The translator to the Reader.  
A Man that list diligently to consider & deeply to weigh the wonderful change which universally every age bringeth, and worketh in all worldly things, shall perceive that it seemeth in manner not to be the world that before it was, but rather (in comparison) the first consummate and ended, a new substitute and succeeding in the place thereof: And whither a man like to observe the same in matters of great weight, or else of less importance, he shall not want cause to wonder to see such mutation in all things. But were it so, that this change were for the better, than might man justly receive comfort by the consideration thereof. But alas it is so far from that, that on the contrary part, we may behold in so many and so often mutations, decay in every one, & each one worse than other, & so the last worst of all the rest. Which thing right well appeareth, aswell by divine as profane writers in every age, amongst whom the poets (not without great consideration) esteemed the first to be like gold, the next so decayed that it was from gold abased to silver, the third to brass, the fourth of less price and half, and was become like iron, whereupon they all lament the decay of virtue, love, and fear of God, decay of charity, decay of true faith, decay of mutual love, decay of fidelity & good conscience, decay of obedience, decay of humility, and finally and chief decay of devotion, prayer, and heavenly contemplation, which ought to be the root out of the which all the rest should grow and flooryshe, as proceeding from a perfect love and reverent fear of God: For by the decay thereof, God is not called upon for his grace and assistance, he is not thanked & praised for his mercy and great benefits, the reward of his mercy is not desired, the horrible punishment of his justice is not feared, whereby we live as though we had no need of God, and as though we hoped for no better, nor mistrusted no worse than we find here, as though God were not the rewarder of virtue and punisher of vice, and finally as though there were no God at all, no resurrection, no heaven nor hell. So as in this time these old verses are more than truly verified here. 
Eleu viunt homines tanquam mors nulla sequatur.  
Et velut infernus fabula vana foret.  
Men live and yet believe not  
That death will overtake them:  
And pains of hell they fear not  
For fables they account them.  For if God be, why acknowledge not we his power, majesty, and omnipotency, and honour him thereafter? If God be merciful, why crave we not his mercy? If God be just, why fear we not his vengeance, and beg his pardon? If God be the spouse of the soul of man, why do we not love him? why be we not desirous to be conversant with him, and continually to delight in him? who 〈◊〉 far in love with the soul of man, that if man do but faithfully crave his mercy, pardon, grace, favour, and assistance, he doth lovingly grant the same, yea he doth preoccupate and prepare our hearts to call on him, if we frowardly and wilfully put not away and refuse to follow his holy inspiration, so as, of his only mercy, he ●eaueth no mean to draw man unto him, if he list to apply his own endeavour: Which if it follow not, than doth man turn the unmeasurable goodness of God, so rejected and refused, to the multiplying of his own sin. And than doth the wonderful unkindness and too too much unthankfulness of man, unspeakablye set forth the mercies of God, who willeth all men to be saved, who restraineth his grace from no man except he harden his own heart, either by presumption, despair, or wicked security in sin, yea who knocketh and beateth at the door of our conscience, desireth to enter and dwell with us, only he requireth to be let in, and his habitation prepared for him: and yet doth he that himself too. For if we do but admit him in, he cleanseth the house of our soul, yea he hath already washed and made clean the same with the blood of his dear son, so as we use the due means to apply the same unto us. But the more God seeketh us, the mor● we shun him, the more he desireth v● the less we care for him, the more w● need him, the less we think of him▪ So as he is by our overgreat unkindness and wilfulness, much more now wearied, than when he complained by the Prophet Isaiah of the Israelites, saying: Laboravi sustinens: I am over wearied with bearing and long suffering your sinful life and abominable doings. 
