〉 Some 〈…〉 that 〈◊〉 some 〈…〉 Then waâ— doth 〈◊〉 for due rewarde deserue that vertuously Doth vse his tallent which he hath obtayned painefully Eternall prayse as I doe iudge and fame that aye shall dure For vayne delites doe vanishe all when vertue shineth pure The worde of God mans soule doth féede the scripture bringeth light But fonde and foolish tales are naught Therfore as willeth right The Authors enterprise commende conceiue his good intent Commende his trauell which he hath in sacred scripture spent Then truly shall you stirre him vp as now he hath begonne So to procéede and faythfully this kinde of race to runne FINIS
shoulde daunt the power of the Deuill valiauntly vanquishe the host of Sathan puyssantly conquere the campe and companie of our enimies ouerthrow the kingdome of bloodie Belzebub breake downe the gates of the nethermost hell and beate downe the walles of the Deuill his defensed Castle and deliuer vs poore afflicted people from the cruell rage and violent clause and tearing téeth of oure deuouring enimye This was perfourmed at the fulnesse of tyme in the latter dayes when God sent his Aungell to the most happie holye sacred and pure Virgin who being ouershadowed with the spirit of the most highest brought forth Christ Iesus our onely Sauiour our onely redéemer our onely succour safegarde and defence our sure and stedfast rocke our stable and constant hope the rampire and castle of our helth the soueraigne salue of our heauie and sorowfull heartes the sole and singular and moste holsome remedie for all our diseases In this case therefore we must doe our diligent indeuour that we maye applye this playster to oure gréeuous wounde and so fruitfully enioy the commodities of the same For lyke as a great and infinite treasure lying hydde in the earth will not enrich vs vnlesse with labour care and diligence we digge vp the same and like as a great swift and couragious courser will nothing profite vs in flying from our enimies vnlesse we learne how to sit fast vpon him and so to escape and as the surpassing knowledge cunning and science of a learned and well experienced phisitian will not helpe to cure our maladie and sicknesse or procure our health and safetie vnlesse we open our disease vnto him and desire hys ayde comfort and assistaunce euen so the meruellous mercies the manifolde merites and incomparable desertes the euerlasting goodnesse and bountious liberalitie the riches and excellent greatnesse of the inestimable grace of God through our swéete Sauiour graunted vnto vs wyll not cure our disease will not inlarge the boundes of our libertie will not deliuer vs from the bondes and chaines of Sathan wherewith we are clogged wyll not enrich vs with the glorious giftes and precious pearles of iustice holinesse eternall life and purity vnlesse we with humble hearts with thankefull mindes with heauie chéere with hart oppressed wyth greeuous grones lamenting our former iniquities confessing our manifolde misdeedes detesting all impietie crauing pardon for our committed blasphemie and hartily sorowing for our accustomed idolatrye stubburnesse and wilfull disobedience doe display our miserie and open before him our shamefull nakednesse and in the bowelles of Iesus Christ in whome he is well pleased desire him with constaunt faith with certaine hope with earnest and continuall prayer to haue mercy vpon vs to illuminate our hartes with the spirite of knowledge to scoure away the clowdes of ignoraunce to wash away the spottes of sinfull disobedience to kindle in vs a feruent heauenly true burning and godly charitie and to worke in our hartes a continuall desire alwayes to fulfill hys most blessed will and therewith all to giue vs the power of his holye spirite to performe the same to the glorie of his eternall maiestie the comfort of the godly the fruitfull edification of our brethren and the saluation of our owne selues soules for euer and euer in his glorious and immortall kingdome The meane and way how to come to our heauenly father with a promise of the Authour to intreate of prayer and a diuision of hys worke The thirde Chapter IF we will therefore be the sonnes of God if we will be pertakers of those infinite and celestiall commodities which were gotten and purchased by the most pure bloude of the immaculate Lambe if we will be healed by the swéete salue of his bloudy wounds we must not slacke to runne vnto God our heauenly father with continuall and heartie prayer Which prayer bicause it is a thing so necessarie for christians that without the same we cannot attaine to the grace of God and merites of our sauiour Christ and seing that daylye experience doth apparauntly but pitifully teach vs that in these oure dayes it is an exercise that is nothing at all or verie lightly vsed of many which beare the name of Christ but in déede are not christians I meane and minde by the assistance of almightie God and ayde of his holy spirit to intreate something of the same I saye of prayer that the prowd contempt of the disdainfull Epicures which passe not for prayer may be something abated and diminished that the licentious life of beastly belly Gods which take al their delite in worldly filthinesse may by the terrour of Gods iudgement be corrected and amended that the rarelesse concupisence of worldly wicked men which wallow in welth and worldly banities maye by the knowledge of the bounden dueties be cut off and contemned that such as be deceiued by simplicitie may be reformed that such as knowe not how to praye so that they may mercifully be hearde may charitably be instructed that such as are alreadie forwarde in the same may thervnto be the more incensed For Saint Chrysostome saith that prayer is as the roote and foundation of al vertues For as the foundation doth make a shippe or house to be strong and holdeth it that it may not be dissolued so the exercise of prayer doth holde our lyfe and maketh it strong on all partes and so that without this no good can happen vnto vs nor anye thing which belongeth to our health I will therefore that I may the more orderly procéede diuide my whole talke into thrée principall partes and first by