A Godlie treatisse declaryng the benefites, fruites, and great commodities of prayer and also the true vse therof. Written in Latin, fourtie yeres past, by an Englyshe man, of great vertue [and] learnyng. And lately translated into Englyshe. 1560. Tractatus de orando Deum. English Fisher, John, Saint, 1469-1535. This text is an enriched version of the TCP digital transcription A00762 of text S114263 in the English Short Title Catalog (STC 10888). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 99 KB of XML-encoded text transcribed from 50 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A00762 STC 10888 ESTC S114263 99849489 99849489 14639 2240878561

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Early English books online. (EEBO-TCP ; phase 1, no. A00762) Transcribed from: (Early English Books Online ; image set 14639) Images scanned from microfilm: (Early English books, 1475-1640 ; 925:08) A Godlie treatisse declaryng the benefites, fruites, and great commodities of prayer and also the true vse therof. Written in Latin, fourtie yeres past, by an Englyshe man, of great vertue [and] learnyng. And lately translated into Englyshe. 1560. Tractatus de orando Deum. English Fisher, John, Saint, 1469-1535. Montagu, Anthony Browne, Viscount, ca. 1528-1592. [128] p. In Powles Churchyarde by Iohn Cawood, one of the printers to the Queenes Maiestie, [Imprinted at London : [1563?]] By John Fisher. Imprint from colophon; publication date conjectured by STC. Translated by Anthony Browne--STC. Signatures: A-H. Reproduction of the original in the British Library. eng Prayer -- Early works to 1800. eebo A Godlie treatisse declaryng the benefites, fruites, and great commodities of prayer, and also the true vse therof. Written in Latin, fourtie yeres pa Fisher, John, Saint, 1560 100 19155 50 0 0 0 0 2 339.34 F The rate of 339.34 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-02 Assigned for keying and markup 2005-03 Keyed and coded from ProQuest page images 2005-04 Sampled and proofread 2005-04 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion
The translatour to the Reader .

A Man that lyste diligentlye to consider & deeply to weygh the wonderfull chaunge whiche vniuersallye euery age bryngeth , and woorketh in all worldly thynges , shall perceaue that it seemeth in maner not to be the worlde that before it was , but rather ( in comparyson ) the firste consummate and ended , a newe substitute and succeedyng in the place therof : And whither a man lyke to obserue the same in matters of great waight , or els of lesse importaunce , he shall not want cause to wonder to see such mutation in all thinges . But were it so , that this chaunge were for the better , than might man iustly receaue comfort by the consideration thereof . But alas it is so farre from that , that on the contrary parte , we maye beholde in so many and so often mutations , decay in euery one , & eche one worse then other , & so the last worst of all the rest . Which thyng ryght well appeareth , aswell by diuine as prophane wryters in euery age , amongste whom the poetes ( not without great consideration ) esteemed the first to be lyke golde , the next so decayed that it was from golde abased to syluer , the thirde to brasse , the fourth of lesse price and halue , and was become lyke iron , whervpon they all lament the decay of vertue , loue , and feare of God , decay of charitie , decay of true fayth , decay of mutuall loue , decay of fidelitie & good conscience , decay of obedience , decay of humilitie , and finally and chiefly decay of deuotion , prayer , and heauenly contemplation , whiche ought to be the roote out of the which all the rest should growe and flooryshe , as proceedyng from a perfect loue and reuerent feare of God : For by the decay therof , God is not called vppon for his grace and assistaunce , he is not thanked & praysed for his mercye and great benefites , the rewarde of his mercy is not desired , the horrible punyshement of his iustice is not feared , whereby we lyue as though we had no nede of God , and as though we hoped for no better , nor mistrusted no worse than we fynd here , as though God were not the rewarder of vertue and punysher of vice , and finally as though there were no God at all , no resurrection , no heauen nor hell . So as in this tyme these olde verses are more than trulye verified here . Eleu viunt homines tanquam mors nulla sequatur . Et velut infernus fabula vana foret . Men lyue and yet beleue not That death wyll ouertake them : And paynes of hell they feare not For fables they accompt them . For if God be , why acknowlege not we his power , maiestie , and omnipotencie , and honour hym thereafter ? If God be mercyfull , why craue we not his mercy ? If God be iuste , why feare we not his vengeaunce , and begge his pardon ? If God be the spouse of the soule of man , why do we not loue hym ? why be we not desirous to be conuersant with him , and continually to delight in hym ? who 〈◊〉 farre in loue with the soule of man , that yf man do but faythfully craue his mercy , pardon , grace , fauour , and assistaunce , he doth louyngly graunt the same , yea he doth preoccupate and prepare our hartes to call on hym , yf we frowardly and wylfully put not awaye and refuse to folowe his holy inspiration , so as , of his only mercie , he ●eaueth no meane to drawe man vnto hym , yf he lyste to applie his owne endeuour : Which yf it folowe not , than doth man turne the vnmeasurable goodnesse of God , so reiected and refused , to the multiplying of his owne synne . And than doth the wonderfull vnkyndenesse and too too muche vnthankefulnesse of man , vnspeakablye set foorth the mercies of God , who wylleth all men to be saued , who restrayneth his grace from no man excepte he harden his owne hart , eyther by presumption , dispayre , or wicked securitie in synne , yea who knocketh and beateth at the dore of our conscience , desireth to enter and dwell with vs , onlye he requireth to be let in , and his habitation prepared for hym : and yet doth he that hymselfe too . For yf we do but admit hym in , he clenseth the house of our soule , yea he hath alredy wasshed and made cleane the same with the bloud of his deare sonne , so as we vse the due meanes to applie the same vnto vs . But the more God seeketh vs , the mor● we shunne him , the more he desireth v● the lesse we care for hym , the more w● neede hym , the lesse we thynke of hym ▪ So as he is by our ouergreat vnkyndenesse and wylfulnesse , much more nowe weryed , than when he complayned by the Prophete Esaye of the Israelites , saying : Laboraui sustinens : I am ouer weeryed with bearyng and long sufferyng your sinnefull lyfe and abhominable doynges . Esay . 1.14 . And therefore this decaye must needes be the greatest wheresoeuer it happen , as by the want whereof , all the rest consequentlye do folowe of necessitie , and losse of that whiche onelye is to be desyred in this lyfe , whiche is the heauenlye comfort of his diuine inspiration , growyng to manne by the often consideration of the benefites of Christ , incarnate , crucified , and rysen agayne : and not only that , but also the consummation of that ioye and felicitie in heauen neuer to ende . Howe sore this greateste vertue is decayed , and what cause we haue iustly to lament the same , it may wel appeare by this litle treatisse ●ritten in Latin by an Englyshe man , ● Bishop of great learning and maruei●ous vertue of lyfe , suche one as seemed perfe●●ly to taste and sauour how sweete and pleasaunt the spirite of GOD is : Who in his worke so profoundely doth penetrate the comfort , ioy , and consolation commyng by true prayer , that any man readyng the same with diligence , may easily perceaue what he loseth that frequenteth not prayer : And so farre instructeth all men , not only to pray , but also so to pray that the● lose not the fruit therof , shewyng both howe prayer best pleaseth God , and how it most profiteth our selues . And in that his tyme , more than fourtie yeres past , lamented , mooned , yea cryed out vppon the decaye of prayer & contemplation , and the want of the true vse therof in all degrees , and the lousse lyfe of men , and vntowardnesse to praye , whiche be so frayle , so weake , so peruerse of nature , so beset with daylye enemies , so prone to the worst , that they ought asmuch as might be , continually to praye , continually to arme them selfe with strength and constancie of the grace of God , to fight with theyr enemies , synne , the deuyll , the worlde , and the fleshe , weepeth vppon the euyll examples of Byshoppes , Priestes , and Cleargie , who shoulde moue other by the perfection of theyr life , wayeth the hardnesse of our hartes , that beyng well taught , lyste not to folowe the same , complayneth that the world prayeth not , no , nor knoweth what prayer is , nor howe to pray , sheweth how prayer is abolyshed , and the fruite thereof lost , yea by them that do praye , for that eyther their prayer is not pure , and pleasyng God , or els theyr lyfe and workes disagreeing and contrary . But what go I in hande to seeme to expresse the perticularities of that , which he so lyuely , so perfectly , so playnely , and so religiously sheweth and declareth , yea rather the spirite of God , vsyng his pen to publishe his holy wyll , to instructe vs . Only this I haue to saye , that seeyng the same in written hande , as it were , neglected as a thyng of small price , beyng in deede such a worke as the lyke ( I beleue ) hath not often ben written in that matter , I coulde not satisfie my selfe to see suche a pearle hydden , and such a iewell throwen and cast awaye to obliuion , consideryng first the benefite that maye , and I trust shall , grow to the attentiue reeders therof , and secondly remembryng howe much more neede there is of so holye an instruction and heauenly inuitation to prayer and deuotion at this tyme , than when the same was written . Synce whiche tyme , hath passed almoste one age of mans lyfe , and in this whyle , decaye styll as before , of pitie and vertue , and want of the feare of God , and euyll lyfe wonderfullye increased , as in the which the euyll neighbour of mankynde hath stollen vppon hym , and fyndyng hym negligent , hath sowen cockle and muche euyll seede in the fielde of our soules , and hath in maner pulled vp the rootes of good workes , and the holsome and plentifull fruites of repentaunce , fayth , hope , charitie , almes , and true trust in God . For who in maner , sheweth in lyuyng to feare God ? Who is afrayde to offende hym ? Who refrayneth to blaspheme his holy name ? Who hath conscience to deceaue , yea or to oppresse his neighbour ? Who is ashamed to lye and forsweare hym selfe ? Who hath compassion to relieue the poore , which this plague of God , and want of his grace , hath increased out of number ? Who taketh any payne to please God ? Who seketh to subdue his fleshe to the spirite , sensualitie to reason , reason to fayth , and fayth to the seruice of GOD ? Yea who layeth not the brydell of libertie at length freelye and without staye to folowe synne , and to multiplie the wrath of GOD ? Who ●aunteth prayer ? Yea who shunneth and contemneth it not ? Who preferreth the house of prayer , before a dysyng house ? Yea , fynde we not mo in th one than in th' other ? Subiectes rebell agaynst theyr Prince and God his annoynted , chyldren disobey theyr parentes , contemne them , and laugh them to scorne , seruauntes litle esteeme theyr maisters , labourers seeke , and greedyly folow ydlenesse , artificers vntrueth and too extreme falsehood in theyr workes . All sortes of men lust after theyr ease , excesse , and vnrulye libertie , no man seketh to mortifie hym selfe , to ouercome his owne frowarde wyll . And the cause of all this , is this wonderfull decaye of prayer , by the vse wherof , we myght at the last delyght in the familiaritie with God , and godlye thynges , berauyshed with the loue therof , and so consequentlye growe to the mislykyng and hate of synne , whiche is onlye wrought by the loue of vertue , whiche is only obteyned by true and effectuall prayer , which dryueth away the hauntyng of those enormities aforesayde , whiche prouoke the wrath of God vppon the worlde . And who can thynke that God wyll longe suffer this alienation of our selues from hym ? Yea this contempte of hym , this blasphemie agaynst his holye wyll , and name ? Who ought not hourely to loke for his visitation , and heauy hande of iustice ? Who may not ryghtly saye to the world nowe , lyke as Ionas the Prophet sayde vnto the Niniuites : Ad huc quadraginta dies & mundus subuertetur : There be yet fourtie dayes , & the worlde shal be destroyed . Whiche saying me thinketh is fully taught to any that shal reade this work , who sheweth the fault , the cause of the wrath of God , and the meane to remedie the same , and with the Prophete calleth to repentaunce , lyuely fayth , feruent charitie , effectuall prayer to appease his indignation , hate of our selues , and loue of God only , dispysyng the worlde , and longyng to be with hym . Reade therfore this booke , & reade it with iugement , with deliberation , with a deepe consideration thereof , and with a desire and purpose to be refourmed , make thy hart meete , and prepare it to receaue fruite of this godly instruction , let thy hart iudge of that thine eye seeth , and thy soule reioyce in that thy tongue pronounceth . Reade it in deede , and not superficially ouerloke it : And than surely I can not thynke that he that so doth , can be defrauded of the fruite of his labour , or not obteyne his desired ende therof : Whiche I hartylye wyshe to happen to euery reader hereof , whereby God maye be feared , loued , glorified , and esteemed by them , & they thereby rauished , and inflamed with the ryght vnspeakable loue of hym , sweetenesse of his holy spirite , admiration of his omnipotencie , truste of mercye , and ioyfull expectation of his euerlastynge kyngdome , whiche he hath prepared for all those that walke in his wayes , obserue his lawes , be stedfast in faith , thirst after ryghteousnes , thynke long to be with hym , and by true , and faythfull prayer , seeke to be directed in the pylgrimage of this wyldernesse , by the continuall guydyng of his holye spirite : To whom be prayse for euer and euer . Amen .

