whence helpe may coÌ„e vnto me My helpe cometh froÌ„ y e LORD which made heauen earth Also in another place when I was in trouble I cryed vnto the LORDE he fauourably heard me The eyes of the LORDE are vpoÌ„ the ryghteous and his eares are bent vnto theyr prayers Myne eyes sayeth Dauid are cryed Adam Abell Seth Enos Enoch Nohe Thare AbrahaÌ„ Isaac Iacob Ioseph Moses Aaharon Ietro Eleazar Phinees Iosue Caleb Othoniel Gedeon Helcana Samuell Nathan Dauid Salomon Helias Micheas Elizeus Ezechias Esaias Iosias Iob Mathatias Thoby w t all the other auncient fathers holye Prophetes of the olde Testament but vnto GOD alone Agayne vnto whom prayed Ioseph IohnÌ„ Baptiste Lazarus Nicodemus Gamaliel Cornelius Apollo Dionisius Aquilia Steuen Philip Agabus Ananias Timothe Titus Ioses Philemon and all the Apostles with many other whiche are contayned in y e volumes of both Testamentes but vnto God alone The prayed and were heard Shall oure Prayers than be vayne yf we pray with that same purite of mind that they dyd The scripture sayth Who so euer beleuethe in God shall not be confounded For there is no differeÌ„ce betwene Iewe Gentyle For one is LORDE of all whiche is rytche ynough vnto all that call on hym For whosoeuer shall call on the name of the LORDE he shall be safe Let vs therfore trust in God poure out oure hartes before hym lament our cause to him desyrynge to haue his mooste gracious ayde helpe in all our trouble aduersitie and we may be sure to obtayne whatsoeuer we aske accordynge vnto his wyll to seale remedye so present that nothynge can be wysshed nerer Thus se we that Prayer is a lyftyng vp of a pure mynd vnto God It followeth ¶ The nynthe Chapter VUheriÌ„ we aske somewhat of hiÌ„ He that entendethe to praye w t fruyte muste before he begynne to praye consider w t hymselfe for what thynge he hath moost nede to praye If thou be proude than haste thou nede to praye for humilitie If thou be wrathfull enuyous than haste thou nede to praye for charite If y u be a glotton or dronkarde theÌ„ haste thou nede to praye for sobrtete If y u be faulte in ony vice than hast thou nede to pray for y e vertue coÌ„trary to the vyce If thou be a magistrate ruler of the people than hast y u nede to praye vnto God for grace that y u mayste gouerne his people commytted vnto thy charge accordyng to equite mercy Yf thou be a Bysshop or spirituall ouersear thaÌ„ hast thou a great occasion to flye vnto God w t thy prayers that thou mayst fayth fully gyue attendauÌ„ce on the flocke ouer whome the holye Ghoste hathe made the an ouersear to gouerne y e congregacion of God whom he hath purchased w t his bloud To be shorte in whatsoeuer state of lyuyng thou be yf y u coÌ„syderest weyest depely w t thy selfe thy maner of lyuiÌ„g y â— shalt find sufficient occasions for to pray They therfore which pray but for a customs because they wyl exercise theyr lyppes vnlesse they shuld seme to y e CoÌ„gregacioÌ„ but a lytle deuout holy meÌ„ not cariÌ„g what they pray so they praye do not before they praye determyne w t theÌ„selues wherfore they wyll praye certes thoughe they spende whole worldes in suche kinde of prayer yet do they nothing lesse then praye If we searche y e holy volumes of the deuine scriptures we shall easely perceyue that they whiche prayed dyd neuer praye but for vrgent and ryght necessary causes As for an example Whan Moses perceyued the wrathe of God to be whotte agaynst the Israelites bicause they had worshypped the golden calfe he streyghte wayes for the helthe of his people prayed sayenge Eyther forgyue theÌ„ this faulte or â— thou do not wype me oute of y e boke of lyfe whiche thou haste wrytten Kynge Dauid prayed many tymes for dyuers vrgeÌ„t causes as we may se in the Psalmes Kynge SalomoÌ„ his sonne prayed for wisdome that he myght gouerne the people a right Ezechias hearyng the blasphemies proud crakes of Senacherib praied to the LORDE for helpe Iudith Hester prayed for the delyueraunce of theyr people Agayne in the newe Testament the blynde prayed