the grace of God I will declare that if we doe reiect or nothing regarde earnest and hartie prayer that we be in present daunger of eternall damnation Secondly that if with pure prayer we doe as we ought call vpon God in Iesus Christ our blessed sauiour for the assistaunce of hys holy spirite we shall be sure of most happie blissefull immortall saluation and thirdlye God guiding me I will shewe plainely how we may praye so that assuredly we shall obtaine our request For although the singular goodnesse and incredible mercies of almightie God our louing father cannot allure vs the terrible vengeaunce which he poureth downe vpon stifnecked sinners maye perchaunce constraine vs to accomplish that which of dutye we shoulde performe Then when by continuall feare of grieuous plagues and punishmentes we are driuen from former negligence to néedefull and healthfull diligence when by terrour of seuere iustice the rayne of our lose libertie is drawen in more straightlye so that we may not runne lyke roysting rouers at randome to the heauie displeasure of our almightie iudge as willingly we woulde and vnwisely were wont it may he that the constaunt hope of so bountifull a rewarde so princely pearles and surpassing a benifite as is eternall saluation maye prouoke and entise our appetite to shewe some earnest zeale and heartie desire to please and serue our maker Afterwards least some
this maner Our father and so forth But they which contemne prayer will neyther alwayes pray which Christ commaundeth nor vse the forme of prayer which Christ prescribeth nor leaue the lewdenesse which God abhorreth How therefore can they be any thing else but trées without fruite clouds without water rotten rootes without life barren grounde without corne â—â—â—les without curnels and vnprofitable barke without sappe or sauour For like as the vine braunch can bring forth no fruite vnlesse it remaine still in the vine euen so we can bring forth no goodnesse vnlesse we abide in Christ And how is it possible that they which heare Christ commaunde and will not obey that heare the shepchearde of their soules cal and will not follow that heare the sauiour of the worlde counsell them for there safetie helth and welfeare and will not attende that they shoulde receyue any commoditie ioy solace or comforte to refreshe their lingring and languishing soules almost or else altogither pined awaye for lacke of good nourishement That God respecteth them that call vpon him and reiecteth the contrarie wyth the discommodities thereof The tenth Chapter EVerye good and perfite gift commeth from aboue from the father of light who bestoweth his heauenly treasure wythout sparing restraint vpon all them that with continuall and humble and hartie request shall desire in the name of Iesus Christ hys grace fauour and euerlasting goodnesse But from such as before Gods goodnesse preferre there foolishe fantasies and séeke rather to please themselues in worldly delites then to pleasure themselues with the worde of lyfe he worthily taketh away his grace forsaketh them vtterlye leaueth them destitute wil no more sée vnto them in so much that through his absence and departure there miserable minde is ouerwhelmed with pernicious errours their senses darkned their vnderstanding obscured their reason oppressed their wyll imprisoned their hartes encombred their heades enraged their deuises ouerturned their purposes disapoynted their endeuors hindred their intentes disordred their trouble augmented their anguish exasperate their sorrowe doubled their griefe more bitterly sharpned their strength banished their life almost deuoured then spirites scattered their dolours roâ—â—ewed their wyt wasted their wisdome confounded their learning subuerted their policy disturbed their counselles abolished their bodies weakened their soules endaungered their thoughts defiled their fayth poluted their pietie defaced their rage vnbrideled their furie enflamed their wrath incensed and all vicious and detestable impietie slaunder and vylanie beyonde measure encreased For the corruption of our mortall fraile and inconstaunt nature is readie without reason to reuenge iniurie vnlesse religion doe restraine it The raging stormes of our fleshly mindes are woont to burst out into daungerous attempts vnlesse the holesome counsell of the sacred scriptures be receiued The waton will of a waywarde vessell of iniquitie maye lightly be tossed into the perilous floudes of yrefull indignation and daylie displeasure vnlesse it sayle in the safe ship and vnbroken Barcke of Gods infinite grace and mercy The olde and festering wounde of cruell hate and horrible easie will as it is woonted eate vp and consume the sounde partes of pacience vnlesse it be salued with the swéete Oyle of Gods holy spirite the filthie rust of popish ignoraunce will disgrace and deface the truth of sincere religion vnlesse it be scoured awaye with the light of the gracious gospell the deadly dregges of humane traditions will daungerously corrupt the vertuous medicine of ecclesiasticall doctrine vnlesse by the good aduise of some carefull and skilfull Phisitian they be remoued and cast out the contagious infection of noysome and vnhelthfull humore will in the minde of many men be causes of most grieuous and bitter sicknesse vnlesse they by the circumspect consideration and diligent aduise of some godlye learned and well instructed christian be auoyded purged and wisely displaced the pestilent inuasion of the créeping cancer of humane confidence wyll maliciously infect the whole bodye of the apparent and visible church of Christ vnlesse the playster of Gods direction be fitly applied to the contynuall motions of mans â—â—â—nesse and briefly godlynesse and all goodnesse will suffer most lamentable shipwrack in the troublesome waues and surging seas of vayne fantasies through the blustring windes and terrible tempestes of deuilishe desires and raging appetites vnlesse Christ rise vp and commaunde the waters to be still the tempestes to cease the windes to be calme the weather to be cléere and the ship to be safe Seing therefore that such is the estate of men which estéeme not