Hw we may alwaise pray. CHAPT. I.

FOR as much as that which Christ our Saviour affirmeth in the ghospell of Saint Luke to witt thac, We ought alwayse [Page 2]to pray, cōcerneth all Chri­stians, who seeth not how much it doth avayle euery Christian to apply himselfe most diligently to prayer, and in no wise to neglect so necessarie and profitable a thing, for any vaine and hurtful plesures? wherefore that wee may feele the more sweetnesse in prayer. First, it will be proffitable to haue at hand some motieues, by which as with certaine spurrs (so oft as we grow could) we may stirre vp our selues to prayer.

Secondly, it wil not meane­ly helpe vs, if we consider the excellēt fruits and com­moditie that many haue ob­teined by prayer, for by [Page 3]that meās also wes hall easily stirre vp our selues to that exercise. And lastly it will proffitt much to know the manner which euery one ought chelfely to obserue in praying: seing that in euery worke the maner of doeing beinge knowne, is of no small moment to perfect the work it selfe that we goe about.

Of these three things the­refore in order we purpose by Gods assistance to spea­ke,Thres prin­cipall points [...]and­lied in this tre­atise. to wit. of the necessitie, of the fruits, and of the ma­ner of praying. But because the foresaid words of our Saviour moue some scruple in many, it will not be amis­se if we first declare in what [Page 4]manner they may be vn­derstood.

First assuredly it is most true,u. 18. which Christ our Sa­viour said we ought alwayse to pray. For there is no mo­mēt of time in which prayer is not necessary for vs. Ne­uerthe lesse God almightie is not so seuere an exactor, as to oblidge vs to continual prayer of the lipps, which certeinly no man euer did or could observe. But becau­se there neuer passeth any moment of time wherein we doe not exceedinglie stand in neede of his divine assistance, Therefore our great necessitie enforceth vs, by continuall prayer alwaise to implore his ai­de. [Page 5]For who Knoweth not (if he diligently consider) that if God should With­draw his helping hand from vs, we should instantlie then returne into dust and ashes? neyther is there any man, who of hymselfe can continue the least mo­ment of time, for as holy Iob sayth, In his hand is the soule of euery living thing. Iob A simslitude. For soe it is with euery one of vs, as if one should hang by a rope in a coffine ouer a deepepitt, for he doubtlesse stands in great neede of his helpe who holdeth the rope in his hand and keepeth the other from faling in to the pitt. For so soone as he withdra weth his hand from the rope, he that [Page 6]before was held vp, doth in­stantly fall healdlōg in to the pitt. Neyther would it be otherwise with euery one of vs, if God should not inces­santly susteine vs With his hād. He holdeth the cord in his hād, least wee instātly be brought to nothing, to omitt many other eminent dan­gers, which euery moment hang ouer our heads. Who therefore is so grosse and blind, as not to consider, that there is no time, yea no mo­ment of time, wherein it is not necessarie for vs, to call on God, and to implore his gratious helpe, and assistan­ce. And this is the meaning of those words, that we ought alwayse to pray.

But because according to this sense there is no man that doth fulfill this saying of our Saviour by actuall prayer, as they call it, that is, who doth alwayse euery moment pray, therefore an other sense is to be found. out. Wherefore this saying of Christ may be vnderstood an other way, to wit, that which wee shall now decla­re.

One of the ancient Mon­kes being demāded in what maner he did satisfie that saying of Christ,The first vvay hovv vve may a­lvvayse pray The [...] Euths­tis in the [...] holy fa­thers al­phabeto 26. part. 12 litera 4. we ought a­lwayse to pray, answered for­thwith That after he had en­ded his dayly prayers, the rest of the time, according to the abilitie of his body, [Page 8]he spent in manuall labours, by which meanes it came to passe that he dayly gaigned somethinge, whereby he notonly susteined himselfe, but also in some sort other poore people, and those he sayd did pray for him, so of­ten as the care he was bound to take of his bodie, would not permitt him to doe it himfelse, whose opinion is agreable to holy Scripture which Sayth,Eccl. 19. Hide thy almes in the bosome of the poore, and it shal pray for thee Loe heere how the Scripture confir­meth that our almes pray for vs. If therefore any one shal diligently imploy himfelse in the workes of mercy, if he defend the fatherlesse [Page 9]and orphans, if he comfort poore widdows being desti­tute of all consolation, if he protect from iniuries those that are violently oppressed. And lastly if he administer helpe to those are in want, soe that in the meane time he neglecteth not, the times of prayer instituted by the Church, he also shall fulfill the sayd words of Christ, for he alwayse eyther pray­eth himselfe, or hath his al­mes praying for him, which will supplie what is wan­ting of his owne prayers (we­ought alwaise to pray.)

In this sense also may the aforesayd saying of Christ we ought alwayse to pray, The se [...] cōdvv [...]y hovv vvem [...]y a vvay [...] be vn­derstood that is we ought al­waise [Page 10]to liue well and dowell, which, we may doe, cuēwhen we sleepe. For whensoeuer we sleepe or wake, when wee walke, or sitt, when we eate or drinke, when we are mole­sted or conforted; lastly w­hatsoeuer we doe or suffer, if they be referred truely to the glorie and honour of God, doubtlesse they belong to a good and vpright life. Othe­rwise Saint Paul would not haue commanded the Co­rinthians that whatsoeuer they did theyshoud doe it to the glorie of God,1. Cor. 10. saying, whether yee eate or drinke or what else yee doe, doe it te the glory of God. And truely if God be moued by our words, to be bene fieiall vnto [Page 11]vs, questionlesse he is much more moued thereto by our good workes, seing that wor­kes doe supplie the place of words. And therefore the diuine benignitie is moued with our workes, which we doe with a desire to please his diuine Majestie, seing they doe expresse the force of our prayers, yea, and much more forcibly, then doe the words themselues. Whosoeuer therefore doth referre to the glorie of God all that he doth and suffe­reth; prayeth euery moment and alwayse satisfieth the affore sayd saying of Christ. For he that alwayse dire­cteth all his actions to the glorie of God may be sayd [Page 12]not vnworthely alwayse to pray. But although these words, we ought alwayse to pray, may be vnderstood ac­cording to this sense, yett bycause Christ maketh a difference betwixt prayer and workes, and maketh al­mes, prayer, and fasting as distinct things, therefore we wil now sett downe the third way how this saying may be vnderstood.

