ony thiÌ„g eyther in thought word or dede thaÌ„ let vs not fayle to confesse our synne streyghtway to God w t a contryte sorowfull herte desyryng him moost huÌ„bly for his great mercyes sake to forgyue vs that our iniquite not to be angry with vs but so assyst vs with the influence of his moost holy Spirite that we may in no poynte traÌ„sgresse his moost diuine wyl but worke all thynges that maye be pleasaunt vnto hym Yf we shal at that tyme perceyue that we are at debate with ony maÌ„ let vs noÌ„t go to bed before we be reconciled one to another if it be possible accordynge to the precepte of y e Apostle let not the Sonne faull downe vpoÌ„ your anger If that may not coÌ„uenieÌ„tly be done y t nighte let vs not fayle the nexte mornynge betymes or so sone as we may to go vnto theÌ„ that are offended w t vs or we w e theÌ„ neuer cease tyll we haue made an agremeÌ„t betwene vs beyng perfectly perswaded that we can by no menes please God so long as we be not in loue and charite For as S. IohnÌ„ sayth he that loueth not his brother abideth in death Euery one that hatethe his brother is a manslear ye knowe that euery maÌ„slear hath not euerlastynge lyfe abydynge in hym ☞ Loke what we haue offended god that daye let vs so bewayle our syn take suche thought for y e coÌ„mission of it y t we maye haue no more pleasure to do that offeÌ„ce agayne but rather be made the more circumspecte â— beware afterward y e we be no more oppressed with the subtyle assaultes of SataÌ„ Let vs euery daye dye vnto synne Let vs continually mortyfye the affectes of the olde AdaÌ„ The lenger we lyue the lesser let synne remayne in this oure mortall bodye Let all our meditacioÌ„ study endeuour be nothynge els than a perpetuall care to leade a pure and innocent lyfe ¶ The. xli Chapter BUt yf it so chaunse that whan we haue coÌ„sydered the spending of the daye we perceyue no notable cryme heynous faulte commytted neyther agaynst God nor our neighbour than let vs reioyse gyue God thankes desyre hym so coÌ„tinually to ayde vs withe his diuine helpe y e we maye not onlye continue in that purite of lyfe but also go forth from sayth to sayth from vertue to vertue tyll we waxe auncient in christ become perfette meÌ„ iÌ„ our professioâ— Theise thynges once done let vs than faull to prayer desyrynge God for his great mercies sake thorow Iesus Christe to gyue vs a prosperous quiet nyght that neyther Satâ— nor none of his Aungels do trouble vs but that thoughe the bodye take rest slepe yet the mynde the herte the inwarde man may alway watch to him delight in hi perpetually After oure prayers let vs coÌ„myt oure selues to the tuicion of God so swetely gyue our selues to reste And let this be our dayely exercyse D LORDE God yf we would do this with a serueÌ„t herte burnyng loue towarde God it can not be expressed that greate singulare coÌ„modities would ensewe To do thus is y e dutye of vs all but whyther we haue done it or not let euery man search his owne conscience and amende Thus haue I declared what tymes I thyncke moost coÌ„uenient for prayer how we should behaue ourselues in y e tyme of pray eng I haue not done this to bynde snarlethe conscience of ony christeÌ„ man which oughte to be free to serue God at all houres but to helpe the infyrme and weake Christians that they fyrst vsynge these tymes certayne introduccions maye afterward come vnto the perfeccion of worshyppynge God at all tymes For a christen maÌ„â—hall haue abundant occasions at all houres to call on y e name of y e LORD for helpe Notwithstandynge yf ony man shall loke vpon these thynges y e I haue here wrytten with a syngle eye he shall not fynde theÌ„ altogyther superuncaneous vayne God giue vs all grace to so followe theÌ„ or better yf we maye ¶ Of thankes gyuynge ¶ The. xlii Chapter NOwe begynne the oure worke to draw vnto an ende I haue declared sufficiently heretofore as I trust all thynges that moost principally pertayne vnto prayer that is to say vnto asking ony thynge of God It remaynethe nowe therfore that I intreate somewhat of thanckes gyuynge to God For it is conuenient y e we also gyue thanckes vnto God for the gyftes benefytes that we receyue of hym or els we maye iustely seme to be vnworthy ony parte of Gods kyndnes For what haue we y e we haue not receyued The wyfe maÌ„ oughte not to â—â—oyse in his wisdome nor the stroÌ„g 〈◊〉 his strength nor yet y e rytch 〈…〉 spiches but only in our LORDE God from whom euery good perfecte gyfte descendeth and commeth downe What haste thou that y u haste not receyued sayeth Paule If thou haste receyued it wherfore doste thou reioyse as though y u haddest not receyued it Let not y e wyse man sayth God by his Prophet reioyse in his wisdome nor let not the strong man reioyse in his strength nor let not the rytch man reioyse in his rytches But let him that reioyceth reioyse in this yf he vnderstoÌ„d knowe me For I am the LORDE which doth mercye iudgement and righteousnes in y e earth these are those thynges that I desyre saythe the LORDE Seynge than y u all our glory and reioycyng ought to be in our LORDE God alone as S. Paule sayeth reioyse in the LORDE al way agayne I saye reioyse feynge also y e what so euer goodnes is in vs 〈◊〉 ly of him â—eâ—ely me ougâ—â— at all houres to reioyse in hym as the 〈◊〉 blessed virgin Marye dyd sayengeâ— my soule magnifyethe the LORDE my spiryte hath reioysed in God my sauiour to gyue to him thankes to synge to his name so long as our lyfe lasteth perpetuall encomies laudes coÌ„mendacion and prayses If we wyll be moued to gyue god thanckes at any tyme as we ought to do alwaye it shall be fyrste conuenient to perpende weye consyder his manifolde goodnes towarde vs. Fyrste howe at the begynnynge he made vs not lyke vnto brute bestes but lyke vnto his owne symilytude Image And he made vs not to be fyre brondes of hel but inheritours of euerlastyng glory For he gaue vs a body muche more beautyfull and pleasauÌ„t in aspecte than any other lynynge creature hath He gaue vs a mynd â—â—â—rendued with wytte reason discreâ—â—â— wisdom vertu knowledge cunnynge immortalite godlines c He set vs in Paradyse and gaue vs rule power dominioÌ„ ouerall the fysshes of the see the byrdes of the ayre ouer all lyuynge creatures that moue vpon the earth Agayne whan we in our pareÌ„tes had traÌ„sgressed his moost godly precepte therby