neyther regarde the goodnesse of God that of themselues they can not helpe themselues nor by other meanes be preserued in safetie bicause nothyng can succour him whome God forsaketh seing that nothing procéedeth out of the hart of man vnlesse it be sauced with his mercy grace and bountie but it is abhominable and wicked before the face of almightie God seing that the ffincking wéedes and noysome darnell of vices wickednesse and vngodlynesse doe burst out sodainely and in a moment when the séede of Gods holye worde is not sowed in the hart of man and watred with the swéete showres of heauenly mercie seing that when God doth not extende his power grace and fauour nothing is pleasaunt fruitfull or acceptable but al things are ordered with vnruly rage with bloudy beastlynesse with disordered confusion and horrible tempest of wicked and witlesse abhomination and againe seing that they which resist the faithful exercise of prayer can not â—e directed by the finger hand or spirite of God bicause they are not Gods children because they despise his coÌ„maundements counsell bicause they refuse to heare his voyce when he calleth them to continuall prayer and earnest repentaunce of their former liues it must néedes folowe that they are vnfruitefull trées that is rotten stockes that bring forth no good and pleasaunt fruite but withered and infectious leaues impoysoned with venimous and filthie contagion and therfore shall be cast into hell fyre and condemned to eternall bitter and most horrible plagues and punishmentes For nowe the axe is layde to the roote of the trée and euerye trée that bringeth not forth good fruite shall be cut downe and cast into the fyre What vertues they be voyde of that pray not The .xi. Chapter MOreouer they lacke fayth hope and constant trust in the most precious bloude of our sauioure Iesus Christ and therefore are in desperate estate For Christ saith No man commeth to my father but by me meaning that vnlesse they put off their owne corruption and shake off their sinful hypocrisie cut away cleane from them the confidence in themselues or of other Idols vnlesse they confesse themselues to be of themselues wicked disceitful weake vnable mischieuous and damnable creatures and surely beléeue that Christ came from his throne in heauen and tooke the nature of man vpon him to worke their righteousnesse to appease his fathers wrath which was enflamed against all sinful vngodly people to deliuer them
the displeasure and terrible hate of the Lord hosts desired earnestlye to knowe by what meanes they myght escape the vengeance being readie to fall on their heades and sorowfully lamented their dauÌ„gerous ignorance And Peter answereth with these words Delictorum paenitentiaÌ„ agite c. Repent your offences Here we sée that the salue wherwith their heauy harts wounded with wickednesse were first refreshed was hartie repentaunce after they came to the faith of Christ Iesus The Niniuits 3. Ionae beleeued God commaunded a generall fasting which did well declare their remorse of conscience for their former contempt of Gods commaundement and refusall of his mercies and tormenting of his Prophetes whereby they turned away at the last the wrath of the Lord from themselues and their citie all which doe proue that where faith is there is repentaunce Nowe let vs consider a while whether true repentance may be found in them that continue the vse of prayer or no. â—â—scription of repentaunce and the partes therof and the example of the saued theefe The .xiiij. Chapter REpentauncâ— is a true griefe and sorrow for the offence committed against GOD wherewith the minde is opprest the sorrowfull hart most miserably tormented the senses troubled the vnderstanding ouerwhelmed the life afflicted the woonted wanton ioyes altogither banished but so that the valiant force of a liuely faith doth agayne reuiue the languishing spirit with an earnest desire and constant assurance hoping for frée pardon for the merites of Christ his passion whereby is ingendered a full purpose neuer more to haunt the brothell houses of sinne and iniquitie but alwaies to liue in pure conuersation and sincere pietie Herein be principall and especiall partes due contrition and constant faith Contrition maketh a man to tremble and quake to consider the violent 〈◊〉 â—he oâ— God incensed against sinne wherewith he is brought into extreme feare terror and anguishe and for that detesteth the horrible filthynesse and deformitie of the same And in such case is it possible to stand and not to desire pardon To require mercie To craue deliuerance To complaine our estate To lament our miseries To seeke a salue To procure an holesome medicine whereby we may be restored to our helth No no and especially seing fayth instilled into our hartes by the spirite of God doth perswade vs that we shall obtaine if we call that we shall be raunsomed if we require it that we shall be healed if humbly with hartie prayers we repaire to the good Phisition of the soule Christ Iesus our Lord and sauiour What madnesse were it to thinke that any man being sure of most miserable tormentes if he holde his peace and is alreadie plunged into the desperate consideration of the same and féeling their extreme bitternesse and cruell sharpnesse if on the contrarie part he were sure to escape so great a daungâ—r so apparent a perill so mischieuous a miserie by opening his mouth and desiring mercie that he woulde not with readie minde with chéerefull hart with all spéedie hast prostrate himselfe before the iudge and in most lowly wise and carefull humilitie beséech him of his gracious goodnesse and desired bountie to delyuer him The théefe which was hanged with Christ on his right hande when he had receyued the boldnesse of fayth and therewith was brought to godlye repentaunce did desire Christ most humbly to remember him whan he came to his glorious euerlasting kingdome Ye he did not refuse to call vpon him but by calling was delyuered from the power of Sathan from the mouth of hell from the anguish of the soule from the death eternall to which he had surely bene condemned if he had despised or not regarded the profite of faithfull