Saint Paul therefore ad­monisheth the Thessaloniās that they should incessantly pray.The third vvay hovv vve may alvvay­se pray 1. Thes sal. 2. Ro. 1.1. Thes sal. 1. Pray yee (sayth he) wi­thout intermission. Ānd in so­me other places of his epis­tles he affirmeth that he was mindfull (of some) in his prayers without intermission. Besides in [Page 13]the acts of the Apostles it is sayd that whilst S. Peeter was kept in prison Prayer was made by the Church without in­termission to God for him. Act. 12 By which words it doth clearely appeare that a true Christian in euery worke, euen when he sleepeth, doth alwayse pray: which cannot betrue, vnlesse by prayer, we vnder­stand the continuall desire of the mind,Prayer a conti­nuall de­sire of the mind A simi­litude. which is alwayse flourishing, and mouing in the heart: For euen as one in prison bound with iron fet­ters of great weight moued with the irksomnesse of the miseries and affliction which he suffereth, doth vehemētly desire and seeke his libertie; and, if he shal conceiue any [Page 14]hope of his deliuery he in­cessantly wisheth and desi­reth to be freed from that imprisonment: So doubt­lesse euery Christian who is not ignorant, how vehemēt­ly he is incited to sinne by the flesh, the world, and the diuell, and how many, and various kinds of troubles he suffers in this vale of mise­ries, and to how many and how great perills and dan­gers of this life he is expo­sed, is dayly forced and cō ­pelled euery moment to de­sire the ayd and assistance of gods diuine grace. Where­by he may att length freed from these euills fly vp to the most cleere sight of God, and to the fruition of aeter­nall [Page 15]happinesse. And this de­sire is oftentimes in holy writt vnderstood to be as a certeine crye in the eares of God, Our Lord, Psal. 9. sayth the Pro­phet David, hath heard the crye of the poore. For the desi­re of those who are troubled and afflicted doth quickly come to the presēce of God, and makes a great crye in his eares. And because in the hearts of the godly this desi­re doth neuer cease, but is incessantly moved, and stir­red, and alwayse seeketh and imploreth the diuine as­sistance, euen whether they are then a wake or sleepe, or eate or drinke or what else so euer they doe, they are rightly sayd alwayse to [Page 16]pray and without intermis­sion. Which moveth S. Au­gustin to say,Epist. 112. c. 9. ad Dro­bam. Pray yee with­out intermission, what other thing doth it meane, then desire without intermission aeternel li­fe? let vs desire this of our Lord, and we alwayse pray. Thus S. Augustin: without this de­sire noe muttering of words though neuer so prolix can open the eares of his diuine Majestie. But this desire of it selfe if it be fervent, alt­hough there be no noyse at all of words, doth most easi­lie penetrate, and without any delay obteines a present hearing, as we shal declare more plainely heereafter.

Whosoeuer therefore shal vnderstand this saying of [Page 17]Christ according to this sense, shal in my opinion rightly vnderstād it, neyther can wee other ise easilie conceiue any man alwayse to pray to God, and to spend both night and day without intermissiō in prayer: But by this desire which in the heart of holy men is neuer extin­guished God is alwayse and incessantly prayed vnto, and by it wee knoke per­petuallie at the gates of his diuine mercy for the obtai­ning of his grace and assi­stance. Therefore it is most true which Christ sayd,Lu. 18. we ought alwayse to pray and not to giue ouer But not soe that any sett prayer formed by words must alwayse be vttered by [Page 18]vs eyther by our mouth or mind, but that no moment of time doe passe vs where in we doe not desire the ayde of his grace and euerlasting happinesse. But because we are to speake somewhat mo­re heereafter of this mat­tere. Therefore we will now produce some reasons, w­hich if we shal diligently ob­serue they will both encou­rage vs to shalke of sloath and with more diligence and and facilitie stirre vs vp to pray.

The first reason why God is to be prayed vnto. CHAP. II.

THis ought first of all to moue vs,A simi­litude. that prayer is like to a certeine golden ro­pe or chaine lett downe from heaven, by which we cndea­vour to draw God to vs whe­reas in deed we are more truly drawne by him. For so it is as if one standing in a higher place and wold draw another from below he let­teth downe some cord or li­ne vnto him, on which he laying hould, and with all his forces drawing is att last ele­vated to the topp. This rope [Page 20]or golden Chaine holy S. Dionisius calleth prayer,Cap. 3. de di­uinis nomi­bus. which truly is let downe to vs from heauen, and by God himselfe fastened to our hearts: for no man truly and heartily prayes, if he be not inspired by God,2. Cor. 3. Seing we are not of our selues, as Saint Paul sayth, Sufficient to thinke any thing that is good, but our suf­ficiency is of God. This line the­refore is let downe vnto vs, that we continuallic hanging at it may att last be lifted vp to heauen to the fruition of God. But let vs lay open this matter yett more at large. When one considers deepely on the one side the infinite goodnesse, pietie, and beni­gnitie of God, and on the [Page 21]other side his owne pouer­tie, want, and miseric, then is he presently forced to see­ke after the ayde, comfort and presence of God his most benigne Creator and Protector, as the kingly Pro­phet Sayth,Psalm. 26. I haue sought after thy countenance, O Lord I will seeke after thy countenance. And when he beleives that he is truly present, then he expo­seth and discouereth his mi­series and necessities, then he doubleth his desires, then with many teares and sithes he imploreth the diuine goodnesse, that he would be graciouslic pleased to helpe him in his necessities, and not to forsake him in these his afflictions, and to assist [Page 22]him with his helping grace, by wich he may in all things best please his diuine Maje­stie. And whē the soule doth this, what other thing doth it but seeme to be drawne vp to God by this line or cord of prayer? What els doth it but striue to be sweetly bound vnto hits Creator? What doth it, but labour to conioyne its vnderstanding with the incomprehensible light of his diuine Majestie? What cls doth it, but vnite its affections, with his vn­speakeable goodnesse? La­stly what other thing doth it, but elevates the mind aboue all things created, soe that att last it is made one spirit with God, fast bound vnto [Page 23]him with this golden line or chaine of prayer. Behold now what kind of bond this prayer is. O line more then golden! O chaine aboue all iewells to be desired! O most sweet bond of loue; who would not most willingly be bound with this most soft, and silken cord? Or lastly who doth not desire from the bottomè of his heart to repose himselfe in the armes of so loving à Prince, so po­tent a King? Verely this onely cogitation if it were deepely considered, might suffice to inflame the most frozen heart, and to stirre it vp to frequēt this holy exer­cise of prayer: And the ra­ther, for that euery one, how [Page 24]miserable a sinner so euer­he be, may, and ought with­out all question to hope, that his diuine Majestie though incomparablie high and supereminēt, yet neuer­thelesse is so loving soe sweeet, and so mercifull, that he doth not disdeigne to in­cline his most sacred eares vnto our prayers, so that we haue a purpose heereafter to resist sinne. For almightie God is soe willing and pro­pense to forgiue our sinnes, and loueth our soules so dea­rely, that though he be the supreme Lord Paramount, and gouernour of the world, and wee nothing but vnclea­ne durt and ashes, yet doth he not contemne our mise­rie, [Page 25]nor keepe in memorie our old sinnes be they neuer so great; but presently being attentine vnto our grifes, and moued with our teares, grants our desires, and par­dons our offences: and which is more, preuents vs so with his grace, that wee are by him stirred vp to pray befo­re we beginne to pray. O in­estimable loue of God! O in­comparable clemencie! So deepely is God almightie in loue with our soules, that he doth as it were studie sweetly t'intice and allure vs, and en­deavoureth by all meanes to draw vs to meditate and con­template the splendor of his glory, to imbrace the large­pesse of his bounty, to tast of [Page 26]his pleasing sweetnesse, and lastly to kisse the vnspeakea­ble delights of his mouth. O miserable and vnhappie men, who doe not striue with all theire forcesto be drawne with this silken cord! But more miserable they, who doe not follow so sweet a draught, but of all, most mi­serable and vnhappie are those, who being so drawne doe wittingly refuse, and spurne against this ineffable clemency of almightie God. And this may suffice for the first reason or motiue to prayer.

The second reason why God is to be prayed vnto. CHAP. III.