for theyr syght y e lame for theyr goynge the deafe for theyr hearynge the sycke for theyr helth The poore Publicane prayed for remission of synnes The womaÌ„ of Canane prayed for the healthe of her doughter as dyuers other dyd for theyr chyldren and seruauntes Christ Steuen prayed for theyr enemies The chyrch of Christ praied for the delyuerance of Peter Paule al the Apostles prayed for y e swifte redye passage of the Gospell for the fortunate conuersion of the vnfaythfull vnto the fayth of Christ. Thus se we that all holye deuoute persons dyd euer premeditate with them selues wherfore they shoulde pray before they prayed And so sone as an occasion of prayenge was offered vnto theÌ„ they fell streyghtwayes vnto prayer fled vnto God w t moost herty supplicacion for y e purchasynge of theyr hertes desyre So ought we to do not rasshely to muÌ„ble ouer a great multitude of Psalmes or other prayers after the maner of certayne ydiots vnlearned prestes we care not how nor caÌ„ not tell wherfore but ponder weye and consyder depelye oure cause and se what a greate occasion we haue to praye than with an huÌ„ble coÌ„tryte sorowfull herte lament our cause before God wyth moost bytter heuy teares neuer leauynge vntyl we haue obtayned that for the whyche we praye If we would do thus thaÌ„ should our prayers be modest sober deceÌ„t not temerarious â—asshe babled oute of order by this meanes accepted of GOD hearde and graunted Thus haue I declared as I trust accordynge vnto the vayne of y e holy scripture the mynde of the auncieÌ„t Doctors what prayer is Now I wyll haste to declare of what vertue streÌ„gth the true and Christen prayer is y e men knowyng y e efficacy dignite yea the necessite therof may w e y e more plansible ioyful miÌ„ des delyght in it exercysynge them selues therin bothe daye nyght to the great glorye of God the vtter coÌ„fusion of Satan the hygh consolacion of theyr owne soules Of what vertue and strength the true and Christen Prayer is ¶ The. x. Chap. IN declaryng the efficacye vertue strength power of the true chrishen Prayer I woulde gladly wysshe vnto me the pleasaunt speache sugred vtteraunce of the moost famous excellent Oratoure Pericles whose eloquence was so great wonderous as it is reported that euen of very nature it semed incomparable and not of iÌ„ any part able of ony mortal man to be followed practised of so great admyracion yea estimacion in the syght of all
his passion we â—ead that he entendynge to pray vnto his celestiall father forsoke the coÌ„â—any of other yea and although he â—oke with him only thre of his disciples at that instant Peter Iohn Iames yet notwithstandynge whaÌ„â—e was in the mouÌ„t of Oliuete y â— accustomed place of hys prayenge he â—ent awaye from theÌ„ also aboute a â—ones cast he kneling downe praiâ—d so hertely so longe to God his father that for very anguysh payne â—orow the sweat of his moost blessed â—ody was eueÌ„ as y â— droppes of bloud â—unnynge downe vpon the earthe Peter also beyng in the house of Simon the Tanner went vp into y â— vpper parte of the house to praye thaâ— he myght not be troubled w t y â— otheâ— coÌ„pany Helyseus also whaÌ„ he shulâ— pray to God for a certayne chyldeâ— was deade went alone into the chaÌ„ber where the chylde laye sperreâ— the dore so prayed Agayne Sarâ— the doughter of Raguell desyryngâ— to be delyuered from theÌ„ improperâ— imbraydyng as it would appere of a certayne default wherwith onâ— of her fathers haÌ„dmaydens dyd imbrayd caste her in the teth forsoke all coÌ„pany went streyght into anâ— vpper chaÌ„ber of her house ther beyng alone dyd nether eate nor driÌ„ke by y â— space of thre dayes thre nightes but continued in prayer beseched God euen w t teares y e he would delyuer her from this imbraydyng rebuke Iudith iÌ„ lyke maner whaÌ„ she should put herselfe in ioperdy for the helth of her people went fyrst in to her Oratory secrete place wher â—he was wonte to praye so desyred the helpe of God At certayne other tymes also before she slewe Holoferâ—us