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

FOrasmuche as this saying of our Sauiour Christ, Oportet semper orare, [^1] A man muste alwayes pray, written in the Gospell of Saint Luke, appertaineth generally vnto all Christian men: who seeth not howe profitable and necessary it is for euery man, diligently and effectually to apply hym selfe to prayer? And so expedient and beneficiall a thing, in no wise to be neglected, for vayne and hurtfull delectations and pleasures. Wherefore to the ende that our prayer may waxe sweete and pleasaunt vnto vs, fyrst of all it shalbe very commodious and profitable, to haue redye at hande and in our remembraunce, certayne reasons, with the whiche as moste apt and conuenient motions (as ofte as we perceyue our selues, to waxe colde in deuotion, and be as it were oppressed with a slouthfull vnaptnes to serue God) we may styrre vp our myndes, and whet our hartes to praier. Moreouer it shall merueylously profite and exceadyngly further vs, not to be ignoraunt of the singuler fruites and commodities, that very many haue obteyned by prayer. For by the knowledge thereof, we shall the more easyly inuite and prepare our selues to pray: And finally it shalbe very nedefull for vs, thorowely to vnderstand the very true maner whiche is specially required in euery man, to be obserued in the tyme of his prayer. Forasmuch as in euery worke of any difficultie that man taketh in hand, the right way of doyng thereof beyng once knowen, doth very muche further the due execution, and perfect finishing of the same. I haue therefore intended by the helpe of God, to intreate […] […]ader of these three thinges: That is to say, of the necessitie of prayer, of the fruite of prayer,[^2] and of the true vse and maner of prayer. But forasmuch as the wordes of our Sauiour beforesayde, do cast some scruple and doubte into manye mens mindes, it shall not be out of purpose for the better vnderstandyng thereof, yf we do fyrst expound and declare, howe those wordes are moste ryghtly to be vnderstanded. And to begin withall,[^3] this sayyng of our Sauiour is moste assuredly true, Oportet semper orare, for prayer is necessary vnto vs euery daye, euery howre, and euery minute. And yet doth not almightie god so seuerely demaunde an accompte thereof of vs, that he byndeth vs to incessaunte prayer with our mouth, whiche thing neuer man hath vnto this tyme, or coulde be able to obserue. But forasmuche as there passeth no moment of tyme, in whiche we haue not great nede of the helpe & assistaunce of almightie God: There are we of necessitie constrayned by continual prayer, humblye with all diligence to require and craue his diuine helpe and succour. For who is he that perceyueth not (so as he geue his mynde diligently to obserue the same) that all we are euen presentlye to be returned to duste and asshes, whensoeuer God should detayne and withholde his hande of helpe from ouer vs, and that there is no man of power without him, to endure the space of one moment of tyme, as Iob sayeth. In eius manu est anima omnis viuentis. [^4] In his hande is the life of euery liuing creature. Euery one of vs remayneth in no better estate, then as yf he dyd hange in a basket ouer a great deepe pit, borne vp and sustayned by a corde in the hande of an other man.[^5] And in that case doubtlesse, the man so placed, standeth in great nede of the diligent helpe of hym that holdeth the rope, and thereby stayeth hym from fallyng: for yf he once let go the rope, the other that hangeth, muste nedes downe headlong into the bottome of the pitte. And lykewyse must it nedes happen vnto euery one of vs, yf God sustayne vs not incessauntlye with his mightie hande and power. And he it is that so stayeth the rope, that we be not by the greeuousnes of the fal, brused and crussed in peeces, and so forthwith consumed to nothyng. I speake nothyng now of many other daungerous perilles, and headlong fallyng places, wherewith we be continuallye inuironed▪ What is he than so grosse wytted, and so blynde in iudgement, that vnderstandeth not, that there is no tyme, nor no one moment of tyme, in the whiche we haue not verye great nede, earnestly to call vpon God, to require his ayde, defence and succour, and in the whiche we haue not cause incessantly to pray? But forasmuch as after this vnderstandyng and sense, there is no man that by actuall prayer (as we call it) doth satisfie and fulfyll the same