A treatise of prayer, and of the fruits and manner of prayer. By the most Reuerend Father in God Iohn Fisher Bishop of Rochestre, Preist and most eminent Cardinall of the most holy Catholike Church, of the title of S. Vitalis. Translated into English by R.A.B.

A TREATISE OF PRAYER , AND OF THE FRVITS AND maner of praying .

THE FIRST PART .

Hw we may alwaise pray . CHAPT. I.

FOR as much as that which Christ our Saviour affirmeth in the ghospell of Saint Luke to witt thac , We ought alwayse to pray , cōcerneth all Christians , who seeth not how much it doth avayle euery Christian to apply himselfe most diligently to prayer , and in no wise to neglect so necessarie and profitable a thing , for any vaine and hurtful plesures ? wherefore that wee may feele the more sweetnesse in prayer . First , it will be proffitable to haue at hand some motieues , by which as with certaine spurrs ( so oft as we grow could ) we may stirre vp our selues to prayer .

Secondly , it wil not meanely helpe vs , if we consider the excellent fruits and commoditie that many haue obteined by prayer , for by that means also wes hall easily stirre vp our selues to that exercise . And lastly it will proffitt much to know the manner which euery one ought chelfely to obserue in praying : seing that in euery worke the maner of doeing beinge knowne , is of no small moment to perfect the work it selfe that we goe about .

Of these three things therefore in order we purpose by Gods assistance to speake , Thres principall points ●andlied in this treatise . to wit . of the necessitie , of the fruits , and of the maner of praying . But because the foresaid words of our Saviour moue some scruple in many , it will not be amisse if we first declare in what manner they may be vnderstood .

First assuredly it is most true , u. 18. which Christ our Saviour said we ought alwayse to pray . For there is no momēt of time in which prayer is not necessary for vs . Neuerthe lesse God almightie is not so seuere an exactor , as to oblidge vs to continual prayer of the lipps , which certeinly no man euer did or could observe . But because there neuer passeth any moment of time wherein we doe not exceedinglie stand in neede of his divine assistance , Therefore our great necessitie enforceth vs , by continuall prayer alwaise to implore his aide . For who Knoweth not ( if he diligently consider ) that if God should Withdraw his helping hand from vs , we should instantlie then returne into dust and ashes ? neyther is there any man , who of hymselfe can continue the least moment of time , for as holy Iob sayth , In his hand is the soule of euery living thing . Iob A simslitude . For soe it is with euery one of vs , as if one should hang by a rope in a coffine ouer a deepepitt , for he doubtlesse stands in great neede of his helpe who holdeth the rope in his hand and keepeth the other from faling in to the pitt . For so soone as he withdraweth his hand from the rope , he that before was held vp , doth instantly fall healdlōg in to the pitt . Neyther would it be otherwise with euery one of vs , if God should not incessantly susteine vs With his hand . He holdeth the cord in his hand , least wee instātly be brought to nothing , to omitt many other eminent dangers , which euery moment hang ouer our heads . Who therefore is so grosse and blind , as not to consider , that there is no time , yea no moment of time , wherein it is not necessarie for vs , to call on God , and to implore his gratious helpe , and assistance . And this is the meaning of those words , that we ought alwayse to pray .

But because according to this sense there is no man that doth fulfill this saying of our Saviour by actuall prayer , as they call it , that is , who doth alwayse euery moment pray , therefore an other sense is to be found . out . Wherefore this saying of Christ may be vnderstood an other way , to wit , that which wee shall now declare .

One of the ancient Monkes being demanded in what maner he did satisfie that saying of Christ , The first way how we may alwayse pray The 〈◊〉 Euthstis in the 〈…〉 holy fathers alphabeto 26. part . 12 litera 4. we ought alwayse to pray , answered forthwith That after he had ended his dayly prayers , the rest of the time , according to the abilitie of his body , he spent in manuall labours , by which meanes it came to passe that he dayly gaigned somethinge , whereby he notonly susteined himselfe , but also in some sort other poore people , and those he sayd did pray for him , so often as the care he was bound to take of his bodie , would not permitt him to doe it himfelse , whose opinion is agreable to holy Scripture which Sayth , Eccl. 19. Hide thy almes in the bosome of the poore , and it shal pray for thee Loe heere how the Scripture confirmeth that our almes pray for vs . If therefore any one shal diligently imploy himfelse in the workes of mercy , if he defend the fatherlesse and orphans , if he comfort poore widdows being destitute of all consolation , if he protect from iniuries those that are violently oppressed . And lastly if he administer helpe to those are in want , soe that in the meane time he neglecteth not , the times of prayer instituted by the Church , he also shall fulfill the sayd words of Christ , for he alwayse eyther prayeth himselfe , or hath his almes praying for him , which will supplie what is wanting of his owne prayers ( weought alwaise to pray . )

In this sense also may the aforesayd saying of Christ we ought alwayse to pray , The se● cōdw●y how wem●y a way 〈◊〉 be vnderstood that is we ought alwaise to liue well and dowell , which , we may doe , cuēwhen we sleepe . For whensoeuer we sleepe or wake , when wee walke , or sitt , when we eate or drinke , when we are molested or conforted ; lastly whatsoeuer we doe or suffer , if they be referred truely to the glorie and honour of God , doubtlesse they belong to a good and vpright life . Otherwise Saint Paul would not haue commanded the Corinthians that whatsoeuer they did theyshoud doe it to the glorie of God , 1. Cor. 10. saying , whether yee eate or drinke or what else yee doe , doe it te the glory of God . And truely if God be moued by our words , to be bene fieiall vnto vs , questionlesse he is much more moued thereto by our good workes , seing that workes doe supplie the place of words . And therefore the diuine benignitie is moued with our workes , which we doe with a desire to please his diuine Majestie , seing they doe expresse the force of our prayers , yea , and much more forcibly , then doe the words themselues . Whosoeuer therefore doth referre to the glorie of God all that he doth and suffereth ; prayeth euery moment and alwayse satisfieth the affore sayd saying of Christ . For he that alwayse directeth all his actions to the glorie of God may be sayd not vnworthely alwayse to pray . But although these words , we ought alwayse to pray , may be vnderstood according to this sense , yett bycause Christ maketh a difference betwixt prayer and workes , and maketh almes , prayer , and fasting as distinct things , therefore we wil now sett downe the third way how this saying may be vnderstood .

Saint Paul therefore admonisheth the Thessaloniās that they should incessantly pray . The third way how we may alwayse pray 1. Thes sal. 2. Ro. 1.1 . Thes sal. 1. Pray yee ( sayth he ) without intermission . Ānd in some other places of his epistles he affirmeth that he was mindfull ( of some ) in his prayers without intermission . Besides in the acts of the Apostles it is sayd that whilst S. Peeter was kept in prison Prayer was made by the Church without intermission to God for him . Act. 12 By which words it doth clearely appeare that a true Christian in euery worke , euen when he sleepeth , doth alwayse pray : which cannot betrue , vnlesse by prayer , we vnderstand the continuall desire of the mind , Prayer a continuall desire of the mind A similitude . which is alwayse flourishing , and mouing in the heart : For euen as one in prison bound with iron fetters of great weight moued with the irksomnesse of the miseries and affliction which he suffereth , doth vehemētly desire and seeke his libertie ; and , if he shal conceiue any hope of his deliuery he incessantly wisheth and desireth to be freed from that imprisonment : So doubtlesse euery Christian who is not ignorant , how vehemētly he is incited to sinne by the flesh , the world , and the diuell , and how many , and various kinds of troubles he suffers in this vale of miseries , and to how many and how great perills and dangers of this life he is exposed , is dayly forced and cōpelled euery moment to desire the ayd and assistance of gods diuine grace . Whereby he may att length freed from these euills fly vp to the most cleere sight of God , and to the fruition of aeternall happinesse . And this desire is oftentimes in holy writt vnderstood to be as a certeine crye in the eares of God , Our Lord , Psal. 9. sayth the Prophet David , hath heard the crye of the poore . For the desire of those who are troubled and afflicted doth quickly come to the presence of God , and makes a great crye in his eares . And because in the hearts of the godly this desire doth neuer cease , but is incessantly moved , and stirred , and alwayse seeketh and imploreth the diuine assistance , euen whether they are then a wake or sleepe , or eate or drinke or what else so euer they doe , they are rightly sayd alwayse to pray and without intermission . Which moveth S. Augustin to say , Epist. 112. c. 9. ad Drobam . Pray yee without intermission , what other thing doth it meane , then desire without intermission aeternel life ? let vs desire this of our Lord , and we alwayse pray . Thus S. Augustin : without this desire noe muttering of words though neuer so prolix can open the eares of his diuine Majestie . But this desire of it selfe if it be fervent , although there be no noyse at all of words , doth most easilie penetrate , and without any delay obteines a present hearing , as we shal declare more plainely heereafter .

Whosoeuer therefore shal vnderstand this saying of Christ according to this sense , shal in my opinion rightly vnderstand it , neyther can wee other i se easilie conceiue any man alwayse to pray to God , and to spend both night and day without intermissiō in prayer : But by this desire which in the heart of holy men is neuer extinguished God is alwayse and incessantly prayed vnto , and by it wee knoke perpetuallie at the gates of his diuine mercy for the obtaining of his grace and assistance . Therefore it is most true which Christ sayd , Lu. 18. we ought alwayse to pray and not to giue ouer But not soe that any sett prayer formed by words must alwayse be vttered by vs eyther by our mouth or mind , but that no moment of time doe passe vs where in we doe not desire the ayde of his grace and euerlasting happinesse . But because we are to speake somewhat more heereafter of this mattere . Therefore we will now produce some reasons , which if we shal diligently obserue they will both encourage vs to shalke of sloath and with more diligence and and facilitie stirre vs vp to pray .

The first reason why God is to be prayed vnto . CHAP. II.