BVt now let vs come to the second reason which may edge vs to this exercise of prayer. It is most certaine that mans cheifest good, is beatitude, which is constitu­ted, and ordeined by God as the last end of man. To this end no man can attaine, but by fitt meanes condu­cing thereunto. And these (among many others) be two, which whosoeuer hath shall neuer want any thing necessarie for the obteining of this happinesse. These two [Page 28]are prayer and good workes. In these two as we reade in the Acts of the Apostles, Cornelius the Centurion was very well exercised, and by them, did so please God, that though he were yet a heathen or Ethnicke, it was sayd vnto him by the mouth of an Angell, Thy prayers and thy almesdeeds haue ascended into remembrance in sight of God. whosoeuer then shal exerci­se himselfe wel in these two, that is, prayer and good wor­kes, shall not be destitute of any thing that may helpe him to obteine this end of his saluation.

But God will also further haue vs to hūble our selues in the sight of his diuine Maje­stie, [Page 29]acknowledging our selues not to be able of our owne forces to doe any thing worthy of his acceptance: but that a good life, that is, the life of good workes is to be obteined from him by prayer, and by this meanes to come to our last end, which is aeternall happinese: By cause therefore no man can come vnto this end with­out the grace of good wor­kes, and man obteines not this grace but by prayer; It followeth that if we will es­cape aeternall miserie, and possesse aeternal ioy in hea­ven we must dayly exercise our selues in prayer.

Let no man here obiect vnto me that absurd and ri­diculous [Page 30]reason of the fore kmowledge of God, which cannot be frustrated or de­ceiued: God, say they, in his know ledge seeth all things shall be before they come to passe. For exāple, without all question he knoweth, whe­ther I shal be saved or ad­iudged to perpetuall tor­ments: and if he knweth me to be saved, I haue no need to pray, by cause without any prayer of mine I shall be sa­ved, to wit, by vertue of his foreknowledge, which can­not be deceiued: But if he knowes me to be dāned, no prayers of myne can helpe or avayle me, seing Gods fo­reknowledge cannot be fru­strated. This very dilemma [Page 31]hath indeed seduced many: But how deceipt full it is, we shal presently perceiue, if we make a litle try all, how small force it hath in other things: For example sake;Conue­nient e­xempes. he that is sicke of any dissease, by this reason shal take noe phisic­ke, for God knowes whether he shall liue or die of this infirmitie: But if he forek­nowes him to liue, then he hath no neede of medicine at all, for without all que­stion he shall recouer with­out it; for the diuine forek­now lege cānot be deceiued: But if God foresees that he shall die of this disease, no phisike can helpe him, for that he foreseeth shall be, and can by no meanes be avoy­ded. [Page 32]So by this reason you see, the Commodious art of phisike is quite taken away. But let vs trye in another. The husband man may say, I will not plough my land, for God fore seeth whether it will bring forth fruit or no this next yeare: if he fore­seeth that it wil bring forth fruit, it will doe it without any labour: If he know al­so it will not, my labour will be in vaine. And thus you see all husbandrie is to delayd aside. And soe will it fall out in other things if we examine them. Thus is the weakenesse, and the wicked nesse of this former discour­se made euident: by cause by it neyther the sicke man shall [Page 33]take any phisicke, nor the ploughman tille his land. Wherefore as the husband man can expect no fruit from the earth, vn lesse he shall plough and sowe the sa­me, nor the sicke man expect health, vn lesse he shall vse the art of phisicke, anh obey the preceps of the phisitian. So no Christian can euer co­me vnto aeternall happines­se, but by leading a godly li­fe, which he cannot atteine vnto but by prayer. And we see by experience, that sicke people would die, if they did not vse the art, and follow the councell of their Doctor, and fe ilds without plowing. And good seede vould bring forth no fruit: Soe can we [Page 34]neyther euer thinke or ex­pect without prayer and good pious workesto obtaine eternall ioy, and happinesse. For although God almightie hath ordeined this eternall beatitude for mans last end, yet he will not that we attai­ne vnto it without the pro­portionable meanes which he hath appointed for it. For vnlesse a man heere begin­neth a good life, lett him ne­uer expect the glory which is inthe other: and good life let no man looke for, vnlesse he beggeth it att the hands of God by dayly prayer. We must therefore beginne with prayer, from whence pro­ceedes good life, by which at last, we are brought vnto [Page 35]the heavenly glory, which is the most cleere vision of al­mihtie God, of which whilst we are deprived, we must needes thinke our selues most miserable and vnhap­pie men.

And this most manifestly appeares, by the vnsatiable desire of ovr soules, which never are quiet, but still la­bouring and endeavouring to find out some thing that might satiate and fill vs. And this we thinke to find, ey­ther in having riches, or pleasures, or honours, or in all of them together; and yet it will not be. From hence proceedes that theire is ne­ver an end of desiring these things, and for the obtei­ning [Page 36]of these things all good order is broken, and a gene­rall confusion of all things brought into the world. Yet nothing of all these can sa­tiate our desires, which are of so large an extent and ca­pacitie, that they cannot be satisfide, but with the chei­fest good which is God him­selfe. The contemplation therefore and fruition of this good, is aboue all things to be desired, this onely sa­tisfieth, this banisheth all longing. But this cannot be obteined but by good life, nor good life without prayer; where by it appeares that whosoever desires to in ioy this happinesse, must cheife­ly aboue all things be in­tent [Page 37]to this holy exercise of prayer. Thus much for the second reason.

The third reason why God in to be prayed vnto. CHAP. II.

IN this third place it will not a litle stirre vs vp, that Christ Iesus himselfe hath warned vs with his owne mouth to be sedulous in prayer: we ought alwayse to pray. For who knowes bet­ter how to instruct vs in tho­se things that belong to our eternal saluation, then the sonne of Almightie God, in whome God the father pla­ced the treasures of his wise­dome [Page 38]and knowledge, and who for that purpose discen­ded into this world, to show vs the right way to our hea­venly countrie. Or who will endeavour with more effica­cy to teach vs the way, then hee, who for the loue of vs hath vndergonne the most troublesome, most ignomi­nious, and most painfull and contemptible death of the Crosse

Neyther hath he onely ad­monished vs of the necessi­tie of praying continuallie; but he hath likewise promi­sed, that we shall obteine any thing we desire of him in prayer saying: Aske, and yee shall receiue, seeke, and yee shal find, knocke and is shall [Page 39]be opened vnto yee. This, Iesus Christ the sonne of God, who is truth it selfe, hath pro­missed with his owne mouth. Let vs therefore flie vnto the throne of his clemency, and lett vs there continuallie pray, for the grace of good life and perseuerāce in good workes, nothing doubting but he wil more willingly and liberallie grant our re­quests, then we know to begg or demād them at his hands.

Therefore seing he hath taught vs the necessitie of prayer, and that we ought alwayse to pray, it cannot be doubtfull to any, but that aboue all things, it is dayly and houerly to be practissed; And especiallie of vs Chri­stians, [Page 40]who wander in the miseries of this world exi­led from the face of our hea­venly father, it is so necessa­rie for vs to obey this who­lesome councell of Christ, that if any one shall deter­minately resolue with him­selfe not to pray, he sinneth mortally, And which is more, whosoeuer shall maliciously neglect to pray, having time and opportunitie, and chei­fely; when he seeth himselfe in danger to fall into sinne: such negligence may like wise be mortall, although the negligence of its owne natu­re be but a venial sinne, grea­ter or lesser according to the greatnesse of the negli­gence.