wordes of our Sauiour, that is to say, euery moment to continue in prayer: Therefore we had nede to searche out some other sense and meanyng thereof. And in deede, this saying of our Sauiour Christ, may rightly be otherwise vnderstanded? As thus. A certayne Monke, one of the olde fathers, beyng demaunded howe he fulfilled that saying or commaundement of Christ, Oportet semper Orare, made this aunswere: When I haue (sayeth he) finisshed and sayde my dayly prayers, the time that remayneth, I vse to bestowe in labouryng with my handes, as farre forth as the habilitie and strength of my bodye doth permit, whereby it commeth to passe, that dayly I gayne somwhat, with the whiche I may relieue not onlye my selfe, but also some other poore people. And they (sayeth he) pray for me, as ofte as by the vnquietnes & trouble of my body, I can not pray for my selfe: And by this meane, he dyd beleue that he satisfied the commaundement. And he had the holy scripture agreable with his opinion, whiche sayeth.[^6] Absconde Eleemosinam in sinu pauperis, & ipsa pro te orabit. Hyde thy almes in the bosome of the poore, and that shall pray for thee. See than, howe the holy scripture confirmeth that our almes doth pray for vs: and therefore, if a man apply his mynde to shewe mercy and pitie to his neighbours, yf he seeke to defende the Orphans and fatherlesse chyldren, if he labour to comfort the wydowes whiche be destitute of all consolation, if he be carefull to deliuer those that be oppressed with violence, from iniury and wronge: Finally, yf he shewe hym selfe redy to helpe to his power, any that want succour or reliefe, so that besydes all this he neglect not the ordinary appoynted times for prayer, by the Church of God, he may well be iudged to haue fulfilled the former wordes of our Sauiour. For that man doth pray alwayes, eyther by him selfe, or els by his almes and charitable deedes, whiche supplieth all the want that appeareth in his owne prayer. In this wyse than, maye the wordes of Christ aforesayde, be vnderstanded, wherin he teacheth vs alwayes to continue in prayer, whiche is as muche to saye, alwayes to lyue and do well, whiche doth sometyme happen to menne, yea when they be slepyng. For as ofte as we do slepe or wake, walke or sit styll, eate or drinke, be vexed or be in quiet, or what els soeuer we do or suffer, yf all these doynges be with a true fayth referred to the honour and glory of God, no doubt they appertayne to the increase of a good and perfect lyfe. For if it were not so, Saint Paule woulde not haue wylled the Corinthians, that whatsoeuer they did, thei shoulde intende and direct the same, to the glory of God, saying vnto them. Siue editis, siue bibitis, siue quid aliud facitis, [^7] omnia in gloriam dei facite. Whether ye eate, or drinke, or what thyng els soeuer ye do, do al to the honour of God. And surely, yf God be moued with our wordes and speaking, to be gracious vnto vs, he wylbe muche more stirred to the same, by our good workes and well doyng, forasmuche as workes do nowe supplye the place of wordes. And therefore the fauour of GOD is turned towardes vs by our good workes, whiche we do to this ende, and of purpose to please his diuine Maiestie: For they do expresse the vehemencie of prayer, and that much more mightely then the prayers them selfe. Therefore, whosoeuer referreth all that he doth or suffereth, onlye to the glory of GOD, he surely prayeth continuallye, and doth at all tymes, satisfie this aforesayde precept of Christ. For we may iustly say, that he doth continue alwayes in prayer, which alwayes directeth his workes and do […]nges, to the honour and glory of God. But albeit this saying, Oportet semper Orare, maye be vnderstanded in this sense: Yet notwithstandyng, because Chryst hath of purpose appoynted a difference betwene praying and workyng, and declareth a great diuersitie, betwene almes, prayer, and fastyng: Therefore we shall nowe adde vnto these two, a thirde vnderstandyng of the same. Sainct Paule doth admonishe the people of Thessalonica, that they shoulde pray incessauntly, saying: Sine intermissione orate. [^8] And in many places of his Epistles, he declareth that he dyd without ceassyng, remember dyuers in his prayers. Moreouer in the Actes of the Apostles it is wrytten,[^9] that whylst Peter was deteyned prysoner and in captiuitie, the Churche of GOD made continuall prayer, and intercession for him. By the whiche