THis ought first of all to moue vs , A similitude . that prayer is like to a certeine golden rope or chaine lett downe from heaven , by which we cndeavour to draw God to vs whereas in deed we are more truly drawne by him . For so it is as if one standing in a higher place and wold draw another from below he letteth downe some cord or line vnto him , on which he laying hould , and with all his forces drawing is att last elevated to the topp . This rope or golden Chaine holy S. Dionisius calleth prayer , Cap. 3. de diuinis nomibus . which truly is let downe to vs from heauen , and by God himselfe fastened to our hearts : for no man truly and heartily prayes , if he be not inspired by God , 2. Cor. 3. Seing we are not of our selues , as Saint Paul sayth , Sufficient to thinke any thing that is good , but our sufficiency is of God . This line therefore is let downe vnto vs , that we continuallic hanging at it may att last be lifted vp to heauen to the fruition of God . But let vs lay open this matter yett more at large . When one considers deepely on the one side the infinite goodnesse , pietie , and benignitie of God , and on the other side his owne pouertie , want , and miseric , then is he presently forced to seeke after the ayde , comfort and presence of God his most benigne Creator and Protector , as the kingly Prophet Sayth , Psalm . 26. I haue sought after thy countenance , O Lord I will seeke after thy countenance . And when he beleives that he is truly present , then he exposeth and discouereth his miseries and necessities , then he doubleth his desires , then with many teares and sithes he imploreth the diuine goodnesse , that he would be graciouslic pleased to helpe him in his necessities , and not to forsake him in these his afflictions , and to assist him with his helping grace , by wich he may in all things best please his diuine Majestie . And when the soule doth this , what other thing doth it but seeme to be drawne vp to God by this line or cord of prayer ? What els doth it but striue to be sweetly bound vnto hits Creator ? What doth it , but labour to conioyne its vnderstanding with the incomprehensible light of his diuine Majestie ? What cls doth it , but vnite its affections , with his vnspeakeable goodnesse ? Lastly what other thing doth it , but elevates the mind aboue all things created , soe that att last it is made one spirit with God , fast bound vnto him with this golden line or chaine of prayer . Behold now what kind of bond this prayer is . O line more then golden ! O chaine aboue all iewells to be desired ! O most sweet bond of loue ; who would not most willingly be bound with this most soft , and silken cord ? Or lastly who doth not desire from the bottomè of his heart to repose himselfe in the armes of so loving à Prince , so potent a King ? Verely this onely cogitation if it were deepely considered , might suffice to inflame the most frozen heart , and to stirre it vp to frequent this holy exercise of prayer : And the rather , for that euery one , how miserable a sinner so euerhe be , may , and ought without all question to hope , that his diuine Majestie though incomparablie high and supereminēt , yet neuerthelesse is so loving soe sweeet , and so mercifull , that he doth not disdeigne to incline his most sacred eares vnto our prayers , so that we haue a purpose heereafter to resist sinne . For almightie God is soe willing and propense to forgiue our sinnes , and loueth our soules so dearely , that though he be the supreme Lord Paramount , and gouernour of the world , and wee nothing but vncleane durt and ashes , yet doth he not contemne our miserie , nor keepe in memorie our old sinnes be they neuer so great ; but presently being attentine vnto our grifes , and moued with our teares , grants our desires , and pardons our offences : and which is more , preuents vs so with his grace , that wee are by him stirred vp to pray before we beginne to pray . O inestimable loue of God! O incomparable clemencie ! So deepely is God almightie in loue with our soules , that he doth as it were studie sweetly t' intice and allure vs , and endeavoureth by all meanes to draw vs to meditate and contemplate the splendor of his glory , to imbrace the largepesse of his bounty , to tast of his pleasing sweetnesse , and lastly to kisse the vnspeakeable delights of his mouth . O miserable and vnhappie men , who doe not striue with all theire forcesto be drawne with this silken cord ! But more miserable they , who doe not follow so sweet a draught , but of all , most miserable and vnhappie are those , who being so drawne doe wittingly refuse , and spurne against this ineffable clemency of almightie God . And this may suffice for the first reason or motiue to prayer .

The second reason why God is to be prayed vnto . CHAP. III.

BVt now let vs come to the second reason which may edge vs to this exercise of prayer . It is most certaine that mans cheifest good , is beatitude , which is constituted , and ordeined by God as the last end of man . To this end no man can attaine , but by fitt meanes conducing thereunto . And these ( among many others ) be two , which whosoeuer hath shall neuer want any thing necessarie for the obteining of this happinesse . These two are prayer and good workes . In these two as we reade in the Acts of the Apostles , Cornelius the Centurion was very well exercised , and by them , did so please God , that though he were yet a heathen or Ethnicke , it was sayd vnto him by the mouth of an Angell , Thy prayers and thy almesdeeds haue ascended into remembrance in sight of God . whosoeuer then shal exercise himselfe wel in these two , that is , prayer and good workes , shall not be destitute of any thing that may helpe him to obteine this end of his saluation .

But God will also further haue vs to humble our selues in the sight of his diuine Majestie , acknowledging our selues not to be able of our owne forces to doe any thing worthy of his acceptance : but that a good life , that is , the life of good workes is to be obteined from him by prayer , and by this meanes to come to our last end , which is aeternall happinese : By cause therefore no man can come vnto this end without the grace of good workes , and man obteines not this grace but by prayer ; It followeth that if we will escape aeternall miserie , and possesse aeternal ioy in heaven we must dayly exercise our selues in prayer .

Let no man here obiect vnto me that absurd and ridiculous reason of the fore kmowledge of God , which cannot be frustrated or deceiued : God , say they , in his know ledge seeth all things shall be before they come to passe . For example , without all question he knoweth , whether I shal be saved or adiudged to perpetuall torments : and if he knweth me to be saved , I haue no need to pray , by cause without any prayer of mine I shall be saved , to wit , by vertue of his foreknowledge , which cannot be deceiued : But if he knowes me to be dāned , no prayers of myne can helpe or avayle me , seing Gods foreknowledge cannot be frustrated . This very dilemma hath indeed seduced many : But how deceipt full it is , we shal presently perceiue , if we make a litle try all , how small force it hath in other things : For example sake ; Conuenient exempes . he that is sicke of any dissease , by this reason shal take noe phisicke , for God knowes whether he shall liue or die of this infirmitie : But if he foreknowes him to liue , then he hath no neede of medicine at all , for without all question he shall recouer without it ; for the diuine foreknow lege cannot be deceiued : But if God foresees that he shall die of this disease , no phisike can helpe him , for that he foreseeth shall be , and can by no meanes be avoyded . So by this reason you see , the Commodious art of phisike is quite taken away . But let vs trye in another . The husband man may say , I will not plough my land , for God fore seeth whether it will bring forth fruit or no this next yeare : if he foreseeth that it wil bring forth fruit , it will doe it without any labour : If he know also it will not , my labour will be in vaine . And thus you see all husbandrie is to delayd aside . And soe will it fall out in other things if we examine them . Thus is the weakenesse , and the wickednesse of this former discourse made euident : by cause by it neyther the sicke man shall take any phisicke , nor the ploughman tille his land . Wherefore as the husband man can expect no fruit from the earth , vn lesse he shall plough and sowe the same , nor the sicke man expect health , vn lesse he shall vse the art of phisicke , anh obey the preceps of the phisitian . So no Christian can euer come vnto aeternall happinesse , but by leading a godly life , which he cannot atteine vnto but by prayer . And we see by experience , that sicke people would die , if they did not vse the art , and follow the councell of their Doctor , and fe ilds without plowing . And good seede vould bring forth no fruit : Soe can we neyther euer thinke or expect without prayer and good pious workesto obtaine eternall ioy , and happinesse . For although God almightie hath ordeined this eternall beatitude for mans last end , yet he will not that we attaine vnto it without the proportionable meanes which he hath appointed for it . For vnlesse a man heere beginneth a good life , lett him neuer expect the glory which is inthe other : and good life let no man looke for , vnlesse he beggeth it att the hands of God by dayly prayer . We must therefore beginne with prayer , from whence proceedes good life , by which at last , we are brought vnto the heavenly glory , which is the most cleere vision of almihtie God , of which whilst we are deprived , we must needes thinke our selues most miserable and vnhappie men .

And this most manifestly appeares , by the vnsatiable desire of ovr soules , which never are quiet , but still labouring and endeavouring to find out some thing that might satiate and fill vs . And this we thinke to find , eyther in having riches , or pleasures , or honours , or in all of them together ; and yet it will not be . From hence proceedes that theire is never an end of desiring these things , and for the obteining of these things all good order is broken , and a generall confusion of all things brought into the world . Yet nothing of all these can satiate our desires , which are of so large an extent and capacitie , that they cannot be satisfide , but with the cheifest good which is God himselfe . The contemplation therefore and fruition of this good , is aboue all things to be desired , this onely satisfieth , this banisheth all longing . But this cannot be obteined but by good life , nor good life without prayer ; where by it appeares that whosoever desires to in ioy this happinesse , must cheifely aboue all things be intent to this holy exercise of prayer . Thus much for the second reason .

The third reason why God in to be prayed vnto . CHAP. II.

IN this third place it will not a litle stirre vs vp , that Christ Iesus himselfe hath warned vs with his owne mouth to be sedulous in prayer : we ought alwayse to pray . For who knowes better how to instruct vs in those things that belong to our eternal saluation , then the sonne of Almightie God , in whome God the father placed the treasures of his wisedome and knowledge , and who for that purpose discended into this world , to show vs the right way to our heavenly countrie . Or who will endeavour with more efficacy to teach vs the way , then hee , who for the loue of vs hath vndergonne the most troublesome , most ignominious , and most painfull and contemptible death of the Crosse

Neyther hath he onely admonished vs of the necessitie of praying continuallie ; but he hath likewise promised , that we shall obteine any thing we desire of him in prayer saying : Aske , and yee shall receiue , seeke , and yee shal find , knocke and is shall be opened vnto yee . This , Iesus Christ the sonne of God , who is truth it selfe , hath promissed with his owne mouth . Let vs therefore flie vnto the throne of his clemency , and lett vs there continuallie pray , for the grace of good life and perseuerāce in good workes , nothing doubting but he wil more willingly and liberallie grant our requests , then we know to begg or demād them at his hands .

Therefore seing he hath taught vs the necessitie of prayer , and that we ought alwayse to pray , it cannot be doubtfull to any , but that aboue all things , it is dayly and houerly to be practissed ; And especiallie of vs Christians , who wander in the miseries of this world exiled from the face of our heavenly father , it is so necessarie for vs to obey this wholesome councell of Christ , that if any one shall determinately resolue with himselfe not to pray , he sinneth mortally , And which is more , whosoeuer shall maliciously neglect to pray , having time and opportunitie , and cheifely ; when he seeth himselfe in danger to fall into sinne : such negligence may like wise be mortall , although the negligence of its owne nature be but a venial sinne , greater or lesser according to the greatnesse of the negligence .

But if wee shall more diligently discusse the words of our Saviour , the necessitie of prayer will yet more manifestly appeare . The saluation certeinly of euery Christian depends of God , whome we must dayly implore for obtaining of the same , and because this saluation of ours is in continual danger , and that euery one is bound to procure it with all the care and diligence he can , hence is it that euery moment , we are bound to pray to God for it , alwaise to lift vp our eyes to heauen , alwayse to lift vp our hearts to God , seing it is not to be obteined by any other meanes then from him and by him .