shall be done to you In another place also he sayth Uerely verely I say to you what soeuer ye shal aske the father in my name he shall gyue it you Nytherto ye haue asked nothynge in my name Aske ye shall receyue that your ioye maye be perfect Thus so we y t in Christes name we must aske all thynges For there is none other name gyuen vnto meÌ„ vnder heueÌ„ wheriÌ„ we must be saued but onlye this name of iesus christ Euerye one y t calleth on thys name shalbe saued For the name of the LORDE is a stronge tower valeauÌ„t Bulwarke vnto that doth y e righteous that is the faythefull man flye Blessed is that man which trusteth in the name of the LORDE and hath no respecte vnto vanities and false madde fantasies Moreouer Dauid although God prayseth him greatly sayeth that he hath founde Dauid his seruauÌ„te euen after his owne herte yet dyd not he whan he prayed desyre to be hearde for his owne name for his owne ryghteousnes vertu but he prayed on this maner LORDE heare my prayer heare my request for thy truthes sake yea fauourablye heare me for thy righteousnes Agayne in the O LORDE haue I trusted let me neuer be coÌ„fouÌ„ded but deliuer me in thy righteousnes My streÌ„gth and my refuge arte thou and for thy names sake shalte thou lede me forth norish me For thi names sake LORD shalte thou be merciful to my sinne for it is much O god for thy names sake saue thou me in thy vertu delyuer me Helpe vs O God our sauyour for the glorye of thy name O LORDE delyuer vs be mercyfull to our synnes for thy names sake Beholde he desyreth not the fauoure of God for his owne sake for his owne name righteousnes trueth vertu but for Goddes name for Goddes ryghteousnes trueth and vertue Nowe who is the ryghteousnesse of God but Iesus Christe the sonne of God whiche alone is founde righteous among men As Paule wytnesseth he is made of God our wisdom ryghteousnes sanctificacion redeÌ„cion that as it is wrytten he that reioyceth maye reioyce in y â— LORDE Who is the trueth of GOD but he which sayth of himselfe I am y e way the trueth the lyfe No man commeth to the father but by me Who is y e vertue of God but he that hath done no synne nor in whole mouth ony gile was fouÌ„d which is Christ â— AusteÌ„ wryteth of Christ on this maner I am sayth he y e way trueth lyfe No man coÌ„meth to the father but by me As though he should say wylte thou walke I am the waye Wylte thou not be deceyued I am the trueth Wylt thou not dy I am y e lyfe This doth thy Sauyour say to the ther is none other to whome thou mayst go but vnto me There is no waye that thou canste go but by me So that for Christes sake not for his owne dyd Dauid althoughe both godly vertuous yea dearly beloued of God dâ—â—â—re to be hearde to haue the peticions of his herte graunted But it maye be obiected Dauid also prayeth on this maner Heare O LORDE my ryghteousnes gyue attendance vnto my prayer Let my iudgement come forth from thy face lette thyne eyes se equite Thou hast proued my hert visited it in the nyght thou haste tryed me w t fyre yet hath there none iniquite be found in me Agayne I wyl be w tout spotte w t him I wyll kepe me from iniquite the LORDE shall rewarde me accordynge to my righteousnes accordynge to the puritie of my haÌ„des in the syght of his eies Also in another place Iudge me O LORDE for I haue walked in my innoceÌ„cy In these such lyke Dauid layeth oute his owne innocency purite ryghteousnes ' semeth to desyre to be heard for them I answere if Dauid desyred to be heard for his owne ryghteousnes than should he fyght w t himselfe wherin many and diuers places he coÌ„fesseth his synne cleueth only to the mercy of God desyreth to be hearde for the righteousnes trueth vertue of God and not for his owne sake Enter not in to iudgement O LORDE sayeth he with thy seruaunt for no man that lyueth shalbe iustifyed in thy syght Nowe thaÌ„ could he set out his owne ryghteousnes before GOD that he myghte be iustifyed by it What shall we then saye to this matter I aunswere yea that not wythoute the authoritie of the holy scriptures the mynde of the aunciente Doctors that as in dyuers other places of the Psalmes so in these and such lyke he speakethe in the parsonne of Christe and not in his owne He speketh of Christes innocency puryte ryghteousnes vertue not of his owne He representeth Christes parson not his owne Whan he speaketh in his owne parson he graunteth hymselfe alwayes a synner seketh helth of God desyreth not to be heard for his owne ryghteousnes but for Gods ryghteousnes whiche is Iesus Christ. So that iÌ„ Christes name he offered vp his prayers vnto God the father as all the faythfull ought to do For Christ is the lambe w tout spotte Christ is that lambe of God which taketh away y e synne of the worlde Christ is that dearly beloued sonne for