But if wee shall more dili­gently discusse the words of our Saviour, the necessitie of prayer will yet more mani­festly appeare. The saluation certeinly of euery Christian depends of God, whome we must dayly implore for ob­taining of the same, and be­cause this saluation of ours is in continual danger, and that euery one is bound to procure it with all the care and diligence he can, hence is it that euery moment, we are bound to pray to God for it, alwaise to lift vp our eyes to heauen, alwayse to lift vp our hearts to God, seing it is not to be obteined by any other meanes then from him and by him.

Neyther must we onely pray for our owne salvation, but also for the saluation of our neighbours For as euery one is bound to succour and releiue him when he seeth him in corporall and tempo­ral necessitye: soe is he much more bound, when he­seeth him in any spirituall danger of his soul, to releiue him. And at this present ti­me we haue most neede to pray, seing the times be such, and so dangerous, as they now be, sinners being so multiplied vpon the earth, and sinne it selfe so dayly en­creased as we see it is. Now adayes sinne is applauded and commended as Iustice, and good workes reputed [Page 43]sinnes. Now to sim is to doe welle, and contrary wise, to doe well, to sinne. Woe be vn­to vs that are borne in these miserable times! In which (with teares I speake) who­soeuer indureth with the zea­le and feare of God, behol­deth the manners and con­versation of the people, he will presently be moved to greife and teares. This ve­ry consideration ought iust­ly to moue vs, that being humbled and truly sorrie for our sinnes, we should by prayer lye continuallie knoc­king at the Gates of Gods mercy and clemency, not onely for our owne safety, but also for the recouery of our neighbours, whome we [Page 44]see in so miserable and ex­treame danger of theire souls, from whence they can­not arise, but by continuall prayer, and imploring of Gods diuine assistance.

The fourth and last reason why God ought to be prayed vnto. CHAP. V.

THe fourth and last rea­son may be gathered af­ter this manner. There is noe man, clothed with this mortall flesh, who hath not sometimes finned, and high­ly offended the Maiestie of God, nor that hath any war­rant or securitie, heereaf­ter [Page 45]not to sinne. And in this respect it is most necessary for vs by dayly prayer, not onely to seeke, that he would graciously pardon and for­giue our former sinnes: But also that he would be plea­sed to prevent vs with his grace, lest we fall againe in­to other sinnes, through which we may incurre eter­nal punishment.

And first there is no man whose soul hath once been infected with sinne, that cer­teinly knowes, whether he be in the grace of God or noe, vnlesse it be reuealed vnto him. Wherefore Salo­mon sayth in his booke of Ecclesiastes There be iust, and wise men and theire workes [Page 46]be in the hands of God, and yet man knoweth not whether he be worthy of loue or hatred, but all things are kept vncertaine vnto the last, that is, all things are left to the last examine, where nothing shall be hid­den, not the least thought that hath entered into mans herat shalbe concealed from the most strict iudge.

But, although no man in this estate of life knowes certeinty whether he be in state of grace or noe, yet by certeine coniectures he may vndoubtedly beleeue it: and especiallie, when he knowes not that his cons­cience is charged with any mortall sinne, of which he hath not heere to fore repen­ted, [Page 47]or which he hath not discouered to his ghostly fa­ther, or doth intend to dis­couer at his first opportuni­tie: And if moreouer he finds himselfe inclined to doe and put in execution, those things which belong to the honour of God, if he be delighted to heare holy scriptures, to be often pre­sent at diuine seruice, and be resolute by Gods gra­ce, so much as is in his po­wer to absteine from all con­tagion of sinne. This man doubtlesse may belecue that he is in the state of grace, but as I sayd before, no man can certeinly know this, vn­lesse he be speciallie illumi­nated from aboue. And for [Page 48]this cause it is necessarie for all men to cōteine them­selues within the limitts and bounds of feare, and to be perseuerantly knocking at the gates of gods mercy. To this feare doth the holy scripture perswade vs saying Be not without feare of the for­giuenesse of thy sinns. And tru­ly this feare will so much helpe and avayle vs, that if the greife before taken for our sinns were not sufficient, Almightie god now appro­uing of this feare, and wit­hall accepting of the prayer, which this feare begetteth, it wil satisfie Gods wroth, and obteine mercy and par­don of all his sinnes before committed.

Moreouer if we grant the­re be any man that knowes he hath full remission of all his sinnes, and that he be wholy reconciled to God, and certeinly in his grace: yet may such an one very well doubt, whether he may not fall from this so happie an estate; seing that there is no man so confirmed in grace, but that he may fall from it: wherefore S. Paul giues this councell to the Romans: Thoustandest by fay­th, Ro. 11. be not Onerwise but feare as if he should say, if tho­rough fayth any one be in state of grace, let him not therefore presume of him­selfe, but let him rather fea­re, seing he may so easily [Page 50]fall. No man can be secure in this world as S. Paul li­kewise sayth to the Co­rinthians: He that thinketh himselfe to stand, 2. Cor. 10. lett him take heed he fals not. Wherefore it is most necessarie for vs to lift vp our eyes and hands to heaven, and with most humble & heartie prayers to intreate of God, to grant vs the grace of perseverance; least we fal from this happie estate we are in by his grace: For we reade of many; whoe haue stood vp like pillers a long time in the Church of Christ, and haue shined like as burning lamps of sancti­tie, yet because they haue not conteined themselues within the limitts of this [Page 51]humble feare, they haue fal­len headlong into the bot­tomelesse pitt of hell, not onely to their owne ruine and infamie but the ruine of many others, which, here but that I feare to be te­dious, I could confirme by the authoritie of holy do­ctors, and indubitable hi­stories of the Church.

Now out of this we haue heere sayd, it appeares to euery man that we ought al­wayse to pray, as well for the obteining pardon of our sinns, as also to avoyde the imminent dangers we may so easily fall into. And thus having treated of these foure reasons, so much (I hope.) as is sufficient, I will [Page 52]now speake something of the fruit of prayer which I promised to doe in this se­cond part.

CHAP. I.

IT will not be very hard for vs to know which way of prayer is most proffitable, if the three things wee pre­sently shall treat of be once rightly vnderstood. The first is,1 to what thing we should cheifely be attentiue in [Page 86]our prayer, whether to the words, or to the sense of the words, or whither rather to him to whome we powre forth our prayers.2 The se­cond is how long or short a time it is conuenient for vs to spend in prayer, to witt, whether we should make long or shòrt prayers.3 The third and last is, whether to pray in mind onely, or to pray both in mind and speech be more availeable to our soule, and more accepta­ble to God, which three wayes, when we haue exami­ned, it will easilie appeare which is the most excellent, and to be preferred before the rest. Wherefore we will a part speake some thing of [Page 87]each of them, that is, of attention, of prolixitie or length, and of pronuntia­tion.

To what thing we ought cheifely to attend when we pray. CHAP. II.

LEt vs now examine whi­ther the force of our in­tention is to be directed, whether to the words, or to the sense, or rather to him whome we pray. And first of all I affirme that if there be any man of such dexteritie in praying, that he can at one and the same time attend vnto them all together, so that his attention to the [Page 88]words, or to the sense of the words, diminisheth nothing of the attention of his mind to God: that way of prayer is most powerfull.One at­tentïon commo­ny hin­dereth another. But be­cause it cannot be, or very hardly, but that one of these attentions must needs hin­der the other, let vs perticu­larly see which of the three is most perfect. No man (who will diligently examine this businesse) can doubt, but the attention which is derected vnto God considered in it selfe is the most perfect, and that most meritorious, that is, if it be not more remisse, then that which is directed to the words, or the sense of the words before God. And this I will not haue vn­derstood, [Page 89]in those prayers only which we voluntarily say and of our owne accord, but in all others, euen those to wich we are bound, eyther by wow, or by the constitu­tions of the Church.