wordes it is manyfest and apparaunt, that euery true Christian man, doth pray in euery action and worke he doth, yea although he slepe. The whiche thing can not be true in any wyse, except we do by prayer vnderstande the continuall desyre of the hart, whiche is alwayes strong, and hath his continuall motion in mans mynde. For like as a man beyng bounde in pryson with wayghtie fetters of yron, is compelled by the tedious werynesse of those miseries and afflictions whiche he indureth, vehemently to desyre, and earnestly seeke for libertie. And yf he haue once conceyued any maner of hope of his deliueraunce, he than incessauntly longeth, wissheth, and desireth to be loosed from those paynefull bandes. Uerylye, euen so euery Christian man (which is not ignoraunt, howe greuouslye and fearcely he is inuaded and dayly assaulted by the fleshe, the worlde, and the Deuyll, and howe diuers and manyfold miseries and calamities he sustayneth in […]his vale of wretchednes, to how many, and therewith howe great perylles and dayly daungers his lyfe is subiec […]ed and sette forth) is inforced euery moment to desyre the ayde and helpe of GOD his grace, by the whiche, at the laste he beyng delyuered from those calamities and great euylles, maye as […]ende into the beautifull sight and beholdyng of GOD hym selfe, and the moste happy fruition of euerlastyng fe […]icitie. And this earnest desyre is in the Scripture oftentymes vnderstanded for a loude crye in the eares of Almightie GOD, as where the Prophete sayeth: Desiderium pauperum, [^10] exaudiuit dominus. GOD hath harde the vehement desyre of the poore. For doubtlesse, the earnest desyre of those that be vexed and punished in minde and soule, doth spedylye breake in, and maketh a redye waye to the presence of God hym selfe, and rayseth a wonderfull outcry and noyse into his eares: And therefore forasmuch as suche and the lyke desyre, neuer ceaseth in the hartes of good men, but is continuallye occupyed, and mooued by grace, so that they do alwayes desyre and long for the succoure and ayde of God, his myght, and power, and that whether they slepe, wake, eate, drinke, or whatsoeuer thing els they do, these men may iustly be iudged alwayes to pray, and that without any intermission. For the declaration whereof, Sainct Augustine sayeth thus. Sine intermissione orare, [^11] quid aliud est, quam beatam vitam, sine intermissione desiderate. Sēper hanc a domino desideramus & oramus semper. To pray (sayeth he) without ceassyng, what els is it, that incessauntlye to desyre of God, to leade a good and honest lyfe? Let vs alwayes craue and begge this grace of God, and then we do alwayes pray. This farre Sainct Augustine. And without this hartie desyre, it is not any noyse or sounde of wordes, be it neuer so long, that can stirre vp the eares of almightie God. But yf that be feruent (although there be no sounde of any one worde harde) it doth most easylye penetrate, and obtayneth vndelayedlye a through and gracious audience▪ at the hande of God, as shall more largely and playnelye be shewed afterwarde. Therefore whosoeuer shall in this wyse vnderstande the worde of our Sauioure aforesayde, in my iudgement, shall thinke moste ryghtly. And in another sense, a man can not easely conceyue howe he may, or is in any wise able continually without ceassyng to pray: But by the feruencie of this desyre, whiche is neuer quenched in the hartes of good men, prayer is alwayes and incessauntly made before God, and we do continually knocke at the gates of the mercy of God, beggyng of hym his grace and diuine assistaunce. It is therfore very true whiche Chryste our Sauiour dyd saye, Oportet semper orare, We muste alwayes pray, and neuer geue ouer.[^12] And yet not so that we be bounde alwayes to vtter any certayne prayer, conceyued and made in any forme of wordes: but so that there passe no minute of time, in the whiche we do not desyre the succour of his grace, and the felicitie to come. other side, his owne weakenes, great nenecessitie, and extreme misery, than can he not but be compelled continually to presse, laboure, and trauayle, to come to the presence of the Lorde God, his moste gracious creatour and his onlye defendour: lyke as the kyng and Prophet[…] Dauid doth say. Que[…]ui vultum tuum, vultum tuum, domine requiram. I haue sought to come vnto thy sight, O Lorde, to thy syght, O Lorde, I wyll continually trauayle to attayne. And when he perceyueth