whose sake God the father is well pleased with men Christ is that Byshop which is godly innocente vndefyled segregate from synners Christ is the dore by whome alone we muste come to the father Christ is that sauiour which saueth his people froÌ„ theyr synnes Christ is he by whome grace verytie is shewed vnto vs. Christe is he which by his moost precious bloude hath reconciled vs to Gody e father Christ therfore is he in whose name that is in whose dignite ryghteousâ—nes innocency vertue purite we must offer vp our prayers to God y e father For all our ryghteousnesses â—ampared to the iustyce of God are â—yke a cloth polluted with meÌ„strue That we are not able to obtayne any thynge of God for our owne righteousnes it is manifest by these wordes which God himselfe speaketh by his Prophet Esaye I am I am he which putteth awaye thyne iniquities yea that for myne owne sake Marke y e he sayeth for myne owne sake And wyll remeÌ„ber thy synnes no more Put me in remembrauÌ„ce let vs be iudged togyther Tell me yf thou hast ony thing wherby thou mayst be iustifyed Agayne For my names sake wyll I put away myne anger For myne owne sake yea for mine owne sake wyll I do this that I may not be blasphemed euel spoken of In the name of Christe therfore let hym aske that enteÌ„denth to obtayne onye thynge of God the father as S. Paule sayeth whatsoeuer ye shall do in word dede do
tollerable but also coÌ„mendable to pray both with tonge and herte Nowe as coÌ„cernyng the externall gesture in prayeÌ„ge as knelyng knockyng on the brest lyftynge vp of the handes c. in asmuch as they be indifferent we reade that they were vsed of Christ many holy men in times past they are not to be despised Nothynge is vnsyttynge that procedeth from the seruent affeccion of the mynd But I haue spokeÌ„ of this thynge also before in the diffinicion of prayer Therfore wyll I haste to these thinges that remaine as more necessary to be intreated of ¶ For what thynges we ought to praye ¶ The. xxix Chapter FOr asmuche as we are so ignorant blynde of oureselues y e we knowe not what we shoulde desyre as we ought vnles we shoulde aske ony thynge vnsyttynge otherwyse than becommeth vs or that shoulde not be acceptable to God our sauiour Christ wyilyng in this behalfe to succour our necessite to helpe our ignoraÌ„cy blyndnes hath appoynted set forth as it were in a certaine table the true maÌ„ner of prarenge in the Pater noster wher he hath coÌ„pendiously declared for what thynges we ought to pray eyther pertaynynge to the glorye of God or to the profitte of so many as professe his moost holy name And although euery daye and euery houre doth offer to vs occasions sufficiently for to praye vnto God yea that for innumerable causes yet it maye seme that Christ i that prayer which he taught his disciples hath in sewe wordes comprehended whatsoeuer we haue nede to praye for Therfore who soeuer at any tyme shal be mynded to praye let hym aboue all thynges seke the auauncement of Gods glory in his prayer For the fyrst peticion of the Pater noster with the nexte two that followe pertayne only to the glory of GOD wherin we aske that the name of God maye be sanctified y e his kingdoÌ„e may reigne amonge vs that his wyll maye be done here in earthe as it is in heaueÌ„ So lykewyse dyd Christe a lytle before his passion pray sayeng O father glorify thy name Goddes glory therfore ought we to seke aboue all thinges in our prayers at al tymes After that we haue sought y e glory of God place requireth that then we should aske those thynges which pertaine vnto the euerlasting helth saluacion of oure soules For the helth of our soules oughte to be desyred before the welthe of our body as Christ monyssheth fyrst seke y e kingedome of God and the righteousnesse therof And all these thynges he speketh of meate dryncke clothe shall be caste vnto you Dauid also sayth one thyng haue I desyred of y e LORD whiche I wyll require namely that I maye dwell in y e house of y e LORDE all the dayes of my lyfe And in asmuch as the syncer prechynge of Gods word helpeth much vnto the saluacion of our soules for the Gospell of Christ is the power of God vnto saluacion for euery one y e beleueth a maÌ„ shall not lyue with breâ—d alone but with euery worde y e commeth out of the mouth of God for fayth commeth by â—earyng and hearynge by y â— worde of God it shal be necessarye for vs to praye y e Gods worde maye haue fre passage among vs that all wicked doctrine supersticious teachynge heresy â—â—strall opinions sictes all that euer is coÌ„trary to wholsome doctryne maye be exiled banisshed out of Christes chyrch Praye for those thynges salâ— eth Dauid that make vnto y e peace of Ierusalem that is vnto the safe quiet lucky prosperous preseruacion of Christes chyrch that the doctryne of the gospel which bryngeth peace quietnes to the hertes of the faythfull maye triuÌ„phantly reygne amonge vs. But in asmuch as this Euangelion and glad tydynges of christ caÌ„ neuer be ministred to y e christen congregacion withoute syncer true preachers of the worde therfore oughte â—e also praye y e at Ante christes Papistes Heretikes Schismatyckes sedicious praters submoued put asyde true Euangelystes faythefull Prophetes syncâ—r Preachers maye reygne among vs vniuersallye For howe shall they preach except they be sent Therfore sayth Christ praye vnto the LORDE of y e Heruest that he may shoreforth workemen into his Heruest Moreouer seynge that we haue â—uot only a soule but also a body and God hathe appoynted ministers for them hath it shall alio be conuenieÌ„t