There be many doubtlesse whoe haue so weake and scrupulous consciences, that for feare least they should overslipp any litle word, or passe any sillable in the diui­ne office, they bend all their forces and strength of their mind to the distinct pro­nuntiation of the words. And such I doe verily belee­ue doe seldome or never tast the sweetness of prayer, for which the ancient fathers first ordained the diuine of­fice, [Page 90]which we call the cano­nicall howres.Vvhy the canoni­cal hou­res vvere enstitu­ted. For these an­cient and holy men had this theire prefixed end, and it was theire studie and inten­tion, that the minds of the Preists (who are the media­tors betwixt God and the people) should by these offi­ces, be more stirred vp to the contemplation of God, and be more inflamed with his love. Wherefore if any one shalbe so farre forth at­tentiue, to expresse his words, that he doth not co­me vnto the end and scope, which those holy fathers proposed vnto them selues in theise diuine offices, I cānotapproue of such prayer as the best, or iudge it more [Page 91]fruitfull or meritorious then the other.

But I would not heere by, that those, who so hastily huddle ouer theire prayer, that they scarsely vnderstād themselues, not considering eyther the excellēcy of him to whome they pray, nor the sense of the words: I would not I say, that by these my words such negligent people should pretend vnto them­selues any the least defence of theire sloath and negli­gence. For I doe not speake this with any intention to condemne them,Atten­tion to the vvords satis­fiethe precept. whose at­tentions are transported to the words, (because I doubt not but that they satisfie the precèpt) but rather to per­swade [Page 92]them to the other way of prayer, which is more ex­cellent and more proffitable.

But they who cheifly at­tend to the sense of the words, may sometimes per­happs receiue some litle sweetnesse, and spirituall comfort in their souls: But surely they doe not receiue that most excellent comfort and sweetnesse which ariseth from the vnion and coniun­ction of our soules with God For it may sometimes also happen,The svveet­nesse vvhich comes from the sense of the vvords is farre lesse thē that comes by a thought vpon God. that by one plea­sing sentence of holy scrip­ture, being deepely rumi­nated, one may atteine vnto some small sparkle of this most excellent sweetnesse: but that which proceeds out [Page 93]of the consideration of any part of scripture, is farre more weake, farre more re­misse, then that which pro­ceedes from the fountaine it selfe of his divinitie. For Gods holy writt though it proceedes from himselfe, yett it is notwithstanding à creature, and what crea­ture, or what created thing soeuer possesseth our minds, be it neuer so excellent, that thing is interposed betwixt God and vs, so that it is but a lett vnto our minds, that we cannot so in wardly be vnited with God, and therefore deminisheth that admirable sweetnesse which proceedes frō that fountaine it selfe wherefore although [Page 94]they who attend onely to the sense of the words perceiue or find a litle sweetnesse, yet are they farre short of that pure sweetnesse which those onely tast, who thinke of nothing but God himselfe and haue nothing interpo­sed betwixt God and their minds, but are vnited who­ly to him, which can neuer be, vnlesse the mind relin­quish the cogitation of eue­ry imaginable thing or fan­tasie, and presenteth nothing to it selfe but God only, for then are we most perfectly vnited and immediatly con­ioyned to our heavēly Crea­tor. To whome when we find our harts so to adhere, and be as it were firmely fi­xed, [Page 95]presently beginneth soe pleasant a tast of sweetnesse, as no man can expresse, but he only to whome it hath pleased almightie God to grant it.

But obserue this, that that thought or cogitation which the mind formeth or sha­peth to it selfe of God, must not be vnder any colour or light or figure or any other corporal likenesse: for all these things are created and so not God, whereas we seeke the vnion and coniun­ction of our selues with God only, and not with any ot­her thing distinct from him.

If therefore one goeth ab­out to thinke of God him­selfe, let him with his vnder­standing [Page 96]flie aboue all things created,Hovv vvemay atteine to the concei­ving of God a­lone. conceiueing in his mind a thing most high, most excellent, and by infi­nite degrees surpassing all other things imaginable. This if he can doe without the apprehension of anie light, colour, figure or like­nesse, as I sayd before, then hath he apprehended God himselfe. In which affaire if thou wilt continue and di­ligently imploy thy selfe, thou shalt at last atteine to that vnspeakable sweet ness and withall obteine the three fould fruit of thy prayer.

But if in the beginning this way seeme difficult to any one,The medita­tion of the hu­manitie of Christ leadeth to higher contem­plation of God. let him first exer­cise himselfe in thinking [Page 97]vpon Iesus Christ, who is both true God and true man; let him therefore fix the eye of his vnderstanding vpon him as true God, cal­ling to remembrance his holy Incarnation, birth, painfull labours and cruel death: Let him consider li­kewise his heavenly glory, where with he now shineth, sitting att the right hand of his father. Whosoever shall diligently exercise himsel­fe in these or any other meditation of Christ. Or more proportionable for him, shall easily from his most sacred humanitie, mount to the contemplation of the most vnspeakeable inscrutable diuine Majestie [Page 96]of God. For this is the nec­rest way that leadeth vs to the tast of that most pure and diuine sweetnesse.

And if perchance he can­not yet atteine vnto this in­ward comfort and sweetnes­se, almightie God withdra­wing himselfe, eyther be­cause as yet, he seeth it will but litle proffitt him, or because he is not fervent enough, or sufficiētly atten­tiue, considering the great­nesse and dignitie of the thing he desires, yet for all this he shall not loose the re­ward of his prayer.

The best therefore and most pure way of prayer is,The most perfect vvay of prayer. if one after he hath most se­riously recollected himsel­fe, [Page 97]and directed his mind with all his force vnto God himselfe, (who is verely the­re present) doth offer vnto him from the bottome of his heart, and with a pure affe­ction; the prayers which he is about to say, whether he vnderstand them or not, it is not materiall, and shal soe fix his mind vpon God, that his imagination wāders not: Such an one shal proffit mo­re in the love of God (which is the end of prayer) then if he were never so attentiue to the words, or sense of them. For this setling of his mind vpon God, is for the most part accompanied with such an eleuation of heart that, the mind, having forgotten [Page 98]all earthly things, many ti­mes knoweth not where it is, or what it doth, as if a man were become a meere stran­ger to himselfe; and the spi­rit is sometimes soe greatly moved, that vnadvisedly it cryes out, or doth some other action, which imme­diately after a man remem­bers not, because the spiritt worketh so mightily in him, that he can by no meanes suppresse those actions in himselfe. And as the holy fathers (whoe in this art we­re very expert and skilfull) affirme, there is oftentimes so great sweetnesse tasted in prayer, that it even redoun­deth to the flesh, so that the flesh is made pertaker of [Page 99]so great sweetnesse, and such as it never tasted befo­re. To which the Prophet David accordeth saying, My heart and flesh have exul­ted in the living God, as if he should say, my heart through the bounteous overflowing of my spirit, hath received so wonderfull a sweetnesse from God, that my very flesh through delight of it is over come with ioy, and such, as I am not able to cōteine my selfe. This very exultation is as it were a sparkle of eter­nall life, which we shall in­ioy after the vniucrsall re­surection of our bodies, for then the glory of the soule shall so exceedingly aboūd, that it shall flow into the bo­die, [Page 100]and both soule and bo­die with this abundāce shal­be fullie satisfied.