Neyther must we onely pray for our owne salvation , but also for the saluation of our neighbours For as euery one is bound to succour and releiue him when he seeth him in corporall and temporal necessitye : soe is he much more bound , when heseeth him in any spirituall danger of his soul , to releiue him . And at this present time we haue most neede to pray , seing the times be such , and so dangerous , as they now be , sinners being so multiplied vpon the earth , and sinne it selfe so dayly encreased as we see it is . Now adayes sinne is applauded and commended as Iustice , and good workes reputed sinnes . Now to sim is to doe welle , and contrary wise , to doe well , to sinne . Woe be vnto vs that are borne in these miserable times ! In which ( with teares I speake ) whosoeuer indureth with the zeale and feare of God , beholdeth the manners and conversation of the people , he will presently be moved to greife and teares . This very consideration ought iustly to moue vs , that being humbled and truly sorrie for our sinnes , we should by prayer lye continuallie knocking at the Gates of Gods mercy and clemency , not onely for our owne safety , but also for the recouery of our neighbours , whome we see in so miserable and extreame danger of theire souls , from whence they cannot arise , but by continuall prayer , and imploring of Gods diuine assistance .

The fourth and last reason why God ought to be prayed vnto . CHAP. V.

THe fourth and last reason may be gathered after this manner . There is noe man , clothed with this mortall flesh , who hath not sometimes finned , and highly offended the Maiestie of God , nor that hath any warrant or securitie , heereafter not to sinne . And in this respect it is most necessary for vs by dayly prayer , not onely to seeke , that he would graciously pardon and forgiue our former sinnes : But also that he would be pleased to prevent vs with his grace , lest we fall againe into other sinnes , through which we may incurre eternal punishment .

And first there is no man whose soul hath once been infected with sinne , that certeinly knowes , whether he be in the grace of God or noe , vnlesse it be reuealed vnto him . Wherefore Salomon sayth in his booke of Ecclesiastes There be iust , and wise men and theire workes be in the hands of God , and yet man knoweth not whether he be worthy of loue or hatred , but all things are kept vncertaine vnto the last , that is , all things are left to the last examine , where nothing shall be hidden , not the least thought that hath entered into mans herat shal be concealed from the most strict iudge .

But , although no man in this estate of life knowes certeinty whether he be in state of grace or noe , yet by certeine coniectures he may vndoubtedly beleeue it : and especiallie , when he knowes not that his conscience is charged with any mortall sinne , of which he hath not heere to fore repented , or which he hath not discouered to his ghostly father , or doth intend to discouer at his first opportunitie : And if moreouer he finds himselfe inclined to doe and put in execution , those things which belong to the honour of God , if he be delighted to heare holy scriptures , to be often present at diuine seruice , and be resolute by Gods grace , so much as is in his power to absteine from all contagion of sinne . This man doubtlesse may belecue that he is in the state of grace , but as I sayd before , no man can certeinly know this , vnlesse he be speciallie illuminated from aboue . And for this cause it is necessarie for all men to cōteine themselues within the limitts and bounds of feare , and to be perseuerantly knocking at the gates of gods mercy . To this feare doth the holy scripture perswade vs saying Be not without feare of the forgiuenesse of thy sinns . And truly this feare will so much helpe and avayle vs , that if the greife before taken for our sinns were not sufficient , Almightie god now approuing of this feare , and withall accepting of the prayer , which this feare begetteth , it wil satisfie Gods wroth , and obteine mercy and pardon of all his sinnes before committed .

Moreouer if we grant there be any man that knowes he hath full remission of all his sinnes , and that he be wholy reconciled to God , and certeinly in his grace : yet may such an one very well doubt , whether he may not fall from this so happie an estate ; seing that there is no man so confirmed in grace , but that he may fall from it : wherefore S. Paul giues this councell to the Romans : Thoustandest by fayth , Ro. 11. be not Onerwise but feare as if he should say , if thorough fayth any one be in state of grace , let him not therefore presume of himselfe , but let him rather feare , seing he may so easily fall . No man can be secure in this world as S. Paul likewise sayth to the Corinthians : He that thinketh himselfe to stand , 2. Cor. 10. lett him take heed he fals not . Wherefore it is most necessarie for vs to lift vp our eyes and hands to heaven , and with most humble & heartie prayers to intreate of God , to grant vs the grace of perseverance ; least we fal from this happie estate we are in by his grace : For we reade of many ; whoe haue stood vp like pillers a long time in the Church of Christ , and haue shined like as burning lamps of sanctitie , yet because they haue not conteined themselues within the limitts of this humble feare , they haue fallen headlong into the bottomelesse pitt of hell , not onely to their owne ruine and infamie but the ruine of many others , which , here but that I feare to be tedious , I could confirme by the authoritie of holy doctors , and indubitable histories of the Church .

Now out of this we haue heere sayd , it appeares to euery man that we ought alwayse to pray , as well for the obteining pardon of our sinns , as also to avoyde the imminent dangers we may so easily fall into . And thus having treated of these foure reasons , so much ( I hope . ) as is sufficient , I will now speake something of the fruit of prayer which I promised to doe in this second part .

THE SECOND , PART OF THE THREE CHEIFE FRVITS of prayer .

CHAPT. I.

ALTHOVGH the a foresayd reasons may seeme more then sufficient to stirre vp mens minds vnto prayer , yet not with standing there be many very slow and dull to this exercise , because forsoth they doe not tast that inward sweetnesse , which many devout souls doe oftentimes find in themselues . They would willingly , they say , pray , if they could in ioy that such inward comfort and content , which others doe . But withall they then doe not consider , that prayer must goe before , and swetnesse and delight will come after . For as in the bodie by long motion and agitation of it , heate comes and increaseth , euen so by long vse and perseuerance in prayer , begineth and increasseth that sweetnesse and comfort in the soul , which is most pleasant and aboue all mesaure comfortable . And although euery one tasteth not this sweetnesse in prayer ; yet there be other fruits which we reape by praying , which be of three sorts . The first is the meritt it selfe , which God hath proposed to giue vnto vs for praying . The second is the obteining of the thing we pray for . The third is the tast of that wonderfull sweetnesse , which we find in our selfes in the time of prayer . Which three kind of fruits , are so different in themselues , that one may attaine vnto the first without the other two . For one may by prayer meritt , yet not obteine that which he prayeth for as saint Paul did , whoe sayth that , 2. Cor. 12. He prayed to God three times that the sting of the fleshe ; with which he was very much troubled might be taken from him . Yet he did not obteine what he prayed for , but for all this , it is most certeine he did not loose the meritt of his prayer . And the two first may be obteined without the third , which questionlesse dayly happens vnto many , who begging pardon of their sinns , doe obteine it , and besides this , they are not frustrated of the meritt of prayer , yet theyare not refreshed with that inward ioy and spirituall sweetnesse . For the Publican , which Christ speaketh of in the ghospel , when he begged pardon of his sinns saying , God haue mercy on me a sinner , Mart. 18. obteined bothe the meritt of his prayer , and the forgivenesse of his sinns , for it followeth in the ghospell , Ibid. He went away iustified into his owne bowse . But we doe not reade that he receiued any spirituall sweetnesse or delight in his soul . Whereby it is most apparant that these three fruits are so different . that happen not all to euery one . But that we may more eleerely fee the excellency of each of them we will treat of them in order apart , and first of the meritt of prayer .

Of the first fruit of Prayer that is of the meritt . CHAP. II.

We haue before sayd that meritt is the first fruit of prayer , which we will not haue vnderstood of any meritt , but of that onely to which a reward in heaven doth correspond , and is due , which diuines call essentiall . For it is certeine , Wicked man haue some meritt of their prayers . that there is no man , with how great sinns socuer he be charged , that shal be deprived of all meritt of his prayer : for he shall eyther be rewarded in this world with some temporall reward , or at best his paines shal be somewhat mittigated in the next , but in respect of such prayer , he shall neuer obteine any the Ieast portion of heavenly glory , for that is not obteined by any , but those , whose prayer springeth from the roote of charitie , that is , who are in the state of grace when they pray .

Whosoeuer therefore desireth not to be depriued of this meritt , must first indeavour to haue charitie deepely planted and rooted in his heart : and so , not onely his prayer , but all his workes shal be meritorious . And the greater that the charitie is , the more meritorius will the worke be , whence I gather that they meritt most , 〈◊〉 prayer is most meritorious who heartily pray for their enimies , because that kind of prayer proceedes from the highest degree of charitie . And therefore it is requisite for euery one that will inioy the benefitt of his prayer , that he indeavour by all meanes not to want charitie , that is , that be be in the state of grace . In 105. Which saint Chrisostome vpon the ghospell of saint Iohn doth affirme to be a very easie thing , euen for him whoe is laden with great sinns . Onely lett him heartily repent him of his finns , and resolue to leade a new life in Christ , to get his grace . Which saying is confirmed by the Prophet Ezechiell , whoe from the mouth of God almightie promiseth , Ezech. 33. that In what houre soeuer a sinner shal repent , all his iniquities shal be forgotten I will not sayth he remember all his iniquities : But sinns are not thought to be blotted out of the memorie of God by any other way then by the gift and infusion of grace and charitie . By which meanes it comes to passe , that a sinner whoe giues ouer sinning , that is , whoe is truly sorrowfull for his former life , and is become obedient to Christ , is esteemed to be in the state of grace and charitie . And for so much as the leaving of our former sinns , and changing our old life depēdeth partly of our owne free will , which is free to euery man , and life dependeth partly of the helpe of diuine grace , which is wanting to no man , that is not wanting to himselfe , it is not very hard for a sinner in a short time to become a iust man , so that he effectuallie desires it , and haue a great confidence in almightie God . Who so then goeing about to pray , renewes his fayth in Christ Iesus , by a new act , and detesteth the impuritie of his former life , and resolueth heereafter to absteine from sinne , and to doe according to the decrees and ordinances of the Church , without all question , such an one is in the state of grace and charitie , and shal not be frustrated of this fruit of his prayer , that is of such meritt to which a reward in the kingdome of heauen belongeth . And thus much of the first fruit of prayer .

Of the second fruit Which is the obtaining of the thing We pray for . CHAP. III.

THe second fruit we sayd to be the obteining of the thing we aske in prayer . This fruit whosoeuer will inioy , it is not sufficient for him that he be in charitie , also he must stand firmely vpon the foundation of profound humilitie , ●evo prayer may be impetratory . so that from the bottome of his hart he must thincke himselfe most vnworthie that God should bestow vpon him any grace or benefit , or inspire him with any good at all . And yet let him not cease still to thanke god for what he hath alreadie receiued , attributing nothing to himselfe , if any thing be well donne , but referring all to God , what he hath donne good , and to himselfe all that is evill . A similitude . For so oft as we doe any thing well , we are in the hands of God , as the mallett is in the hande of the carpenter , and as one shold say as the carpenter in working vseth the mallet as an instrument , even so doth almightie God vse vs as his instruments , so oft as we doe any thing well . For whatsoeuer seemes to be well donne by vs , it is not wee of our selues , but God that worketh in vs . wherefore as the mallet cannot boast it selfe against the carpenter , nor ascribe vnto it selfe , that it hath framed this or that worke ( for the hammer or mallet doth nothing of it selfe , Ro. ● but the carpenter that worketh with it as his instrument . ) So likewise it is not lawfull for vs to say against God , or to thinke , that we of our selues or by our owne forces onely , haue dōne these good workes , but by the assistance of Gods grace , by which he moues vs , and by vs as by his instruments produceth good workes . Wherefore we ought with all the humilitie we can to render thankes vnto God who hath vouchsafed graciously to vse vs as his instruments , when ( if it had so pleased his goodnesse and benignitie ) he might haue vsed others , and perhapps with so much more fruit , by how much they should haue better cooperated with his grace , then we haue donne .