accordyng to the admonicion of S. Paule to praye for the magistrates of y e publique weale as for our most â—edoubted moost excellent kynge for all other that are in authoritie that we maye lead a peasable quiet lyfe vnder theyr dominion wyth all godlynes and honestye After these thynges it shal not be vnsyttynge to praye for thynges necessary for our body as meate drike cloth freÌ„dshyp helth wisdom knowledge reason c. yet in the requeste of al these thiÌ„ges aforesayd we must referre the matter whollye vnto the wyll of God be coÌ„teÌ„ted to receaue as it shall be his pleasure to gyue eyther much lytle or nothynge To be short what soeuer we haue nede of we must streight wayes run vnto God aske it of him only why ther it pertayneth to the soule or to the body whiche gyuethe to all men without doublenes casteth no maÌ„ into the tethe as S. Austen sayeth We ought to aske of none but of the LORDE God what soeuer we truste that we eyther should worke well or obtayne for good workes ¶ The. xxx Chapter BUt this is to be noted in prayer that in asmuche as all that professe Christ vnfaynedly haue one coÌ„moÌ„ heaueÌ„ly father are brothers one to another yee brothers to christ fellowe heyres with hym seynge that Christe also hath taught vs in his moost godly prayer not onlye to praye for oure selues but also for all other in common it shall be necessary that a christeÌ„ man doth so directe his prayer vnto God that he maye seme no lesse to seke in it the helpe of his Christen brothers than of hymselfe For true vnfayned Charite which procedeth from a pure herte a good conscience a fayth not fayned seketh not her owne but rather that whiche pertaynethe to other She reioyceth no lesse in the health of other than in her owne She taketh no lesse thought to profit other than her selfe She reioyceth wyth them that reioyce wepeth w t them that wepe Yea she many tymes forgetteth her selfe is wholly bent to seke the commoditie of other as S. Paule sayth Charite seketh not her owne We read that such ferueÌ„t charite was in Moses which whan the people of Israell had greuously offeÌ„ded God by worshippynge the goldeÌ„ Calfe perceyuynge y e wrath of God to be whotte agaynst theÌ„ prayed on this manner sayde
not only coulde be content with all theyr hertes to lose one of theyr eyes so that he whome they hate myght lose both but also put theyr owne lyues in iopardy to brynge deathe vnto other O cruell tyranny Such peticions be detestable are to the desyrers therof not only much pernicious but also very damnable in asmuch as they stonde not with the order of Charite This also is to be iudged of them whiche curse and banne such as they hate Let vs therfore aske nothynge but that maketh to the glory of God the auauÌ„cemeÌ„t of his moost holy worde the encrease of vertue the destruccion of vyce y e helth of our soules the conseruacion of the publigue weale the profytte of our neyghbour In all our peticions let vs submyt our selues to the wyll pleasure of God nothyng doubtyng but that he wyl graunt vs that we aske or els thynges of more weyghtye importaunce more profitable for our saluacion For it is not alwaye coÌ„uenient that we shoulde obtayne what soeuer we aske of God He knowethe muche better what we haue nede of then we our selues do It is many tymes more expedient for vs to haue scasenes than abouÌ„dauÌ„ce to be vexed w t warres persecucions thaÌ„ to enioy carnall securite flesshely quietnes to be sick thaÌ„ to be whole to be teÌ„ted thaÌ„ to be w tout teÌ„tacioÌ„ Paule at diuers tymes desyred God y t he myght be delyuered froÌ„ y e prych of y e flesshe but it was answered my grace is sufficieÌ„t for the he reioyced in his in â—yrmite weakenes Therfore in al thynges let vs praye for godly honeste thynges beynge alwaye contented to receyue as it shall be Gods moost holy pleasure to gyue ¶ At what tyme we oughte to praye ¶ The. xxxii Chapter IF we consyder the inexplicable manifold miseries wherwith in this vale of calamite we are inuolued wrapped and iÌ„closed about on euery syde we shall w tout ony great difficulte perceyue y â— we haue nede of nothyng so much as of prayer yea and that feruente assiduous continuall For the dyuell goeth about lyke a roaryng Lyon sekynge whome he maye deuour The world also with his vayne pleasures is redye at euerye houre to seduce lede vs awaye froÌ„ our professioÌ„ yf we take not hede Agayne the flesshe is so domesticall and nygh enemy vnto vs that we can neuer be w toute it It euer assaylethe vs. It allwaye fyghteth lusteth contrary to the spirite It turneth as they saye euery stonne to make vs enemies w t God The soldiour of Christ sayth a certayne Doctor oughte not to put awaye from him the shelde of prayer so longe as the battayle endurethe But the battayle endureth so longe as this preseÌ„t lyfe endureth as Iob sayth the lyfe of a man vpoÌ„ y â— earthe is a warfare perels do neuer fayle therfore haue we nede continuallye of Gods helpe Miserye dothe neuer want in this lyfe therfore haue we euer nede of Gods mercy continuall prayer Wherof it followeth y t we haue greate nede of prayer at all tymes yf we wyll be saued For no man shalbe crowned excepte he warreth valeauntly To him that ouercommeth sayth God wyll I gyue to eate of the tree of lyfe whiche is in â— myddes of the Paradyse of GOD. Our sauiour Christ therfore knowynge our imbecillite weakenes to be no lesse than oure miserye wretchednes exortetth vs principallye aboue all thynges to praye Watche praye sayth he that ye faul not in to tentacioÌ„ And in as much as our enemies