she went forth iÌ„ the night time for to praye quietly by herselfe Quene Hester also puttinge of her Pryncelike garmentes prayed for her people to God secretely iÌ„ her chaÌ„ber Agayne Daniel when certayne Dukes Earles for the hatred and euell wyll that they bare vnto him had caused kynge Darius to make an Acte that who soeuer asketh any Peticion of theyr God yea or of ony man but of the Kynge alone for the space of thyâ— tye dayes he shoulde be cast into the denne of Lyons ceased not to praye for al y e Acte of y â— kyng but styll as he was wont to do praied boldely to his LORDE God beyng in his chaÌ„ber secretely by himselfe alone Thus se we that both Christâ— other holye men also sought euermore an occasion to be quiet sollitary that they myght the more â—â—â—ly talke with God in theyr prayer so came it to passe that theyr prayer was vnfaynedly a lyftynge vp ¶ The thyrde Chapter IT is not without a cause y â— Prayer in the holy scripture is compared to a sweate perfume whose nature is alwaye yf it be once inceÌ„sed or set on fyre to lyft vp it selfe styl to go vpward so loÌ„g as it lasteth Iâ— lyke maner the true christen prayer ought to lyfte vp it selfe with deuynd coÌ„templacion styll to go vp so longe as it lasteth with the mediâ—acion of celestiall thinges not to â—repe vpon the grounde with â—amâ— thoughtes wordely ymaginacioÌ„s For so is that prayer no lyftyng vp of mynde or of him that prayeth vnto heauen but rather a thrustynge 〈◊〉 to hell yea worketh sâ—nne â— damâ—nacion to hym that prayeth as the â—salmographâ— sayeth Oratio 〈◊〉 fiat in peccatum â—f you be rysen agayne with Christ sayth S. Paule seke for those thynges y e are aboue where Christ is sittyng on the right hand of God Set your myndes vppon the thynges aboue not vpoÌ„ y e thynges of the earthe For you are dead your lyfe is hyd with Christ in God WhaÌ„ so euer Christ our lyfe shall appeare then shall we also appeare with hym in glorye So that not onlye prayer but also the whole lyfe of a Christen man ought to be a lyftyng vp that is to saye a ferueÌ„t desyre diligent sekyng of supernal heauenly thynges But let vs procede with our diffinicion Hytherto haue we heard that Prayer is a lyftyng vppe Wherof I praye you of haÌ„des or eyes Nay verely but of a pure mynde For as touchynge the â—yftyng vp of handes eies it maye â—lso be vsed so wel of Hypocrites as â—f true Christians Therfore sayeth Chrisostome thouhg thou doest not bow thy knees nor knocke thy brest nor strecthe oute thy handes vnto heauen yet yf thou onlye shewe forth a ferueâ—â—e mynde thou shalte make a perfecte prayer Not w tstandyng yf such thinges be done iÌ„ time of prayer procedyng from y â— feruent inward affeccion of y e spirite they are not to be discuÌ„mended For Dauid sayth I haue lyfted vp myne eies vnto the which dwellest in heaueÌ„ And S. Paule sayth I wyll y â— men pray in euery place liftyng vp your handes w toute wrath contencion We read also y â— Christe vsed to knele when he prayed And the huÌ„ble and poore Publicane knocked his breste when he prayed sayenge O God be thou merciful to me a synner Therfore as touchyng y e external gesture outward behauour as y e lyftynge vp of haÌ„des or eyes the knelyng oâ— knockynge on the brest in as muche as they are meane indiffereÌ„t thynges they are to be lefte to the iudgement of deuout well disposed people eyther to be done or to be left vndone as their mindes shal serue theÌ„ And for as muche as they pertayne nothynge to our matter I wyll leâ— theÌ„ passe go forth w t our diffinicioÌ„ ¶ The fourth Chapter PRayer say the holy Doctors is a lyftynge vp of a pure mynde Theise wordes are not to be gone ouer wyth a lyghte foote as they vse to saye but depely to be weyed seriously to be pondered For in them doth coÌ„sist in a maner the whole efficacy vertue strength power pith of prayer Fyrst we shall note y e prayer is not the worke of y â— mouth but of the mynde yea that not of a corrupte flesshely malicious synfull but of a pure immaculate clene