prayer The things that hinder the fruiteful exercise of praier desperation and the contrarie thereof that is securitie The .xv. Chapter WHat is it therefore that hindreth a man so that he doth not vse the fruitefull exercise of prayers â–ª Surely eyther desperatioÌ„ or else securitie Desperation drowneth a man in deadly sorrowes in bitternesse of soule in the furious floudes of most déepe and despitefull dolours Therefore wheresoeuer it is founde it shutteth out cleane the force of fayth But securitie maketh a man carelesse hardneth his heart indureth his stonie spirites and causeth to cry peace peace when destruction hangeth ouer his heade This also when contrition is absent hath no parte or porcion in a faythfull heart Whereof it foloweth that true repentaunce whereby the harts of christians are regenerated their willes chaunged their mindes framed a newe their desires reformed their liues amended their cogitations cleÌ„sed their thoughtes purified their spirite sanctified cannot be founde in those that doe not continually burst out in most hartie prayers desiring grace goodnesse pardon and amendment and consequently that such are not faithfull but faithlesse not fruitfull but fruitlesse not gracious but gracelesse persons Secondly faith doth apprehend the spirite of god For Christ saith Iohn 7. If any man thirst let him come to me and drinke He that beleueth in me as the scripture sayth shall haue floudes of water of lyfe flowing from his bellye and this he spake of the spirite which they that beleue him should receyue And ad Ephesios 1. Paule sayth In whome speakyng of Christ also ye after that you had heard the worde of truth I meane the gospell of your saluation wherein you beleue were sealed with the holye spirite of promise which is the earnest pledge of our inheritaunce to redéeme the purchased possession and that vnto the lawde and glory of god The spirite of God therefore doth possesse the hartes of the faythfull But let vs now consequently consider whither iâ— may be founde in such that will not feare God which saint Paule séemeth to denye Romanes 8. By these wordes Non enim accepistis spirituÌ„ seruitutis in timore sed accepistis spirituÌ„ adoptionis filioruÌ„ dei in quo clamamus Abba pater c. For ye haue not againe receyued the spirite of bondage in feare but ye haue receyued the spirit of adoption of the sonnes of god whereby we cry Abba father For that spirite doth testifie to our spirite that we are the sonnes of God and in the fourth to the Galathians bicause you are the sonnes of God God hath sent the spirite of his sonne into your harts crying Abba father Here in these places Paule doth manifestly shewe that the spirite of God when it resteth in the hartes of the faythfull doth so mollifie mans stony minde so breake downe the brazen walles of sléepie securitie so confounde the pernitious and pestilent purposes of negligent impietie and agayne so comforteth the sorrowfull soule so refresheth the weary wil so repaireth and healeth the broken hart that neyâ—her by contempt of Gods wrath is proudâ—ed neyther by lacke of trust and confidence helth is togither banished but contynuall prayer is poured out to God as to a father that with naturall yea more then naturall affection
posteritie The first Chapter ALthough the grieuous abhomination of our poysoned and spitefull heartes the most execrable endes of our malicious and deuilishe endeuours the blasphemous villanies of our disdainefull deadly and desperate impietie doe deserue most terrible tormentes most heauie plagues most bitter and eternall anguishe in the bottomlesse pit of perdition without redemption yet the mercifull goodnesse and vnspeakeable kindnesse of God our tender father our carefull kéeper our holy sauiour doth not onelye cast vs head-long which we deserue into that daungerous darkenesse and gaping goulfe which burneth with fire and brimstone where is continuall wéeping and gnashing of téeth but also most gently calleth vs againe vnto him that we may taste of his mercies most pitifully bewayleth our wickednesse most heartilye forgetteth our iniquities most carefully cutteth off our corruption most readily repayreth our empaired and depraued nature most willingly wincketh at our detected enormities most graciously couereth our shamefull nakednesse most mightily maintayneth our cause agaynst our open aduersarie the Deuill most earnestly desireth our health and saluation most attentiuely wayteth for our godly reformation most largely promiseth vs a glorious crowne and eternall kingdome with frée deliueraunce and present pardon if with pure heart and true zeale wée shall cal vpon his holy name and séeke succour in Iesus Christ of his immortal maiestie For when he of his infinite goodnesse and excéeding mercy did first frame and forme our father Adam and raysed him vppe oute of the slimie bowels of the fruitfull earth when he had breathed into him the spirite of life when he had endued his reasonable soule with the bright beames of most perfite knowledge and had bestowed vpon him the blasing lightes of most excellent approued vertues when he had giuen him the soueraigne science both of celestial earthly heauenly mortal and immortall things when he had giuen him power ouer all the creatures which were vnder the cope of heauen and had for this onely cause builded the wyde worlde that man his moste noble and surpassing creature might with all maner of delite enioy the commodities of the same and at the last when he had placed him in Paradise being a place of pleasure a pasture of delites a most swéete pleasaunt and fruitfull garden and licenced him to taste of all the fruits and pleasures of the same wherein he might for euer haue led a most happie life and neuer haue felt the bitter pangues of extreeme dolor wherwith now he is compassed and beset of euery side only charging him to abstaine from the trée of knowledge of good and euill enioyning therevnto a seuere punishment the more to restraine him than this wilfull stubburne and vnthankefull man not contented with this heauenly state but aspiring against the iust and expresse commaundement of his louing father and immortall