Esay. 1.14.  And therefore this decay must needs be the greatest wheresoever it happen, as by the want whereof, all the rest consequently do follow of necessity, and loss of that which only is to be desired in this life, which is the heavenly comfort of his divine inspiration, growing to man by the often consideration of the benefits of Christ, incarnate, crucified, and risen again: and not only that, but also the consummation of that joy and felicity in heaven never to end. How sore this greatest virtue is decayed, and what cause we have justly to lament the same, it may well appear by this little treatisse ●ritten in Latin by an english man, ● Bishop of great learning and marvelous virtue of life, such one as seemed perfectly to taste and savour how sweet and pleasant the spirit of GOD is: Who in his work so profoundly doth penetrate the comfort, joy, and consolation coming by true prayer, that any man reading the same with diligence, may easily perceive what he loseth that frequenteth not prayer: And so far instructeth all men, not only to pray, but also so to pray that the● lose not the fruit thereof, showing both how prayer best pleaseth God, and how it most profiteth ourselves. And in that his time, more than forty years past, lamented, moaned, yea cried out upon the decay of prayer & contemplation, and the want of the true use thereof in all degrees, and the lousse life of men, and untowardness to pray, which be so frail, so weak, so perverse of nature, so beset with daily enemies, so prone to the worst, that they aught asmuch as might be, continually to pray, continually to arm themself with strength and constancy of the grace of God, to fight with their enemies, sin, the devil, the world, and the flesh, weary upon the evil examples of bishops, Priests, and Clergy, who should move other by the perfection of their life, weigheth the hardness of our hearts, that being well taught, list not to follow the same, complaineth that the world prayeth not, no, nor knoweth what prayer is, nor how to pray, showeth how prayer is abolished, and the fruit thereof lost, yea by them that do pray, for that either their prayer is not pure, and pleasing God, or else their life and works disagreeing and contrary. But what go I in hand to seem to express the particularities of that, which he so lively, so perfectly, so plainly, and so religiously showeth and declareth, yea rather the spirit of God, using his pen to publish his holy will, to instruct us. Only this I have to say, that seeing the same in written hand, as it were, neglected as a thing of small price, being in deed such a work as the like (I believe) hath not often been written in that matter, I could not satisfy myself to see such a pearl hidden, and such a jewel thrown and cast away to oblivion, considering first the benefit that may, and I trust shall, grow to the attentive reeders thereof, and secondly remembering how much more need there is of so holy an instruction and heavenly invitation to prayer and devotion at this time, than when the same was written. Since which time, hath passed almost one age of man's life, and in this while, decay still as before, of pity and virtue, and want of the fear of God, and evil life wonderfully increased, as in the which the evil neighbour of mankind hath stolen upon him, and finding him negligent, hath sown cockle and much evil seed in the field of our souls, and hath in manner pulled up the roots of good works, and the wholesome and plentiful fruits of repentance, faith, hope, charity, alms, and true trust in God. For who in manner, showeth in living to fear God? Who is afraid to offend him? Who refraineth to blaspheme his holy name? Who hath conscience to deceive, yea or to oppress his neighbour? Who is ashamed to lie and forswear himself? Who hath compassion to relieve the poor, which this plague of God, and want of his grace, hath increased out of number? Who taketh any pain to please God? Who seeketh to subdue his flesh to the spirit, sensuality to reason, reason to faith, and faith to the service of GOD? Yea who layeth not the bridle of liberty at length freely and without stay to follow sin, and to multiply the wrath of GOD? Who vaunteth prayer? Yea who shunneth and contemneth it not? Who preferreth the house of prayer, before a dicing house? Yea, find we not more in th'one than in th'other? Subjects rebel against their Prince and God his anointed, children disobey their parents, contemn them, and laugh them to scorn, servants little esteem their masters, labourers seek, and greedily follow idleness, artificers untruth and too extreme falsehood in their works. All sorts of men lust after their ease, excess, and unruly liberty, no man seeketh to mortify himself, to overcome his own froward will. And the cause of all this, is this wonderful decay of prayer, by the use whereof, we might at the last delight in the familiarity with God, and godly things, beravyshed with the love thereof, and so consequently grow to the misliking and hate of sin, which is only wrought by the love of virtue, which is only obtained by true and effectual prayer, which driveth away the haunting of those enormities aforesaid, which provoke the wrath of God upon the world. And who can think that God will long suffer this alienation of ourselves