vnspotted faithful charitable mynd But I wyll fyrst shewe by the scriptures holy fathers y t prayer is the worke of the mynde accordynge to our diffinicion afterwarde somewhat declare of y â— purite of y â— mynd That prayer is the worke of the mynde it is manifest by dyuers places of holy scripture For whan â—oses at the commaundement of God led y â— people of Israel out of Egipte Pharao with his cruell army followed purposynge vnmercifully to slaye theÌ„ he beyng in great thought care howe he myght safely coÌ„duâ—â—â— the Israelites yet styll trustynge hauyng his whole affiaunce reposed in theyr LORDE God prayed nothyng at all with his mouth but only vttered his cause secretlye in his
yea let them heare whose offyce it is to syng in y â— Chyrch that they must singe to God not in the voyce but in the herte neither must theyr throte chawes be annoynted after y â— maner of Gameplayers w t swete oyntementes that in the chyrch syngyng more fytte for game places shoulde be hearde but in feare in worke in knowledge of the scriptures ought they to synge vnto the â—ORDE Drigen also sayeth God in prayer doth not so much weye ponder our wordes as he doth the herte y e mynde â–ª For he it is whyche searchethe thâ— hertes and the raynes Although I coulde reherse many no notable sayeÌ„ges of these other Doctors which proue manifestly y e â—rayer is not the worke of y e mouth â—ut of the herte not of y e voyce but â—f y e thought not of y e lyppes but of â—he mynde yet these at this present â—aye seme aboundantly to satisfye â—eyther do I recyte y e testymonies â—f y e old fathers to confyrine make â—ur matter the more stronge which â—redy is sufficiently establysshed by â—he holy Scriptures neyther nede â—hey the confyrmacion of any manâ—es doctryne whiche of them selues â—ught to be beleued without hesitaâ—on or doubtynge of the faythefull â— asmuch as they be y â— Oracles in â—llible spechâ—â— of God in whome al â—ecessary trueth for our saluacioÌ„ is â—prehended without the authoriâ— wherof all that euer is taught or â—ritten be but mere fantasies hâ—â—ayne inuencions but I haue called the holy catholyke Doctors tâ— witnes bicause they reach the samâ— thynge y t the Scripture dothe tâ— stop the mouthes of certayne wycked ignoraÌ„t persons which thickâ— no trueth to be trueth except by mâ—nes authoritie it be establyshed anâ— that men seyng hearyng the iudgâ—ment of such as are learned shouldâ— be the more redy to cast away theyâ— Hypocrisye accoÌ„modate theÌ„ selues to the true maner of worshyppyngâ— and prayeng to our LORDE God ¶ The syxte Chapter VUell of these thynges thaÌ„â— heretofore rehearsed is it easye to lerne that such as wyll pray to God with fruyte must praye in herte in spirite in mynde in thought in affeccion in the soule in the inwardâ— man or els the noyse of the mouth â— muÌ„blynge of the lippes the roryngâ— of the throte the shakynge of y e head the knockynge on the brest the kneâ—lynge on the ground what soeuer canne be rekened more is vayne vn fruytful nothyng to y â— purpose rather bryngynge damnacion then saluacioÌ„ as we haue heard heretofore What is than to be thoughte of such personnes which whaÌ„ they are in the teÌ„ple or els where neuer leue â—ablynge theyr myndes beynge vtterly drawen from theyr prayers altogyther set vpon transitory and wordely thynges â–ª Some streatche â—ut theyr prayers into an innumerable noÌ„ber of leaues thynkynge so to do God an hygh sacrifyce Some also vpon theyr bedes taly vp I caÌ„not tel howe many Lady Psalters â—heynge perswaded y e by that menes they shall se our Lady corporally before they dye that whan they are once dead our lady all the. xi M virgins w t other saintes mo whose nomber is infinyte shall mete wyth theÌ„ euery one hauyng in theyr handes a brennynge taper of waâ—e so receyue theÌ„ ito glory puttynge vpoÌ„ theyr heades a crowne of golde garnysshed I can not tell you w t howe many red Roses Some agayn worshyp dayely a great nomber of sayntes euery one hauige to theyr parte