creator to suche daungerous and deuilish knowledge wherby was wrought his vtter destruction and miserable confusion gaue eare to the contagious councell and pestilent perswasion of enchaunted and bewitched Eua who by the sugred tunes of the cursed Sathan receyued the impoysoned bayt which was couered with false faire and fayned promises whereby they were both so fowlye spotted and so miserablye deformed that where before they had the similitude of God engraffed in their heartes nowe they were plaine patternes and expresse images of the hellish serpent where before they were shining starres illuminate with the wholesome light of the heauenly spirit now they were darke and mistie clowdes destitute of all clerenesse and clad with most horrible impietie where before they were decked and adorned with singular integritie iustice and puritie nowe they were beastly blemished with the filthie spots of wretched villanie pride and impuritie where before they were chiefe inhabitaunts and principall possessors of perelesse and pleasaunt Paradise nowe they were become exiled straungers expelled vagaboundes and beggars banished from all felicitie where before they were obedient seruants nowe they were rebellious enimies before friendes of God nowe â—endes of hell before in blessefull estate nowe in damnable and extréeme miserie before almost equall with Aungels now worse than Deuils before better than all earthly creatures now more abhominable than brute beastes before the louing sonnes of a tender father now the open aduersaries of a seuere Iudge before cherished and beloued children now false and forsworne fellons before blessed and immortall creatures now cursed and mortall mysers before without trouble and anguishe nowe oppressed with calamitie griefe and sorrow before without contagion now subiect to sicknesse before euer ioyfull nowe for euer sorrowfull before neuer comfortlesse nowe alwayes in themselues hopelesse and helpelesse before puyssant Princes nowe pelting peasants before pollished precious paragons of vertue nowe péeuish and polluted Pagans before partakers of eternall happinesse nowe méete firebrandes of terrible tormentes before sacred Temples of the holy ghost now defiled and stinking chanels of all sinfull vilanie retchlesse crooked crabbed and blasphemous impietie And alas into this so pitious a plight so miserable a case so greuous a daunger and so present perdition we poore wretches which be their vnhappie sonnes their damned ofspring their wicked progenie are by their heynous offence and our owne corruption fallen and entrapped from the which we through our owne selues or our owne strength can neuer be deliuered but do dayly more and more by vaine cogitations by disdainfull dealings by cursed hypocrisie by abhominable obstinacie by swelling pride by lothsome hate by cankerd contempt by deuilishe enuie by sléepie securitie by negligence in prayer by diligence in euill dooing by outragious oppression of the poore by defrauding of the simple by spoyling widowes by deceyuing orphanes by trayterously neglecting and nothing regarding our bounden duties doe prouoke to wrath the almighty God and coÌ„pell him to poure downe his heauie plagues and grieuous indignation vpon vs to our vtter ruine and confusion The promise of Christ the Redemer of man and his conquest to deliuer him out of thraldome and our dutie contrary The second Chapter BUt in this our damnable estate and condition when we could sée nothing but deadlye desperation and the monstruous mouth of the burning pitte of hell readie to receyue vs then oure excéeding good gracious and gentle God whome before we had so vnthankefully forsaken so daungerously dispised so villainously contemned so lewdly displeased so maliciously prouoked so wilfully cast off and reiected that we had rather to follow the song of Sathan the lure of the Deuill than the sage aduise and wholsome councell of so mercifull a maker he I say than did open the déepe and hid treasures of his manifold mercies and did yet once againe shewe vs the gracious fauour of his louing countenance promising euen then at the fall of our olde father Adam that his onely sonne Christ Iesus shoulde descende from his celestiall throne and seate of maiestie and take the nature of a man vpon him and should breake the heade of the Serpent that is he
darkenesse which onely belong to the sonnes of eternall darkenesse although we by long sufferaunce be mercifully borne withall nor that the stretched out arme of God is any thing abridged although the violent force of his valyaunt power be nothing in punishing as yet extended or exercised nor that he deliteth in our disordred appetites although as yet he doe not poure present destruction vpon our heades nor that he holdeth vs more deare than he did his chosen people proper possession the house of Israel although he more seuerely did execute iudgement vpon them than vpon vs. That if God spared not the Iewes his peculiar people he will not spare vs bastardely engraffed in hym The seuenth Chapter FOr howe is it possible that wée which are but the braunches of wylde Oliues shoulde receyue more fauour force or nourishement of the true and natural Olyue trée than the naturall sprowtes buddes and braunches of the same the Israelites were as though it were engraffed in the swéete graces and tender mercies of almightie God watred with the holesome showres of heauenly clemencie nourished with the fruitful fatnesse of the soyle wherein they were planted that is of Christ Iesus They were a nation euen by the choyse of God himselfe seperated from all foreine and straunge people for whose sake he shewed manye wonderfull and mightie miracles in the lande of Egypt and afterwardes they were fedde miraculouslye with the foode of Aungels they receyued to their comfort the cleare streames of most fresh and holesome waters flowing from the flintie stones and craggy rockes in the daungerous desert with many such like things which did argue most manifestly the riches of Gods mercie towarde them Yet for all this when they rebelliously did murmure against God in the wildernesse when they dispised his seruaunt Moyses