A Treatise vpon these wordes of our Sauiour Christe . Oportet Semper Orare .

FOrasmuche as this saying of our Sauiour Christ , Oportet semper orare , Luk. xviii . A man muste alwayes pray , written in the Gospell of Saint Luke , appertaineth generally vnto all Christian men : who seeth not howe profitable and necessary it is for euery man , diligently and effectually to apply hym selfe to prayer ? And so expedient and beneficiall a thing , in no wise to be neglected , for vayne and hurtfull delectations and pleasures . Wherefore to the ende that our prayer may waxe sweete and pleasaunt vnto vs , fyrst of all it shal be very commodious and profitable , to haue redye at hande and in our remembraunce , certayne reasons , with the whiche as moste apt and conuenient motions ( as ofte as we perceyue our selues , to waxe colde in deuotion , and be as it were oppressed with a slouthfull vnaptnes to serue God ) we may styrre vp our myndes , and whet our hartes to praier . Moreouer it shall merueylously profite and exceadyngly further vs , not to be ignoraunt of the singuler fruites and commodities , that very many haue obteyned by prayer . For by the knowledge thereof , we shall the more easyly inuite and prepare our selues to pray : And finally it shal be very nedefull for vs , thorowely to vnderstand the very true maner whiche is specially required in euery man , to be obserued in the tyme of his prayer . Forasmuch as in euery worke of any difficultie that man taketh in hand , the right way of doyng thereof beyng once knowen , doth very muche further the due execution , and perfect finishing of the same . I haue therefore intended by the helpe of God , to intreate 〈◊〉 ●ader of these three thinges : That is to say , of the necessitie of prayer , of the fruite of prayer , The three speciall poyntes , wherein consisteth the sum of this treatise . and of the true vse and maner of prayer . But forasmuch as the wordes of our Sauiour beforesayde , do cast some scruple and doubte into manye mens mindes , it shall not be out of purpose for the better vnderstandyng thereof , yf we do fyrst expound and declare , howe those wordes are moste ryghtly to be vnderstanded . And to begin withall , The interpretation of Christes wordes , Oportet semper orare . this sayyng of our Sauiour is moste assuredly true , Oportet semper orare , for prayer is necessary vnto vs euery daye , euery howre , and euery minute . And yet doth not almightie god so seuerely demaunde an accompte thereof of vs , that he byndeth vs to incessaunte prayer with our mouth , whiche thing neuer man hath vnto this tyme , or coulde be able to obserue . But forasmuche as there passeth no moment of tyme , in whiche we haue not great nede of the helpe & assistaunce of almightie God : There are we of necessitie constrayned by continual prayer , humblye with all diligence to require and craue his diuine helpe and succour . For who is he that perceyueth not ( so as he geue his mynde diligently to obserue the same ) that all we are euen presentlye to be returned to duste and asshes , whensoeuer God should detayne and withholde his hande of helpe from ouer vs , and that there is no man of power without him , to endure the space of one moment of tyme , as Iob sayeth . In eius manu est anima omnis viuentis . Iob. xii . In his hande is the life of euery liuing creature . Euery one of vs remayneth in no better estate , then as yf he dyd hange in a basket ouer a great deepe pit , borne vp and sustayned by a corde in the hande of an other man . A similitude aptly applyed . And in that case doubtlesse , the man so placed , standeth in great nede of the diligent helpe of hym that holdeth the rope , and thereby stayeth hym from fallyng : for yf he once let go the rope , the other that hangeth , muste nedes downe headlong into the bottome of the pitte . And lykewyse must it nedes happen vnto euery one of vs , yf God sustayne vs not incessauntlye with his mightie hande and power . And he it is that so stayeth the rope , that we be not by the greeuousnes of the fal , brused and crussed in peeces , and so forthwith consumed to nothyng . I speake nothyng now of many other daungerous perilles , and headlong fallyng places , wherewith we be continuallye inuironed ▪ What is he than so grosse wytted , and so blynde in iudgement , that vnderstandeth not , that there is no tyme , nor no one moment of tyme , in the whiche we haue not verye great nede , earnestly to call vpon God , to require his ayde , defence and succour , and in the whiche we haue not cause incessantly to pray ? But forasmuch as after this vnderstandyng and sense , there is no man that by actuall prayer ( as we call it ) doth satisfie and fulfyll the same wordes of our Sauiour , that is to say , euery moment to continue in prayer : Therefore we had nede to searche out some other sense and meanyng thereof . And in deede , this saying of our Sauiour Christ , may rightly be otherwise vnderstanded ? As thus . A certayne Monke , one of the olde fathers , beyng demaunded howe he fulfilled that saying or commaundement of Christ , Oportet semper Orare , made this aunswere : When I haue ( sayeth he ) finisshed and sayde my dayly prayers , the time that remayneth , I vse to bestowe in labouryng with my handes , as farre forth as the habilitie and strength of my bodye doth permit , whereby it commeth to passe , that dayly I gayne somwhat , with the whiche I may relieue not onlye my selfe , but also some other poore people . And they ( sayeth he ) pray for me , as ofte as by the vnquietnes & trouble of my body , I can not pray for my selfe : And by this meane , he dyd beleue that he satisfied the commaundement . And he had the holy scripture agreable with his opinion , whiche sayeth . Eccle. xxix Absconde Eleemosinam in sinu pauperis , & ipsa pro te orabit . Hyde thy almes in the bosome of the poore , and that shall pray for thee . See than , howe the holy scripture confirmeth that our almes doth pray for vs : and therefore , if a man apply his mynde to shewe mercy and pitie to his neighbours , yf he seeke to defende the Orphans and fatherlesse chyldren , if he labour to comfort the wydowes whiche be destitute of all consolation , if he be carefull to deliuer those that be oppressed with violence , from iniury and wronge : Finally , yf he shewe hym selfe redy to helpe to his power , any that want succour or reliefe , so that besydes all this he neglect not the ordinary appoynted times for prayer , by the Church of God , he may well be iudged to haue fulfilled the former wordes of our Sauiour . For that man doth pray alwayes , eyther by him selfe , or els by his almes and charitable deedes , whiche supplieth all the want that appeareth in his owne prayer . In this wyse than , maye the wordes of Christ aforesayde , be vnderstanded , wherin he teacheth vs alwayes to continue in prayer , whiche is as muche to saye , alwayes to lyue and do well , whiche doth sometyme happen to menne , yea when they be slepyng . For as ofte as we do slepe or wake , walke or sit styll , eate or drinke , be vexed or be in quiet , or what els soeuer we do or suffer , yf all these doynges be with a true fayth referred to the honour and glory of God , no doubt they appertayne to the increase of a good and perfect lyfe . For if it were not so , Saint Paule woulde not haue wylled the Corinthians , that whatsoeuer they did , thei shoulde intende and direct the same , to the glory of God , saying vnto them . Siue editis , siue bibitis , siue quid aliud facitis , i. Cor. x. omnia in gloriam dei facite . Whether ye eate , or drinke , or what thyng els soeuer ye do , do al to the honour of God . And surely , yf God be moued with our wordes and speaking , to be gracious vnto vs , he wyl be muche more stirred to the same , by our good workes and well doyng , forasmuche as workes do nowe supplye the place of wordes . And therefore the fauour of GOD is turned towardes vs by our good workes , whiche we do to this ende , and of purpose to please his diuine Maiestie : For they do expresse the vehemencie of prayer , and that much more mightely then the prayers them selfe . Therefore , whosoeuer referreth all that he doth or suffereth , onlye to the glory of GOD , he surely prayeth continuallye , and doth at all tymes , satisfie this aforesayde precept of Christ . For we may iustly say , that he doth continue alwayes in prayer , which alwayes directeth his workes and do●nges , to the honour and glory of God . But albeit this saying , Oportet semper Orare , maye be vnderstanded in this sense : Yet notwithstandyng , because Chryst hath of purpose appoynted a difference betwene praying and workyng , and declareth a great diuersitie , betwene almes , prayer , and fastyng : Therefore we shall nowe adde vnto these two , a thirde vnderstandyng of the same . Sainct Paule doth admonishe the people of Thessalonica , that they shoulde pray incessauntly , saying : Sine intermissione orate . Cap. v. And in many places of his Epistles , he declareth that he dyd without ceassyng , remember dyuers in his prayers . Moreouer in the Actes of the Apostles it is wrytten , Act. xii . that whylst Peter was deteyned prysoner and in captiuitie , the Churche