from him? Yea this contempt of him, this blasphemy against his holy will, and name? Who ought not hourly to look for his visitation, and heavy hand of justice? Who may not rightly say to the world now, like as jonas the Prophet said unto the Ninivites: Ad huc quadraginta dies & mundus subvertetur: There be yet forty days, & the world shallbe destroyed. Which saying me thinketh is fully taught to any that shall read this work, who showeth the fault, the cause of the wrath of God, and the mean to remedy the same, and with the Prophet calleth to repentance, lively faith, fervent charity, effectual prayer to appease his indignation, hate of ourselves, and love of God only, despising the world, and longing to be with him. Read therefore this book, & read it with judgement, with deliberation, with a deep consideration thereof, and with a desire and purpose to be reformed, make thy heart meet, and prepare it to receive fruit of this godly instruction, let thy heart judge of that thine eye seeth, and thy soul rejoice in that thy tongue pronounceth. Read it in deed, and not superficially overlook it: And than surely I can not think that he that so doth, can be defrauded of the fruit of his labour, or not obtain his desired end thereof: Which I hartylye wish to happen to every reader hereof, whereby God may be feared, loved, glorified, and esteemed by them, & they thereby ravished, and inflamed with the right unspeakable love of him, sweetness of his holy spirit, admiration of his omnipotency, trust of mercy, and joyful expectation of his everlasting kingdom, which he hath prepared for all those that walk in his ways, observe his laws, be steadfast in faith, thirst after righteousness, think long to be with him, and by true, and faithful prayer, seek to be directed in the pilgrimage of this wilderness, by the continual guiding of his holy spirit: To whom be praise for ever and ever. Amen.  
  

¶ A Treatise upon these words of our Saviour Christ. Oportet Semper Orare.  
Forasmuch as this saying of our Saviour Christ, Oportet semper orare, 
Luk. xviii.  A man must always pray, written in the Gospel of Saint Luke, appertaineth generally unto all Christian men: who seeth not how profitable and necessary it is for every man, diligently and effectually to apply himself to prayer? And so expedient and beneficial a thing, in no wise to be neglected, for vain and hurtful delectations and pleasures. Wherefore to the end that our prayer may wax sweet and pleasant unto us, first of all it shallbe very commodious and profitable, to have ready at hand and in our remembrance, certain reasons, with the which as most apt and convenient motions (as oft as we perceive ourselves, to wax cold in devotion, and be as it were oppressed with a slothful unaptness to serve God) we may stir up our minds, and whet our hearts to prayer. Moreover it shall marvelously profit and exceedingly further us, not to be ignorant of the singular fruits and commodities, that very many have obtained by prayer. For by the knowledge thereof, we shall the more easily invite and prepare ourselves to pray: And finally it shallbe very needful for us, thoroughly to understand the very true manner which is specially required in every man, to be observed in the time of his prayer. Forasmuch as in every work of any difficulty that man taketh in hand, the right way of doing thereof being once known, doth very much further the due execution, and perfect finishing of the same. I have therefore intended by the help of God, to entreat 〈◊〉 ●ader of these three things: That is to say, of the necessity of prayer, of the fruit of prayer, 
The three special points, wherein consisteth the sum of this treatise.  and of the true use and manner of prayer. But forasmuch as the words of our Saviour beforesaid, do cast some scruple and doubt into many men's minds, it shall not be out of purpose for the better understanding thereof, if we do first expound and declare, how those words are most rightly to be understanded. And to begin withal, 
The interpretation of Christ's words, Oportet semper orare.  this saying of our Saviour is most assuredly true, Oportet semper orare, for prayer is necessary unto us every day, every hour, and every minute. And yet doth not almighty god so severely demand an account thereof of us, that he bindeth us to incessant prayer with our mouth, which thing never man hath unto this time, or could be able to observe. But forasmuch as there passeth no moment of time, in which we have not great need of the help & assistance of almighty God: There are we of necessity constrained by continual prayer, humbly with all diligence to require and crave his divine help and secure. For who is he that perceiveth not (so as he give his mind diligently to observe the same) that all we are even presently to be returned to dust and ashes, whensoever God should detain and withhold his hand of help from over us, and that there is no man of power without him, to endure the space of one moment of time, as job sayeth. In eius manu est anima omnis viventis. 
job. xii.  In his hand is the life of every living creature. Every one of us remaineth in no better estate, then as if he did hang in a basket over a great deep pit, borne up and sustained by a cord in the hand of an other man. 