and grudged at his commaundements he ouerthrewe them in the desert he plagued them most horriblye sending firie Serpents amongst them he persecuted them vnto the death and pyttifully destroyed them How much more therefore shall he put vs out of the booke of lyfe and cut vs from the stocke vpon the which we were contrarie to nature as wylde Oliues set and planted if we doe not preuent his furie with hartie sincere and humble contrition if we doe not appeale to his mercy seate by constant certaine and trustie faith if we doe not spéedily returne vnto him with a faythfull endeuour neuer agayne to reuolt from him by lewde conuersation or vnchristian cogitation How can it be that he which is the Fountayne of all iustice shoulde anye longer protect the deuillish impes of Antichrist spotted and defiled wyth all iniustice that he which cannot be pleased with any thing which sauoureth of any corruption shoulde any longer couer our cursed abhomination and execrable impietie O the deepe daungers wherewith we are compassed O the piteous estate through which we are endaungered O the profounde pitte of perdition whervnto we are plunged If thus we most miserable and wofull wretches wickedly continue without remorse of conscience if we thus ragingly doe runne forwarde into vice and vilanie wythout recourse if we thus obstinately doe persist in our péeuishe purposes and pestiferous inuentions without remembraunce of our estate and calling death shall deuour vs horror shall holde vs terror shall confounde vs confusion shall ouerwhelme vs bitter anguishe shall oppresse vs sinne shall subuert vs sorow shall shake vs the iustice and iudgement of God shall consume vs cruell enimies shall inuade vs shame shall shadowe vs terrible torments shall entrap vs the fyre of Gods vengeance shall burne vs vp in the twinckling of an eye and the paynes of hell shall plunge vs into most desperate and deadly dolors In time therfore dearely beloued Christians and naturall Countrie men consider that the long suffering of God calleth vs vnto repentaunce For God would not the death of a sinner but rather that he should turne from his wickednesse lyue He is a God that deliteth in mercie that dealeth friendly with the friendlesse that succoureth the simple that wisheth the welth of the wounded that comforteth the clogged conscience that breaketh the bonds of the imprisoned soule and heauie minde a sunder that fauoureth the fettred féete of his chosen seruants that plucketh out the poore out of the pit of penurie and placeth them in the pleasaunt pasture of delitesome Paradise A repeating of the purpose of the fourth Chapter that is of the daunger of them that neglect prayer The eyght Chapter BVt let vs returne to our former purpose and proue that they be in daunger of eternall damnation that despise and neglect the godlye exercise of prayer which hereby is prooued that thereby they depriue God of his due honor and worship For the worship of God is nothing else but a religious worke commaunded of God and offered of vs by fayth to him to the setting forth and celebration of his glorious renowmed maiestie And as it appeareth by my former discourse God hath commaunded this kinde of adoration when he sayth Inuoca me in die tribulationis call vpon me in the daye of trouble And againe when Christ sayth petite pulsate quaerite aske knock séeke and orate ne intretis in tentationem praye least you fall into temptation And oftentimes we heare the like spoken to the same purpose It is a worke therfore by him commaunded And moreouer we may well perceiue that nothing can more pertaine to the glorious praise of God almightie than to looke downe from the throne of his heauenly maiestie vpon poore afflicted people hanging onely vppon the hope of his infinite goodnesse and accustomed mercy and to relieue them that haue nothing else to stick vnto as ayde and comfort but hys gracious good and gentle fauour wherby they may be deliuered from the tirannous rage and more than beastly crueltie of their sauage and sworne enimies For what made the glorious name of the God of Iacob so much to be redoubted amongst all nations as did his vnspeakable mercy wherwith he visited the children of Israel whan they were oppressed of the tyrannous Egyptians He heard their grones their heartie prayers pierced the mistie clowdes and came before his presence they ascended into the eares of his mightie maiestie their heauie griefes and bitter sorrowes were not hid from his knowledge but obtayned most iust reuengement against the blinde and obstinate Egyptians whereby his name was most manifestly glorified For many times he plagued with most sharpe punishment the whole lande of Egypt for their sakes with Frogs Grashoppers Caterpillers death and destruction of the first borne and such like and at the last ouerwhelmed all their chiualrie with the blustring stormes and roring rage of the red Sea. The due consideration and circumspect animaduersion of thys onely hystorie will doubtlesse to euerie christian man ledde with the spirite of God and numbred amongst the elect vessels of saluation sufficiently expresse the notable efficacie of prayer on both partes
from the seruitude and bondage of the Deuill vnder whome they were subiect and to set them at libertie with the raunsome and price of his most sacred and blessed bloud which was poured out vppon the Crosse by cruell and vnthankfull Iewes meaning I say that vnlesse hée beléeue this with stedfast faith and in consideration of the same present himselfe before the face of God firmely trusting that for Christes sake he shall be accepted and mercifullye receyued no man can come vnto the father of heauen or enioy the gracious aspect of the mightie God of Iacob but is vtterly destitute of the glory of God and is a firebrande of hell and heire of eternal misery And Paule saith Without fayth it is vnpossible to please god And againe Whatsoeuer commeth not of fayth is sinne and it is fayth that maketh a man to be saued For Christ sayth to a woman that came vnto him Fides tua te saluam fecit Thy fayth hath made thée hole which is to be vnderstanded not onely of bodily helth but also of