of GOD made continuall prayer , and intercession for him . By the whiche wordes it is manyfest and apparaunt , that euery true Christian man , doth pray in euery action and worke he doth , yea although he slepe . The whiche thing can not be true in any wyse , except we do by prayer vnderstande the continuall desyre of the hart , whiche is alwayes strong , and hath his continuall motion in mans mynde . For like as a man beyng bounde in pryson with wayghtie fetters of yron , is compelled by the tedious werynesse of those miseries and afflictions whiche he indureth , vehemently to desyre , and earnestly seeke for libertie . And yf he haue once conceyued any maner of hope of his deliueraunce , he than incessauntly longeth , wissheth , and desireth to be loosed from those paynefull bandes . Uerylye , euen so euery Christian man ( which is not ignoraunt , howe greuouslye and fearcely he is inuaded and dayly assaulted by the fleshe , the worlde , and the Deuyll , and howe diuers and manyfold miseries and calamities he sustayneth in ●his vale of wretchednes , to how many , and therewith howe great perylles and dayly daungers his lyfe is subiec●ed and sette forth ) is inforced euery moment to desyre the ayde and helpe of GOD his grace , by the whiche , at the laste he beyng delyuered from those calamities and great euylles , maye as●ende into the beautifull sight and beholdyng of GOD hym selfe , and the moste happy fruition of euerlastyng fe●icitie . And this earnest desyre is in the Scripture oftentymes vnderstanded for a loude crye in the eares of Almightie GOD , as where the Prophete sayeth : Desiderium pauperum , Psal. ix . exaudiuit dominus . GOD hath harde the vehement desyre of the poore . For doubtlesse , the earnest desyre of those that be vexed and punished in minde and soule , doth spedylye breake in , and maketh a redye waye to the presence of God hym selfe , and rayseth a wonderfull outcry and noyse into his eares : And therefore forasmuch as suche and the lyke desyre , neuer ceaseth in the hartes of good men , but is continuallye occupyed , and mooued by grace , so that they do alwayes desyre and long for the succoure and ayde of God , his myght , and power , and that whether they slepe , wake , eate , drinke , or whatsoeuer thing els they do , these men may iustly be iudged alwayes to pray , and that without any intermission . For the declaration whereof , Sainct Augustine sayeth thus . Sine intermissione orare , Sainct Austust . in the. Cxxi . Epistle , ad proban . the .ix. Chapter . quid aliud est , quam beatam vitam , sine intermissione desiderate . Semper hanc a domino desideramus & oramus semper . To pray ( sayeth he ) without ceassyng , what els is it , that incessauntlye to desyre of God , to leade a good and honest lyfe ? Let vs alwayes craue and begge this grace of God , and then we do alwayes pray . This farre Sainct Augustine . And without this hartie desyre , it is not any noyse or sounde of wordes , be it neuer so long , that can stirre vp the eares of almightie God . But yf that be feruent ( although there be no sounde of any one worde harde ) it doth most easylye penetrate , and obtayneth vndelayedlye a through and gracious audience ▪ at the hande of God , as shall more largely and playnelye be shewed afterwarde . Therefore whosoeuer shall in this wyse vnderstande the worde of our Sauioure aforesayde , in my iudgement , shall thinke moste ryghtly . And in another sense , a man can not easely conceyue howe he may , or is in any wise able continually without ceassyng to pray : But by the feruencie of this desyre , whiche is neuer quenched in the hartes of good men , prayer is alwayes and incessauntly made before God , and we do continually knocke at the gates of the mercy of God , beggyng of hym his grace and diuine assistaunce . It is therfore very true whiche Chryste our Sauiour dyd saye , Oportet semper orare , We muste alwayes pray , and neuer geue ouer . Luk. xviii . And yet not so that we be bounde alwayes to vtter any certayne prayer , conceyued and made in any forme of wordes : but so that there passe no minute of time , in the whiche we do not desyre the succour of his grace , and the felicitie to come . other side , his owne weakenes , great nenecessitie , and extreme misery , than can he not but be compelled continually to presse , laboure , and trauayle , to come to the presence of the Lorde God , his moste gracious creatour and his onlye defendour : lyke as the kyng and Prophet● Dauid doth say . Que●●ui vultum tuum , vultum tuum , domine requiram . I haue sought to come vnto thy sight , O Lorde , to thy syght , O Lorde , I wyll continually trauayle to attayne . And when he perceyueth and beleueth hym selfe to be nowe come and admitted to the sight of God , than vnfoldeth he and layeth forth his owne miseries , than renneth he to the remembraunce of his former feruent desyres , then doth he deuoutely and with a godly affection , bewayle his owne state , and then doth he craue with great compunction of hart , and with plentie of bytter teares begge of his mercy , grace , and continuall assistence , to helpe hym in his great nede and necessitie , not to leaue and forsake hym in trouble and aduersitie , but to vouchsafe also to graunt hym his helpefull grace , whereby he myght in all thynges please his diuine maiestie . And whilst the soule of this man is thus occupyed , what other thyng is he in hande withall , than to be drawen vp to his Lorde God , by the cheyne and rope of prayer , than to be vnited sweetely and made one with his maker and Sauiour , than to ioyne his wyll and vnderstandyng with that incomprehensible lyght of the maiestie of God ? What other I say , than to make hym selfe of one mynde & affection , with his incomparable clemencie & goodnes , & finally to extoll & exalt hymselfe aboue all worldly creatures , to this ende , that at the laste his soule maye be made one with his Lorde God , beyng ( as it were ) lynked together with that true golden cheyne of prayer . Lo nowe what maner of bonde prayer is . O rope , more then golden , and cheyne , to be with all mans desyre and affection sought for and required . O bonde of loue , moste sweete and delectable , who would not wyllynglye offer himselfe to be tyed and fethered with this most pleasaunt corde ▪ Who would not be harde bounde and fastned in this so ryche and noble a cheyne ▪ Or finally , who woulde not with all the powers of his soule and body , wyshe and desire to repose hym selfe in rest and quiet , betwene the armes of so louyng a Lorde and myghtie kyng ? Doubtlesse , this only thought and meditation maye suffise ( yf it be diligentlye weyghed , folowed , and considered ) to quicken , inflame , and sette in fyre the dullest man and most colde in vertue and deuotion , to frequent this benefite , and to seke the grace of God by prayer , speciallye for that euery man , be he neuer so extreme and wretched a synner , may and ought to hope assuredly , that albeit the maiestie of God is of a supereminent , and vnspeakable dignitie , yet is he so gracious , so mercyfull , and so mylde vnto man , that he refuseth not to incline his moste pure and holy eares , vnto our prophane and vncleane prayers , so as we wante not a stedfast mynde to resyste synne , and impietie . For God is so redye , so inclinable , and so well disposed to take mercye on vs in that case , and doth so intierlye loue our soules , that albeit he be the supreme mediatour , ruler , and only Lord and gouernour of the whole worlde , and we nothyng but vncleane fylthy duste , & moste vyle asshes , yet doth he not contemne our poore and meane state , nor shunneth not vs , or fleeth from vs for our former euyls , of the whiche we haue and do truely repent vs , be they neuer so great , but is forthwith attentyfe , and giueth eare to our pitifull lamentation , waylyng , and sorowfull syghyng , is moued with our teares , hath compassion of our miseries , condescendeth to our pencions , yea and also ( which much more is ) doth preuent our request with his grace , insomuch that before we begyn to pray , he moueth & stireth vs vp vnto the same . O inestimable charitie of our lord God , O clemencie incomparable . Our Lorde God is so farre in loue with our soules , that he studieth howe he may most pleasauntly inuite & allure vs , & laboreth by all meanes to driue vs to attende & geue our selues ouer to the contemplation & beholdyng of his beautifull lyght and bryghtnesse , to taste the sauour of his wonderfull sweetenesse , to imbrace the aboundaunce of his plentifull liberalitie , and finally , louingly to kysse the vnspeakable pleasures of his glorious face . Alas howe wretched be they that labour not to theyr power to be drawen in this pullye and come at this call ? And howe muche more miserable are those , which being once drawen into that most pleasaunt way , walke not in the same , and folowe not it ? But howe farre most wretched of all other , and vnhappye be they , which after all those callynges and drawyng of the grace of God , do wyllyngly drawe backe , refuse the call , striue and rebell agaynst the vnspekable clemencie of our so gracious and almyghtie Lorde God ? Thus much touchyng the first reason .