an hundred Pater nosters wyth as many Aues besydes y e Credes and that for diuers causes These thynges be more openly knowen than y e they nede here to be rehersed except we be so blynde that we wyll se nothynge so ignorant that we wyll nothyng knowe I feare greatly vnlesse that may iustly be spokeÌ„ of such vayne bablers whiche is spoken by the Prophet Esay rehersed of our sauiour Iesus Christ in the Gospel of Mathewe This people sayth he honoreth me with theyr lyppes but theyr herte is far from me Uerelye they worshyppe me in vayne Yea I feare vnlesse that they thorow such vnfaythfull bablyng do acumulate heape vp to them selues the greater daâ—acion as Christ wytnesseth in the Gospell Wo be to you Scribes Pharises Hypocrites sayethe Christ which eate the houses of wydowes yea and y e vnder the pretext of longe Prayer For this shal ye be punyshed y e more greuously Agayn he sayeth Beware of the Scribes whiche haue a pleasure to walke in longe roobes loue to be saluted in the Markettes to haue the chefe preminence in the Synagoges and the hygh seates at feastes which deuour y e houses of wydomes fayning outewardely longe Prayers They shall receyue the greater damnacioÌ„ If we shall at the daye of iudgemeÌ„t render an accountes of euerye ydle worde y t we speake as the holy scripture testifyeth what is then to be thought of those wordes whiche we vnfruitfully waste wheÌ„ we pretend outwardly to pray yet inwardly haue our myndes entaÌ„gled w t y e care of worldly thiÌ„ges or els entysed froÌ„ the affeccioÌ„ of prayer with vayne cogitacions of thynges carnall It is to be feared vnlesse we iÌ„curre run into greater damnacion then they which praye nothynge at all For is suche prayer any other thynge than playne mockynge of God â–ª Our external pretext is as though we praied and desyred to haue our prayers heard of God but iÌ„ dede our maner of prayeng is nothyng els I speke of the vnfruytfull bablers but only a desyrynge of God that he shoulde heare vs our prayers nothyng at al seyng we our selues do not heare them nor yet mynde them in oure hertes yea we desyre hiÌ„ that he wyl take vengeaunce on vs for our mockyng ydle bablyng And this is it that S. Ambrose sayth take hede y â— thou doste not bable oute rashly the misteries of the Crede of the LORDES prayer Doste thou not knowe howe greuous a thyng it is in prayer for to heap vp synne where thou trustest to haue remedye â–ª Certes y â— LORD taught by y e Prophet that it is a greuous cursse sayeÌ„g His prayer is become to hym euen very syn â— Gregory also saith Simulata sanctitas est duplex iniquitas Fayned holynes is double iniquite To praye nothyng at al is iniquite playne synne but to pretende outwardly an holy maner of prayenge yet not praye in dede in our hertes is double iniquite encreaseth much daÌ„nacioÌ„ vnto vs as we haue hearde heretofore in asmuch as we are dissemblers both before God maÌ„ But let vs heare what S. John Chrisostome sayeth Many coÌ„mynge into the chyrch do extende streytch out theyr prayer vnto a thousand verses as though the multitude of wordes were nedeful vnto God as vnto one that doth not knowe what y â— arest which knoweth
destruccioÌ„ For God sawe that they woulde by no meanes amende but styll persyste in theyr abhominacion he repeÌ„ted hym that euer he made maÌ„ and shortely after sent such a floude vpoÌ„ the earth that it ouerflowed drowned all the worlde Nohe w t certayne other only reserued thorowe y e great goodnes of god D terrible Hystory Whose harte quakethe not for feare at the hearynge of this Historys ' Certes it is a terrible Hystory for the aduersaries of Gods worde and for all wicked lyuers WhaÌ„ the Sodomites lyued so ab hominablye that the uery uoyce of theyr synne came vp vnto heauen pearsed the diuynerares cryed for uengeaunce to faull vpon them not only Abraham increaced for theÌ„ but also Lothe preached vnto theÌ„ exhortynge them to leaue theyr to muche detestable abhominable vncleÌ„nes to take the feare of God vnto theÌ„ the study of a