cease not to fyghte agaynst vs by theyr craftye subtyle assaultes therfore oughte we not to cease for to fyght agaynst theÌ„ w t continuall prayers For the prayer of a righous man sayethe S. Iames auayleth muche Christe in the Gospell of Luke proponeth a certayne parable of an vnrighteous Iudge of a wydowe wherin he teachethe that we ought to praye alwaye and neuer to cease nor once to be werye Read the Chapter A Christen man oughte to praye at all tymes neuer to desyst and cease from prayenge Therfore sayth S. Paule CoÌ„tinue in prayer wacth in it with thankes giâ—yng Agayne Reioyse alwaye pray with out ceasyng in all thynges giue thaÌ„kes Hereto agreeth y e sayenge of S. Peter be ye sober watch vnto praier For continuall prayer causethe y t our enemies can not haue the vpper hande ouer vs. Yea continuall prayer makethe that the loue of celestiall goodes doth euer encrese iÌ„ vs which excepte it be oftentymes suscitated stored vp with ardent desyres and ferueÌ„t prayers as fyre is w t wind it fyrst abateth afterward by lytle lytle it is vtterly quenched and put clene out For as he is vnworthy to receyue ony thynge whiche gyueth not thanckes for those thynges y â— he hath alredy taken y t is whiche doth not knowledge magnify the beneficence of God so dothe not he deserue to enioy so great felicite ioye pleasure which eyther doth not desyre it or els desyreth it coldly Who ferueÌ„tly loueth a thinge doth not coÌ„tinually wish y ey â— thyng which he loueth maye chauÌ„se to hiÌ„ So y â— it is manifest of these thynges aforsayde y t we ought to praye at all tymes neuer cease in asmuch as we haue at all tymes moost vrgeÌ„t weyghty necessary causes ¶ The. xxxiii Chapter BUt it wyll be obiected howe is it possible for a man to praye at all tymes neuer to cease This is a thynge not onlye of impossibilite but also contrary to the coÌ„maundement of Christ whiche sayeth whan ye praye speake not manny wordes I answere Christe in this aforsayde place doth not forbyd the assiduite continuance of prayer but y e multiloquie manner of bablyng in prayers which the Ethnickes Infidels dyd vse trustyng by y â— theyr to much bablynge they shoulde the sooner be hearde as we reade of those wycked Prophetes which cried on the name of Baal from mornynge tyll nyght sayenge none other thynge but this only O Baal hear vs O Baal hear vs. But the prophet Helias mocked them sayenge crye withe a loweder voyce For he is a God but peradueÌ„ture he talkethe with some bodye or is occupied in pursuynge his enemies or is gone some iourney or happely he slepeth would be waked reysed vp w t your cryinge They cryed therfore w t a great voice cutte theÌ„selues after theâ—r old maner w t sweardes and botkyns vntyll they were al on gore bloude But all in vayne The wordes of Christe are these whan ye praye speke not many wordes as the Ethnyckes do For they thynke it should come to passe that thorowe theyr bablynge they should be heard Be not ye therfore lyke theÌ„ For youre father doth knowe what thynges ye nede before ye aske oâ—
him These wordes shew manifestly that Christ doth not coÌ„demne the assiduite continuaunce of prayer which bothe he hiselfe vsed and also taught other y e same but the vayne loquasite vnfruytfull bablyng annexed with this perswasioÌ„ that our prayers can not be herde except we be euer inculkyng beatynge theÌ„ into the eares of God after the maÌ„ner of the HetheÌ„ as though God dyd rather heare vs for oure loquasite and bablynges sake than for his mooste louynge and gentle promyse or as thogh God were not so redy to giue as we are to aske if our peticions beaccordyng vnto his wyl The Ethnickes multâ—loquy hethenysh bablynge doth Christe here not only forbyd but also condeÌ„nâ— Therfore sayeth y e wyse man be not to rash in spekynge neyther lette thy herte make hast to bryng forth a word in y â— sight of god For god is in heueÌ„ y u art on the earth therfore let thy wordes be fewe For as the dreame coÌ„methe of manifold businesses so is y â— voyce of a foole in y e multitude of wordes S. Iohn golden mouth vpon the aforsayd texte wryteth on this manner he calleth here Bathologian loquacite that is bablynge or muche spekynge which we than verely vse when we aske of God thynges y t are not profitable for vs as for an example that we shoulde obtayne power glory that we shoulde ouercome our enemies that we should abouÌ„d with many rytches to coÌ„clude whaÌ„ we aske those thynges y e should profyt vs nothynge at all For he knoweth what so euer we haue nede Moreouer he semeth vnto me to forbyd longe prayers Yea verely long I saye not in tyme but in the multitude prolixite or length of wordes We must perseuer in askynge those thynges that are profitable Continue sayth he iÌ„ prayer For y â— LORDE hymselfe also sendeth vs to the exaÌ„ple of y t wydowe of y e vnmercyfull cruel Iudge that he should coÌ„meÌ„d the diligente continuauÌ„ce of prayer by the importunite of her interpellacion hertye request And whaÌ„ he saythe y â— a certayne man came vnto his frende whan it was very late in the nyghte that he raysed hym beyng a slepe out of his bed yea that he deserued this thyng not so much for familiarite acquayntaÌ„ce sake as for sedulite careful diligeÌ„ce He wylled none other thynge thaÌ„ that he should be called vpon coÌ„tinually Yet he dyd not coÌ„maunde that they shoulde brynge vnto him a prayer of a thousande verses longe recyte y â— vnto hym For this hathe he alredy reproued For they thyncke that in theyr muche speakynge they shoulde be herd But your father sayeth he knoweth what