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
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
hard thing to speake vnto a terrestiall Prynce with wordes conuenieÌ„t apte decent is it but a trifle to speake to the moost hyghe Prynce in whose syght the moost eloquent is very barbarous and the moost holye prophane I haue therfore in this my treatyse followynge declared what praier is wherfore it serueth vnto what end we should vse it I haue also declared of what vertue strength the true christeÌ„ praier is howe we should prepare our selues to prayer that we maye praye aright accordyng to Gods pleasure And for asmuche as some men are of so scrupulous I had almoost sayd supersticious conscieÌ„ce y e they thynke no prayer to be herd but that only whiche is prayed in y â— chirch or some other sacred place as they call it I haue declared both by Scriptures auncient Doctours in what place it is lawfull to praye Againe I haue declared after what maner men should praye that God maye accepte theyr prayer and for what thynges they should pray yea at what tyme. And in asmuche as this word Prayer doth contayne in it not only Peticion but also thankes gyuyng for the benefyte that is receyued therfore haue I also declared my mynde concernynge gyuing of thanckes to God the Father thorow Iesus Christ. All these thinges haue I done in this lytle worke accordynge to the true vayne of y e holy scriptures the iudgemeÌ„t of the best learned Doctors seking in this my laboure only the glory of God the profyte of his holy congregacioÌ„ Which thynge yf it shall maye come to passe I shall not only not repent me but verye muche reioyce in the LORDE of this my trauayle shall hereby be encouraged after this to take in hande other argumentes of no lesse vtilite profyte Nowe gentle prudente Ladye disdayne not to take this lytle gift which your Basille doth with moste gentle herte offer vnto you as a testimonye of his obsequious wyll toward your good Ladiship I doubt not but that as you your selfe shall fynde much pleasure profyte by y â— readynge of it so shall all the reders of the same obtayne so muche godly fruyte christian knowledge by it y â— they shall render herty immortall thankes to God that suche a worke coÌ„meth forth dedicated to your Ladyshyppes name I agayn on my behalfe shall moost instantly desyre almyghty God to assyst you at all tymes with his holy Spirite in y e readynge not only of this my lytle treatise but also of al other workes that make to the glory of God y e helthe of your soule chefely in readyng y â— moost coÌ„fortable Gospel of his derely beloued sonne Iesus Christe oure LORDE omnisufficient Sauyour wherin the whole studye pleasure of a true Christian ought principally to be y e you hauynge your whole meditacio in y â— lawe of y â— LORD both day nyght may fiÌ„d such swetenes pleasure iÌ„ his moost delectable word that you wantynge at this present the company of a corporal husband maye be maryed to the moost gloryous beatifull Kynge Iesus Christ Gods owne sonne in youre soule by fayth in this worlde after the departure from this vale of misery to lyue with him presentlye in the fulnesse of perfecte ioye worldes wythout ende AMEN ¶ The grace of our LORDE Iesus Christ be with your good Ladyshyppe and with all your houshold So be it The pathewaye vnto Prayer ¶ What prayer is ¶ The fyrste Chapter PRayer after the coÌ„mon diffinicion of the Doctors is a lyftinge vp of a pure mynde to God wherein we aske somewhat of hym This diffinicioÌ„ of prayer semeth vnto me so godly in euery parte agreable to the holye scriptures that I thyncke it my bounden dutye to search out euery word of it in order to coÌ„pare it wyth the moost sacred Scriptures the sayenges of y â— auÌ„cient Doctors Fyrste it teacheth vs that prayer is a lyftynge vppe of a pure mynde Note fyrst of all that he sayeth a liftynge vp What other thynge meaneth this worde lyftynge vp than to shewe that who soeuer entendeth to praye must vtterly seclude put out of his herte all vayne cogitacioÌ„â— wordly thoughtes all carnall fantasies all vngodlye ymaginacions to coÌ„clude al such thynges as might make the herte of hym that prayeth to crepe vpon the grounde to alienate estraung his mynde from the meditacioÌ„ of celestiall deuyne matters And this is y â— very same thing that Christ teacheth in y â— Gospell of Mathewe where he sayth Whan y â— prayest thou shalte not be lyke to y â— Hypocrites For theyr manner is to stonde prayenge in y e Synagoges in the corners of the stretes that meÌ„ maye se theÌ„ Certes I saye vnto you they haue theyr reward But whaâ— thou prayest enter into thy closet when y â— hast sparred thy dore praye to thy father whiche is in secteâ—e thy father which seeth iÌ„ secrete shal â—eward the opeÌ„ly In theyse wordes Christ doth not only