The seconde Reason .

AND nowe lette vs shewe forth an other reason , whiche may eftsones moue and stirre our myndes to prayer . It is apparaunt and well knowen that the principall and chiefe goodnes belongyng to man , is called & esteemed the true perfection of eternall felicitie , the which is appoynted by God vnto man , for his laste ende . But no man can be able to reache and atteyne to this ende , without such ordinarie meanes as God hath appoynted to leade vs vnto the same . And amongste many other meanes , there be two whiche yf a man once perfectlye haue obteyned , he shall not lyghtly want the rest , which be also necessarie for the obteynyng of this beatitude : and those verylye be prayer and good workes . In those two meanes , we reade in the Actes of the Apostles , that Cornelius the Centurian was moste commonly exercysed , by the which he so pleased God , that albeit he was an ethnycke and infidell , yet was it sayde vnto hym by the Angell of God : Actes . x. Orationes tue , & eloemosine tue , ascenderunt in memoriam coram deo . Thy prayers and almes deedes haue ascended into the sight of god , and are remembred of him . Therefore he that wyll exercise himselfe in these two , that is to say , in prayer and good workes , he shall surely neuer want the rest , which be the other guydes to eternall felicitie . For God his wyll is , that we should humiliate and deiect our selues in the sight of his maiestie , vtterly confessyng , and acknowledgyng , that of our owne power and strength it is vnpossible that we should do well ▪ but that a good lyfe ( whiche is continued in the practise of good workes ) is to be craued at his hande by continuall prayer . And that by these meanes , we may at the last ascende and come vnto this last appoynted ende for man , which is eternall felicitie with God . And therfore , forasmuch as without the benefite commyng of the vse of good workes , no man atteyneth to this appoynted last ende for man , and also that the grace of good lyfe can in no wyse be obteined without prayer , I conclude , that yf we mynde not to fall into eternall miserie , we must continuallye frequent this prayer . And nowe let no man obiect vnto me in this case , the foolyshe , pyuyshe , & beastly argument , and persuasion of the prescience of almightie God , which can not be deceaued , and yet some there be that saieth thus , God foreseeth and assuredly knoweth al that euer shall happen after , before it be eyther thought or done by man : And now vndoubtedly he knoweth that either I shal be saued in ioy & felicitie , or dampned to perpetuall tormentes & misery . But if he knowe I shal be saued , what neede haue I to praye for that I am alredye assured of , and shall haue it without any maner of praier , euen only by th effect of the prescience of God , whiche can not be deceyued . On the other side , yf he by his foreknowledge perceaue me to be dampned , no prayers in the world are able to profit me , forasmuch as his prescience can not be disappoynted or chaunged . Ueryly , this croked dilemma , or false subtyle argument , hath seduced very many , but howe very a sophisticall fallax it is , we shall shewe and declare afterward much better , yf we do firste make profe , howe the same argument is vtterlye voyde , standeth not , nor hath any consequence , in all other thynges whiche daylye do happen and chaunce vnto vs . I notable example agaynste reasonyng of the presence of God . As for example . He that is vexed with any greeuous sickenes , shall he admitte no phisicke to be applyed and ministred vnto hym , saying God knoweth before whether I shall recouer health or dye ? If he knowethe first , t●●n nede I no phisicke , for so without doubte I shall be healed without any maner of medicine , onely forasmuche as the knowledge of GOD can neuer be decea●●● ▪ But if he know that I shall perishe and ●ye of this sickenes , what good shall my medicine doe me , where as that can in no wyse be made voyde and frustrate , which he foreseeth ? Thou mayst now se by this same very argument , all the art of Phisicke and benefite thereof destroyed : Let vs proue howe well it wyll stande in an other . The husband man wyll say , I wyl not sowe , tyll , & husbande my grounde , knoweth not GOD whether this fielde shall without my labour bryng foorth plentie of fruite yea or naye ? But yf he knowe it shall so do , than needeth it not my trauayle , and paynefull husbandyng : yf otherwyse , I shal but labour in vayne . And by this argument , destroye also all maner of husbandry , and tylthe of the earth . The lyke successe and conclusion shal be founde in all other comparisons , if they be in the same maner sorted & compared together . And therefore by these it is very apparaunt and manyfest , that the firste supposed reason is of no validitie , but vtterly false and deceytfull : For yf it myght be true , than were it by the same reason neyther needefull nor wysedome for the sicke to seke phisicke , nor the husbande man to labour to manure and tyll his grounde . Wherefore , as the husbande man may not loke for fruite of his fieldes except he tyll and sowe , neyther yet the sicke man atteyne his health except he be content to folow the aduice of his phisition : Euen so can no Christian man atchieue the fruition of perfecte felicitie , vnlesse he fyrste haue the grace of God to lyue well , and thervnto can he not at any time come , without the helpe and meane of continuall & faythfull prayer . And like as we do most commonly see for trueth , that those sicke men must needes peryshe that refuse the medicines , councell , & aduice of their phisitions , and that those fieldes be without all doubt barreyne and fruitlesse whiche want manuryng and good husbanding : Euen so maye we be well assured , that without prayer & good workes , it is not possible for vs to obteyne euerlastyng felicitie . And therefore , albeit that God hath ordeyned that eternal beatitude , as the supreme , & last ende to all good men , yet was it not his wyll that man should atteyne vnto the fame , but by such iuste meanes as he had appoynted . And therfore , first and principallye , if a man do not first begyn with a good lyfe , let him neuer loke to end with that glory which is to come , and therewith lette no man thynke to obteyne the grace to lyue wel , excepte he do by daylye and continuall prayer , craue & begge the same of God . Begyn therefore we must with prayer , from the whiche no doubt wyll folowe good lyfe , by the whiche we shall at the last be brought to the glorious blysse of heauen , euen vnto the present syght and fruition of the omnipotent maiestie of God hym selfe , the want whereof is the moste extreme losse and miserie , whiche doth moste manifestlye appeare by the vnsatiable desyre of our myndes . For we seke in euery corner a felicitie which may satisfie vs , and fulfyll our desyres , and we foolyshly thynke that it may be gotten eyther of worldely pleasures , of riches , of honours , or at the least , of them all ioyned together , wherby it foloweth , that we neuer make an end in desiring & sekyng for them , yea & for the gettyng of them groweth the disturbaunce of al good orders , and the confusion of all thynges thorowe the worlde : And yet when we haue them , there is nothyng in them that can or is able to satisfie our mindes , forasmuche as they be with none other thyng satisfied , sauyng only the supreme felicitie and glory of God . Haue we not than greate cause , by all meanes and wayes possible , to seeke and trauaile for the beholdyng and fruition of this ioye and felicitie , whan by the want thereof we fall presently into perpetuall calamitie and miserie ? But forasmuche as the only redy and assured high way to bring vs to that iourneyes ende , is good lyfe , and the only way to good lyfe is prayer , it foloweth necessarylye , that all those that are loth and vnwyllyng to want● and l●●e that most happy fruition , must wyllynglye fre●●●nt and applie them selues to this aforesayde pure and continuall prayer . And this may now suffyse for the seconde reason .

The thirde Reason .

FOR a thirde reason , it shall marueylously moue vs , if we do cal to our remembraunce that we bee putt in mynde and commaunded by the mouth of Chryste hym selfe , to be alwayes redye and wyllyng to pray , in these his wordes Oportet semper orare . For who was better able directly to instruct vs in those thynges that shoulde further our saluation , than God the sonne of almyghtie God the father , in whom the same God the father hath reposed the treasures of his wysedome and knowledge , & whom he sent downe into this worlde , to this ende , to shewe the same whole worlde a ryght waye to heauen ? Or who coulde with greater zeale and more earnest affection , studye to teache vs the same waye , than he that for the vnspeakable loue whiche he dyd beare vnto vs , wyllyngly susteyned the most bytter , shamefull , and horrible death of the crosse ? And he dyd not onlye admonyshe vs of the necessitie of continuall prayer , but he dyd also promyse that we shoulde obteyne any thing that by true and earnest prayer we should require , Luke . xi . saying : Petite & accipietis , querite & inuenietis , pulsate & aperietur vobis : Aske and ye shall haue , seeke and ye shall fynde , knocke & it shal be opened vnto you . This promyse was made by the mouth of Iesus Christ the sonne of God , who is trueth it selfe & seduceth no man : Let vs therfore with an assured confidence approch vnto the throne of his great clemencie , where we may both dayly praye for the grace to lyue and do well , and also for a constant vnmoueable perseueraunce in good workes , nothyng doubtyng but he wyll muche more liberally imparte the same vnto vs , than we can be able eyther to require or thynke of . Wherefore forasmuche as he hath taught vs the necessitie of prayer , and that we must alwayes continue in the same , no man ought to doubte , but that accordyng to his lesson , the same is for vs moste necessary , and expedient . And therefore it is so requisite for vs Christian men that wander amongste the miseries of this worlde , farre from the face of our Lorde God , to obey , folowe , and practise this healthfull and profitable commaundement of our Sauiour Christ , that whosoeuer determineth with hym selfe , that he wyll not pray , or maketh an obiecte and let in his owne minde against prayer , synneth damnablye and to death : yea and he that is ouer negligent to frequent prayer , hauyng often oportunitie , and specially seyng the peryll of his saluation to depende thereon , that negligence may be deadly , albeit negligence in his owne sense and vnderstandyng , is no mortall crime , but lesse or greater accordyng to the qualitie thereof . But yf we woulde somewhat more diligentlye search forth and discusse the perfect meanyng of the aforesaide wordes of Christ , we shoulde playnelye see howe greate the necessitie of prayer is . Doubtlesse , the health of euery Christian dependeth principally of God , of whom of necessitie ( as hath ben sayde ) euery man must require the same . And because this our health may be euery moment in daunger , and that there is no man whiche is not bounde to prouide and take care for his owne health : It foloweth necessarylye , that euery moment we haue present neede to pray and call to God . For inasmuch as our health can neyther be obteyned nor continued , at any other hand than by GOD hym selfe , it appeareth what neede we haue continuallye to exalte our eyes to heauen ▪ and alwayes our hartes to God , and that not only for our selues , but also for the health and well doyng of our neyghbours , whiche we are also bounde to doe· For lyke as euery man is bound to succour his neybour when he seeth hym trauayled with pouertie and miserie , and suche other wantes in his body : Euen so is he much more bounde , when he seeth any peryl & losse lyke to fall to his soule , and the imminent & manyfest daunger of the losse of the spirituall health , and comfort therof . But nowe specially there lyeth vppon vs a much greater necessitie of prayer then euer before , seyng the time so full of daungers , the number of sinners so wonderfully increased vppon the earth , and so great an increase of sinne and wickednes , in our age , as hath not heretofore ben seene . For nowe in this wretched tyme and age we liue in , sinnes be reioysed at , as though they were good deedes , and honest workes are esteemed for great sinnes and enormities , nowe is it well done and commendable to sinne , and contrary great sinne and shame to do well . Wo be vnto vs , that be borne and lyue in this wretched tyme , in the whiche ( I speake it not without sorowe and teares ) whosoeuer ( beyng indued with any zeale towardes the honour of God ) shall caste his eyes on those men and women , whiche nowe lyue and remayne , shall easyly be moued to lamentation and mournyng , beholdyng euery thyng tourned and turmoyled vpsyde downe . The moste beautifull order of vertue and honestie , vtterly destroyed and confounded , and the lyuely lyght and example of honest lyuyng , clerely extinquished , banyshed , and put out of memory and all knowledge : And almoste none other thyng nowe lefte in the Churche of Christ , but eyther manyfest iniquitie , or counterfeit holynes . For now amongest the ministers of the same Churche , the great lyght of theyr example , in vertuous and holy liuing , is almoste vtterly extinct , who were wont , and in deede ought styll , lyke lyghtes to the worlde , to shine in vertue and godlynes , and should shewe them selues to all men , as spectacles worthy the beholding , and set to the shewe vppon an high hill , and lyke the bright candle set vppon and aboue the busshell , and not hydden and vnworthy of sight . And now there commeth no light from them , but rather an horrible mistie cloude or darke ignoraunce , and a pestilent infection therein , with the which innumerable being deadly infected , are dayly drawen to their destruction . O miserable estate of ours , O time most worthy bewaylyng , into the which most vnfortunately our deare and holy mother the Churche , the spouse of Christ , is fallen , whiche doth nowe so little esteeme the moste precious bloud of her moste louyng spouse , Iesus Christ : Yea , and lyke an inchaunted woman , nothyng regardeth nor reputeth of any moment , that moste excellent pryce , wherewith she was so excedyng louynglye and dearely redeemed . If this consideration dyd sometyme fall into mens hartes , it woulde and ought of ryght to compell vs , beyng humbled in mynde , and truely penitent in hart and soule , to knocke and beate with violent and continuall faithfull prayers , the gates of the mercy of God , not for our selues alone , but to recouer both our owne health , and our neyghbours , whom we maye nowe see standyng in a moste miserable condition and state , brought to extreme necessitie , and beyng nowe in the present perill , and almost vnavoydable daunger of the losse of theyr soules , and recouerye thereof is none at all , but onlye by continuall and effectuall prayer , sorowefully and har●yly requyryng the present pardon , succour , and comfort of almightie God .

The last Reason .