and beleueth hym selfe to be nowe come and admitted to the sight of God, than vnfoldeth he and layeth forth his owne miseries, than renneth he to the remembraunce of his former feruent desyres, then doth he deuoutely and with a godly affection, bewayle his owne state, and then doth he craue with great compunction of hart, and with plentie of bytter teares begge of his mercy, grace, and continuall assistence, to helpe hym in his great nede and necessitie, not to leaue and forsake hym in trouble and aduersitie, but to vouchsafe also to graunt hym his helpefull grace, whereby he myght in all thynges please his diuine maiestie. And whilst the soule of this man is thus occupyed, what other thyng is he in hande withall, than to be drawen vp to his Lorde God, by the cheyne and rope of prayer, than to be vnited sweetely and made one with his maker and Sauiour, than to ioyne his wyll and vnderstandyng with that incomprehensible lyght of the maiestie of God? What other I say, than to make hym selfe of one mynde & affection, with his incomparable clemencie & goodnes, & finally to extoll & exalt hymselfe aboue all worldly creatures, to this ende, that at the laste his soule maye be made one with his Lorde God, beyng (as it were) lynked together with that true golden cheyne of prayer. Lo nowe what maner of bonde prayer is. O rope, more then golden, and cheyne, to be with all mans desyre and affection sought for and required. O bonde of loue, moste sweete and delectable, who would not wyllynglye offer himselfe to be tyed and fethered with this most pleasaunt corde▪ Who would not be harde bounde and fastned in this so ryche and noble a cheyne▪ Or finally, who woulde not with all the powers of his soule and body, wyshe and desire to repose hym selfe in rest and quiet, betwene the armes of so louyng a Lorde and myghtie kyng? Doubtlesse, this only thought and meditation maye suffise (yf it be diligentlye weyghed, folowed, and considered) to quicken, inflame, and sette in fyre the dullest man and most colde in vertue and deuotion, to frequent this benefite, and to seke the grace of God by prayer, speciallye for that euery man, be he neuer so extreme and wretched a synner, may and ought to hope assuredly, that albeit the maiestie of God is of a supereminent, and vnspeakable dignitie, yet is he so gracious, so mercyfull, and so mylde vnto man, that he refuseth not to incline his moste pure and holy eares, vnto our prophane and vncleane prayers, so as we wante not a stedfast mynde to resyste synne, and impietie. For God is so redye, so inclinable, and so well disposed to take mercye on vs in that case, and doth so intierlye loue our soules, that albeit he be the supreme mediatour, ruler, and only Lord and gouernour of the whole worlde, and we nothyng but vncleane fylthy duste, & moste vyle asshes, yet doth he not contemne our poore and meane state, nor shunneth not vs, or fleeth from vs for our former euyls, of the whiche we haue and do truely repent vs, be they neuer so great, but is forthwith attentyfe, and giueth eare to our pitifull lamentation, waylyng, and sorowfull syghyng, is moued with our teares, hath compassion of our miseries, condescendeth to our pencions, yea and also (which much more is) doth preuent our request with his grace, insomuch that before we begyn to pray, he moueth & stireth vs vp vnto the same. O inestimable charitie of our lord God, O clemencie incomparable. Our Lorde God is so farre in loue with our soules, that he studieth howe he may most pleasauntly inuite & allure vs, & laboreth by all meanes to driue vs to attende & geue our selues ouer to the contemplation & beholdyng of his beautifull lyght and bryghtnesse, to taste the sauour of his wonderfull sweetenesse, to imbrace the aboundaunce of his plentifull liberalitie, and finally, louingly to kysse the vnspeakable pleasures of his glorious face. Alas howe wretched be they that labour not to theyr power to be drawen in this pullye and come at this call? And howe muche more miserable are those, which being once drawen into that most pleasaunt way, walke not in the same, and folowe not it? But howe farre most wretched of all other, and vnhappye be they, which after all those callynges and drawyng of the grace of God, do wyllyngly drawe backe, refuse the call, striue and rebell agaynst the vnspekable clemencie of our so gracious and almyghtie Lorde God? Thus much touchyng the first reason.

FINIS.