rebuke y â— false â—ayned maner of prayenge whiche the Hypocrites vse huntyng only after vayne glory sekyng the prayse of men more then the glory of God the health of theyr owne soules but he also declarethe howe we shall prepare our selues for to pray that we maye be hearde He coÌ„maundeth vs to enter into oure closet to sparre our dore What other thynge meaneth Christe by this but that as I haue sayde before we should expulse all teÌ„porall thynges out of our hartes whansoeuer we entend to pray haue our myndes altogyther set vpon celestiall heauenly thynges Therfore ought so many as entend to praye with fruyte to seke an occasion to be seguestred from all temporall affaires from the troubles of wordely thynges whiche myght be an impediment to them in theyr holy meditacions so to be free from all externall mundane thynges y â— theyr prayer in dede maye be a very lyftynge vp according to the begynnynge of our diffinicion ¶ The second Chapter ANd that this thynge maye the more conueniently be brought to passe it shalbe expedient for such as intende to exercyse prayer to repose them selues and to sette theyr hertes quiette from all the troubles of the worlde yea to subduce conuaye theÌ„ selues from the coÌ„pany of the worldely people into some secrete solitarye place for the tyme of theyr prayer that they maye the more frely gyue theyr myndes to deuout holy meditacion as the maner of many holy men was in times paste Examples haue we of dyuers in the holye Scripture whiche vsed this trade The gospel sheweth how Christ was wonâ— many tymes wheÌ„â—e would praye to go into the feldes â—nd ther beyng alone vpon a mounâ—ayne vtterly secluded froÌ„ all other â—ompany to perseuer continue in â—he prayer of God al y â— whole night Agayne a lytle before
he wyll trulye performe hys promyses do in all thynges as he hath promysed Agayne Dauid sayeth Mercy trueth haue mette togyther ryghteousnes peace haue kyssed one another What is this mercy trueth haue mette togither but that as God is mercyfull in makynge his promises so is he true in perfourmynge them Agayne what meaneth this righteousnes peace haue kyssed one another but only to shewe that the ryghteousnes of god in fulfyllynge his promises and the trāquilite of cōscience haue ioyned them selues togyther in the hertes of the faythfull Therfore yf we do not obtayne y e hygh treasures great pleasures y e God hath promised let vs impute it to nothynge els but only to our vnfaithfulnes For S. Paule sayth w e out fayth it is not possible to please God He that cōmeth to God sayth he must beleue that God is that he is a rewarder to thē that seke h◠Agayn we beyng iustifyed by fayth haue peace toward God thorow our LORDE Iesus Christ by whome also it hathe chaunsed vnto vs that by fayth we should be brought īto this grace wherin we stond prayse vnder the hope of the glorye of GOD. S. Iames also sayeth If ony man wanteth wisdome lette hym aske of hym that gyueth it I meane God which gyueth to all men w tout doublenes casteth no man into y e teth it shalbe gyuen him But let hym aske in fayth wauer not For he y e doubteth is lyke the waues of y e see tossed of the wynde caried with violence Neyther let that mā thynke y t he shal receyue ony thynge of God Christ also sayeth Who soeuer shall saye to this mountayne take away thy selfe cast thy selfe into the see shall not wauer in his harte but shal beleue that these thinges which he sayth shall come to passe what soeuer he sayth shalbe done vnto him Therfore I saye vnto you what soeuer ye desyre when ye praye beleue that ye shall haue it it shalbe done to you Agen he saith haue ye y e faith of GOD y e is to saye asure pswasiō confydence of the promyses of the grace mercy of God learne ye to assent agre to the diuyne promyse which thyng yf ye shall do verely I saye vnto you all thynges that ye aske whan ye praye beleue y e ye shall receyue them they shall chaūse to you as he sayth al that euer ye aske whan ye praye beleue that ye shall haue thē they shall chaunse vnto you We read that whan two blynd men desyred Christe to make thē for to se he sayd vnto thē do ye beleue y e I am able to do this thynge They aunswared we beleue LORDE Thā sayd Christe vnto thē accordyng to your faythe be it to you And theyr eyes were opē Agen whā a certayne mā brought his sōne to Christ for to be healed Christ said to him If thou canst beleue y t al thinges are possible to hī y t beleueth In diuers other places we reade that Christ sayd to thē whōe he heled Be it vnto the accordīg to thy fayth And thy fayth hath saued the. For by fayth are we mary to God By faythe are we made the sonnes of God By faythe all good thynges chaunse vnto vs. Therfore that we maye be partakers of the cōfortable promises of God let vs ear nestly beleue thē beyng perfectly pswaded