Out of what hath heere beē sayd before in this chapter it may easily be gathered, that the cheifest attention to be vsed in prayer is to have continuallie in our memorie the presence of God, to w­hom we pray, and to fix him immoueablie before the eyes of our heart: which to doe, though in the begin­ning of this exercise, it be some what difficult and trou­ble some, yet by successe of time and vse of prayer, it will become more easie and more pleasant: but to them cheifely, whoe are most in­flamed with the spirit of de­uotion [Page 101]and contemplation. Now let vs passe to the next question

How long our prayer ought to be. CHAPT. III.

NOw in the second pla­ce we must inquire how long our prayer ought to be, for being it may be longer or shorter as we plea­se, therefore to know of what length or how short it must be, belongeth to the manner of prayer. I say therefore, that although Iesus Christ admonisheth vs alwayse to pray: it is not so to be vnder­stood (as we have declared in the first chapter) that we [Page 104]ought alwayse actuallie to pray, for no man is able so to continue, our weakenesse and frailtie being such: that it will not permitt vs to be still intent eyther to vocall or mentall prayer, without any intermission: yet no­twithstanding doth Christ admonish vs rightly, for that we are in continuall neede of Gods aide and assistance, which we must continuallie begge and intreate at his hands.

It hath pleased therefore some grave Authors to giue vs this rule, that we should so farre prolong our prayer,A simi­litude vn­till we have atteined the end for which it was first institu­ted. For as the phisitian ap­plieth [Page 105]no greater or stron­ger medecine to his pa­tient, then will serve to cure his disease, which is the end of the art of phi­sicke: Even soe must our prayer be, soe long till wee have atteined to the imme­diate end for which it was instituted. But the first, and cheifest end of prayer is the fervor of charitie, which is the healh of our soules. It is fervor then of charitie that God requireth of vs, for he doth despise the lu­kewarme, and in the Apo­calyps he preferrethe the key cold before him saying, I would thou wert hot or cold, Apoc. 9. but by cause thou art luke-arme, I will beginne to vomitt thee out of my [Page 106]mouth, See heere in how great hatred almightie God hath those that are luke-warme. Wherefore we must labour by all meanes possible to procure in our selves this feruency of charitie. For the obteining of which fervour, prayer is of all things most necessarie; which feruor so soone as we have obteined we are exceedingly enabled, with great alacritie to vn­dertake any worke what­soever we thinke to be most gratefull vnto almightie God, and for which att last we shal be rewarded with aeternal happinesse. We see then that our cheifest la­bour in prayer must be to inflame and sett our hearts [Page 207]on fire, with this fervency of charitie, and then, as it were, to spinne out our prayer so long vntill we ha­ve atteined vnto this our end. But when through the wearinsse of our frayle bo­die we find this heate or fer­vour in vs to grow cold, then must we desist and pray no longer, but presently applie our selves to some other workes of vertue. For if we shall suffer this fervour to be altogether ex tinguished in vs, we doe not onely not ob­teine our end intended in prayer, but also we giue no smal occasion to induce the contrarie. For so soone as this fervour by ouroverlēgth of prayer shall wax cold or [Page 108]remisse, we are presently destitute and forsaken of all inward comfort, whereby many times it comes to pas­se, that our minds are wan­dering abroad, seeking some thing pleasing and delight ful to our senses, which doth often introduce a dissolu­tion most pernitious to our soules, and drawes vs by litle and litle into many evills and inconueniences, which had not happened, if we had risen from prayer before, and not have suffered that burning fervour to have been vtterly extinguished in vs and therefore saint Augustine commendeth cer­taine Monkes in Egipt, for that they vsed short prayer, [Page 109] The brothers in Egipt, sayth he,Epist. 121. de orādo Deum are sayd to have often prayers but very short, and as it were ia­culatoire. Therefore doubt­lesse they vsed often, that they might often renew this fervor; and short, for no other cause, but that the fervour which they had got­ten in prayer, should not grow cold or remisse through length of prayer.

The cheifest care therefore of him that prayeth must be to nourish, and mainteine this fervour inkinled in his soul, and not to suffer it to die, nor to desist frō prayer, so long as it may be mainte­ned or increased, vnlesse­some great wearinesse of the bodie, and soe allwais by [Page 110]this end we ought to measu­re the length or shortnesse of our prayer. For as the phisi­tian (hauing reguard to the end of his art, which is the health of this bodie) tem­pers his medicine and giues it to his patient, not in so great a quantitie as he can, but in such as is convenient, eyther for gaigning or con­serving the health of his pa­tient. So he that prayeth must not prolong his prayer as long as he can, but so long as it is conuenient eyther for the getting or preserving of this fervour. And when he finds him­selfe through this vnion with God so gently infla­med, and sweetly affected, [Page 111]let him then goe in silence withsighes, and teares full of ioy and loue, and accom­plishe the remainder of his deuotions, according as the holy Ghost shall inspire him. For I would councell no man to giue over his prayer, so long as this fer­vour and heate indureth, vn­lesse there happens some thing which may be more to the honour and glorie of God, or of more necessitie to him that prayeth, or mo­re profitable to our neigh­bour: But soe soone as he finds himselfe through the weakenesse, and wearinesse of his body to be come cold and dull and drie, let him forthwith give ouer, and [Page 112]content himselfe ith w­hat he hath alreadie gai­gned, and applie himsel­fe to some occasion or o­ther, fitt for his state and calling, vntill some other opportunitie. But if that he be stirried vp againe by some new affection, let him by no meanes suffer it to die; but at least with some short and iaculatorie prayer, let him offer it, and himselfe vp to God, and desire his clemency towards him. For seing this affection, as we may very well imagine pro­ceedes and is stirred vpp in him by the holy Ghost, he may in no wise refuse it without great ingratitu­de [Page 113]vnto almightie God. Wherefore all businesse layd aside (so farre as necessi­tie will suffer) wee must follow and cherish this mo­tion, and not suffer it to pe­rish, and die in him by his negligence.