FInally the fourth and last reason may be in this wyse deduced : There liueth no man of the substaunce of our commune frayle fleshe , that hath not sinned and is assured he shall sinne agayne . The which beyng true , it shal be very necessary vnto vs , for either of both these 〈◊〉 , to inuocate and call vppon our almightie and moste mercyfull Lord God , with continuall prayers , not onlye to forgeue and pardon our former sinnes and offences passed , but also that by his omnipotent ayde , & almightie assistance , we fall not againe , eyther to the same , or others , by the occasion wherof , we might incurre and fall into eternall and euerlasting payne and punishment . And first there is no man that knoweth hym selfe to haue sinned , which is assured and certayne , that he hath as yet recouered the fauoure of God , except the same be by some meanes reueled to hym by GOD , of the whiche thyng Salomon wryteth thus , in his booke named Ecclesiastes . Sunt iusti & sapientes , Eccle. ix . & opera eorum in manu dei , et tamen nescit homo vtrum amore vel odio dingnus sit , sed omnia in futurum reseruantur incerta . There be ( sayeth he ) both wyse and iust men , and the doynges of them remayne in the hande of God , and yet knoweth no man whether he stande in the grace or indignation of God . But all those iudgementes be reserued in the secrete knowledge of him selfe vnto the ende . And to this ende be all mens deedes reserued to the last iudgement of God , because there can nothyng be hidden , couered , or kepte secrete , neyther shall the least thought he vnknowen vnto that seuere iudge , that euer crept into the soule of man . But albeit no man can be assured by his owne knowledge in this state of lyfe , that he standeth and remayneth in the fauour of God , yet by certayne coniectures , he may assuredly beleue it , specially if he knowe hym selfe free from any deadly sinne , of the whiche he hath not alredy repented hym selfe , and eyther confessed him selfe , or els purposeth assuredlye ▪ to confesse the same to his ghostly father in tyme conuenient : And therewith yf he fynde hym selfe apte , redye , and wyllyng to the doyng of those thinges , wherewith God his honour may be aduaunced , yf he delyght in hearyng of the holy and sacred worde of God , read and preached , yf he seeke to be often present at the diuine seruice and prayse geuyng to the name of God : And finally , if he intende as far forth as he maye , to abstayne and flee from thence forth , from all contagious corruption of sinne : Ueryly this man may assuredly beleue that he is ▪ and consisteth in the state of grace , and in the fauour of God . But to knowe this assuredly , no man shal be able , except he be illuminate with some other speciall lyght of knowledge and reuelation . And therfore for this cause it shal be necessary for all men to conteyne and kepe them selues within the limits and boundes of some reuerent feare , and to continue knockyng at the gates of the mercy of God , by importune prayer , trauaylyng for his grace and fauour . And this feare is taught and perswaded vnto vs , by holye Scripture , where it is written : De propiciatu peccatorum noli esse sine metu . Be not out of feare , Eccle. v. and altogether carelesse of thy sinnes forgeuen . And surely this feare shall do so muche good to man , that if the sorowe he hath alredy taken for sinne , be not sufficient , nowe the goodnes of God allowyng this reuerent feare , accepting the feruent prayer that groweth from the same , it shall plentifully satisfie and appease the wrath of God , for all our sinnes and offences against him . But yf we did graunt that there were some man that had assured knowledge of the full and absolute forgeuenes of his sinnes , and that he knewe him selfe , nowe perfectly reconsiled to myght confirme by the testimonies of many , as well holy doctours , as credible Historiographers . But to our purpose , by that whiche is alredye sayde , it is playne and apparaunt ynough , that euerye man hath nede to pray continually , as well to obteyne pardon and forgeuenes of his sinnes past , as to auoyde the perillous daungers of suche euylles , as be imminent towardes him . And nowe ( as I suppose ) it is sufficient to haue remembred these foure reasons to proue the necessitie of prayer . We wyll therefore accordyng as we tofore haue promysed in the seconde part , somethyng saye of the great fruite and wonderfull commoditie that groweth to man by prayer .

Of the three chiefe and principall fruites of Prayer .

BUT albeit those reasons before mentioned seme very strong and wel able to moue the mindes of men to prayer , yet are there many slowe , dull , and vnapte to perfo●rme this bonde of duetie . The chiefe cause why , is , because the● do not tast nor sauour the pleasauntnes which many vertuous deuout men , many times do feele in prayer . And they wyll saye , that wyllyngly they woulde pray , so as they myght once taste of the sweetenes whiche they here some other do finde in prayer . But these men remember not , that the sweetenes of prayer can not be had where praier is not , & therfore to be obteyned by frequent vse therof before , & than afterward they may assuredly loke for the pleasant sweetenes which groweth therby . And in dede it is the long vse & dayly continuance of prayer , which bringeth forth this delight aforesaid in the mynde of man , lyke as long continued walkyng both breede vnto the bodye , warmth and heate . For lyke as he that goeth a whyle vp and downe , and walketh forwarde and backewarde , here and there , after some motion of his body , at the last feeleth heate : euen so after that a man hath long vsed and acquainted him selfe with prayer , there groweth in his soule a certayne spirituall sweetenes and heauenly delectation , wherewith he is beyonde measure rauished and pleased . But albeit that euery manne that prayeth , attayneth not in his prayer to this pleasauntnes , The fruites or commodities of prayer . yet is he not vtterly frustrate and voyde of other fruites and great commodities , whiche he may gether by prayer . For there be three sortes of fruites principallye growyng vnto man by prayer . And the first is the merite it selfe , whiche God hath promysed to graunt for prayers sake . The seconde is the obtaynyng the thyng whiche we earnestly desyre in our prayer . And the thirde is the feelyng of that wonderfull sweetenes whiche groweth to many men in the tyme of theyr prayer : whiche three kindes of fruites be so dyuers , that a man may easyly obtayne the fyrst of them , wantyng both the last . For a man may by prayer , procure fauour and rewarde at Gods hande , and yet not obtayne the thyng whiche in his prayer he requireth . As Sainct Paule confesseth him selfe , to haue prayed thrise vnto god , ii . Cor. xii . to take from hym the concupiscence , or rebellion of his fleshe , wherwith he was gre●uously afflicted , and obtayned not his request therein : And yet it is certayne and sure , that he loste not the rewarde and merite of his good and godlye prayer . Agayne , the two fyrst maye both be had , and the thyrde yet not obtayned , as whan we see many whiche make humble request to God for the forgeuenes of theyr sinnes , obteyne both pardon of God , whiche they require , and besydes that , are assured of the rewarde at Gods hande ( for that God workes accordyng to his promyse ) and for all this , are not alwayes refreshed with the spirituall ioy and pleasure of theyr soule . of perfect charitie , that is to say , he that is alredy by charitie in the grace and fauour of almightie God , whan he prayeth . And therefore whosoeuer desyreth not to be defrauded of this reward , hath first to care and labour diligently that charitie haue fyrst roote in his hart and soule , whiche beyng so , than is not onlye his prayer to be iudged meritorious , but also euery other dede he doth , proceeding from the same roote and foundation . And the more it hath of charitie , the greater muste the merite be . As thus : They are most worthy rewarde at the hande of God , that most earnestly pray vnto hym for the well doyng of theyr enemyes , and euyll wyllers , forasmuche as that kynde of prayer procedeth of so high a degree of Christian charitie . And therefore it shall be expedient for hym that loketh for any suche rewarde of his prayer , to studye specially not to want perfect charitie , that is to say , to be whan he prayeth in the fauour of god , and state of grace , the whiche thing as great as it is , yet may it be moste easyly of euery man obteyned , be he neuer so greeuous a synner , as Saint Chrisostome doth at large affirme , wrytyng vpon the Gospel of Saint Iohn , saying thus : That man which desireth to be in that state , let him but repent and retourne from synnes , purpose assuredly with himselfe to leade a newe lyfe in folowing of Iesus Christ , and he is euen than of a synner made ryghteous , and hath this charitie so acceptable to God , and consequently ( beyng thus iustified ) prayeth in the fauour of God and state of grace . Whiche saying of Saint Chrisostome maye well be confirmed by the Prophete Ezechiell , who from the mouth of God hym selfe promiseth , Ezech. xi . that in what houre soeuer a sinner shall mourne in hart for his sinne and euyll lyfe , all the same wyll God couer with obliuion , and no more remember them to punishe the same . Omnium iniquitatem eius non recordabor . I wyll not ( sayth the Prophete in the person of God ) remember agayne or take vengeaunce of any of his sinnes . But we may be sure , and must beleue , that synnes are by none other meanes blotted out and remoued from the syght of God and his remembraunce , but by the gyftes of his grace & perfect charitie . By the meanes of the which , it is wrought , that the sinner whiche is returned and fledde from his sinne , that is to say , which is hartyly and truely penitent for his former euyll lyfe , beyng nowe whollye brought to humble obedience vnto the wyll of Chryst , is truely iudged to be nowe placed in the state of grace and charitie . Wherefore , forasmuche as repentaunce and amendement of our former euyls , and the 〈◊〉 and chaunge of our olde lyfe , dependeth partly of our owne wyll , whiche is free to euery man , and partly of the helpe of the grace of God , whiche is denyed to no man , but hym that hath not that good wyll and desire aforesayde , to ●●aue the same : it shal be very easy for euery sinner , by those meanes , euen in a moment , to be made of a sinner , iust and ryghteous , so as he effectually wyll and intende the same , and therewith repose a stedfast hope in the mercy and goodnes of God . And therefore , whosoeuer , intendyng to pray , eftsones renueth and refresheth his fayth in Christ Iesus , and detestyng the fylthynesse of his former lyfe , purposeth with hym selfe from thencefoorth to abstayne from synne , and to do all other thynges accordyng to the wyll and commaundement of God and his Churche , he maye vndoubtedly be accompted in the state of charitie and the grace of god , and shal not want the fruite of his prayer , that is to say , such merite as shall accordynglye be recompenced and rewarded in euerlastyng felicitie .

Thus muche hytherto haue we sayde of the first fruite of prayer .

vseth it , neyther yet to ascribe vnto it selfe , that by it selfe eyther this key , or this nayle was made and fashioned , but only by the Smyth , vsyng the hammer as his toole and instrument . Euen so is it not lawfull for vs to dispute blasphemously agaynst God , that of our selues , or of our owne power we haue done these workes , but only by the ayde , helpe and workmanship of his grace , by the which he rayseth and lyfteth vs vp to do any good deede , lyke as the Smyth doth his hammer to frame his worke , and by vs as his instrumentes he bryngeth to passe this his worke in vs . And therfore we are all bounde to render continuall thankes to almyghtie God , with all the humilitie and meekenesse we be able , that he vouchsaueth to vse vs as his instrumentes in the doyng of these good workes , whereas yf it so had pleased his goodnesse , he myght and were able to worke the same by any other , and peraduenture so much the more fruitefully , as those other myght be more apt , redy , and pliaunt to the execution of the work of God than we be . But whan a man hath with this consideration , in all humilitie deiected hym selfe in the syght of the maiestie of God , it is further very necessarie , that he do diligently examine and weygh with hym selfe , what it is that he intendeth to require of God in his supplication and prayer , lest perhappes his requeste be hurtefull vnto hym selfe , and such a peticion no man ought to loke for at Gods hande . For almightie God who is of his owne nature most gracious and well wyllyng to man , can not graunt to his beseacher and suppliaunt his suite and request , where as it is knowen vnto his diuine wysedome , that the same shal be hurtfull and peryllous vnto hym that requireth the same . And we be assured that God knoweth all those thynges aswell that be or maye be hurtfull vnto vs , as those that be or may be expedient and profitable , before we require the same . And therefore we do not at all tymes obteyne of GOD the thynges whiche we do requyre , speciallye whan he seeth that our rerequestes tende to our owne h●r●e and destruction . There is also a third thing required to 〈◊〉 this fruite aforesaid , that is to say , that the thyng whiche we require of God , apperteyne vnto our selues . For albeit that we be bounde to pray for our neyghbours , yet are we not alwayes harde when we praye in that sort , and specially ●s touchyng the fruite which we nowe be in hande withall : fo● that man for whom we re●uire any thyng at the hande of God , is perhappes eyther vnworthy to receiue that grace and ●●vour from God , or els the thing it selfe is nothing necessary for his owne health and well doyng . Neuerthelesse , yf for those causes we do not obteine the thing which we require , yet is not our prayer vtterly vnprofitable , nor wholly voyde of merite , for he can not but deserue wel that prayeth so : Lyke as the Prophete saith , Psal. 34. Oratio 〈◊〉 in sinu meo conuertetur . My prayer ( sayth he ) shal be turned agayne into myne owne bosome , which is as much as yf he had sayde : Uerylye my prayer which I make for others , yf it profite not them , yet shal it not be voyde of all fruite and commoditie , for I know that at the least it shall turne vnto mine owne merite , the profite therof shal come to me , and my prayer shall returne with gayne , into myne owne hart & bosome . Therefore yf the prayer of any man be grounded vpon the pyller of humilitie , & be exhibited vnto God , for his owne comfort , reliefe & necessitie , and require nothyng hurtefull or vnconuenient for hym selfe , let hym proceede and go forwarde in the name of our Lorde God , whosoeuer he be thus affected , nothyng mistrustyng , but the thyng whiche he in this wyse humbly requireth , he shal graciously obteyne , nothyng mistrustyng I say , because Saint Iames doth promise so , saying : Postulet in fide , Iacob . ii . nichil besitans & dabitur ei . Let hym ( sayth he ) require in a faith not waueryng nor doutfull , and his request shal be graunted vnto hym . And lykewyse our Sauiour Christ in the Gospell sayth thus . Mar. xi . Quicquid orantis , petitis , credite quia accipietis , & fiet vobis . What thyng soeuer ye require by prayer , beleue that ye shall obteyne it , and your desire shal be perfourmed . And nowe this shall suffise for the declaration of the seconde fruite of prayer , and howe and by what meanes we may obteyne the same .