heauenly safetie And againe qui non credit 〈◊〉 dicatus est He that doth not beleeue is alreadie iudged or condemned Therefore they which doe dispise reiect or contemne prayer if they be vnfaythfull are in most certaine peril and danger of hell fire But that they are vnfaithfull it shall by the assistance of almightie God be declared by the force fruits and effectes of fayth which bicause they are innumerable and infinite it is requisite that we speake of a few only which wil sufficiently shew vnto vs howe farre they abhorre from the excellent gifte wherewith the dartes of the deuils be quenched the host of Antichrist ouercommed and the firie flames of Hell extinguished That they lacke loue and obedience the speciall fruites of fayth which exercise not prayer The .xij. Chapter FAith whersoeuer it be doth bring forth or ingender repentaunce doth apprehende the spirit of god doth worke in mans harte loue and obedience which fruites and effects if they necessarilye porceede of faith as hereafter it shal appeare sée that by no meanes they may be seperated and contrarilye if they can neuer be founde in any of them which despise prayer as it shall be declared it must néedes of necessitie folowe they haue no fayth but are dry deade vnfruitfull and faithlesse people But first let vs sée whether repentaunce procéede of faith or no and then whither such men can be repentant Faith when it is giuen from heauen and placed in the heart of man then it doth as it were rule and gouerne all the motions of the minde it trieth and prooueth and sercheth all the corners of his cogitations it séeketh swepeth scoureth and clenseth away the filth the rust the drosse the dregges of all impietie For God in the first of Esay sayth if your sinnes be as red as scarlet I will make them as white as snowe which commeth onely by 〈…〉 on through which we appeare righteous before the throne of our mightie God and iustification commeth onely through faith in the most precious bloud of our onely sauiour Iesus Christ For Paule saith in the thirde chapter to the Romaines The righteousnesse or iustification no boubt which is good before God commeth by the fayth of Iesus Christ vnto all and vppon all that beléeue There is no difference For all haue sinned and lacke the prayse that is of valure before God but are iustified fréelye by his grace through the redemption which is in Christ Iesu whome God hath made a seate of mercy through fayth in his bloud to shewe the righteousnesse which before him is of valure in that he forgyueth the sinnes that are passed which God did suffer to shewe at this time the righteousnesse that is allowed of him that he might be accounted iust and iustifier of him that beléeueth in Iesus Hitherto Paule But vnlesse the sharpe salue of hartie repentaunce be layde vnto the festred woundes of our sinfull hartes it is â—mpossible that they shoulde be purified cleansed or healed For therefore the scripture calleth vs so often to repentance Conuertimini ad me saluieritis Turne vnto me sayth the Lorde and ye shall be safe and againe Si conuersus fuerit impius c. If the wicked shall turne from his euill way and nolo mortem peccatoris I will not the death of a sinner but that he repent and liue and resipiscite credite euangelio repent and beléeue the gospell and non veni vocare iustos sed peccatores ad penitentiam I came not to call the iust but sinners to repentance So that here we sée plainely that first is seâ— conuersion to God and repentaunce then helth or life or safetie whereby we may well perceyue that vnlesse repentaunce doe launch and cut and rent our hartes we can not come to the perfection of obedient christians And againe An humble and contrite heart is an acceptable sacrifice to the Lorde to whome nothing is acceptable that procéedeth not of faith For the Apostle sayth Whatsoeuer is not of fayth is sinne and with sinne howe can God be pleased It remayneth the â—â—â—re that repentaunce whereby the soule is sorrowfully charged but therewithall after shall chéerefully be discharged is engendred and brought forth by fayth For like as in a fielde or garden swéete pleasaunt or delectable flowers can not grow freshly abundantly before that wéedes and stones and thornes be rased vp and cast out euen so the most delitesome fruit of dame vertues grace can not plentifully replenishe the fielde or garden of mans hart vnlesse first the briers of vices and stones of wicked abhomination be by repentaunce cast out and exiled Zachaeus an example of an hartie repenter and that repentance is the salue to recure the wounds of wicked lyfe The .xiij. Chapter THerefore Zacheus the prince of Publicanes in the .19 of Luke when he had receyued the fayth of Christ burst out into these wordes and sayde Ecce Domine dimidium bonorum meorum do pauperibus c. Beholde Lorde the halfe of my goodes I giue to the poore and if I haue defrauded any man of any thing I render to him foure folde which wordes vndoubtedly doe giue a most certayne token of heartie repentaunce For he did so much detest his former iniquitie so much lament his olde enormities so willinglye condemne his practised prankes and deceitfull dealinges that he not onelye did purpose in time to come to auoyde the lyke but also did with most readie minde recompence them foure folde whome he had before deceiued or oppressed And in the seconde of the Actes when diuers at the preaching of Peter began to beléeue they being pricked in conscience exclamed on this sorte Yée men and brethren what shall we doe here they knowing by the sermons of the Apostle that they hadde a long time erred from the truth and serued rather their owne inuentions than the true God and therefore perceyuing that they were in daunger of