pure innocent life But they woulde not For the more that Loth rebuked theÌ„ sor theyr wickednes the more pleasure had they in it They delighted in theyr nough tynes reioysed whaÌ„ they had done euell They had no feare of God before theyr eies Yea they so lyued as though there were no God at all Therfore God y e ryghteous LORDE seynge theyr detestable purpose styll to remayne in theyr abhominable lyuynge no repentaunce was of uery iustyce compelled to destroye theÌ„ by sendynge fyre brymstone from heauen so that both Sodome Gomorre with all the inhabitaÌ„tes ther oâ—â— all that euer pertayned to theÌ„ were vtterly coÌ„slimed with fyre and brymstone from heaueÌ„ O dolorous spectacle hâ—â—y fight This is an example as S Peter sayth for all theÌ„ that do vngodly Oh what it is to contemne the worde of God and the true preachers therof ¶ The. Li. Chapter AGayne whan Moses Aaron at the coÌ„maundement of God preached to the Egipcians myssed them to lette the people of Israelâ—â—go oute of captiuite that they myghte come do Sacrifyce to theyr LORD God how lytle was theyr preaching regarded â–ª god plaged theÌ„ yet would they not amende At the laste whan he sawe none amendement in them dyd not he by stroÌ„g hand delyuer theÌ„ out of captiuitie drowned al theyr aduersaryes â–ª This came to passe vndoutedly yf they would haue ben or bedieÌ„ts to his voyce by y e mouthe of his Prophetes they had neuer bene plaged nor yet so finallye destroyed â–ª Let all â—â—yâ—sers kickers therfore y e spurne agaynste the trueth learne here what it is to despyse the worde of God and the faythefull preachers therof Moreouer as ofte as the chyldreÌ„ of Israel dyd forsake theyr true god which brought them oute of y e lorde of Egypt raâ—â—ne an whore huÌ„tyng after straung gods followed theyr owne fantasies contrary to the prescripte of Gods worde God sent his Prophetes vnto them for to admonysh them of theyr duty to reduce brynge them agayne into the true waye But they woulde not heare them but persecuted them entreated them vngently prisoned them neuer ceased froÌ„ theyr crudelite vntyll they had slayne them God therfore seynge howe stysseuecked hard harted they were sent in theyr enemies on euery syde which destroyed theyr Cyties spoyled theyr goodes slewe innumerable led the residue awaye captyue for theyr disobedieÌ„ce and ingratitude At the laste God sent vnto y e Jewes his owne soÌ„ne that they might repent coÌ„uerte amend But hewe thanckefully they receyued his commynge the Scriptures shewe more euidently than it nede here to be rehersed What followed Uerely the vtter destruccion almoost of theÌ„ all as the Histories make meÌ„cion The ende of them was so lameÌ„table yea miserable that no man can reade the History withoute teares and we pynge eyes Are not all theyse terryble Histories for the despisers of goddes worde Let vs not flatter oure selues nor make to much of our painted â—â—ethe as they saye For surely y â— God which in times paste sent vengeaunce vpon the earth for disobeyenge conteÌ„nynge of his word wyll nowe also poure oute his fearce plages vpon vs yf we repent not shortely amende For after so great light of Gods worde yf it be not thanckefully receyued obeyed followed coÌ„meth vndoubtedly alwaye a great greuous plage whiche is ineuitable and can not be exchewed excepte the amende Let us therfore with foâ—efull hertes receyue the doctryne of God feâ—eah meanes possible to pro 〈◊〉 〈◊〉 thereafter practyse it in 〈…〉 wyn other me to it by out godly conuersacion Let vs not onlye sayâ—◠〈◊〉 we are fauourers of Gods worâ—â— crake much of fayth but let vs 〈◊〉 soberly righteously godly in this present world For to read the Scriptures to talke of theÌ„ to best our selues of fayth is notâ—ig to the purpose excepte we indicate oure lyfe dayly accordynge to Gods worde He thaâ— hath my coÌ„maundementes sayth Christ â—epeth them he it is that loue the me Not eâ—erye one that sayth to me LORDE LORDE shall enter into the kyngeÌ„dome of heuen but he that doth the wyll