Of the thirde fruite of Prayer .

THE thirde fruite of prayer we haue before noted to be a certaine spiritual sweetnesse and pleasure , wherwith our minde is delyghted in the tyme of our prayer , of the whiche fruite whosoeuer desireth to be partaker , must of necessitie not onlye haue charitie , humilitie , & the other meanes before spoken of , but he must also be marueylous attentyue vnto the prayer he is in hande withall , and not permit his mynde and imagination to wander abroade to any thyng from the matter of his prayer . And albeit this diligent attentyuenesse be necessary and expedient for any man that desireth to enioye the other two fruites of his prayer , that is to say , merite and the obteynyng the thyng duely and lawfully required : yet may it suffise towardes the gettyng of eyther of those , if the mynde of hym that prayeth were earnestly bent in the begynnyng & fyrst entrie into his prayer , so as he do not afterwarde by his owne wyll and purpose diuert his mynde , & suffer it to wander from his prayer . For if in the very firste begynnyng of prayer , a mans mynde be both wyllyng and studious to attende wholly therevnto , although afterwarde it be by frayltie ledde asyde , or by a certeyne obliuious negligence withdrawen from that former entente and action , it shall not therefore lose the fruites and commodities whereof before we haue spoken , but by the effectuall intent and assured purposed determination , in the begynnyng of his prayer , he together and fasten them vnto GOD , least that in the continuaunce of prayer , by the meanes of some light negligence , his mynde be caryed away to the imagination and thinking of other straunge and inconuenient thynges . And therefore for this cause the olde fathers of the Church of Chryste , beynge endowed with greate vertue and holynes of lyfe , as ofte as they were mynded to praye , they went forthwith in hande to gather theyr myndes together , and by dyuers meanes to styrre vp deuocyon in them , sometyme praying vppon theyr knees , sometome beyng alone , lying prostrate vpon the grounde , sometyme extendyng forth theyr armes in maner of the crosse of Chryst. And now and than exaltyng theyr handes vp towardes the heauens , sittyng in the meane tyme solytary and musyng , talking most comfortably with God hym selfe , and deuoutly syngyng some himpne or other psalme . By these meanes and suche other as semed moste commodious vnto them , they vsed marueylous effectually to rayse vp them selues to contemplation and deuocion , so farre foorth , that they very often tymes tasted of that superexcellent , and in dede vnexpressable sweetnes . And suerly the only tast of this kynde of sweetenes exceedeth , without comparyson or excepcyon , all the pleasures of this world . For this one thyng comprehendeth presently in it selfe , all kynde of pleasure and delyght , and is the fountayne and spryng of al maner of goodnes , with the which , what thynge els soeuer thou shalte compare , is vtterly nothyng , nor can be of any maner effect or moment . And that thyng verely is god hymselfe , who very often doth with a marueylous grace and fauoure shewe and presente hym selfe to them that with deuout contemplacion , seke and loke for hym . Of the which it foloweth , that whensoeuer that moste excellent goodnes is once tasted by the inwarde vnderstandynge of oure soule , a marueylous sweetnes is foorthwith dispersed and felt through the whole mynde : so farre exceadynge all imagination of man , that no tounge fyrst and principally with all his power , humiliate and deiect himself , and esteeme himselfe nothing , nor worthy any thing , and vtterly vnworthy , vpon whom god shoulde bestowe , not onlye this great gyft of his grace , to obtayne the feelyng of this delectation , but also any other of his benefites , be it neuer so meane ▪ or little , yea , of his owne desert , vnworthy the meate he eateth , and the grounde he goeth vpon . Secondaryly , he must kepe his tongue in a good staye , and due obedience , speake little , and delight more in silence , than in muche libertie of speache , except it be , eyther whan charitie enforseth , or vehement necessitie compelleth , or finally whan some commoditie is like therby to growe , eyther to himselfe , or to his neyghbour . Thirdly , by all meanes he ought and must labour as muche as to him is possible , to conserue and kepe freshe in his mynde , the continuall remembraunce of God , set hym before his eyes , and thinke that he is alwayes present , redy to beholde and iudge al that he shall commit or do . Moreouer let him as often as he can , renewe the memory and remembraunce of the incarnation of our Lorde and Sauiour Iesus Christ , together with all the processe and continuall action of his life , and than let hym inculcate and imprint fast in his hart , the religious and thankefull memorye of his bitter death and passion , addyng to this , the consideration and often meditation to the heauenly glory , whiche the Aungels and sanctified soules , enioy nowe by the gyft of God with hym . Finally , at all tymes as muche as may be , exchewy●g all vayne , frivolus , and vnfruitfull thoughtes , that cumber and disturbe the minde from the beholdyng of those heauenly contemplations . But alas , howe wretched be we , that many tymes preuent these godly meditations , and before hand occupie our mind ( so superexcellent a creature of God ) not onlye with these vnprofitable , but also extreme pestilent & hatefull thoughtes , whereas the remembraunce of those thinges beforesaide , is far more profitable , an occupation much more delectable , & finally , a studie muche tryed , and examined by vs , it shal be very manyfest and easyly to iudge and perceyue , what kynde of prayer ought to be esteemed moste excellent and most fruitfull . And therefore we wyll with diligence search out somthing for the explanation of euery of those three thynges , that is to say : whervnto we ought to intende our mindes in prayer , howe long or short our prayer ought to be , and how we ought to pronounce and vtter the same .

To what thing we ought chiefly to bende our minde in the time of our prayer .

FYrst let vs discusse this , whether the force of our myndes be to be directed to the wordes , the sense of the wordes , or to him we vtter the wordes vnto . And to this first we say , that yf a man were of such dexteritie and redynes that he could attende all those thynges together in his prayer , so as the heede takyng eyther to the wordes , or the meanyng of the wordes , shoulde nothyng slacke his diligent and attentiue mynd to god hym selfe , that maner of prayer , were doubtlesse most excellent and beneficiall . But because it can scarcely be possible that a man in earnestly heedyng and intending one of these , shall not negligently omit and forget the other , let vs therefore perticulerly inquire of euery one , whiche is the better , more necessary , and more fruitefull . And amongest these , there is no man that diligently considereth the thing , that can or nede to doubt , but that the attention whiche is directed vnto GOD hym selfe , is the chiefe and moste meritorious , so that all other thinges be agreeyng vnto the same , that is , if that same prayer directed vnto God , be in no wise more negligent than the other , whiche is intended eyther to the wordes or meaning . And we minde that this vnderstanding be accepted & taken , not only in such prayers as a man appoynteth to hym selfe , of his owne wyll and choise , but likewyse in all other , wherevnto we be bounde by the ordinaunce of the Church . And surely many there be of so weake and scrupulous myndes , that beyng in feare to escape or misse one worde or silable in saying theyr appoynted seruice and prayers , bende all the power of their mynde , to expresse the wordes , truely , playnely , and disti●●tly . But those men ( as I thinke ) neuer or very rarely tast of the sweetenes of deuotion and prayer , for the whiche cause chiefely our forefathers of the Churche , dyd appoint those canonicall praiers , as we vse to call them . For those olde and holy men , specially had respect vnto this : And this was theyr most earnest purpose and paynefull study , by the saying of those vertuous , godly , and deuoute prayers , to styrre vp the myndes of the Priestes , who should be the meanes betwene God and the people , to the contemplation of God him selfe , and so to the true loue of hym . And therefore if a man be so attentiue and diligent in vttering the wordes of prayer , that he neyther regarde nor obserue the scope and ende whiche the holy fathers ( whan they ordayned those prayers ) iudged and determined chiefely to be considered , I may in no wise allow or commende this maner of prayer , eyther as chiefe , or more fruitefull than the others . And yet would I not that others , whiche contrarywyse so rashely runne ouer the prayers appoynted , that scarsely they can vnderstande them selues for haste , neyther regardyng the superexcellencie of hym , to whom they pray , neyther yet imagining of any further sense and meaning of the wordes they speake , I woulde not ( I say ) that those shoulde make my speache before , any maner of colour of defence for theyr errours and abuses . For I speake it not with that minde to mislike or condemne them that regarde the wordes they speake , who I knowe do obserue and fulfyll the lawe and order : but to this ende , to perswade vnto those a more excellent maner of prayer , and therewith more fruitfull . It may be also , that those which are chiefly sensible taste and feeling of that supreme delectation and comfort , whiche he onlye knoweth , whom God hath graunted to taste the same . But marke and remember this , that the imagination whiche our mynde frameth to it selfe of GOD , must neyther be subiect to colour , light , figure , or briefly any wordly or corporal shape , for all those thynges beyng creatures , are playnely besydes God . And we seeke to ioyne our selues with God and nothyng els , besyde him . And therefore if a man wyll ryghtly thinke of God him selfe , let his mynde ouertunne all worldly creatures , and conceiue him onlye alone whiche is highest , best , most excellent , most mightie , and him that without exception , doth vnspeakeably excede all other thinges . If thou canst this do , than thinke the same to be present with thee , and yet without imagination eyther of colour , lyght shape , or fourme whatsoeuer , and than hast thou ryghtly thought of God . In whiche worke and busynes , yf thou be paynefull , and wyll diligently exercise thy selfe , than shall thou surely at the last attayne to the sensible taste and feelyng of that vnspeakable pleasure , and so shalt thou at once obtayne all the three fruites of thy prayer . But yet yf this maner and forme of doyng , seeme at the beginning harde and vneasie to any man , let him fyrst exercise him selfe in thinking and contemplation of Iesus Christ , who besydes his humanitie is also very God . Let hym lyft vp the strength of his minde towardes him , as beyng very God , remembryng his incarnation , his bytter paynes and cruell death , and therewith the glory which he nowe ineffably enioyeth in heauen , sitting on the ryght hande of the Maiestie of his father . He that will diligently applye his minde to this , or any other more apte or fruitefull meditation of God , shal at the last fall from the corporall imagination of Christ in his humaine nature , and shall ascende and aspire to the spirituall contemplation of his godhead , as hath ben beforesayde . And this truely is the very next way for any man , to attayne to the fruition of the perfect and partaker of the same ioye and delight , and is nowe made in suche estate , that it feeleth a delectation merueylous , & suche as it neuer tasted before , whiche thyng is affirmed by the Prophet Dauid , saying : Cor meum & caro mea , Psal. 83. exultauerunt in deum viuum . My hart and my fleshe haue reioysed together in God , the au●thour and geu●r of lyfe . As though he woulde haue sayd , my soule by the goodnes of the spirite of God , hath conceyued in it self , so merueylous a delyght in god , that by the great delectation therof , euen my fleshe is also replenished and watered ouer and ouer , wherein it hath so reioysed , that it could not refrayne or staye it selfe from expressyng and shewyng forth the pleasure whiche it had receyued . And surely this delectation is a very sparkell or glimering resemblaunce of the euerlasting life , whiche all good men shall haue after the generall resurrection of theyr bodyes . For than shall the glory of the soule so farre excede and abounde , that it shall runne ouer into the bodyes , and than shall both as well body as soule be fulfylled and satisfied with the plentifull aboundaunce of that vnspekable pleasure . And therefore as touchyng this firste question , it maye appeare by that which hath ben saide , that the chiefe and speciall thyng to be regarded in prayer , is , to haue our myndes so fixed on God , vnto whom we make our prayers , as though we esteemed hym euen nowe present with vs , and so embrace the continuall remembraunce of hym , kepyng hym before the eyes of our hartes without any maner declynyng from hym . And albeit this shal seeme in the first begynnyng of this exercise harde & paynefull , yet shall it by vse and processe of tyme proue more pleasaunt and delightfull , specially to those soules whiche be any thyng inspired with the sweetenesse and good sauour of Iesus Christe . And nowe let vs drawe to the intreatyng of the seconde question .