But heere some may say vnto me, how can he,Seculer persones may at­tend vn­to prayer pos­sibly who is in this life soe troubled with cares, so per­plexed with worldly occa­sions, and full of businesse, how can he attend soe strict­ly to prayer? Harken a litle to Saint Chrisostome, and he will answere,Chry­sost l. 5. ho. 79. de orat. He may and that very easily, may though he were in publick court, or if he were present before any tribunal, we have not, sayth [Page 114]the such need of ourspeech as of our thoughts not of the lifting vp of our hands as of our he­arts If thou hast thy mind in­flamed thou hast the perfection of prayer: thus he. Thou ma­yst pray therefore where­soeuer thou art, though thou beest in companie, thou mayest for à moment of ti­me with draw thy selfe,Prou. 9 and by stealth offer to God some litle prayer as the Scripture sayth stolne waters are the swe­eter. And truly prayers thus on the suddaine, and by stealth, as it were darted vp to heaven, doe oftenti­mes stirre vp our minds more vigorously, and more ardently inflame our hearts,Iacula­torie pra­yers. with that most excellent [Page 215]loue of God, and are inde­ede (as they affirme whome experience hath taught) most acceptable to our he­auently spouse Christ Iesus: but if thou canst by no mea­nes withdraw thy selfe from their sights with whome thou doest conuerse out of the respect thou bearest to them; yet mayest thou in their presence lift vp thy heart to God, whoe, thou art sure, is present with thee, and in a few words say vnto him with the Pro­phet David, Intend vnto my ayde, Psa. 37. Psa. 63. O Lord God of my salvation! Or this, incline vn­to my ayde o God. Then which words Cassianus af­firmeth, there can be none [Page 116]more powerfull and effica­cious. If thou shalt but in thy heart repeate these words, thy prayer shal peirce the heavens, and thus much thou maiest doe wheresoever thou beest,Lib. 1. collat. Patrū collat. 10. Wheresoever thou art, sayth S. Chrisostome, thou mayest erect thy altare, no place can hinder thee from dedicating thy selfe to God, if thout wer mending they shoes or was­hing dishes or what els soe­ver, thou mayest pray: it is lawfull for the servant what businesse soever he is about of his masters, to pray. In the court, in the market place, in the midst of never soe great a multitude of people a man may pray. Saint Paul prayed in the prison, [Page 117]the Prophet Hieremie in the durt,Act. 16 Hier. 38. E­z ech. 38. Da­niel. 9. & 13. Ionae 2 Lu. 23. Ezechias against the wall, Daniell in the lions denne, Ionas in the wha­les bellie, the theife on the Crosse, and all theise we­re heard praying in very few words. All this out of Saint Chrisostome in seue­rall places.

Whosoeuer therefore shall exercise himlselfe from ti­me to time after this man­ner, that is, now praying, then doeing some other good worke, still imployed eyther to gett this fervour of charitie, or in increa­sing or nourishing the sa­me, never suffering it (so farre as he is able) tho rough his negligence or fault [Page 118]to be extinguished, or to grow cold, nor suffers the good motions and inspira­tions of the holy Ghost to die in him without some fruit, he without all doubt in short time shal come vn­to that vnspeakble tranqui­litie of mind, and to such à pleasant ioy in heart as incomparablie surpasseth all wordly solace and content­ment, all ioy all laughing and meriment, all pleasure that heere can be affoorded or expected. And thus let vs come to the third qustion.

Wether the prayer of the heart onely is more aduantagious then that which is made both with heart and speech
CHAP. IV.

IT remaineth now that we treate whether prayer of the heart only, or prayer which is made with the he­art and lipps together be most proffitable vnto him that prayeth I doe pro­test heere, that it is not my intention, to affirme any thing in derogation of vo­call prayer, such as is eyther receiued by custome, or ordeined by the constitu­tions of the Church, or in­flicted [Page 120]by way of pennance, or assumed by vow or any other promise whatsoever, by which a man hath bound himlselfe to vocall prayer. But my opinion is, that w­hosoever is free from theise bonds, and in possession of his absolute libertie, and de­sires to serve God after the best purest and most pleasing way vnto him: it is farre mo­re proffitable for such an one to pray with his heart only, then with his tongue and heart together: Because as Saint Augustine in a certai­ne Epistle of his to Proba, speaking of the fruit of prayer, affirmeth, saying The office, of praying, is better per­formed by sithinge and mourning [Page 121]then by speech of lipps, Epist. 121. better by weeping then speaking. Which if it be so, verily the prayer of the heart, from whence the sorrow breaketh, is much more availeable then the wordes, which proceede from the lipps. And rightly by cause as saint Cyprian te­stifierh,De o­ratio­ne pau lo pòst princi­pium. God is the hearer of the heart not of the voyec, he is not to be moved by clamour or noyse, who sees the inward thoughts of the mind. Wherefore a poore Wretch who casteth himsel­fe prostrate on the earth, with great humilitie ack­nowledging himselfe to be a sinner, and laying open his miseries, pouring forth the bottome of his heart before God, not vttering words, [Page 122]but pittifull groanes: this poore soule without all que­stion shall soone obteine w­hat he requireth att Gods hand. Which appeares plai­nely to be true in Anna, the mother of Samuell. For she being barren earnestly desi­red att the hands of God, that he would giue her a son­ne, for which cause she often frequented the temple, im­ploring his diuine goodnes­se by dayly prayer, that he would be pleased to be pro­pitious, vnto her in this her suit, yet did she not forme any one word att all, but prayed in hart only, as the Scripture sayth, She prayed in her heart and novoyce was heard, for her lipps onely moved. Why [Page 123]doe I vse many words? By this only prayer that is of her heart she obteined what she asked; for she brought forth a sonne, whome she with so many teares and soe much sorrow had begged att the hands of God, and not with the noyse of her lipps and tongue. To this also doth saint Hierome agree expli­cating that of S. Mathewe, But thou when thou prayest en­ter into thy chamber, Math. 6. and having shutt the dore pray to thy father. It seemeth to me, sayth he, we are rather commanded to pray vnto our Lord, Hier. in cap. 6. with our thougts in our breast, then with our lipps, as we reade in the booke of Kings, that Anna did, her lipps, sayth the Scripture were moved, and [Page 124]hervoyce was not heard. Thus S. Hier. in this way of prayer vehemently moves his di­uine Majestie; and powerful­lie inclines him seedily to heare vs.

Moreouer the holy Ghost is our teacher and aduiser to this way of prayer as S. Paul testifieth,Ro. 8. who sayth, what we should pray, as we ought we know not; but the spiritt himselfe as­keth for vs with groanings in speakeable. As if he would say, we know not after what manner to aske any thing, but the spiritt of God inw­ardly stirring vp our hearts, makes vs with vnspeakeable groanings to aske, what is most fitting for our soules health.

Yet notwithstanding I doe not denie, but that some de­uout person may beginne his prayer with what wordes he pleaseth, from his lipps. But soe soone as ever he shall find himselfe a litle enkindled, and as it were set on fire with that sweet flame of the ho­ly Ghost, then it will be fitt for him to leave of vocall prayer, and follow the lea­ding of the diuine spiritt, and in silēce to permit him­selfe to be wholy gouerned by it. For as I sayd a litle aboue, the end which we should prefix to our selues in our prayer, is cheifely the fervour of charitie, with wh­ich we begin to be possessed, and inflamed then by de­vout [Page 126]prayer our minds are stirred vp and clevated vnto God on high. As soone the­refore as we find our selves to have atteined to this end, then must we striue by all meanes to continue it in vs: which to doe, without all doubt we have no better way, then to follow the lea­ding of the holy ghost, who­se conduct farre more ad­vanceth our affaire, then any words we can invent or bring forth. Wherefore must wee with all our might fol­low the instinct and motion of the holy spiritt, whether soever it shall leade vs, ney­ther neede we from thence forth vtter any words of our owne. Not vnlike vnto him, [Page 127]who after great labour and long travaile hath passed the sea,A simi­litude. and is arrived at his desi­red haven, then he forsaketh the shipp that brought him, and applieth himselfe wholy to the end and purpose for which he came, and is no more sollicitous for the poo­re vessayle that brought him thither: So also he that by the helpe and vse of vocall prayer, as by a shipp hath atteined vnto the inward consolation of his soule, and to this fervour of charitie in God, must then make it his cheifest care and study, that this fervour by no meanes grow cold, but then leaving of his vocall prayer, he must follow this holy spirit, who [Page 128]hath brought him to this fer­vour, wither soever it shall leade him: then he must not vse his owne words: but w­hatsoever the holy Ghost shal suggest vnto his heart, that let him desire, not with words, but with burning sig­hes of ioy.