ye haue nede before ye aske But thou wylte saye If he knoweth wherfore than nede we to praye Uerely not y e thou shouldeste teach God but that thou shouldeste make hym good vnto the that thou shouldest be acquaynted wyth hym by reason of thy frequent ofteÌ„ spekynge vnto hym that y â— shouldest hâ—Ì„ble thy selfe in prayeng that thou shouldest oftentymes remember thy synnes Hytherto haue I recyted the wordes of S. Iohn Chrisostome which as they condemne the vnfruytefull bablynge vayne ianglynge of wordes vaynly causses prolated so do they hyghlye coÌ„mende approue the feruent continuaunce of prayenge So that hereof it is euident that a thristeÌ„ maÌ„ ought to pray at al times ¶ The. xxxiiii Chapter VUher as some maÌ„ wyll saye per aduenture that it is not possible for men to praye at all tymes seynge that diuers other affayres and businesses muste also be done of theÌ„ so longe as they lyue in this worlde as eatynge drynkynge slepyng c. men must also labour for theyr lyuynge euery man accordyng to his vocacion callynge which thynges all must nedes be an impedyment let to the coÌ„tinuall exercyse of prayer I wyl in few wordes declare how a christen man maye praye without ceasynge at all tymes accordyng to the precepte of Christe and the Apostle Saynt Paule Some expositoures of the holye Scrypture wryte that to praye all waye without ceasyng is nothing els than to pray seriously earnestly diligently after the example of the wydowe which woulde neuer leaue cryenge callynge vpon the vnrighteous Iudge vntyll he had hearde her request that she myght be reuenged of her aduersarye They saye it is a trope called Hyperbole so that he is counted to praye alway and w t out ceasyng which praye vsually of tentymes seriously instantly and doth not cease from prayers vntyll he hath obtayned that which he asketh After that manner is this spokeÌ„ Cry cease not lyfte vp thy voyce as a Trompe Some saye that to praye alway not to cease is thorowe out al our lyfe feruentely to desyre that hyghe goodnes which is promysed vs in y e worlde to come After this sorte say they what soeuer meÌ„ do in this lyfe whether they eate dryncke sleape worke talke bargayne studye meditate c. so longe as this celestiall desyre remayne in theÌ„ all theyr whole lyfe is a certayne perpetual prayer The perpetual study of lyuyng godly sayeth Erasmus is a continuall prayer And Beda sayth he prayeth alwaye y â— doth good thynges alway neyther dothe he cease to praye but 〈◊〉 he ceaseth to be righteous Other affyrme that to praye without ceasyng is feruently with an ardente mynde to praye at certayne houres destinated appoynted vnto prayer Uerely all theise exposicions in asmuch as they be godly are not to be reiected nor caste awaye Therfore seyng that we can not for our imbecillâ—â—e weaknes imperfeccioÌ„ alwaye withoute ceasyng pray vnto God yet besydes the godly meditacion of celestiall thynges in our mynde the perpetuall desyre of lyuyng innoceÌ„tly which ought neuer to departe from a ChristeÌ„ brest that hath the feare of God before her eies we ought to prescrybe appoynt vnto our selues certaine peculiare houres euery day which should not passe awaye w tout prayer which should haue the whole affectes of the mynd vtterly occupied in this behalfe And whan those houres shall come than ought we to laye asyde all mâ—dane affayres worldly businesses wholly to gyue our selues to deuout meditacion diuyne contemplacioÌ„ of celestiall thynges ThaÌ„ ought we feruentely to praye w t the herte and mynd so w t all humilite to behaue our selues as though god were ther present we spake vnto him face to face ye than ought we to watche as the Scripture admonysshe the that is so take hede cast all pereis that oure aduersary the dyuell which goeth about lyke a rorynge Lyon seakyng whome he may deuour do not once drawe away our myndes from talkynge wyth God but that quietly and attentely we maye be occupied in offerynge vp our peticions vnto GOD at that tyme of prayer ¶ The. xxxv
but wythout ony watch comest to slepe lyke a miser wretche redy to faull into the captiuitie bondage of the moost vngracious diuels which coÌ„tinually go about waytyng y â— tyme that they maye quickely catche any man that is bare not defensed w t prayer which whan they se vs enarmed w t prayers ruÌ„ne backe streight wayes as theues malefactoures which se a swearde hanged vp at the hande of y â— Soldiour But if it chaÌ„seth that any man be bare not weponed w t prayer than is he streyght waye plucked toste of the diuels he is moued vnto synne brought into infinyte calamities euelles We therfore fearynge all these thynges let vs enarme oure selues alwaye w t prayers hymnes that god hauing pytie on vs maye make vs all worthy y e kyngedome of heauen thorow his onlye begotten sonne to whome be glory and rule worldes wythout ende Amen ¶ The. xxxvii Chapter HItherto haue I recyted y â— wordes of the goldeÌ„ mouthed Doctor wherin we may learne not only whan we oughte to praye but also howe necessary a thynge prayer is how that w tout prayer we can do nothynge well neyther can any thyng without that chaunse vnto vs prosperously Would God therfore that whan we ryse in the mornynge we would with hundle faythfull hertes gyue thankes to God for y â— slepe wherwith he hath refresshed one wery bodies that nyght 〈◊〉 ly desyre hym that his 〈…〉 maye haue the ryght gouernounce of vs all y e daye followynge that he defendynge vs from all euell maye only hisâ— couyâ—â—e aspyre go aboute those thâ—ges which shall may turne to the glory of God the saluacion of