hotte nor colde , God despiseth , before whom , in the Apocalippes , he preferreth those that be vtterly starke colde , saying : Vtinam calidus esses aut frigidus , sed quia tepidus es , incipiam te euomere . I woulde thou haddest ben eyther hotte or colde , but for that thou arte neyther of both , I wyll begyn ( sayth God ) to reiect thee and cast thee forth from the companie and felowship of good men . Lo than howe the mynde of God abhorteth those persons that be newters , and be neyther hotte nor colde . We must therefore endeuour our selues by all meanes to be feruent in charitie , for the kyndelyng of the whiche in vs , no doubt prayer is the most necessarie thyng . The whiche charitie beyng once gotten , we be encouraged cherefullye to take in hande all doynges , which we trust shall please God , and for the doyng whereof , we shall by the goodnes and promyse of God , be rewarded with euerlastyng ioy and felicitie . And therefore our speciall endeuour in the tyme of our prayer , ought to be , that the feruent heate of charitie myght be kyndeled in our hartes , and in suche sort shall it be conuenient to moderate the length of our prayer , so as that ende maye both be acquired and preserued in vs . And therfore whan we in our prayer do perceaue this feruentnes of mynde once kyndled in vs , by the weaknes and wearynes of our bodyes to waxe colde & faynt , than is it tyme to ceasse from prayer , and occupie our selues about some other vertuous exercise . For if we should so long continue , that the feruentnes of deuotion shoulde be vtterly extynguyshed in vs , we should not only not obteine the end which is sought for by our prayer , but we shoulde also geue no small occasion to procure the contrary . For so sone as by ouerlong continuyng in that dulnesse of prayer , the feruentnes therof & deuotion is once colde in our myndes , we do forthwith lose the inwarde consolation of our myndes , whiche that feruencie of deuotion , not beyng vtterlye extynguyshed , wrought and preserued in vs , wherby it doth many tymes folowe that we wander abroade , sekyng some sensible delectation and comfort of externall thynges , which most commonly induceth a pernitious dissolution of the mynde , and by degrees draweth it vnto such other euyls as be not conuenient , whiche woulde neuer haue chaunced , yf we had ceassed our prayer before the feruencie of deuotion had ●tterlye ben extynguyshed . And therfore Saint Augustine doth much p●●se certayne Monkes in Egipt , which vsed very short , & therwith very deuour & godly prayers . The religious people in Egipt ( saith Saint Augustine ) be noted to vse verye often prayers , but those very short and pithye , and ( as it were ) 〈◊〉 throwen from theyr hartes into the bosome of almyghtie God . And it appeareth , that this was the cause why they vsed so often praiers , because they woulde oftentymes renue and kyndle agayne the fyre of deuotion in theyr hartes : But the cause why they vsed short prayers was only this , lest by length of prayer and tediousnes therein , feruent deuotion before conceaued , might be dulled , cooled , & finally extynguishe● . And therfore a man in prayer must specially labour and take heede , that when God hath once kyndled that feruent deuotion in his hart , he by negligence suffer not the same vtterly go out and dye . But so long as the same may eyther be increased or contynued , we ought not to leaue of prayer , excepte eyther the great weerysomenes of our bodyes , or some other lyke necessitie inforce vs . Wherefore both the shortnes & length of prayer , is to be ruled & measured , to and for this ende aforesayde . For lyke as the phisition , regardyng the ende of his cure , whiche is the recouery and health of his pacient , doth temper his medicine , and ministreth it to the sicke , not in such aboundaunce as he myght do , but as by discretion he ought to do , hauyng regard both to the gettyng & continuyng the health to his pacient : euen so , a man in prayer must not labour to pray as much and as long as he can speake , but to continue the length of his prayer as much as shal be necessary & expedient eyther for to increase or continue his earnest & feruent

Whether the prayer of the hart onlye be more fruitefull than that wherin the mouth & hart also is occupied .

IT resteth nowe to be discussed , whether that prayer be more beneficiall to man , whiche hee maketh with his hart onlye , or that which is both vttered from his harte , and with his mouth . And here I make this protestation , that I do in no wyse purpose or intende any thyng to saye in the disprayse or otherwyse , to the derogation of open prayer by wordes , whiche is eyther admitted by custome and the vse therof , or appoynted by the ordinaunce of the Church , or enioyned vnto any man by penaunce , or by any meanes vowed , or in hart by promise taken in hand , wherby any man standeth bounde to resite & saye his prayers . But yet I do thynke that a man which is free from any such bonde , and enioyeth full and perfecte libertie in Christe , and is studious of the most pure & healthfull maner of prayer , shal be oftentimes more hyndered by the continual vse of praying inwordes , than by the exercyse of his hart alone , in makyng of his prayer vnto God . For as Saint Augustine in an Epistle vnto Proba wryteth of the fruite of prayer : Augustinus Epist. i. 12. Capi. 10. This worke is many tymes more perfectelye wrought by the syghyng of the hart than by pronouncing of the mouth , more effectuallye done by the inwarde workyng , than by outwarde speakyng . But if the worke of prayer be more perfectly perfourmed by the syghyng of the harte , than with the vtteraunce of the mouth , than must it needes folow , that the prayer of the harte , from the whiche those syghynges breake foorth , be more profitable than the praying with the mouth , wherby wordes only be vttered . And that may of ryght be iudged , Ciprianus de oratione dominica , Serm. 6. for as S. Ciprian doth witnesse , God geueth eare , not to the voyce of mans mouth , but to the crye of his hart , nether is he to be moued with wordes , which seeth all thoughtes . And therefore any simple poore man , which beyng with great humilitie pr●strate to the grounde , lying lyke a moste vyle abiect , confessyng hym selfe a synner , openyng his owne miseries , and shewyng forth the most secrete griefes of his hart before the sight of god vtteryng no wordes at all , but onlye powryng foorth aboundaunce of teares and syghes of his harte , that man ( no doubt ) shall moste spedyly obteyne his request of God : which thyng dyd moste manyfestly appeare in Anna the mother of Samuell . i. Reg. i. For this Anna ( as it is written in the first boke of the kinges ) dyd moste earnestlye require of GOD , beyng barreyne , to haue a chylde , for the obteynyng wherof , she dyd frequent the Temple , and there by dayly prayer she continually craued the goodnesse of God , that in her requeste he woulde be gracious vnto her : And yet dyd she not frame her prayer in wordes , but onlye in her hart . For the Scripture testifieth , that she spake to God with her hart , and that no worde was harde that came from her , onlye her lippes moued . To conclude , by this her prayer ( of hart I say , without speache outwardlye pronounced ) she obtayned the thyng she required of God , and had a sonne , whiche she so greatly desyred , and had begged of GOD , with many sighes and aboundaunce of wepyng teares , and yet no wordes by her mouth vttered . Sainct Ierome agreeth with this , expoundyng this place of Sainct Mathewe .