And when one by this consideration hath humbled himselfe in the sight of his diuine Majestie ; yet must he further diligently examine whether that which he is about to pray for , be against his souls health or not , if it be , he must not expect to obteine any such thing att the hands of God . For God , being of his owne nature most good , most bountifull , cannot grant vnto his petitiones , that which he knowes to be pernitious , and hurtfull vnto him . And he knoweth long before we demand it , whether it will damnifie or proffit vs . Hence it is that we doe not presently obteine that which we aske for , be cause God seeth it will be a hinderance to our soule .

But there is yet a third thing required to the obteining of this fruit of prayer , that is , We obteine not for others as for our selues that it concernes our selues that we pray for : For although we be bound to pray for our neighbours , yet are we not alwayse heard , praying for them , especiallie for so much as apparteines to this fruit . For perchance eyther they are not worthy to haue that granted vnto them that we pray for , or perhapps it is not profitable for theire souls health .

And in case we doe not obteine the thing for which we pray ; yet shall not our prayer be in vaine and frustrate of all reward : for he whoe prayeth for his neighbour , and obteiyneth not for him , yet he meriteth for himselfe , My prayer saythe the prophet , shall be turned into my owne bosome : as if he had sayd , my prayer when I praye for others , Psalm 34. if it profiteth them not , yet shall it not want its reward , because I know it will be turned to my good , the proffitt will redound to me , it will be turned into my owne bosome with advantage .

If therefore the prayer of any one be grounded vpon this profound humilitie , Three things requisit that o● prayer be imperator and for himselfe , and demanding nothing preiuditiall to his souls health ; let him proceede in Gods name whosoeuer he be , not doubting but that he shall obtein what he prayeth for , not doubting I say , be cause saint Iames promiseth saying let him aske in fayth , nothing doubting and it shal be granted vnto him . Iac. 1. And our lord also in the gospell sayth what socuer praying yee shall aske , beleiue that yee shall receiue , and it shall be donne vnto yee : Marc. 11. And let this suffice concerning the second fruit of prayer and how we may atteine vnto it .

Of the third fruit of prayer which is spirituall sweetnesse CHAP. IIII.

THe third fruit of prayer we haue sayd to be a certeine Spirituall sweetnesse , with which our soule is marvelously affected and deligheted in praying . Of this fruit whosoeuer desireth to tast and to be pertaker off , it is not sufficient for him to haue charitie , and humilitie , and the other things aboue rehearsed : but he must also haue a vehement attention vnto the prayer he hath in hand , and not to suffer his mind to wander abroad at all .

And although attention be most necessarie to euery one who desires to atteine vnto the two former fruites aboue here mentioned , Cōtinual attetion necessarie 〈…〉 . that is meritt , and the gayning of the thing we pray for ; yet neuerthelesse it will suffice to the gaigning of them , if in the beginning of our prayer , the mind be truly setled and attentiue , soe that we suffer it not willfullie afterwards to wander : for though after out of humane weakenesse and frayltie one be some what distracted , or grow cold thorough some small negligence and forgetfulnesse ; he shall not yet loose the benefitt of his prayer , but by vertue of his first intētion , gaigne both the meritt of his prayer and the thing so prayed for , which may easily be made apparent by this example . If aman hath a mind to throw a stone to any distant place , A similitude it is not necessarie that the hand of him that casteth the stone should still be caried with the stone , but the first vertue or force , which the thrower impressed into it , wil be sufficient to convey it to the place intended . Euen so it s with him that goeth to pray to almightie God : it is sufficient for him , if at the beginninge he be very attentiue , and haue a desire and good will so to continue vnto the end . For though his mind be a litle afterwards caried away , yet shall he not want eyther of the two former fruits .

But he that will inioy this third fruit , to wit , be refreshed with the consolation of this spirituall sweetnesse , it is not sufficient for him when he beginneth first to pray , to be attentiue and recollected , but he must perseuere so to the end , not suffering his mind to be distracted or caried away , but still directing it , with all possible care , to him , to whome he prayeth . Wherefore it is fitting for him who desires to tast this spirituall sweetnesse in prayer , The way to atteine vnto sweinesse in prayer . before he beginneth his prayer to cast out of his mind all idle and vaine cogitatiōs , and diligently to prepare his mind , and with all the strength he may , to direct all his intentions to almightie God , least thorough his negligence in successe of prayer , he be transported , and his intention lost by distraction . Wherefore the Ancient indued with great vertue and sanctite of life , so oft as they went to pray , studied and indeavoured by all meanes stirre to them selues vp to deuotion , some times Kneeling downe , some times lying prostrate on the earth , now with extended armes in forme of a Crosse , now lifting theire hands vp to heaven , sometimes sitting solitarie , musing and full of thoughts , sweetly conferring and talking with God , and presently againe deuoutly singing some psalme , canticle or himne . By these and many other meanes , as seemed fittest for themselues they were accustomed wonderfullie and most efficatiously to stirre vp them selues soe to deuotion and contemplation , so farre that they often found in them selues , such an inexplicable and delicate sweetnesse as no tongue is able to expresse . For indeede one only tast of this sweetnesse , incomparably surpasseth all worldly delight whatsoeuer , for from it there groweth such ioy and comfort in the soule that exceedes all ioy and cōtētmēt that can be imagined . And no mervaile , for it proceedes from the very fountaine of all goodnesse , to which no worldly ioy or delight may be compared . For it is God himselfe , who very often by a speciall grace shewes himselfe present to those that devoutly contemplates him . By which it comes to passe , that so soone as this most excellent goodnesse doth relish in our spirit or mind , forth with an admirable sweetnesse is diffused through our soule , so much surpassing al humane cogitation , that mortall tongue is not able to expresse , or vnderstanding to apprehend it . But this sweetnesse is not vsuallie att all times nor by all persons perceived and tasted , but then onely , when almigtie God doth see it will be most profitable vnto vs . For as the phisitian doth not alwayse giue phisicke , A similieude . nor so oft as the patient desires it , but doth some time deferre it to a time more fitting and commodious for his patient , and when it will doe more good . Euen soe doth our most benigne God with vs . For he doth oftentimes deferre to giue vs this spirituall consolation till a fitt time , when he knowes that the guift of this sweetnesse will bring more proffitt , or be more conuenient for our souls good .

And this is the reason why many , W by we doe not alw ayse obteine his sowetnesse . although they dayly and heartilie pray to God , that they may be refreshed with this heavenly sweetnesse , obteine it not so soone as they desire , be cause God as a skilful and learned phisitian , expects his owne time and a fitter opportunitie . For peraduenture he seethe now , that if he should grant our desire , we would grow proud , or beleeve we can obteine his grace whensoever we please ; and by our owne forces and strength . Therefore doth he in his diuine wisedome , deferre the granting of our request , vntill he seeth our heart more humbled , and better confirmed in good purposes , and lastly more diligently addicted to holy exercises , that soe he may make vs pertakers of more ample fauours of his diuine sweetnesse and consolation .

In summe therefore whosoeuer desires to be pertaker of this sweetnesse must first and aboue all haue a most lowly and humble conceipt of himfelfe , The meanes by which this swcetnesse is gotten . that he is nothing at all in the sight of God , and esteeme himselfe to be of noe accompt , and altogether vnworthy not onely vpon whome almightie God should bestow a tast of this vnspeake able sweetnesse , but also vn worhly of the very least giuft att his hands , vnworthie of the meate he is fedd withall , and the very earth on which he treads . He must further hold a strong guard vpon his tongue , speake sparingly , rather keepe silence , then exercise the libertie of language , vnlesse charitie vrgeth , necessitie inforceth , or that some commoditie will probablie redound , eyther to himselfe , or to his neighbour by speaking . Moreouer he must endeavour so much as in him lyeth , to be cōtinuallie mind full of God , imagining him to be continually present , and to behold his actions whatsoeuer he goeth about . Lett him lastly haue in continuall memorie the Incarnation of Christ , the processe of his life , his Passion , and his death . Lett him often meditate of the heavenly glory , which the Angells , and blessed soules now inioy , abandoning from his thoughts so much as in him lyeth all vaine and fruitlesse cogitations . Alas poore miserable wretches that we are , that for the most part pesterr our thoughts and mind ( that most admirable creature of God ) not only with such fruitlesse and vnprofitable thoughts , but with such as are most odious , and bring damnation to our soules , whereas the memorie of those things we spake of before ; were an imployment farre more aduātagious and profitable for vs , farre more pleasant , and the most excellent studie that mortall man can enterteine himselfe with . For it is as it were a twinkling or a small glimps of Gods heavenly light , it is a sparke of our future happinesse , it is a pledge or earnest penny of eternall life . And if any man in this dying life may be termed happie and blessed , it is onely he whoe hath his mind conuersant in the memorie of these holy thoughts , it is he who wholy giues himselfe to prayer and contemplation . But having as I hope , spoken sufficiently of the three fruits of prayer , I will now att length come to treate of the manner of prayer .

THE THIRD PART , OF THE MANNER OF PRAYER .

CHAP. I.

IT will not be very hard for vs to know which way of prayer is most proffitable , if the three things wee presently shall treat of be once rightly vnderstood . The first is , to what thing we should cheifely be attentiue in our prayer , whether to the words , or to the sense of the words , or whither rather to him to whome we powre forth our prayers . The second is how long or short a time it is conuenient for vs to spend in prayer , to witt , whether we should make long or shòrt prayers . The third and last is , whether to pray in mind onely , or to pray both in mind and speech be more availeable to our soule , and more acceptable to God , which three wayes , when we haue examined , it will easilie appeare which is the most excellent , and to be preferred before the rest . Wherefore we will a part speake some thing of each of them , that is , of attention , of prolixitie or length , and of pronuntiation .

To what thing we ought cheifely to attend when we pray . CHAP. II.

LEt vs now examine whither the force of our intention is to be directed , whether to the words , or to the sense , or rather to him whome we pray . And first of all I affirme that if there be any man of such dexteritie in praying , that he can at one and the same time attend vnto them all together , so that his attention to the words , or to the sense of the words , diminisheth nothing of the attention of his mind to God : that way of prayer is most powerfull . One attentïon commony hindereth another . But because it cannot be , or very hardly , but that one of these attentions must needs hinder the other , let vs perticularly see which of the three is most perfect . No man ( who will diligently examine this businesse ) can doubt , but the attention which is derected vnto God considered in it selfe is the most perfect , and that most meritorious , that is , if it be not more remisse , then that which is directed to the words , or the sense of the words before God . And this I will not haue vnderstood , in those prayers only which we voluntarily say and of our owne accord , but in all others , euen those to wich we are bound , eyther by wow , or by the constitutions of the Church .