of my father which is in heauen These thynges haue I spoken to admonyshe men of theyr dutye that they maye not abuse this singulare benefyte of Gods word that is now come amonge vs but lyue worthy y e kyndenes of God gyue hym righte herty thanckes to be haue them selues that God maye not take awaye this his inestimable benefyte froÌ„ vs but rather encrease it vnto the glory of his name the helth of our soules But it wyll returne to our matter and make an ende ¶ The. Lii Chapter THus se we what greate causes â—e â—aue to gyue thanckes vnto God yf foe consyder hys many solde benefytes wher with he garnyssheth vs dayly He made vs fyrst of all not only lyke vnto his owne ymage but also when thorowe the synne of AdaÌ„ we were loste and damned he saued vs agâ—â—yne freely of his great mercy by Iesus Christe And thoughe we synne sometyme thorowe the fragelite of humayne nature contrary to oure promyse at Baptisme yette irâ— hath mercy for vs layd vp in store if we faythfully repent amende our lyues He preserueth vs from many greuous enormities into the which we shoulde vndoubtedly faulâ— headlonge yf we were not preserued by his goodnes He lyke a moost gentle father sedeth vs sendeth vs al thiges necessary for this indygent and poore lyfe He appoyntethe his holy Jungell to wayte vpon vs that we maye be oppressed with no euell He gyuethe vs fauoure in the syghte of meÌ„ He seÌ„deth to vs helth both of hody soule He grauÌ„tethe vs what so euer we aske in the name of his soÌ„ne Iesus Christ. What would we haue more Yea that whiche to a christeÌ„ man would be moost acceptable and thanckefull he hath prepared for vs an euerlastynge kyngedome full of all ioye
herte vnto God he was hearde For the LORDE God sayd vnto him â–ª What cryest y u vnto me â–ª His cryeng was not the voice of the mouth but the affeccion of the herte He cryed w t a pure mynde to God therfore was he hearde though the mouthe kepte sylence In lyke maner Anne the wyfe of Helcana when she had ben long baren w tout fruyte prayed God that he woulde take awaye from her opprobry and shame and gyue her chyldreÌ„ wich thynge she obtayned And yet sayth the scripture she spake in her herte Her lippes only moued but her voyce was hearde nothynge at all Mary Magdalene also prayed not wyth her lyppes mouthe when she wasshed Christes fete w t y â— teares of her eyes wyped them with the heere of her head kyssynge annoynted theÌ„ full tenderly in the house of Symon the Pharyse she only lameÌ„ted in her herte her synfull lyuynge dissolute coÌ„uersacion desyryng in her mynde to haue remission of her synnes she hearde this swete voyce of Christ. Her synnes are forgyneÌ„ her bicause she hath loued much â—ea immediatly after Christ sayde to her Thy fayth hath saued the go thy way iÌ„ peace ChristeÌ„ also the selfe trueth wisdom of his father sayd to the woman of Samaria whan they talked togyther of worshyppyng God Woman beleue me the hour coÌ„meth whan neyther in this mountayne nor yet at Ierusalem ye shall worship the father â—e worshyp that ye knowe not we worshyp that we knowe For helth is of the Iewes But the houre coÌ„meth nowe it is whan the true worshyppers shall worshyp the father in spirite trueth For the father sekethe such y t shoulde worshyp hym God is a spirite they that worshyp hym must worshyp hiÌ„ in spiryte trueth Here christ which is y â— very trueth can not lye sheweth vs two notable thynges One that God his father is a spirite another that as he is a spiryte so wyll he be worshypped in the spirite who perceyueth not thaÌ„ that it is the Spirite the herte the mynde I meane the inwarde spirituall man that must worshyp God â–ª It is a common sayeng among vs lyke wyll to lyke And euery one desyreth suche as he is hiÌ„selfe Trueth it is Now is God a spirite therfore requireth he a spirituall manner of worshyppynge which doubtles procedeth from the herte not from y â— steÌ„toreous voyce of the mouth The pure affeccion of the herte not the whysperynge noyse of y â— lyppes doth God requyre God