our soules the profytte of y â— Christen publyque weaâ—e not once offendynge the eies of the diuyne maieste neyther in thought worde nor dede at ony tyme. Agayne in asmuche as we are all â—orne to laboure euery man in hys offyce euer as the byrde is to flye seynge that we are commaunded of God to eate the labours of our handes ¶ The. xxxviii Chapter MOreouer whan we shall take our meat before we syt down to tast ony of it let vs w t al humilite submission of mynd desyre God w t oure prayers that he wyll sanctifye those his gyftes benefites that we maye receyue theÌ„ accordynge to his wyll by no meanes abuse them eyther to the distemperance of our bodies or to the daunger of our soules but only receyue them vnto y e ende for the which they were created and prepared Lette vs not thyncke it ynough to haue corporal food except it be blessed of God Neyther oughte we to thynke that oure bodely suste 〈◊〉 commeth only of our owne polâ—cy but much more rather of goddes blessynge whiche excepte he dyd fortune oure trauayles aâ—ouâ—e labours were but vayne 〈◊〉 y â— Psalmographe sayth feare ye the LORDE all ye that be his Sayntes for there is no searsenes to theÌ„ y e feare hym The rytche haue wanted hungred but they y â— seke after y e LORDE shal want no good thynge Agayne caste thy care vpon the LORDE he shall noryshe the. Also in another place The eyes of all meÌ„ trust in the O LORD thou gyuest them meate in conuenient tyme. Thou openest thy haÌ„de and fylleste euery lyuynge creature with thy blessynge Thus se we y â— our corporall foode is the gyfte of God he it is that fedethe so many as repose theyr affyaunce in hym Therfore oughte we before we taste any meate at y â— tyme of oure repaste to praye vnto God y â— he maye blesse the meat that we shaâ— than receyue confessynge y e what so euer we haue we al togither receyue it of his bountyous hand O mercyfull God we come nowe a dayes vnto the table as though we ware Hethen knew no parte of God at the of the Altare his beri body bloud 〈◊〉 dyd he this â—aâ—â—ely for our example that we should knowledge confesse that what so euer we haue we receyue it altogyther at the 〈◊〉 teous liberall hand of God Doth not S. Paule saye that meates are sanctifyed by the worde of God and prayer â–ª We oughte therfore surelye whan we go to dynner or take onye repast to desyre God for to blesse our meat to make it helthfull profytable to our bodies to beleue that what soeuer is there presente we receyue it altogyther of the grand munificence excedynge liberalytie of God so to behaue oure selues all y â— time of our repast not only iÌ„ enioyiÌ„g those gyftes moderately soberlye but also in oure coÌ„municacion externall gestures that we maye seme to sytte not at a prophane coÌ„mme vncleane table but at y â— holye table of y e celestiall and euerlastyng kyng ¶ The. xxxix Chapter AGayne after we haue thus godly soberly takeÌ„ oure meate let vs not fayle to gyue God herty thaÌ„ckes for his benefytes which so bounteously of his owne mere lyberalitie great goodnes hath fed vs at that presente let vs also desyre hym that he wyll go forth to be a beneficial father vnto vs to giue vs meat not only that meate whiche peryssheth but much rather y t whiche abydethe into euerlastynge lyfe I meane the moost swete Gospell of his intierlye beloued soÌ„ne Iesus Christ our moste gentle LORDE omnisufficient Sauiour y â— our bodies beyng fed w t corporall meate our soules susteyned with the word of lyfe we maye after this lyfe be moost happely fed wyth the aspecte beholdyng fruicion of the moost blessed deite Amen These thynges once done let be returne to our labours euery mâ—n accordynge to his vocacion and callynge workyng that thynge that is pleasaunt in the syght of God Whan the tyme coÌ„meth that we shall go to supper let vs w e the same reuerence enioy the good creatures of God that we dyd at dynner as we behaued our selues at diÌ„ner both in prayer thanckes gyuynge lette vs so likewyse do at supper So shal it come to passe vndoubtedlye that we shall wante no good thynge but haue plenty of all thiges accordyng to onr hertes desyre We must sayth Chrisostome bothe whan we go vnto the table come froÌ„ it gyue thaÌ„ckes to God For that table which be gynneth of prayer endethe also in prayer shall neuer wante but shall brynge to vs all good thynges more largely more plentiously than ony fountayne But I haue spoken of this matter also in my Banckette ¶ The. xl Chapter AT night whan we go to bedde we shall before we gyue our selues to slepe knele downe vpon oure knees secretly in our chamber with all humilite reuereÌ„t feare callyng vnto our remeÌ„brauÌ„ce howe we haue spent all the whole daye past If we shall than perceyue that we haue offended y e diuine maiesty in