There be many doubtlesse whoe haue so weake and scrupulous consciences , that for feare least they should overslipp any litle word , or passe any sillable in the diuine office , they bend all their forces and strength of their mind to the distinct pronuntiation of the words . And such I doe verily beleeue doe seldome or never tast the sweetness of prayer , for which the ancient fathers first ordained the diuine office , which we call the canonicall howres . Why the canonical houres were enstituted . For these ancient and holy men had this theire prefixed end , and it was theire studie and intention , that the minds of the Preists ( who are the mediators betwixt God and the people ) should by these offices , be more stirred vp to the contemplation of God , and be more inflamed with his love . Wherefore if any one shal be so farre forth attentiue , to expresse his words , that he doth not come vnto the end and scope , which those holy fathers proposed vnto them selues in theise diuine offices , I cānotapproue of such prayer as the best , or iudge it more fruitfull or meritorious then the other .

But I would not heere by , that those , who so hastily huddle ouer theire prayer , that they scarsely vnderstand themselues , not considering eyther the excellēcy of him to whome they pray , nor the sense of the words : I would not I say , that by these my words such negligent people should pretend vnto themselues any the least defence of theire sloath and negligence . For I doe not speake this with any intention to condemne them , Attention to the words satisfiethe precept . whose attentions are transported to the words , ( because I doubt not but that they satisfie the precèpt ) but rather to perswade them to the other way of prayer , which is more excellent and more proffitable .

But they who cheifly attend to the sense of the words , may sometimes perhapps receiue some litle sweetnesse , and spirituall comfort in their souls : But surely they doe not receiue that most excellent comfort and sweetnesse which ariseth from the vnion and coniunction of our soules with God For it may sometimes also happen , The sweetnesse which comes from the sense of the words is farre lesse then that comes by a thought vpon God . that by one pleasing sentence of holy scripture , being deepely ruminated , one may atteine vnto some small sparkle of this most excellent sweetnesse : but that which proceeds out of the consideration of any part of scripture , is farre more weake , farre more remisse , then that which proceedes from the fountaine it selfe of his divinitie . For Gods holy writt though it proceedes from himselfe , yett it is notwithstanding à creature , and what creature , or what created thing soeuer possesseth our minds , be it neuer so excellent , that thing is interposed betwixt God and vs , so that it is but a lett vnto our minds , that we cannot so in wardly be vnited with God , and therefore deminisheth that admirable sweetnesse which proceedes from that fountaine it selfe wherefore although they who attend onely to the sense of the words perceiue or find a litle sweetnesse , yet are they farre short of that pure sweetnesse which those onely tast , who thinke of nothing but God himselfe and haue nothing interposed betwixt God and their minds , but are vnited wholy to him , which can neuer be , vnlesse the mind relinquish the cogitation of euery imaginable thing or fantasie , and presenteth nothing to it selfe but God only , for then are we most perfectly vnited and immediatly conioyned to our heavenly Creator . To whome when we find our harts so to adhere , and be as it were firmely fixed , presently beginneth soe pleasant a tast of sweetnesse , as no man can expresse , but he only to whome it hath pleased almightie God to grant it .

But obserue this , that that thought or cogitation which the mind formeth or shapeth to it selfe of God , must not be vnder any colour or light or figure or any other corporal likenesse : for all these things are created and so not God , whereas we seeke the vnion and coniunction of our selues with God only , and not with any other thing distinct from him .

If therefore one goeth about to thinke of God himselfe , let him with his vnderstanding flie aboue all things created , How wemay atteine to the conceiving of God alone . conceiueing in his mind a thing most high , most excellent , and by infinite degrees surpassing all other things imaginable . This if he can doe without the apprehension of anie light , colour , figure or likenesse , as I sayd before , then hath he apprehended God himselfe . In which affaire if thou wilt continue and diligently imploy thy selfe , thou shalt at last atteine to that vnspeakable sweetness and withall obteine the three fould fruit of thy prayer .

But if in the beginning this way seeme difficult to any one , The meditation of the humanitie of Christ leadeth to higher contemplation of God . let him first exercise himselfe in thinking vpon Iesus Christ , who is both true God and true man ; let him therefore fix the eye of his vnderstanding vpon him as true God , calling to remembrance his holy Incarnation , birth , painfull labours and cruel death : Let him consider likewise his heavenly glory , where with he now shineth , sitting att the right hand of his father . Whosoever shall diligently exercise himselfe in these or any other meditation of Christ . Or more proportionable for him , shall easily from his most sacred humanitie , mount to the contemplation of the most vnspeakeable inscrutable diuine Majestie of God . For this is the necrest way that leadeth vs to the tast of that most pure and diuine sweetnesse .

And if perchance he cannot yet atteine vnto this inward comfort and sweetnesse , almightie God withdrawing himselfe , eyther because as yet , he seeth it will but litle proffitt him , or because he is not fervent enough , or sufficiently attentiue , considering the greatnesse and dignitie of the thing he desires , yet for all this he shall not loose the reward of his prayer .

The best therefore and most pure way of prayer is , The most perfect way of prayer . if one after he hath most seriously recollected himselfe , and directed his mind with all his force vnto God himselfe , ( who is verely there present ) doth offer vnto him from the bottome of his heart , and with a pure affection ; the prayers which he is about to say , whether he vnderstand them or not , it is not materiall , and shal soe fix his mind vpon God , that his imagination wāders not : Such an one shal proffit more in the love of God ( which is the end of prayer ) then if he were never so attentiue to the words , or sense of them . For this setling of his mind vpon God , is for the most part accompanied with such an eleuation of heart that , the mind , having forgotten all earthly things , many times knoweth not where it is , or what it doth , as if a man were become a meere stranger to himselfe ; and the spirit is sometimes soe greatly moved , that vnadvisedly it cryes out , or doth some other action , which immediately after a man remembers not , because the spiritt worketh so mightily in him , that he can by no meanes suppresse those actions in himselfe . And as the holy fathers ( whoe in this art were very expert and skilfull ) affirme , there is oftentimes so great sweetnesse tasted in prayer , that it even redoundeth to the flesh , so that the flesh is made pertaker of so great sweetnesse , and such as it never tasted before . To which the Prophet David accordeth saying , My heart and flesh have exulted in the living God , as if he should say , my heart through the bounteous overflowing of my spirit , hath received so wonderfull a sweetnesse from God , that my very flesh through delight of it is over come with ioy , and such , as I am not able to cōteine my selfe . This very exultation is as it were a sparkle of eternall life , which we shall inioy after the vniucrsall resurection of our bodies , for then the glory of the soule shall so exceedingly aboūd , that it shall flow into the bodie , and both soule and bodie with this abundance shal be fullie satisfied .

Out of what hath heere been sayd before in this chapter it may easily be gathered , that the cheifest attention to be vsed in prayer is to have continuallie in our memorie the presence of God , to whom we pray , and to fix him immoueablie before the eyes of our heart : which to doe , though in the beginning of this exercise , it be some what difficult and trouble some , yet by successe of time and vse of prayer , it will become more easie and more pleasant : but to them cheifely , whoe are most inflamed with the spirit of deuotion and contemplation . Now let vs passe to the next question

How long our prayer ought to be . CHAPT. III.

NOw in the second place we must inquire how long our prayer ought to be , for being it may be longer or shorter as we please , therefore to know of what length or how short it must be , belongeth to the manner of prayer . I say therefore , that although Iesus Christ admonisheth vs alwayse to pray : it is not so to be vnderstood ( as we have declared in the first chapter ) that we ought alwayse actuallie to pray , for no man is able so to continue , our weakenesse and frailtie being such : that it will not permitt vs to be still intent eyther to vocall or mentall prayer , without any intermission : yet notwithstanding doth Christ admonish vs rightly , for that we are in continuall neede of Gods aide and assistance , which we must continuallie begge and intreate at his hands .

It hath pleased therefore some grave Authors to giue vs this rule , that we should so farre prolong our prayer , A similitude vntill we have atteined the end for which it was first instituted . For as the phisitian applieth no greater or stronger medecine to his patient , then will serve to cure his disease , which is the end of the art of phisicke : Even soe must our prayer be , soe long till wee have atteined to the immediate end for which it was instituted . But the first , and cheifest end of prayer is the fervor of charitie , which is the healh of our soules . It is fervor then of charitie that God requireth of vs , for he doth despise the lukewarme , and in the Apocalyps he preferrethe the key cold before him saying , I would thou wert hot or cold , Apoc. 9. but by cause thou art luke-arme , I will beginne to vomitt thee out of my mouth , See heere in how great hatred almightie God hath those that are luke-warme . Wherefore we must labour by all meanes possible to procure in our selves this feruency of charitie . For the obteining of which fervour , prayer is of all things most necessarie ; which feruor so soone as we have obteined we are exceedingly enabled , with great alacritie to vndertake any worke whatsoever we thinke to be most gratefull vnto almightie God , and for which att last we shal be rewarded with aeternal happinesse . We see then that our cheifest labour in prayer must be to inflame and sett our hearts on fire , with this fervency of charitie , and then , as it were , to spinne out our prayer so long vntill we have atteined vnto this our end . But when through the wearinsse of our frayle bodie we find this heate or fervour in vs to grow cold , then must we desist and pray no longer , but presently applie our selves to some other workes of vertue . For if we shall suffer this fervour to be altogether ex tinguished in vs , we doe not onely not obteine our end intended in prayer , but also we giue no smal occasion to induce the contrarie . For so soone as this fervour by ouroverlēgth of prayer shall wax cold or remisse , we are presently destitute and forsaken of all inward comfort , whereby many times it comes to passe , that our minds are wandering abroad , seeking some thing pleasing and delight ful to our senses , which doth often introduce a dissolution most pernitious to our soules , and drawes vs by litle and litle into many evills and inconueniences , which had not happened , if we had risen from prayer before , and not have suffered that burning fervour to have been vtterly extinguished in vs and therefore saint Augustine commendeth certaine Monkes in Egipt , for that they vsed short prayer , The brothers in Egipt , sayth he , Epist. 121. de orādo Deum are sayd to have often prayers but very short , and as it were iaculatoire . Therefore doubtlesse they vsed often , that they might often renew this fervor ; and short , for no other cause , but that the fervour which they had gotten in prayer , should not grow cold or remisse through length of prayer .