which is the searcher of the herte seaketh to be worshypped in the herte as he sayth by SalomoÌ„ sonne gyue me thy herte Moreouer S. Paule sayth God is my witnes whom I worshyp in my spirite In my spirite sayth he and not in the vnfruytefull bablyng of my lyppes Agayne Speake amoÌ„g yourselues in Psalmes Hymnes spirituall songes syngyng and makynge melody in youre hertes to the LORDE Lostyll he maketh mencion of the herte wyllynge y â— all prayses songes melody be done in our hertes to y e LORD our God As though he shoulde saye all that euer is done w tout the herte is vayne vnfruytefull yea playne abhominacion before God rather workynge daÌ„nacioÌ„ then saluacion to the doers of it as Christ sayeth This people honoure me w t theyr lyppes but theyr herte is farre from me Uerely they worshyp me in vayne Thus se we proued by the scripture that Prayer is the worke of the herte of the spiryte of the mynde not of mouth lyppes But let vs heare what the Doctors saye to this matter ¶ The fyfte Chapter SAynt Cipriane y â— blessed martyre sayth which Fulgentius also recyteth that God is not the hearer of the voyce but of the herte neyther is he to be admonysshed w t exclamacions outecryes whiche seeth the thoughtes as the LORDE proueth sayth what do ye thinke wyckednes in youre hartes â–ª in another place All congregacions shall know that I am the searcher of the raynes and harte that is to saye of the inward parte Also S. Ambrose sayeth take hede that thou doste not babble out rasshely the mysteries of the Crede or of the LORDES prayer Doste thou not knowe howe greuous a thynge it is to heape vppe synne in Prayer where thou trusteste to haue remedy â–ª Certes y â— LORDE taught by the Prophet y e this is a greuous cursse sayeng His praier is becoÌ„e eueÌ„ very synne Excepte peraduenture thou recouÌ„test it but a tryfle to mistrust It is surely a great incredulite and vnfaythfulnes to thynke thus of y â— power of God y â— thou canste not be heard excepte thou cryest oute Let thy worke crye let thy fayth cry let thy mynde crye let thy passions and suffrynges cry let thy bloud as the bloud of holy Abell cry wherof god sayde to Caym the voyce of thy brothers bloud cry vnto me For he heareth in secrete which maketh cleane in secrete We can not heare a maÌ„ excepte he speaketh vnto vs but vnto God not wordes but thoughtes do speake Agayne S. Gregory sayth vndoubtedly true prayer consysteth not in the voyce of the mouthe but in the thoughtes of the herte For our wordes do not make the voyces the more pythethy and valeaunt to come vnto the moost secrete eares of God but our desyre and affeccions Therfore sayth the LORDE in y â— Gospell Enter into thy closet sparre thy dore He sparreth y â— dore prayeth in his closet whiche holdeth his peace w t his mouth powreth oute the affeccioÌ„ of his mynde in y â— syghte of God aboue Moreouer S. AusteÌ„ â—ayeth Thou knowest I am sure y â— â—t is commaunded vs for none other thynge that we should praye in our closettes â–ª being sparred wherby the secrete partes of the mynde are signifyed but that God seaketh not to be monyshed or taught by oure speakynge of that thynge whiche we coâ—uyt that he shoulde gyue vs. For he that speaketh gyueth outwardely a sygne or token of his wyl by some articulate playne euidente sounde But God is both to be soughte to be prayed vnto euen in the very secrete partes of a reasonable soule whiche is called the inward maÌ„ For he wylleth that these be his TeÌ„ples Wherfore we nede no speakyng wheÌ„â—â—e praye that is to saye no wordes that shall make any sounde excepte peraduenture as y â— prestes do for to vtter theyr mynde not y â— God but that man shoulde heare theÌ„ wyth a certayne consent be drawen to coÌ„teÌ„placion by remeÌ„brynge theÌ„ Hereâ— to agreeth the sayeÌ„g of S. Jeromeâ— we ought sayth he to syng to make melody to prayse y e LORDE rather in mynde then in voyce And this is it that is sayd syngynge makyng melody to the LORDE â— your hertes Let yong men heare these thyrâ—ges