Tu cum oraueris intra in cubiculum tuum , Math. vi . & clauso ostio ora patrum tuum . Whan thou doest pray , enter into thy chaumber , and shuttyng faste thy dore , pray vnto thy heauenly father . It seemeth vnto me ( sayeth S. Ierome ) that this is rather a precept , that we kepyng secretly in the thought of our hartes , and hauyng our voyce suppressed with silence , shoulde so make our prayers vnto God , which we also reade in the booke of the kynges , that Anna dyd , where it is written that her lippes only moued , but no voyce was harde . This much Saint Ierome wryteth . And surely this maner of prayer , doth vehementlye moue the eares of the mercy of GOD , and doth mightyly bowe them spedyly to heare vs : Yea , and as Saint Paul witnesseth , the holy spirite of God , is the guide & the derectour of this maner of prayer , saying : Rom. viii . Quid oremus sicut oportet nescimus : sed ipse spiritus postulat pronobis gemitibus in enarrabilibus . What we shoulde pray , as we ought to pray , we knowe not : but the spirite hymselfe maketh request for vs , with vnspeakeable mourninges and sighinges . The meanyng whereof is , that we do not sufficiently know in what maner we ought to demaunde any thyng of God , but the verye spirite of God inwardly raysyng vp our hartes , maketh vs with vnspeakeable mone and intercession to require of God , that thing whiche is moste profitable for vs . And yet do I not deny , but that any deuoute man may ryght well begin his prayer as he lyst , with wordes pronounced by his mouth , but so soone as he shall perceyue his hart to be any thing kindled and inspired with a sweete delectation comming from the spirite of God , than shall it be moste commodious to him , leauyng his prayer in wordes , to folowe and geue heede to the leadyng of the spirite of God , and with silence to yelde hymselfe wholly to his direction and order . For as I haue said a little before , th ende which we ought to appoint vpon in prayer , is specially the feruentnes of charitie , by the whiche at the laste our mindes be kyndled , whan with most diligent prayer , our hartes be strongly raysed , and our myndes be highly lyfted vp vnto the beholding of god . And therfore whensoeuer we maye perceyue our selues to haue atteyned vnto this ende , than must we apply al our endeuour and diligence , that as muche as may be , the same be continued in vs , whiche thyng shal doubtlesse much better proceede , by the guiding & operation of the holy spirit , than by any words vttered by our neuer so great industry & diligence . And therefore we must now with al our power folowe the motion & driuing of the spirite of God , whyther soeuer it wyll leade vs , and so nede not to vtter any mo wordes . In lyke maner as yf a man , A similitude aptly applyed . whan after muche trauaile , he hath passed the Seas , and hath obtayned harborowe and his desired Hauen , leauyng his shyppe whiche brought him to the hauen , intendeth nowe to th ende and purpose for the which he arriued , and thinketh nowe no more of his ship . Euen so veryly , he that by the vse of pronounced prayer , as by a meane , is caryed into the inwarde consolation of the minde , and commeth to the spirituall feruencie in God , ought nowe to haue his principall care and study bent on this , that this heate in no wyse waxe colde , and leauyng nowe the prayer of the mouth , he must folowe the spirite of God , the minister of this feruent deuotion , whyther soeuer it doth dryue hym . And nowe let hym not vse any more his owne wordes , but onlye those whiche be suggested inwardly in the hart by that holy spirite of God , and let him aske that of God with vehement and feruent deuotion of mynde , without any pronuntiation or sounde of wordes . But to the ende thou mayest more playnely & assuredly perceyue , that this maner of prayer , whiche is done by the spirite and minde , is much more excellent , than that whiche is vttered in wordes , heare what our Sauiour Christ sayeth in the Gospell : Spiritus est deus , Iohn . iiii . & qui adorant eum in spiritu & veritate oportet adorare . God is a spirite , and they that adore him , must adore him in spirite and trueth . Lo , as God is a moste spirituall thyng , euen so requireth he a moste spirituall sacrifice . And therefore that prayer is more gratefull vnto hym , whiche is offered by the spirit and the minde , than the only grosse vtteraunce of the voyce , whiche can not be framed without the bodyly breath . And let not this moue the , that Adorare , is named in that place , and not Orare , for the one of them shall neuer well be without the other , but whan God is prayed vnto , than is he also adored , and whan he is adored , he is also prayed vnto . And therefore God wyl be intreated with spirite and mynde of the moste chosen and excellent myndes , whiche he moste spirituall , and desireth , such as in his Gospell he noteth , to honour and adore hym in spirite and trueth . Wherfore I nothing doubt , but many godlye and spirituall men ( whiche haue diligentlye exercised them selues in prayer , and haue accustomed dayly to eleuate theyr hartes vnto GOD , and haue at some tymes tasted and conceiued the sweetenes of that feruent affection ) haue much more profited by that prayer of their hart , than yf they had sayd an endlesse numbre of prayers and Psalmes with theyr mouth , whiche thyng some do , ouerchargyng theyr mindes , yea , and rather excluding them selues from the very ende of prayer , for that in that case , they can neuer be able to tast the spirituall sweetenes of perfect praier . And out of doubt , that desyre and trauayle to perfourme the saying of so great a number of Psalmes , doth many tymes hynder and turne away the gratious visitation of God from the hartes of them that labour in them , whiche otherwyse he would willingly and redylye exhibite vnto them . A similitude declaryng the redye assistence of God in Prayer . For lyke as the sonne doth euery way disperse and sprede abrode the beames of his lyght , euen so is God redye on euery syde , to powre forth vpon vs the sweetenes of his grace and goodnes , except by suche lettes and hinderaunces , all excesse and entry to our myndes be stopped , and the way hidden from vs , as it were with a thicke & darke miste . For he that desireth to be partaker of that sweetenes , maye in no wyse geue heede to any other thyng whatsoeuer it be , but attende only and wholly to God hymselfe , yea , and that withall his harte . But those other attende neuer a whit to God , but onlye regarde howe to vtter out those numbre of wordes , which they minde to say : Neither do thei consider the present Maiestie of god , but only how they may most speedyly runne ouer their number of psalmes , with the care whereof , they do so occupie and ouercome theyr mindes , that no drop of heauenly sweetenes , can in any wise enter into them . And yet do thei thinke & perswade themselues , that by so doing they shall specially please God , and can not be quiet or satisfied in conscience , vntill they haue by one way or other , ouerrunne and finished that huge number of Psalmes . Yea , and yf they chaunce by forgetfulnes to pretermit any part vnsayde of that ( I meane not which the Churche appoynteth to be sayde ) but whiche they of theyr owne wyll haue taken in hande to say , they fynde theyr conscience greeuouslye therewith offended , wherewith they be miserably tormented , and theyr hartes torne and rent . Those men truely do not sufficiently waygh the saying of S. Ierome , whiche is this , that the saying or singing of fiue Psalmes with a pure and sincere hart and spirituall ioy and gladnes , is more worth than the whole Psalter , ouerrun with an vnquiet and troubled mynde . And yet is it more meruayle that they heare not , or at the least marke not Christ himselfe in the Gospell , geuyng admonition and instructing suche as pray , not to bende theyr labour to speake much , saying in this wyse : Orantis , nolite multum loqui . Whan ye pray , Math. vi . do ye not speake muche , not to this ende , that by those wordes it were to be vnderstanded or thought that Christ misliked a long continued prayer , whereas we reade that he himselfe continued very long in prayer : But he would not in any wyse , that we shoulde put a vayne trust in a number of wordes , by one waye or other made vp and multiplyed , speciallye whan they vtterly wanted all deuoute affection of the minde , and that we should not hope that he would sooner be moued , with a multitude of wordes , than with a well affected mynde . For God is muche more inclyned to heare our petitions by the onlye feruent affection of the harte , than by neuer so great a number of wordes pronounced without suche affection . For the whiche cause Sainct Augustine sayeth thus . It is one thyng to speake much , and farre an other to be much and well affected . It is one thing ( sayeth he ) to continue speach long , and much another to continue deuotion long . That man speaketh much to God , that thinketh his mercy is to be wonne with a numbre of wordes onlye . But truely he vseth not to be moued with the multitude of speach , but with the quantitie and aboundaunce of deuotion and godly affection . And the bare sounde of wordes pronounced by the lippes only , maketh a very dull sounde in his eares . But the feruent and vehement affection of the mynde , doth quickely and speedyly penetrate them , and that because God is muche more delyghted with our godly affection , then with our bare praier , and specially whan that affection being accompanyed with feruent sighes & aboundaunt teares , do pearse the heauens . Truelye that maner of prayer , if God were ( in a maner ) vnexorable , woulde ouercome him to mercy , and be he neuer so omnipotent , wyll binde him to graunt our lawefull desires . And surely the same prayer , is muche rather framed and perfected in the spirite & mynde of man , and so sooner presented vnto God , than by any wordes that mans mouth is able to perfourme or expresse . For the spirite and soule of man , beyng once quickened and kindeled with the feruent fyre of deuotion , much sooner dispatcheth his intent and purpose , than any motion of the lippes , or framed prayer of the mouth were able to do , whiche thing ( yf none other ) maketh apparaunt the thing wherof we haue so long intreated , that is to say , the prayer of the minde and soule onlye , to be more excellent and better , than the praier of the mouth : forasmuche as both the motion of the lippes is very slowe , and the corporall weyght of the tongue , vttering forth his wordes , not so apt to folowe the quickenes of the spirite , and also muche hynderaunce foloweth by openyng and shuttyng the mouth , so that they can not in any wyse , serue the swift motion of the soule and mynde , and speciallye at suche tyme , as the mynde is inflamed , and deuotion feruentlye kynde●ed therein . For in that case , it is caryed with suche a swyftnes , that the fleshelynes of the mouth , tongue , and lyppes , can in no wyse folowe it : And yf they shoulde , yet do they bryng no benefite to the spirite , but onlye a wayght and heauye burthen . And therefore I woulde admonyshe all suche as delight in prayer , and willingly studye to serue God therewith , and specially suche as haue leysure to attende the same , and to bestowe very much of theyr tyme therin , that they do not vnprofitably ouerlode themselues with to many words in prayer , but that they woulde from henceforth dayly bestowe so muche tyme in kyndlyng theyr myndes , in castynge theyr thoughtes and affections vpon God , and in the receyuing his mercyfull visitation , into the bowels of theyr hartes , as they haue spent lesse fruitfully heretofore , in ouerrunnyng a multitude of wordes with small consideration or weyghing of them , to the ende that by this meane , they may at the laste obteyne and come vnto the tast and feeling of that vnspeakable sweetenes , whiche thing surely they shall attayne vnto , yf they first do worthyly prepare them selues in suche sort , as we haue shewed before , and than do humblye offer theyr myndes in the syght of God , and finally apply theyr carefull studye and intent , to perfourme and finishe theyr prayer , with all attention and diligence of theyr hartes ▪ And yet they shall do well to begin with vocall prayer , and specially with suche , whereby they haue founde them selues before moste easyly kyndled and inflamed to deuotion , and the other contemplation of theyr soules . But whan after theyr begynnyng a whyle , they shall perceyue them selues inflamed and sweetely affected with the inspiration and mercyfull visitation of the spirite of God , and pleasauntly drawen towardes his heauenly presence , than leauing to vtter or pronounce their prayer , let them folowe the leadyng of the holy spirit of God in them , and than let them labour in the silent prayer of theyr mynde , with compunction of hart , sighing , and teares , crauyng onlye those thinges of God , whiche his spirite shall put them in mynde of : And chiefely to begge of God the continuall presence of his grace , so that he forsake them not , but that it maye please hym to graunt those thynges vnto them , whiche his wisedome knoweth and seeth to be most expedient and profitable for them . And surely yf they do persist and continue in this trade and fourme aforesayde , they shall not only be vnto God , dayly more and more gratefull and acceptable , but they shall also proceede dayly more and more , in the increase of feruent charitie , and shal be made lyke vnto the heauenly and Angelicall mindes , which dayly beholde the presence of God . For what cause is there ( although they remayne here in earth , and be couered with the vessell of mortall and corruptible fleshe ) why they shoulde not be called moste lyke vnto the Angelles , whan theyr prayer is lyke vnto the prayer of the Angelles ? That is to say , they pray in soule and mynde , and taste in theyr soules the lyke sweetenes as the Angelles do , yea , and do perceyue and feele within them selues the pledge and assuraunce of the felicitie to come , whiche the Angelles nowe alredy do enioye : So as they do nowe want nothyng of the absolute resemblaunce vnto the Angelles , but only the fruition of the ioyes and glory to come , whiche so soone as they be rid out of the wandering pylgrymage and mistie darkenes of this worlde , they shall enioy in heauen , with an assured certaine fruition and vnaduoydable possession whiche after shall neuer fayle them .

FINIS .

Imprinted at London in Powles Churchyarde by Iohn Cawood , one of the Printers to the Queenes Maiestie .

Qum priuilegio Regiae Maiestatis .

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