The cheifest care therefore of him that prayeth must be to nourish , and mainteine this fervour inkinled in his soul , and not to suffer it to die , nor to desist from prayer , so long as it may be maintened or increased , vnlessesome great wearinesse of the bodie , and soe allwais by this end we ought to measure the length or shortnesse of our prayer . For as the phisitian ( hauing reguard to the end of his art , which is the health of this bodie ) tempers his medicine and giues it to his patient , not in so great a quantitie as he can , but in such as is convenient , eyther for gaigning or conserving the health of his patient . So he that prayeth must not prolong his prayer as long as he can , but so long as it is conuenient eyther for the getting or preserving of this fervour . And when he finds himselfe through this vnion with God so gently inflamed , and sweetly affected , let him then goe in silence withsighes , and teares full of ioy and loue , and accomplishe the remainder of his deuotions , according as the holy Ghost shall inspire him . For I would councell no man to giue over his prayer , so long as this fervour and heate indureth , vnlesse there happens some thing which may be more to the honour and glorie of God , or of more necessitie to him that prayeth , or more profitable to our neighbour : But soe soone as he finds himselfe through the weakenesse , and wearinesse of his body to be come cold and dull and drie , let him forthwith give ouer , and content himselfe i th what he hath alreadie gaigned , and applie himselfe to some occasion or other , fitt for his state and calling , vntill some other opportunitie . But if that he be stirried vp againe by some new affection , let him by no meanes suffer it to die ; but at least with some short and iaculatorie prayer , let him offer it , and himselfe vp to God , and desire his clemency towards him . For seing this affection , as we may very well imagine proceedes and is stirred vpp in him by the holy Ghost , he may in no wise refuse it without great ingratitude vnto almightie God . Wherefore all businesse layd aside ( so farre as necessitie will suffer ) wee must follow and cherish this motion , and not suffer it to perish , and die in him by his negligence .

But heere some may say vnto me , how can he , Seculer persones may attend vnto prayer possibly who is in this life soe troubled with cares , so perplexed with worldly occasions , and full of businesse , how can he attend soe strictly to prayer ? Harken a litle to Saint Chrisostome , and he will answere , Chrysost l. 5. ho. 79. de orat . He may and that very easily , may though he were in publick court , or if he were present before any tribunal , we have not , sayth the such need of ourspeech as of our thoughts not of the lifting vp of our hands as of our hearts If thou hast thy mind inflamed thou hast the perfection of prayer : thus he . Thou mayst pray therefore wheresoeuer thou art , though thou beest in companie , thou mayest for à moment of time with draw thy selfe , Prou. 9 and by stealth offer to God some litle prayer as the Scripture sayth stolne waters are the sweeter . And truly prayers thus on the suddaine , and by stealth , as it were darted vp to heaven , doe oftentimes stirre vp our minds more vigorously , and more ardently inflame our hearts , Iaculatorie prayers . with that most excellent loue of God , and are indeede ( as they affirme whome experience hath taught ) most acceptable to our heauently spouse Christ Iesus : but if thou canst by no meanes withdraw thy selfe from their sights with whome thou doest conuerse out of the respect thou bearest to them ; yet mayest thou in their presence lift vp thy heart to God , whoe , thou art sure , is present with thee , and in a few words say vnto him with the Prophet David , Intend vnto my ayde , Psa. 37. Psa. 63. O Lord God of my salvation ! Or this , incline vnto my ayde o God . Then which words Cassianus affirmeth , there can be none more powerfull and efficacious . If thou shalt but in thy heart repeate these words , thy prayer shal peirce the heavens , and thus much thou maiest doe wheresoever thou beest , Lib. 1. collat. Patrū collat. 10. Wheresoever thou art , sayth S. Chrisostome , thou mayest erect thy altare , no place can hinder thee from dedicating thy selfe to God , if thou t wer mending they shoes or washing dishes or what els soever , thou mayest pray : it is lawfull for the servant what businesse soever he is about of his masters , to pray . In the court , in the market place , in the midst of never soe great a multitude of people a man may pray . Saint Paul prayed in the prison , the Prophet Hieremie in the durt , Act. 16 Hier. 38. Ez ech . 38. Daniel . 9. & 13. Ionae 2 Lu. 23. Ezechias against the wall , Daniell in the lions denne , Ionas in the whales bellie , the theife on the Crosse , and all theise were heard praying in very few words . All this out of Saint Chrisostome in seuerall places .

Whosoeuer therefore shall exercise himlselfe from time to time after this manner , that is , now praying , then doeing some other good worke , still imployed eyther to gett this fervour of charitie , or in increasing or nourishing the same , never suffering it ( so farre as he is able ) tho rough his negligence or fault to be extinguished , or to grow cold , nor suffers the good motions and inspirations of the holy Ghost to die in him without some fruit , he without all doubt in short time shal come vnto that vnspeakble tranquilitie of mind , and to such à pleasant ioy in heart as incomparablie surpasseth all wordly solace and contentment , all ioy all laughing and meriment , all pleasure that heere can be affoorded or expected . And thus let vs come to the third qustion .

Wether the prayer of the heart onely is more aduantagious then that which is made both with heart and speech CHAP. IV.

IT remaineth now that we treate whether prayer of the heart only , or prayer which is made with the heart and lipps together be most proffitable vnto him that prayeth I doe protest heere , that it is not my intention , to affirme any thing in derogation of vocall prayer , such as is eyther receiued by custome , or ordeined by the constitutions of the Church , or inflicted by way of pennance , or assumed by vow or any other promise whatsoever , by which a man hath bound himlselfe to vocall prayer . But my opinion is , that whosoever is free from theise bonds , and in possession of his absolute libertie , and desires to serve God after the best purest and most pleasing way vnto him : it is farre more proffitable for such an one to pray with his heart only , then with his tongue and heart together : Because as Saint Augustine in a certaine Epistle of his to Proba , speaking of the fruit of prayer , affirmeth , saying The office , of praying , is better performed by sithinge and mourning then by speech of lipps , Epist. 121. better by weeping then speaking . Which if it be so , verily the prayer of the heart , from whence the sorrow breaketh , is much more availeable then the wordes , which proceede from the lipps . And rightly by cause as saint Cyprian testifierh , De oratione pau lo pòst principium . God is the hearer of the heart not of the voyec , he is not to be moved by clamour or noyse , who sees the inward thoughts of the mind . Wherefore a poore Wretch who casteth himselfe prostrate on the earth , with great humilitie acknowledging himselfe to be a sinner , and laying open his miseries , pouring forth the bottome of his heart before God , not vttering words , but pittifull groanes : this poore soule without all question shall soone obteine what he requireth att Gods hand . Which appeares plainely to be true in Anna , the mother of Samuell . For she being barren earnestly desired att the hands of God , that he would giue her a sonne , for which cause she often frequented the temple , imploring his diuine goodnesse by dayly prayer , that he would be pleased to be propitious , vnto her in this her suit , yet did she not forme any one word att all , but prayed in hart only , as the Scripture sayth , She prayed in her heart and novoyce was heard , for her lipps onely moved . Why doe I vse many words ? By this only prayer that is of her heart she obteined what she asked ; for she brought forth a sonne , whome she with so many teares and soe much sorrow had begged att the hands of God , and not with the noyse of her lipps and tongue . To this also doth saint Hierome agree explicating that of S. Mathewe , But thou when thou prayest enter into thy chamber , Math. 6. and having shutt the dore pray to thy father . It seemeth to me , sayth he , we are rather commanded to pray vnto our Lord , Hier. in cap. 6. with our thougts in our breast , then with our lipps , as we reade in the booke of Kings , that Anna did , her lipps , sayth the Scripture were moved , and hervoyce was not heard . Thus S. Hier. in this way of prayer vehemently moves his diuine Majestie ; and powerfullie inclines him seedily to heare vs .

Moreouer the holy Ghost is our teacher and aduiser to this way of prayer as S. Paul testifieth , Ro. 8. who sayth , what we should pray , as we ought we know not ; but the spiritt himselfe asketh for vs with groanings in speakeable . As if he would say , we know not after what manner to aske any thing , but the spiritt of God inwardly stirring vp our hearts , makes vs with vnspeakeable groanings to aske , what is most fitting for our soules health .

Yet notwithstanding I doe not denie , but that some deuout person may beginne his prayer with what wordes he pleaseth , from his lipps . But soe soone as ever he shall find himselfe a litle enkindled , and as it were set on fire with that sweet flame of the holy Ghost , then it will be fitt for him to leave of vocall prayer , and follow the leading of the diuine spiritt , and in silēce to permit himselfe to be wholy gouerned by it . For as I sayd a litle aboue , the end which we should prefix to our selues in our prayer , is cheifely the fervour of charitie , with which we begin to be possessed , and inflamed then by devout prayer our minds are stirred vp and clevated vnto God on high . As soone therefore as we find our selves to have atteined to this end , then must we striue by all meanes to continue it in vs : which to doe , without all doubt we have no better way , then to follow the leading of the holy ghost , whose conduct farre more advanceth our affaire , then any words we can invent or bring forth . Wherefore must wee with all our might follow the instinct and motion of the holy spiritt , whether soever it shall leade vs , neyther neede we from thence forth vtter any words of our owne . Not vnlike vnto him , who after great labour and long travaile hath passed the sea , A similitude . and is arrived at his desired haven , then he forsaketh the shipp that brought him , and applieth himselfe wholy to the end and purpose for which he came , and is no more sollicitous for the poore vessayle that brought him thither : So also he that by the helpe and vse of vocall prayer , as by a shipp hath atteined vnto the inward consolation of his soule , and to this fervour of charitie in God , must then make it his cheifest care and study , that this fervour by no meanes grow cold , but then leaving of his vocall prayer , he must follow this holy spirit , who hath brought him to this fervour , wither soever it shall leade him : then he must not vse his owne words : but whatsoever the holy Ghost shal suggest vnto his heart , that let him desire , not with words , but with burning sighes of ioy .

But that thou mayst more certeinely know that this manner of prayer to wit , which is offered in spirit and mind , is more excellent then that which is performed with speech and words , listen to that which Christ sayth in the ghospell , Ioā . 4. God is a spirit , and they that adore him , must adore him in spirit and veritie . Behold as God is a most spiritual thing , so doth he require a sacrifice most spirituall , therefore the prayer offered to him in spirit and mind is more acceptable then that , which is offered with the grosse pronountiation of words , which cannot be formed vithout corporall ayre . And let it not trouble thee that it is said in saint Iohn , adorare to , adore and not , orare to pray , for the one of theise cannot be donne without the other , for when God is prayed vnto , then is he truly adored , and when he is adored , then is he also prayed vnto . God then requires , you see , to be adored in spirit and mind , of the most spirituall and elevated minds , for such as these he seeketh after , as S. Iohn sayth to adore him . Wherefore I feare not to say , that spirituall men , who have carefully exercised themselves in this manner of prayer , and have had theire hearts alwayse lifted vp to God , and have tasted of the sweetnesse of this fervour , ( I fcare not I say to affirme ) that they have much more profited by this prayer of the heart , then if they had repeated innumerable psalmes and prayers , as very many doe , overburthening their minds , and by that meanes so excluding themselves from the end of their prayer , that they never tast any spirituall sweetnesse att all .