he fauoreth imbraceth loueth tendereth vs he wil for asking bestowe vpon vs such infinite and excéeding commodites whose greatnesse excellency can neither by though of man be conceyued nor by force of wordes expressed Moreouer he repeateth the same in one place and at one time as it appeareth the more to confirme vs to incourage vs to strengthen vs to encrease our desire to pray vnto him that neyther doubtfulnesse in asking neyther lacke of hope in receyuing might hinder our endeuours In the .15 of Iohn 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 wordes abide in you whatsoeuer you will haue you shall aske and it shall be done and then he conteyneth these wordes in this my father is glorified that you bring forth good fruite plentifully and be made my disciples so that by praying vnto him we shal glorify his name bicause that by that meanes we shall be made fresh and fruitfull gardens fullye replenished with the flourishing flowers of most excellent vertues which will yéelde so swéete a sauor to God and Christ our sauiour that we shall be most acceptable sacrifices and pleasant offeringes vnto him He subuerteth also these wordes which containe incredible comfort to the solace of siely soules Euen as my father hath loued me so I haue loued you What more ioye and pleasure What so much comfort can we conceyue What earnest loue of Christ Iesus towardes vs maye we gather of this that he loueth vs as his father hath loued him His father to shewe his loue towardes him spake on this sorte out of a clowde This is my beloued sonne in whome I am well pleased Him he raysed from death to life from earth to heauen from cruell crosse affliction to an eternall crowne of glorie immortall and hath set him on his right hande in all power and dominion and hath made his enimies his footestoole all which doe well declare his loue he beareth towardes him Nay he loueth him as he loueth his owne substance or his owne selfe For he is God of the same substance that his father is Let vs therefore be sure that if we call vppon him with feruent and humble and heartye prayer hée will heare vs hee wyll sanctifie vs he will direct vs he will leade vs in all holynesse and purenesse of life and he will preserue our soules and bodies to euerlasting felicitie For so he loueth vs as his father hath loued him And Christ sayth in an other place Beati pauperes spiritu quoniam illorum est regnum coelorum Blessed are the poore in spirite for theirs is the kingdome of heauen And to be poore in spirite is nothing else but to humble himselfe before the face of God to put awaye all confidence in himselfe to craue mercie for his committed wickednesse to poure out his complaint before his onely redéemer to acknowledge his owne vnworthynesse to confesse his weakenesse not to bost of his merites not to bragge with boldnesse his owne abilitie not to trust in his owne deseruings but to lye prostrate before the iudgement seate of God to wayte for the crūmes of mercy that fall from the Lords table to cal and cry for grace and bounty through Christ Iesus his death and passion by whome alone he seeketh for reliefe health and comforte in all humylitie Againe we haue a sure promise of Christ himselfe saying vnto vs. 16 of Iohn Verily verily I say vnto you whatsoeuer you shall require my father in my name he will giue it you Aske and you shall receyue If then we shall desire God the father in the merites of his most dearelye beloued sonne Christ Iesus to water our harts with the dew of his heauenly grace and to refresh our hungry soules with the foode of his holye worde and still to preserue protect and gouerne our heauie hartes wyth the wisedome of his heauenlye spirite he will no doubt assist vs helpe vs heale vs direct vs shadow vs with the wings of his mercy and at the last when our soule is dissolued from the pryson of the body will place it in eternall paradise For Christ is the truth and therefore cannot lye and he hath promised faithfully to fulfill all our godly desires The comparison of God vnto the vnrighteous Iudge which is ouercome with continuall and importune sute The .xviij. Chapter ANd he the more to encourage vs doth make a comparison Luke 18. betwixt his father and an vnrighteous Iudge on this maner There was a Iudge in a certaine Citie sayth he who neyther feared God nor estéemed man There was also a widow in the same citie and came vnto him saying Reuenge me of mine aduersary and for a while he woulde not But at the last he sayde within himselfe Although I neyther feare God nor care for man yet bycause this widowe still troubleth me I will reuenge hir of hir enimie least at the last the come and reproue me And the Lorde sayde heare what the vnrighteous iudge sayth And shall not God reuenge his elect people that cry vnto him night and day although he differre it I say vnto you that he shal reuenge them quickly Here Christ doth expresse and paynt out in liuely colours the force of earnest and harty prayer For that Iudge that was of so rough and rigorous a nature of so fierce and austere conditions of so vngentle and cruell disposition that he dispysed the complaints of the poore regarded not the requests of the miserable refused to giue eare to the cryes of Orphanes contemned the lamentations of the oppressed people cared not for thretnings set religion at naught considered not the terrible strokes of Gods vengeaunce lightly loked vpon his duetie gaue himselfe to vayne pleasure and was in wordes vnkinde in witte wilye in countenaunce terrible in iesture fearefull in lyfe tirannicall in manners monstrous in conuersation sauage in dealings dreadfull in hart spitefull in wyll a wolfe in thoughtes outragious in office cruell in menacing more than manful and beyonde measure ful of al iniquity by the continual calling vpon of this woman by hir pitious complaintes was reformed and brought to mercie was contented to deliuer hir from hir oppressing enimie was perswaded to leaue of his olde seueritie or rather carelesse cruelty in that case and was readie to fulfill hir will to graunt hir request and to agree to hir desire and then Christ transferreth it to his father who is our tender fauourer to shewe how much more he woulde be glad to haue vs poure foorth our prayers vnto him that he might satisfie our willes and shew mercie vnto thousandes that call vpon him For he doth of his infinite and excéeding goodnesse with fayre and faythfull promises allure vs with bonntiful rewards endeuor to entise vs with offred proffred benifits to binde vs with mercy to moue vs with kindnesse to constraine vs with curtesie to