not once to thanke hym for it O barbarous inhumanite O ingratitude to much vnkynde They that are of suche churlysh nature are of y e kynd of them which as the Psalmograph say â—the dyd forgette the benefytes of God the meruayâ—ous tokens that he shewed They were filled yea theâ— were stuffed euen full sayth God by his Prophet they than lyfted vp theyr herte waxed proude forgat me And therfore I am become vnto them as a Lyon as the Catte of y e mountayne that runneth so swyftely I wyll mete with theÌ„ as a Beare that hathe loste her yonge ones I wyll breake asunder theyr obstinate harte Yea I wyll deuour them as a Lyon and the beast of the felde shall teare them on peces O terible thretenynge for the ingrate vnthaÌ„ckefull persons This wyll surely come to passe yf we put not awaye our in gratitude vnthanckefulnes For y â— LORDE is faythfull in all his wordes can not lye in asmuch as he is the selfe trueth ¶ The. Lv. Chapter THerfore yf we entende to haue God the father a beneficiall fatâ—â—r to vs his sonne Iesus Christ â—â—rcifull Sauiour lette vs in all thynges gyue thanckes to God at all tymes yea and that not only in prosperitie but also in aduersitie as the holy man Iob dyd sayenge The LORDE gaue it the LORDE hath taken it awaye as it pleased y e LORDE so is it come to passe blessed be the name of the LORDE Let vs watch praye that we faull not into tentacion Let vs flye to God at all tymes with precordiall obsecracions herty requestes Let our prayers be continuall Let theÌ„ procede froÌ„ a faythfull charitable harte Let vs aske all thynges accordyng to the wyl of GOD yea and that in the name of Christe Lette vs in all our prayers seke the glorye of God the auauncement of his moost blessed worde and y e helth of our owne soules Let vs pray for y e preseruacion of y â— kynges moost excellent maieste for the prosperous successe of his intierly beloued sonne Edward our Prynce 〈◊〉 moost angelyke Impe. Let vs pray for all the Lordes spirytuall temporall speciallye those that haue the regiment of the publyque weale vnder the Kynges graces highnes Let vs pray for the ministers of Goddes worde that they maye freely speake the trueth of Christes Gospell as it becoÌ„meth them Let vs praye for all meÌ„ vniuersally chefely for the inhabitaÌ„tes of this Realme of Englond that they maye all beare a faythfull harte hothe towarde God and oure kynge To coÌ„clude let vs praye that the wyll of God maye be fulfylled in all thynges Whan we haue thus prayed lette vs all tymes gyue thanckes to God for his benefytes So shall it come to passe y e he shall not only not turne awaye his kyndenes from vs but also encrease it dayely vnto the great consolacion and conforte of vs all Yf this thynge shall come to passe that we both praye feruently and aâ— so gyue thanckes to God herâ—â—â—ye â— shall not a lytle reioyse that I haue taken the labour payne in compylynge this pathewaye vnto Prayer yea it shall encourage me hereafter to attempte other enterpryses of no lesse importaunce and vtilite Which thynge moost gentle Reader that it maye come to passe pray for me vnto oure LORD God that he maye syngâ—â—e that thynge in me whiche he hath begunne vnto the glory of his moost blessed name â— promocion of his moost godly word and the profyt edificacion of his moost holy catholyke Chyrche AmeÌ„ ¶ Gyue the glory to GOD alone Maâ— xxvi â–ª Mar. xiiiâ— i. Pet. iiii Ephe. vi Iob. vii â–ª 〈◊〉 christen man hath many enemyes i this worlde The deuel â—en iii. Mat. iiii Mar i. Luke iiii â–ª Ephe. vi i. Pet. v. The world i. Ioan. ii Iacob iiii The flesh â—al v. O the vnspeakeable miserye of man wythout y â— grace of God Take hâ—de o pastornâ—râ— of Gods worde Idolaters RebellioÌ„s Bloude â—oupers WhoremoÌ„gers Heâ— xiii O extreme abhominacion Beware ye abhominable who remoÌ„gers betymes Theues False wytnesses Extorcioners Psal. xiii Rytch meÌ„ O insaâ—iable couetousnes Heb. xiii i. Pet. iiii Spiritual Rulers Antechristes Papistes â—aptiues of Satan Awake awake Prouer. xi i. Pet. iiii Iacob iiii Wayes to obtayne Gods faâ—oure Of prayer Note well What pâ—aâ—◠〈◊〉 ii Cor. iiii A pathway vnto prayer The cause of makyng this worke Mark wel The conteÌ„tes of this Boke Colos. iii. Psal. i. The diffinicion of prayer Lyftynge vp what at signifyethe Math. vi Mark wel followe Luke vi Mat. xxâ—â— Act. x. â—ii Re. iiii â—ob 〈◊〉 Iu. x. xii Hest. xiiii Dau. vi Psal. xxi Prayde coÌ„pared to a perfume 〈◊〉 Colos. iii. 〈◊〉 De oratioÌ„e Note of externall gestures in Prayer Psa. â—xxii â— Tim. ii Luke xxii Luke xviii Prayer â–ª is â— worâ— of the mynd Exo. xiiii â— Reg. i. Luke vii Ioan. iiii Ioan. xiiii Titus i. Note Pro. xxiii Rom. i. Ephe. v. Mat. xv In oratioÌ„ â–ª Dom. Ad transismund Lib. it Libro de Cain et Abel cap. ix Psa. â—viii Mark this wel Gen. iiii Moral lib xxii cap. xviii Mat. vi Note Lib. de mag i. In Epist. â—d Ephe. Ephe. v. A good lesson for our musiâ—ions and â—haunters â—d Roma Lib. vir cap. vâ—â—â— Psal. vii Sap. i. Apo. ii Jere. xvii The cause of â—â—hersynge the Doctors â— this â—oke Agaynste y â— vayne beblers supersticious worshyppers of saynctes Esa. xxix Math. xv Mat. xxiii Luke xx Mat. xii Libâ—â— de Cain et Abell cap. ix Psal. cviii Note Homel xii Demul canan Homil. lxxix De oratione Ibidem i. Cor. xiiii Pray â— a pure mynâ— Pro. xx i. Ioan. i. Psal. xxxi Rom. iiii Iaco. iii. Iob. xxv Learne here howe we may praye â–ª wyth a faythfull mynde i. Ioan. iii. Mark wel Act. xv God and the worlde iuâ—geth not alphe The world God Luk. xviii 〈◊〉 x. i. Det. iiii Mat. xxi â—uk xvi Gen. iiii God iudgeth not y â— personne of the acte but the arte of the personne Psal. xv Psal. xxiii 1. Ioan. iii. Ec. xxxiiii Det. ccxxvi De teÌ„pore Dom xxvii in Gen. cap. viii Mat. v. Psal. ixv Psa. cxliiii Sap. i. 1. Tim. ii Psal. 1. Ps. lxxxxâ— Agaynste y â— supersticious Inuocacion of Say â—nctes Psa. cxxii Psal. cxx Psal. cxix Psa. xxxiii 1. Pet. iii. Psa. xxiiii Esa. xxviii Rom. x. Ioel. ii Act. ii Psa. lxi 1. Ioan. v. â— Act. xx Note Exo. xxxii Psal. l. ii Par. l. â—â—ii Re. xix Iudi. x. xii Hest. xiiii Luk. xviii Mat. iâ—ii Luk. xviii Mat. xv Mat. viii Luk. xxiii Act. vii Act. xii 1. Cor. 1. Iaco. ii The prayer of the Author Gen. xx Exo. viii Exo. â—vii Exo. xxxii Numâ— xi Num. xxi Iosus x. 1. 〈◊〉 i. ii Reg. xii iii. Re. xvii Iaco. v. ii Pat. xx iiii Re. xx Esa. xxxiii ii pa. xxxiii ii Eso ii Iob.