And without all question , the desire of running over such a multitude of prayers , doth oftentimes hinder and divert Gods holy visitation from their hearts , which otherwise he would be very readie to give them . Forlikeas the sunne sends forth the beames of light to euery place , so is almightie God most readie to powre into euery one of vs this bounteous sweetnesse , if the passages into our minds be not with our multitude of words , as with certeine thike and condensed clouds , hindered and blockt vp ; whereas we should be intent to nothing att all but God , and that with all our desires , and minds , if we wil be pertakers of this sweetnesse . But such persons attend not to God , but to the quicke pronouncing of a great many words , neyther doe they consider the presence of his diuine Majestie , but with how great celeritie , and speede they can runne over such a number of psalmes , and prayers , with which studie and desire , they doe so busie and ouerwhelme theire minds , as not one dropp , of this sweetnesse can fall vpon them : and yet they perswade themselves that they please God most , insomuch that they cannot satisfie rheir consciences , vntill they have prayed their stinted number of deuotiōs . And if by chance any part of them ( I doe not meane of such as are commanded by the Church , but which they have vndertaken of their owne accord to say ) be left vnsayd ; alas poore soules , how great a scruple doe they forme in their consciences ? How miserablie doe they torture their minds ? Not marking that saint Hierome sayth , Citet by Gratian in cap. nōmediocriter de consecratione dist. 5. The saying or repeating of fiue psalmes with puritie of heart , and spirituall ioy , is better then the repeating of the whole psalter , with a troubled and distracted mind . And it is much more to be wondred at , that they will not marke what Christ sayth in the ghospell admonishing them that pray , When ye are praying , speake not much : Mat. 6 yet must you not thinke , that Christ is displeased with long prayer seing it is read of himselfe that He was long in prayer , Luc. 6. but that we should not trust in the multitude of our prayers , and especiallie the affection of the mind being not present , nor that we should thinke him to be more moved with the multitude of words , then the affection of the heart . But contrary , he is more moved with one only true affectionate and inward lifting vp of the mind , then with all the prayers we can say , voyd of affection . Whereupon saint Augustin sayth , Epist. 121. ad It is one thing to speake much , it is an other to be well affected . Proba cap. 10 He speaketh much to God that sure thinketh he can move his clemency by a long and a numerous company of words , by which God is not moved att all ; but with the sincere affections of the soule . For the clamour or noyse of the tougne maketh a very dull sound in his eares , and the vehement burning of the affection moveth him instantly , because God is more delighted with our affections then voyces , and them most that are accompanied with sighes and teares . For this manner of praying doth as it were overcome God , who otherwise is inuincible , and this doubtlesse is better performed and offered to God in spirit and mind , then with any words formed with the mouth . For the spirit soe soone as it is moved and a litle sett on fire , executeth its office with farre more celeritie , then the motion of the lipps , or the corporal forming of words is able to doe . By which that is made apparent , which we have so long discoursed of , to witt that the prayer of the mind and spirit onely is more powerful with God , and more to be esteemed and practized by vs . For the motion and agitation of the lipps is slower , and the corporal weight of the tongue pronouncing the words is lesse apt for the purpose . And not onely this , but the now opening now shutting of the mouth is more laborious , then that it can assist the spirit or mind in any thing , especiallie it being once inflamed and set on fire by this diuine love . For then it is caried with so great celeritie and swiftnesse , that neyther the lipps , mouth , or tongue are able to follow it , and if they doe follow , they helpe it in nothing , but are rather trouble some and full of molestation .

I could wish therefore that who are delighted in prayer , and willingly spend their time in it , and cheifely such as haue both time and leysure enough to imploy therein , I could wish , I say , they would not soe vnproffitably burthen themselues , with so great a multitude of vocal prayers ; but that time ( vhich they spend in them ) to so litle profitt , they would spēd in setting their affections on fire towards God , that so at last they may atteine to some tast of that vnspeakable sweetnesse , which God questionlesse will powre vpon their soules . which will easilie be brought to passe , if that they doe worthily prepare themselues , and proceede to the manner we haue before set downe . That is , first , that they offer themselues in all humilitie to God , then diligently performe their prayers with a true and iust attention of mind ; and lastly doe their best indeavour to finish their prayers with all attention of heart . They may also beginne their deuotions with some vocall prayer , such as they haue heeretofore been accustomed to be inflamed with ; but then finding themselves thus inflamed , sweetly affected , and drawne by almightie God , in Gods name leaving off their vocall prayer , let them with teares and sighes follow the tract of the holy ghost , whither soeuer it shal leade them , then begging instātly at the hands of almightie God whatsoever the holy spirit shal inspire them , but cheifely that it would please , his diuine Majestie not to forsake them , but that he would graciouslie grant them what in his diuine knowledge and wisedome , he seeth most necessarie for theire soules health . And if they proceede according to this manner , they shal not only grow and become more acceptable to God , but shall also dayly profitt more and more in fervour of charitie , and become like vnto those most heavenly and angelicall spiritts , which dayly behold and contemplate the face of God . And why should they not ( though heere lying vpon earth and couered with this corruptible flesh ) be sayd to be like Angells ? Seing they pray as the blesed Angells doe , that is in spirit , seing also they tast the same sweetnesse which the blessed Angells doe , and seing lastly they doe heere on earth find in themselues a pledge or earnest peny of their future happinesse , which these blessed Angells doe now inioy ? In soe much that there is nothing wanting to them but the beatificall vision of Gods glory , which so soone as they haue shaken of this vayle of mortall flesh they shall inioy in heaven .

FINIS .

THE ARMOVR OF S. EPHRAEM .

HE who resolveth to fight couragiously for Christ Iesus , must possesse himselfe of this armour , with which being guarded , he may both resist his aduersarie the devill , and be more pleasing in the sight of God our Saviour . What this Panoplie or armour is listen ( my brother ) and I will tell thee . For thy breast-plate or doublett take fayth , but as a graine of mustard seede , beleeving in the consubstantiall and individuall Trinitie : How fayt bis compared to a graine of runstard seede . For the graine of mustard seede is very light and round , having neyther cracke nor corner : but ( as I sayd before ) is altogether round , which being pounded or bruised hath in it a mervailous great heate . The Prince of the Apostolicall order S. Peter , when he confessed Christ Iesus to be sonne of the living God , he received the keyes of the Kingdome of heaven , Matt. 16. and obteined power ouer all heavenly and earthly things this harnesse or armour ( deare brother ) challenge to thy selfe , that thou for mayst receiue grace from God for whosoever hath but so much perfect fayth and charitie shall without question promerit grace from God . Which our Lord insinuating sayd .

If you have fayth as a graine of mustard seede , say to this montaine , remoue from hence thither and it shall remoue . The prefit and comēdations of fayth . Doe you not see that fayth promeritts grace ? Vnto it is giuen the spirit of vnderstanding , truly a most singular gift for when one belecveth , then also he vnderstandeth : It is giuen him to vnderstand , that he should not iudge his neighbour : then is given to him the speach of wisedome , then the grace of curing , for he doth cure the weake in fayth , and bringeth to right , those that are falen : for one and the same spirit worketh all these things . But there be many who have fayth , but are destitute of workes : But that is no fayth , for it is dead : for fayth without workes is dead . Iac. 2.25 . He that hath fayth and worketh theworkes of fayth : he hath fayth burning as the mustard seede . Possesse thou this my brother , and be sound and firme in fayth : and fervent to put in execution the preceps of our Saviour , that thou mayest deserue to heare that voyce of his . Welfare thee good and faythful fervant , enter into the ioy of thy Lord. Matt. 25. Our Lord calls him good for his works , faythfull for his fayth . Take the helmet hope of the future good , which neyther eye hath seene , care hath heard , nor hath entred into the heart of man , vpon which the Angells desire to looke . For this hope is the most powerfull consolation of the soule , Hope the helmet . amongst the thornes of her afflictions and molestations , and the memorie thereof will replenish thee with ioy . To this being intent the holy Martyrs of Christ amidst their various and most horrible torments , a midst bales of iron , suffered all , most readilie and willingly , being strengh thened with this most eminent vertue of hope . Moyses prefixing before his eyes the reward of this hope , refused to be called the sonne of the Queene , esteming and preferring it before all threasures of Egypt wherefore he made rather choyce to be afflicted with the people of God then to haue any temporall fruition of sinne Place this hope my brother dayly before thine eyes , that affection to it may not permit thee to esteeme any whit of temporal and corruptible things , and not onely this , but that it may make thee more prompt , and ready to aduance thy selfe to any good worke . For thy girdle girt thy selfe with perfect charitie to God and thy neyghbour , Charitie the girdle . and this will make thee runne forward without any impediment at all . For if he whoe is girt with his girdle , doth soe easily passe with the burthen he vndertaketh , with how much more facilitie shal he who is girt with this diuine charitie overcome all things ? For charitie suffers all things , beareth with all things , charitie is the fulnesse of the law . Saint Paul being possessed of this charitie , sayd , who is weake and I am not weake ? Who is scandalized and I am not burned ? Hast thou seene the pittie and compassion of charitie ? O blessed saint Paul , why art thou so afflicted for me ? Shalt thou suffer torments for me ? Thou hast once consummated thy course , thou hast kept thy fayth , and there is a crowne of iustice layd vp for thee , what wouldest thou haue more ? Why doest thou afflict thy selfe ? And why shouldest thou become weake for me ? Alas sayth he it is charitle that vrgeth me . Hast thou now seene the heigth and eminencye of charitie ? He who through charitie had fulfilled the law , being yet couered with his mortall and corruptible flesh , deserved to be rapt vp to the third heaven , and to heare such words , as are not lawful for man to speake . Now forthy shoes take vnto thee humilitie ; Numilitie the shoe . for as the shoe is continually spurned and trodd vpon : even so he that is replenished with humilitie , studyeth to be troden on by all men . Therefore thou ( o my brother ) furnish thy selfe with this vertue of humilitie , for it is truly a shoe , not corporal , but spirituall , and it shall preserue thee that thou shalt not strike they foot against the stone . For Christ is the stone , and humilitie shal so preserue thee , that thou offendest not Christ . The Prophet Dauid abounded in humilitie , Psal. 90. when he sayd : I am a worme , and not a man . Doest thou see this royall humilitie of this King and Prophet ? Psal. 21. He alwayse sawe our Lord before him , because he was in his sight keeping him , that he should not be moved that is , not fall in to sinne . Humilitie most grare full to God . By this thou seest ( most deare brother ) how highly allmighty God loveth humilitie , who is alwayse neere at hand to him , that is indued with it , and all wayse looketh vpon him . For it is written . Psal. 112. Psalm . 10. He who dwelleth on high , respecteth the humble , and againe his eyes lookes vpon the poore . But my deare brother when thou hearest this word poore ; doe not apprehend one that wants worldly fortune , For many Kings haue highly pleased God , Whois truly poore . Mat. 5. and many beggars have perished . But poore here , is poore in spirit : according to theise words : Blessed are the poore in spirit because theirs is the Kingdome of heaven : 1. Pet. 2. Soe dearely beloued , humble thy selfe vnder the mightie hand of God , Matt. 18. that he may exalt thee in the Kingdome of heaven , which our Saviour hath promisedvnto the humble . For thy Targett or Buckler , arme thy selfe with the signe of the Crosse , The Crosse che buckier . signing therewith all thy body and thy heart , and not onely with thy hand , but euen with thy very mind , all thy studies and end eauours , thy entrance into any place , and thy going forth , thy sitting downe also and thy rising vp , thy bed , and whatsoever thou doest , signe it first in the name of the father and of the sonne and of the holy Ghost : for this is a most strong armour or defence , and none can ever hurt thee , if thou beest signed with it . For if one that carieth the protection of an earthly King , noe man dareth affront him , how much more ought we not to feare , bearing the protection of our heavenly Emperour ? Vse therefore ( deare brother ) theise armes in all thy actions they are preualent against the enimie ; yea against the sword , which is bitter and malevolent anger . For this two - edged sword killeh in a moment it striketh , Anger the svvord of the enimie . as it is written a moment of wrath , is his ruine . Eccl. 1. Therefore my deare brother never neglect to signe thy selfe , and thou shalt breake the netts the devill layeth to ensnare thee , as it is written , in the way that I walked in they haue layed a net for me . Psal. 139. Be therefore dayly signed with the Crosse , and noe evill will come neere thee .