that what soeuer God hath promised he wyll surely fulfyll it For he is that trueth which can neyther lye nor deceyue but graunteth all thynges abosidantely to thē that aske in faythe Theophilacte hath a very goldē notable sayenge which is this The foundacion grounde of all prayer is fayth For excepte a mā doth beleue that he shal receyue that to his profyt which he asketh the prayer that he maketh is vayn But yf it be so that we are yette weake haue no sure truste of y e clemencye great goodnes of God towarde vs nor can not perswade ourselues that our prayer is heard but double wauer peraduēture of the diuyne promises than after the exāple of y e Apostles let vs pray LORDE encrease our fayth Yea let vs wyth teares crye oute saye wyth the father of a certayne chylde I beleue LORDE succour helpe myne incredulite vnfaythfulnes And y e mighty ruler which is a mercyfull gentle God pacient longe sufferynge true which kepeth mercy which taketh away iniquite wickednes and synne wyl surely haue mercy on vs encrease faythe in vs. For the power of the LORDE shall be with thē which seke hym with al theyr affect herte and mynde ¶ The. xvii Chapter FYftely whan we aske ony thyng of God we maye not aske it in our owne name in our owne dignite worthynes in our owne iustyce righteousnes in our owne good dedes merites in our owne innocency and purenes but in the name of Christ. What is it to aske in y t name of Christ but only to cōfesse that for our owne dignitie worthynes we are not worthy to be hearde therfore desyrynge to obtayne mercye grace fauour remission of our synnes we approche vnto the throne of GOD with oure faythefull prayers not in oure owne name but in the name of Christe that is to saye in Christes dignite worthynes iustyce ryghteousnesse innocencye purenes good dedes merites And for his sake for his goodnes do we desyre to be heard and to haue oure Peticions graunted This is a great cōforte for them that shall pray y t though they be imperfecte yet is Christ perfecte his perfecciō is theyr perfecciō though they be vnrighteous yet is Christe ryghteous his ryghteousnesse is their righteousnesse though they be vnholy yet is Christ holy his holines is theyr holines though they be voyde of perfecte good workes yet hathe Christe perfecte good workes and his good workes are theyr good workes yf they leaue theyr vngodlines turne from theyr wycked wayes study to lyue innocently therfore nede they not feare for to praye but boldly to aske all thinges in the name of Christ. Our righteous aduocate sayeth S. Gregory shall defende vs ryghteous in the iudgement bycause we do both knowledge accuse our selues vnrighteous Therfore not in our owne wepiges not in our owne actes but in the allegacion of our aduocate let vs truste Hereto pertayneth the sayenge of S. Austen the prayer which is not made by Christ doth not only not put awaye synne but also the prayer it self is made very synne Christ sayth whatsoeuer ye shall aske in my name that wyll I do that the father maye be gloryfyed by y e sōne If ye aske ony thyng in my name that shal I do Agayne If ye abyde in me my wordes abyde ī you aske what soeuer ye wyl it
pleasure glory selicite Do herte can thyncke no tunge can expresse no eye hath sene those treasures that God hathe prepared for so many as loue hym Who hathe euer had so bounteous a LORDE so gentle and louinge a father He loueth where he was not loued He enrycheth where he was hated He dothe good to theÌ„ that despysed his moost holy wyll D burnyng charite D in coÌ„parable loue D kyndenes vnspekable Do we wyll we nowe recoÌ„peÌ„se this excedyng bentgnite of this our bounteous celestiall father What doth he requyre of vs agayne Byldynge of monasteries Gaddyng on pylgrimage Offringe vp of caÌ„dels Payntynge of Tabernacles Gyldynge of Images Prayeng of long Prayers wythoute the affecte of the mynde May verely For he hath no nede of oure goodes as the Psalmographe sayth What than Forsothe thanckes gyuynge He y e gyueth hartye thanckes to God for the benefytes receyued maketh God amendes largely He only desireth of his faith full people laudes prayses thaÌ„kes gyuynge Only he desyreth that we be not vnthanckefull nor walke vn worthye his benignitie kyndenes For as S. Bernarde sayth there is nothynge y e displeaseth God so much chefely in the Chyldren of grace as ingratitude and vnthanckefulnes That he delyghteth so much in prayses thankes gyuynge it is euideÌ„t seynge that he distayneth not in his holy Scrypture to call at a Sâ—cryâ—â—â—e as though he should say prayse thaÌ„ckes gyuynge is that that pleseth me gyueth the swete fauoure before my presence But let vs heare the Scriptures The Sacrifyce of prayse saythe he shall honoure me And a lytle before Offer to God the sacrifyce of prayse paye to y e moost hygheste thy nowes