A similitude aptly applied.  And in that case doubtless, the man so placed, standeth in great need of the diligent help of him that holdeth the rope, and thereby stayeth him from falling: for if he once let go the rope, the other that hangeth, must needs down headlong into the bottom of the pit. And likewise must it needs happen unto every one of us, if God sustain us not incessauntlye with his mighty hand and power. And he it is that so stayeth the rope, that we be not by the grievousness of the fall, bruised and crussed in pieces, and so forthwith consumed to nothing. I speak nothing now of many other dangerous perils, and headlong falling places, wherewith we be continually environed▪ What is he than so gross witted, and so blind in judgement, that understandeth not, that there is no time, nor no one moment of time, in the which we have not very great need, earnestly to call upon God, to require his aid, defence and succour, and in the which we have not cause incessantly to pray? But forasmuch as after this understanding and sense, there is no man that by actual prayer (as we call it) doth satisfy and fulfil the same words of our Saviour, that is to say, every moment to continue in prayer: Therefore we had need to search out some other sense and meaning thereof. And in deed, this saying of our Saviour Christ, may rightly be otherwise understanded? As thus. A certain Monk, one of the old fathers, being demanded how he fulfilled that saying or commandment of Christ, Oportet semper Orare, made this answer: When I have (sayeth he) finished and said my daily prayers, the time that remaineth, I use to bestow in labouring with my hands, as far forth as the ability and strength of my body doth permit, whereby it cometh to pass, that daily I gain somewhat, with the which I may relieve not only myself, but also some other poor people. And they (sayeth he) pray for me, as oft as by the unquietness & trouble of my body, I can not pray for myself: And by this mean, he did believe that he satisfied the commandment. And he had the holy scripture agreeable with his opinion, which sayeth. 
Eccle. xxix  Abscond Eleemosinam in sinu pauperis, & ipsa pro te orabit. Hide thy alms in the bosom of the poor, and that shall pray for thee. See than, how the holy scripture confirmeth that our alms doth pray for us: and therefore, if a man apply his mind to show mercy and pity to his neighbours, if he seek to defend the Orphans and fatherless children, if he labour to comfort the widows which be destitute of all consolation, if he be careful to deliver those that be oppressed with violence, from injury and wrong: Finally, if he show himself ready to help to his power, any that want succour or relief, so that besides all this he neglect not the ordinary appointed times for prayer, by the Church of God, he may well be judged to have fulfilled the former words of our Saviour. For that man doth pray always, either by himself, or else by his alms and charitable deeds, which supplieth all the want that appeareth in his own prayer. In this wise than, may the words of Christ aforesaid, be understanded, wherein he teacheth us always to continue in prayer, which is as much to say, always to live and do well, which doth sometime happen to men, yea when they be sleeping. For as oft as we do sleep or wake, walk or sit still, eat or drink, be vexed or be in quiet, or what else soever we do or suffer, if all these doings be with a true faith referred to the honour and glory of God, no doubt they appertain to the increase of a good and perfect life. For if it were not so, Saint Paul would not have willed the Corinthians, that whatsoever they did, they should intend and direct the same, to the glory of God, saying unto them. Sive editis, sive bibitis, sive quid aliud facitis, 
i Cor. x.  omnia in gloriam dei facite. Whether ye eat, or drink, or what thing else soever ye do, do all to the honour of God. And surely, if God be moved with our words and speaking, to be gracious unto us, he will be much more stirred to the same, by our good works and well doing, forasmuch as works do now supply the place of words. And therefore the favour of GOD is turned towards us by our good works, which we do to this end, and of purpose to please his divine Majesty: For they do express the vehemency of prayer, and that much more mightily than the prayers themself. Therefore, whosoever referreth all that he doth or suffereth, only to the glory of GOD, he surely prayeth continually, and doth at all times, satisfy this aforesaid precept of Christ. For we may justly say, that he doth continue always in prayer, which always directeth his works and do●nges, to the honour and glory of God. But albeit this saying, Oportet semper Orare, may be understanded in this sense: Yet notwithstanding, because christ hath of purpose appointed a difference between praying and working, and declareth a great diversity, between alms, prayer, and fasting: Therefore we shall now add unto these two, a third understanding of the same. Saint Paul doth admonish the people of Thessalonica, that they should pray incessantly, saying: Sine intermissione orate. 
