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

FINIS.

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 excellēt fruits and commoditie that many haue obteined by prayer, for by that meās 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,¹ 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,² 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. ³ 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 withdra weth 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 hād. He holdeth the cord in his hād, 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 demāded in what maner he did ſatisfie that ſaying of Chriſt,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,⁵ 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, ⁶ 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,⁷ 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.⁸ 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. ⁹ 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,¹⁰ 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 cō pelled 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, ¹¹ 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 presēce 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,¹² 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 vnderſtād it, neyther can wee other iſe 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,¹³ 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,¹⁴ 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,¹⁵ 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,¹⁶ 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,¹⁷ 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 whē 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 frequēt 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 hūble 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 exāple, 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;¹⁸ 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 cānot 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 wicked neſſe 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 shalbe 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, ¹⁹ 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, ²⁰ 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 ſtāding 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,²¹ 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, ²² obteined bothe the meritt of his prayer, and the forgiveneſſe of his ſinns, for it followeth in the ghoſpell,²³ 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

VVe 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,²⁴ 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 ſhalbe 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 ſhalbe meritorious. And the greater that the charitie is, the more meritorius will the worke be, whence I gather that they meritt moſt,²⁵ 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.²⁶ 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,²⁷ that In what houre ſoeuer a ſinner ſhal repent, all his iniquities ſhalbe 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 cōfidence 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,²⁸ 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.²⁹ 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,³⁰ 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,³¹ 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,³² 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,³³ 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 shalbe granted vnto him. ³⁴ 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: ³⁵ 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,³⁶ 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,³⁷ it is not neceſſarie that the hand of him that caſt eth 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 its 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 ſufficiēt 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,³⁸ 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 oftē 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 cā 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,³⁹ 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,⁴⁰ 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,⁴¹ 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.⁴² 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.⁴³ 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 shalbe 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 vnderſtād 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,⁴⁴ 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,⁴⁵ 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 frō 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 heavēly 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,⁴⁶ 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 ſweet neſs and withall obteine the three fould fruit of thy prayer.

But if in the beginning this way ſeeme difficult to any one,⁴⁷ 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 ſufficiētly 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,⁴⁸ 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 abundāce shalbe fullie ſatisfied.

Out of what hath heere beē 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,⁴⁹ 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, ⁵⁰ 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,⁵¹ 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 frō 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 ith 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,⁵² 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,⁵³ 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,⁵⁴ 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,⁵⁵ 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, ⁵⁶ 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,⁵⁷ Whereſoever thou art, ſayth S. Chriſoſtome, thou mayeſt erect thy altare, no place can hinder thee from dedicating thy ſelfe to God, if thout 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,⁵⁸ 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

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, ⁵⁹ 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,⁶⁰ 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, ⁶¹ and having shutt the dore pray to thy father. It ſeemeth to me, ſayth he, we are rather commanded to pray vnto our Lord, ⁶² 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,⁶³ 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,⁶⁴ 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,⁶⁵ 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 wilbe 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,⁶⁶ 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: ⁶⁷ yet muſt you not thinke, that Chriſt is diſpleaſed with long prayer ſeing it is read of himſelfe that He was long in prayer, ⁶⁸ 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,⁶⁹ It is one thing to ſpeake much, it is an other to be well affected. ⁷⁰ 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 wāting 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.

Thres principall points […]andlied in this treatiſe. ↩
u. 18. ↩
Iob A ſimslitude. ↩
The firſt vvay hovv vve may alvvayſe pray The […] Euthstis in the […] holy fathers alphabeto 26. part. 12 litera 4. ↩
Eccl. 19. ↩
The ſe[…] cōdvv[…]y hovv vvem[…]y a vvay […] ↩
1. Cor. 10.
↩
The third vvay hovv vve may alvvayſe pray 1. Theſ ſal. 2. Ro. 1.1. Theſ ſal. 1. ↩
Act. 12 ↩
Prayer a continuall deſire of the mind A ſimilitude. ↩
Pſal. 9. ↩
Epiſt. 112. c. 9. ad Drobam. ↩
Lu. 18. ↩
A ſimilitude. ↩
Cap. 3. de diuinis nomibus. ↩
1. Cor. 3.
↩
Pſalm. 26. ↩
Conuenient exempes. ↩
Ro. 11. ↩
1. Cor. 10.
↩
1. Cor. 12.
↩
Mart. 18. ↩
Ibid. ↩
Vvicked man haue ſome meritt of their prayers. ↩
[…] prayer is moſt meritorious ↩
In 105. ↩
Ezech. 33. ↩
[…]evo prayer may be impetratory. ↩
A ſimilitude. ↩
Ro. […] ↩
Vve obteine not for others as for our ſelues ↩
Pſalm 34. ↩
Three things requiſit that o[…] prayer be imperator ↩
Iac. 1. ↩
Marc. 11. ↩
Cōtinual attetion neceſſarie […]. ↩
A ſimilitude ↩
The vvay to atteine vnto ſvveineſſe in prayer. ↩
A ſimilieude. ↩
Vv by vve doe not alvv ayſe obteine his ſovvetneſſe. ↩
The meanes by vvhich this ſvvcetneſſe is gotten. ↩
One attentïon commony hindereth another. ↩
Vvhy the canonical houres vvere enſtituted. ↩
Attention to the vvords ſatisfiethe precept. ↩
The ſvveetneſſe vvhich comes from the ſenſe of the vvords is farre leſſe thē that comes by a thought vpon God. ↩
Hovv vvemay atteine to the conceiving of God alone. ↩
The meditation of the humanitie of Chriſt leadeth to higher contemplation of God. ↩
The moſt perfect vvay of prayer. ↩
A ſimilitude ↩
Apoc. 9. ↩
Epiſt. 121. de orādo Deum ↩
Seculer perſones may attend vnto prayer ↩
Chryſoſt l. 5. ho. 79. de orat. ↩
Prou. 9 ↩
Iaculatorie prayers. ↩
Pſa. 37. Pſa. 63. ↩
Lib. 1. collat. Patrū collat. 10. ↩
Act. 16 Hier. 38. Ez ech. 38. Daniel. 9. & 13. Ionae 2 Lu. 23. ↩
Epiſt. 121. ↩
De oratione pau lo pòſt principium. ↩
Math. 6. ↩
Hier. in cap. 6. ↩
Ro. 8. ↩
A ſimilitude. ↩
Ioā. 4. ↩
Citet by Gratian in cap. nōmediocriter de conſecratione diſt. 5. ↩
Mat. 6 ↩
Luc. 6. ↩
Epiſt. 121. ad ↩
Proba cap. 10 ↩

Chapter 1 of 3