Caull on me in the daye of thy trouble I wyll delyuer the thou shalte honoure me Do not all these fayeÌ„ges declare manifestly that the moost acceptable sacryfyce to God is the Sacryfyce of prayse thanckes gyuynge Canue therbe a greater glory gyueÌ„ to god than to coÌ„fesse that all goodnes and vertu commeth only of him y e ther fore al honour laude encomy praise glorye oughte to be gyuen to hym alone Vndoubtedly the Sacrifyce of thanckes gyuynge please the God hyghly Neyther is theyr any worke that we can do that so hyghly exalteth the name of God as this Sacrifyce of thankes gyuynge or wherin God delyghteth more If there had vndoubtedly it had bene prescribed set forth in the moost sacred Byble Dyd not all the holy Patriarches so many as were before Christes coÌ„mynge offer this Sacrifyce of thaÌ„ckes gyuynge to God as a thynge to to him moost welcome acceptable And although they also at diuers tymes offered externall sacrifyces yet were these none other thynge than a testimony witnesse of theyr iÌ„ward Sacrifice which they offred in their herte praysynge the name of oure LORDE God Dyd not Christe also his Apostles as we reade in the holy Scriptures offer this kind of sacrifyces to our heaueÌ„ly father And as they dyd thus so in lyke manner do they exhorte vs euer to be thaÌ„kefull to God to syng coÌ„tynuall prayses to his moost blessed name S. Paule sayth what so euer ye do in worde dede do all thynges in the name of y e LORDE Iesu gyuynge thanckes to God the father by him Agayn Be ye thankefull Also in another place gyue thanckes alwaye for all thynges in the name of oure LORDE Iesu Christe to God the father To the Hebrues also be wryteth on this maÌ„ner By hym he meaneth Christe do we offer the Sacryfyce of prayse all waye to God that is to say y e fruite of the lyppes that gyue glory to his name Thus se we how diligent the holy scripture is for to moue vs vnto this sacrifyce of thankes gyuing as a thynge very pleasaunt much acceptable to the diuyne maieste But lette vs heare what S. AusteÌ„ sayth y e we beynge instructed both with the holy scriptures also with authoryties of the aunciente Doctors maye the soner be moued for to gyue god herty thaÌ„kes at all times ¶ The. Liii Chapter OFfer to God sayth he the sacrifyce of prayse I maye come to myselfe where I shall fynde that I maye offer I maye come to my selfe for in my selfe shall I fynde the immolacioÌ„ offerynge of prayse Thy Altare is thy coÌ„scieÌ„ce Offer therfore to God the Sacrifyce of prayse We nede not take ony thought there is no cause why we shoulde go vnto Arabia to seke traÌ„kenfence or to fetche the packes of y e couetous occupyer For god seketh of vs the sacrifyce of prayse This sacrifyce of prayse had Zacheus in his patrimony had the widowe in her closet had a certayne poore hostes I knewe not what she was iÌ„ her tune Offer thou therfore to God the sacrifyce of prayse This is the offring this is the sacrifyce to gyue thanckes vnto hym of whome thou hast what so euer good is and thorowe whose mercye is forgyuen what soeuer euell is thyne Offer to God the sacrifyce of prayse and pay to the moost hyghest thy prayers For w e this sauour is god delighted Behold how this moost holy Doctor inculketh beteâ—h in styll the sacrifyce of prayse thanckes gyuyng we sayth y t we nede seke none other gyfte or present to brynge vnto god but only y â— sacrifyce of prayse of thaÌ„ckes gyuynge For in that aboue al other hath God pleasure The Psalmograph sayth thy vowes O God are within me whiche I shall pay vnto the I meane prayses thankes gyuynge vnto the. For y u hast delyuered my soule from death my fete from slydynge Agayne I shall offer vnto the the Sacrifyce of prayse and caull on the name of the LORDE Also in another place I wyl magnifye the LORDE at all tymes his prayse shal euer be in my mouth as though he should saye there shall no tyme passe awaye whyther it be troublous or merye wherin I shall not prayse y e LORD Both my youthe my age shal be bent to y e prayse of hym Hereof may we lerne to prayse our LORDE God at euery momente ¶ The. Liiii Chapter THere oughte no vyce to be further from the brest of a ChristeÌ„ man then ingratitude vnthanckefulnes For as S. Bernarde fayth ingratitude is the enemy of y e soule the vtter puttynge awaye of merytes the dispersion of vertues the perdicion losse of benefites the fyre y e burneth drieth vp the fountayne of godlynes the dewe of mercye and the sloudes of grace If we gyue oure seruauntes ony thynge they render vnto vs ryghte herty thanckes for it Is it not therfore convenient that we be thanckefull to hym that giueth all thinges without whome we haue nothing y t good is With what forheade dare we beholde to aske and receyue ony thynge of God and afterwarde
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