For thy bowe lift vp thy hands in prayer as it is written . Prayer the bowe . And thou hast made my armes as a bowe of steele . For verily the hands of him who prayeth in Knowledge are as a bowe of steele against his enemies , or as an arrow directly and forciblie shott by the bowbender . For if in prayer you suffer your mind to wander : you wil be iust as he that holdeth à bow in his hand , but cannot direct his arrow against his adversarie , shooting it att Randome and without ad vice . Yet sometimes it striketh some feare in thy enimie , when he seeth thee bend thy bow , though the arrowe come not so neere him , but a distance of : Soe I say my bretheren , when one prayeth with devotion , and suffers not his thoughts to be wandring abroad , but vnderstands to whome he prayeth , that this such prayer tendeth to God himselfe , then is the enimie most vehemently contristated , as being peirced through the heart with a sharpe dart . For how much more the soule profiteth in grace , so much further of doth he flie , Psal. 34. as the dust before the face of the wind , for the Angell of God doth persecute him ; fee in what thing he wounds him thus , 1. Cor. 14. because he prayeth in devotion and know ledge , and he is more strengthened , because he restrayneth his thoughts and suffers them not to wander abroade . And thou O my brother powre forth thy prayers in knowledge But if whilst thou prayest thy mind be distracted , eyther by the wandering of thy eye , or the catching of thy eare , or evagation of thy thoughts , or by any other cause , know this to be his working : yet make not to much hast to end thy prayer , but rebuke thy selfe , and recollect thy spiritts , and then againe pray in know ledge that thou mayest know for whome thou prayest vnto God , and for what thou prayest ; and vse not many and superfluous words . For it is the worke of the devill to scatter our thoughts vpon many impertinent things , and he doth not willingly suffer vs to persist in the intention we first made . For he knoweth full well , that if a man perseuereth , he that made him will heare him , not with standing he hath committed innumerable sinnes . wherefore he suggesteth many idle and superfluous words and thoughts , that the mind being repulsed from her first intention , may wander through various distractions and our first intention of prayer be diuerted to some other thing . wherefore my brother , We mustaske of God what is most necessarie for vs . demand of god , what vrgeth thee most and for those things thou hast most neede of Remember those two blind men crying after him : Haue mercy vpon vs ( sonne of David ) what sayd our lord vnto them ? Mat. 9.20 . Marc 10. Lu. 18. but , what will you that I doe vnto you ? And they according to the greife and affection of their heart , requested that their eyes might be opened . Did they aske any other thing , of which they stoode in very great neede ? Did they say , giue vs a garment to couer vs , for we are very poore ? Noe certes , but they asked God , that , of which they stood most in need . Mat. 15 Mar. 7. Behold the woman of Canaan crying and saying vnto him : lord haue mercy vpon me for my daughter is sore vexed with a deuill , and sayd nothing els , but vttered the greife and affection of her heart : in fine all that euer came to our Lord and Saviour , what did they but lay open before him the afflictions and greife of their hearts ? Did not alsoe that woman , which was troubled with the bloodie flux , come vnto him , and desired him to stopp it ? who I pray you goeing to the phisitian or chirurgian , Mat. 9. Mar. 5. Luc. 8. Esa. 6. doth not forth with open the very bottome of his disease or wound ? Doe thou also my deare brother , offer vnto him the greife of thy soule , behold him with thy spiritual and intellectuall eyes of fayth , sitting vpon a most high and eleuated throne , and troopes of Angells and Archāgells assisting roūd about him , and casting thy selfe before the sight of his goodnesse , powre forth thy prayers before him , first confessing thy sinns , then in humilitie and deuotion , vrging thy necessities vnto him , and the sorrowes of thy heart , vntill he shall in his goodnesse and clemencie haue mercy vpon the , saying , ô faithfull soule , be it vnto thee as thou desirest . But withalle take this councell , my brother , if he shall delay , and not forthwith grant thy petition , yet desist not to crye vnto him . Remember the Cananaean , and imitate her perseuerance , for she suffered short delay , and had not her petition so quickely granted , in so much that the Disciples came vnto our Lord and intreted in her behalfe , and sayd , Dismisse her for she cryeth after vs . Let vs by example learne to persist in prayer , if we doe not spee dily obteine what we aske . And our Saviour sayth which of you having a freind , and he shall come to him by night and say , Freind lend me three loaves , because my freind is come vnto me , and I have none to put before him , and he answereth from with in , and sayth , good freind , doe not trouble me , my dores are shutt , and my children are in bed with me , I cannot rise to giue them thee : and he still knocketh on , I say vnto you , that although he doth not rise and giue him as his freind , yet for to avoyd his importunitie , he will giue him so many as he hath neede of . And I say vnto you , aske and it shall be giuen vnto you , as likewise it is sayd in the psalme , Expecting I haue expected our Lord , Psal. 39. and he hath attended vnto me , and hath heard my prayers . Wherefore my brother , grow not in thy prayer slacke and dull , but expect , request , knocke hard , and thou shalt haue , soe much as thou hast neede of . Listen vnto me deare brother , and imbrace my councell . If thou askest any thing at Gods hands , doe not request it presently , and prefix him not a time when thou wouldest haue it , but leaue it wholy to him and to his divine will . As for example , thou art many times vexed and perplexed with euill vncleane thoughts , att which thou art much afflicted , and thou prayest God that he would free thee from this conflict , yet , my brother , it is many times expedient for thee to be thus tryed . Looke vpon that most excellent pillar of the Apostles , how for his profit and aduantage the sting of the flesh the very Angell of Sathan , 1. Cor. 12. was giuen him , which beate him and boxed him least he should grow proud . 1. Cor. 12. If then he which was of soe excellent and great meritts , was thus exercised , least he should grow proud ; how much more neede haue we poore weake ones whoe still thinke our selues some thing to be thus beaten and cuffed , that we growe not insolent and proud in heart . Gal. 6. And if againe any other tribulation fall vpon thee , doe not in thy prayer limitt a time when he shall precisely free thee from it ; for it is many times expedient that thou suffer this also . For it happens many times when thou prayest , that thou doest not soe 〈…〉 know what is good for thy soules health ; as Israëll suffered . For Israel did eate and was filled , Deut. 32. and my beloued kicked backe , he grewe fatt , he waxed ouer lustie , he grew proud and forsooke God his maker . If thou againe prayest to obtaine any thing doe not desire it to be immediately granted thee , For it falls out many times that thou being a man , thinkest this thing expediēt for thee , when indeede it is not : But if forsaking thyne owne will , thou resigne thy selfe to the will of God , and according to that , goe on , thou art secure . For he who knew all things before they were and are , gouerneth and disposeth all according to his owne benignitie and pleasure . For we know not whether that we aske at Gods hands be expedient for vs or noe , seinge that many , when they haue obteyned what they haue asked of God , afterwards haue been very sorry , and haue oftentimes fallen into great defects and euills , because they did not diligently search , whether that which they desired was agreeable to the will of God ; but thinking it soe , haue been deluded by the devill , and vnder the shape and pretext of vertue and iustice haue been seduced and cast into many dangers , and such petitions are many times wayted one by greife and repentance whilst euery one followes thedesire and concupiscence of his owne heart . Harken vnto the Apostle , saying , For we know not what we should pray for as we ought : and againe All things are lawfull for me , Rom. 8. 1. Cor. 9.10 . Ibid. but all things are not expedient for me . All things are lawfull for me , but all things doe not edifie ; he onely knoweth , what is expedient for vs , and what doth edifie vs . And this I doe wish should beleft and referred to his will , not that I prohibite thee to aske whatsoeuer thou desirest from him , for I rather pray thee and admonish thee , that thou shouldest aske all things from him from the least to the greatest ; but that when thou doest pray and lay thy heart open before him , thou shouldest say . But let not my owne will , but thine be donne ; if what I aske be expedient doe as thou knowest : for soe the scripture adviseth vs saying . Reveale vnto our Lord thyway , and hope in him , and he will doe it . Behold our Lord Iesus-Christ praying in our flesh , which he assumed , and saying : Father if it be possible , lett this chalice part from me , but not as I will , but as thou wilt . Wherefore ( deere brother ) if thou doest aske any thing of God , A short prayer for the obteyning of things necessarie . persist , in thy petition , saying : Lord if it be thy will I shall obteine what I demand of thee ; doe thou permitt it to prosper , and be effected , but if it be not thy will and pleasure permitt it not O my God , to come to passe . I humblie beseech thee not to deliuer me to my owne concupiscence , for thou knowest my follie , but preserue me vnder the shadowe of thy protection , as thou best knowest , and gouerne me , and direct me , O my God , for thy owne mercyes sake . But if thou doest pray against any tribulation or vncleane thoughts say with the Prophett . Lord rebuke me not in thy furie , nor chastise me in thy wrath : Lord haue mercy vpon me for I am weake , but looke , vpon me O Lord , and see that I am earth and dust and ashes , and can beare nothing . Deliuer me not O Lord to my sinns , for then I shal be like vnto those that descend into the lake : But forgetting my wickednesse giue glory to thy owne name , And doe not remember I beseech thee my sinns , but thy owne mercyes towards me , and hearken vnto my prayer : And if it be possible lett this tribulation passe from mee ; but not as I will O Lord , but as thou pleasest , Only strengthen my soule and defend me , that I may beare it patiently , and find grace before thee in this world and in the next . And cast thy thoughts vpon him and he will doe what is fitt for thee . For know this that he being good and full of benignitie , willeth all things , that are for our soules health , for he , the good shepheard layed downe his soule , for all vs his sheepe . To him beglory world without end . Amen .

FINIS .