But that thou mayst more certeinely know that this manner of prayer to wit, which is offered in spirit and mind, is more excellent then that which is perfor­med with speech and words, listen to that which Christ sayth in the ghospell,Ioā. 4. God is a spirit, and they that adore him, must adore him in spirit and veritie. Behold as God is a most spiritual thing, so doth [Page 129]he require a sacrifice most spirituall, therefore the prayer offered to him in spi­rit and mind is more acce­ptable then that, which is of­fered with the grosse pro­nountiation of words, which cannot be formed vithout corporall ayre. And let it not trouble thee that it is said in saint Iohn, adorare to, adore and not, orare to pray, for the one of theise cannot be donne without the other, for when God is prayed vn­to, then is he truly adored, and when he is adored, then is he also prayed vnto. God then requires, you see, to be adored in spirit and mind, of the most spirituall and elevated minds, for such as [Page 130]these he seeketh after, as S. Iohn sayth to adore him. Wherefore I feare not to say, that spirituall men, who have carefully exercised themselves in this manner of prayer, and have had theire hearts alwayse lifted vp to God, and have tasted of the sweetnesse of this fervour, (I fcare not I say to affirme) that they have much more profited by this prayer of the heart, then if they had repeated innumerable psal­mes and prayers, as very many doe, overburthening their minds, and by that meanes so excluding them­selves from the end of their prayer, that they never tast any spirituall sweetnesse att all.

And without all question, the desire of running over such a multitude of prayers, doth oftentimes hinder and divert Gods holy visitation from their hearts, which otherwise he would be very readie to give them. Forli­keas the sunne sends forth the beames of light to euery place, so is almightie God most readie to powre into euery one of vs this boun­teous sweetnesse, if the pas­sages into our minds be not with our multitude of words, as with certeine thike and condensed clouds, hindered and blockt vp; whereas we should be intent to nothing att all but God, and that with all our desires, and minds, if [Page 132]we wilbe pertakers of this sweetnesse. But such persons attend not to God, but to the quicke pronouncing of a great many words, neyther doe they consider the pre­sence of his diuine Majestie, but with how great celeritie, and speede they can runne over such a number of psal­mes, and prayers, with which studie and desire, they doe so busie and ouerwhelme theire minds, as not one dropp, of this sweetnesse can fall vpon them: and yet they perswade themselves that they please God most, in­somuch that they cannot sa­tisfie rheir consciences, vn­till they have prayed their stinted number of deuotiōs. [Page 133]And if by chance any part of them (I doe not meane of such as are commanded by the Church, but which they have vndertaken of their ow­ne accord to say) be left vn­sayd; alas poore soules, how great a scruple doe they for­me in their consciences? How miserablie doe they torture their minds? Not marking that saint Hierome sayth,Citet by Gratian in cap. nōme­diocri­ter de conse­cratio­ne dist. 5. The saying or repeating of fiue psalmes with puritie of heart, and spirituall ioy, is better then the repeating of the whole psalter, with a troubled and di­stracted mind. And it is much more to be wondred at, that they will not marke what Christ sayth in the ghospell admonishing them that pray, [Page 134] When ye are praying, speake not much: Mat. 6 yet must you not thinke, that Christ is dis­pleased with long prayer seing it is read of himselfe that He was long in prayer, Luc. 6. but that we should not trust in the multitude of our prayers, and especiallie the affection of the mind being not pre­sent, nor that we should thinke him to be more mo­ved with the multitude of words, then the affection of the heart. But contrary, he is more moved with one only true affectionate and inward lifting vp of the mind, then with all the prayers we can say, voyd of affection. Whe­reupon saint Augustin sayth,Epist. 121. ad It is one thing to speake much, it [Page 135]is an other to be well affected. Proba cap. 10 He speaketh much to God that sure thinketh he can move his clemency by a long and a numerous company of words, by which God is not moved att all; but with the sincere affections of the sou­le. For the clamour or noyse of the tougne maketh a very dull sound in his eares, and the vehement burning of the affection moveth him in­stantly, because God is mo­re delighted with our affe­ctions then voyces, and them most that are accom­panied with sighes and tea­res. For this manner of praying doth as it were over­come God, who otherwise is inuincible, and this doubt­lesse [Page 136]is better performed and offered to God in spirit and mind, then with any words formed with the mouth. For the spirit soe soone as it is moved and a litle sett on fire, executeth its office with farre more ce­leritie, then the motion of the lipps, or the corporal for­ming of words is able to doe. By which that is made appa­rent, which we have so long discoursed of, to witt that the prayer of the mind and spirit onely is more power­ful with God, and more to be esteemed and practized by vs. For the motion and agitation of the lipps is slo­wer, and the corporal weight of the tongue pronouncing [Page 137]the words is lesse apt for the purpose. And not onely this, but the now opening now shutting of the mouth is mo­re laborious, then that it can assist the spirit or mind in any thing, especiallie it being once inflamed and set on fire by this diuine love. For then it is caried with so great celeritie and swiftnes­se, that neyther the lipps, mouth, or tongue are able to follow it, and if they doe follow, they helpe it in no­thing, but are rather trou­ble some and full of molesta­tion.

I could wish therefore that who are delighted in prayer, and willingly spend their ti­me in it, and cheifely such [Page 138]as haue both time and leysu­re enough to imploy the­rein, I could wish, I say, they would not soe vnproffitably burthen themselues, with so great a multitude of vocal prayers; but that time (vhich they spend in them) to so litle profitt, they would spēd in setting their affections on fire towards God, that so at last they may atteine to some tast of that vnspeakable sweetnesse, which God que­stionlesse will powre vpon their soules. which will easilie be brought to passe, if that they doe worthily prepare themselues, and proceede to the manner we haue before set downe. That is, first, that they offer themselues in all [Page 139]humilitie to God, then di­ligently performe their prayers with a true and iust attention of mind; and la­stly doe their best indeavour to finish their prayers with all attention of heart. They may also beginne their de­uotions with some vocall prayer, such as they haue heeretofore been accusto­med to be inflamed with; but then finding themselves thus inflamed, sweetly affe­cted, and drawne by al­mightie God, in Gods name leaving off their vocall prayer, let them with teares and sighes follow the tract of the holy ghost, whither soe­uer it shal leade them, then begging instātly at the hands [Page 140]of almightie God whatsoe­ver the holy spirit shal inspi­re them, but cheifely that it would please, his diuine Ma­jestie not to forsake them, but that he would gracious­lie grant them what in his diuine knowledge and wise­dome, he seeth most neces­sarie for theire soules health. And if they proceede accor­ding to this manner, they shal not only grow and be­come more acceptable to God, but shall also dayly profitt more and more in fervour of charitie, and be­come like vnto those most heavenly and angelicall spiritts, which dayly behold and contemplate the face of God. And why should they [Page 141]not (though heere lying vpon earth and couered with this corruptible flesh) be sayd to be like Angells? Seing they pray as the ble­sed Angells doe, that is in spirit, seing also they tast the same sweetnesse which the blessed Angells doe, and seing lastly they doe heere on earth find in themselues a pledge or earnest peny of their future happinesse, which these blessed Angells doe now inioy? In soe much that there is nothing wāting to them but the beatificall vision of Gods glory, which so soone as they haue shaken of this vayle of mortall flesh they shall inioy in heaven.