Cap. v.  And in many places of his Epistles, he declareth that he did without ceasing, remember divers in his prayers. Moreover in the Acts of the Apostles it is written, 
Act. xii.  that whilst Peter was detained prisoner and in captivity, the Church of GOD made continual prayer, and intercession for him. By the which words it is manifest and apparent, that every true Christian man, doth pray in every action and work he doth, yea although he sleep. The which thing can not be true in any wise, except we do by prayer understand the continual desire of the heart, which is always strong, and hath his continual motion in man's mind. For like as a man being bound in prison with weighty fetters of iron, is compelled by the tedious weariness of those miseries and afflictions which he endureth, vehemently to desire, and earnestly seek for liberty. And if he have once conceived any manner of hope of his deliverance, he than incessantly longeth, wisheth, and desireth to be loosed from those painful bands. Uerylye, even so every Christian man (which is not ignorant, how grievously and fiercely he is invaded and daily assaulted by the flesh, the world, and the devil, and how divers and manifold miseries and calamities he sustaineth in ●his vale of wretchedness, to how many, and therewith how great perils and daily dangers his life is subjected and set forth) is enforced every moment to desire the aid and help of GOD his grace, by the which, at the last he being delivered from those calamities and great evils, may ascend into the beautiful sight and beholding of GOD himself, and the most happy fruition of everlasting felicity. And this earnest desire is in the Scripture oftentimes understanded for a loud cry in the ears of Almighty GOD, as where the Prophet sayeth: Desiderium pauperum, 
Psal. ix.  exaudivit dominus. GOD hath hard the vehement desire of the poor. For doubtless, the earnest desire of those that be vexed and punished in mind and soul, doth spedylye break in, and maketh a ready way to the presence of God himself, and raiseth a wonderful outcry and noise into his ears: And therefore forasmuch as such and the like desire, never ceaseth in the hearts of good men, but is continually occupied, and moved by grace, so that they do always desire and long for the succour and aid of God, his might, and power, and that whether they sleep, wake, eat, drink, or whatsoever thing else they do, these men may justly be judged always to pray, and that without any intermission. For the declaration whereof, Saint Augustine sayeth thus. Sine intermissione orare, 
Saint Austust. in the. Cxxi. Epistle, ad proban. the ix Chapter.  quid aliud est, quam beatam vitam, sine intermissione desiderate. Semper hanc a domino desideramus & oramus semper. To pray (sayeth he) without ceasing, what else is it, that incessauntlye to desire of God, to lead a good and honest life? Let us always crave and beg this grace of God, and then we do always pray. This far Saint Augustine. And without this hearty desire, it is not any noise or sound of words, be it never so long, that can stir up the ears of almighty God. But if that be fervent (although there be no sound of any one word hard) it doth most easily penetrate, and obtaineth undelayedlye a through and gracious audience▪ at the hand of God, as shall more largely and plainly be showed afterward. Therefore whosoever shall in this wise understand the word of our saviour aforesaid, in my judgement, shall think most rightly. And in another sense, a man can not easily conceive how he may, or is in any wise able continually without ceasing to pray: But by the fervency of this desire, which is never quenched in the hearts of good men, prayer is always and incessantly made before God, and we do continually knock at the gates of the mercy of God, begging of him his grace and divine assistance. It is therefore very true which christ our Saviour did say, Oportet semper orare, We must always pray, and never give over. 
Luk. xviii.  And yet not so that we be bound always to utter any certain prayer, conceived and made in any form of words: but so that there pass no minute of time, in the which we do not desire the succour of his grace, and the felicity to come. other side, his own weakness, great nenecessitie, and extreme misery, than can he not but be compelled continually to press, labour, and travail, to come to the presence of the Lord God, his most gracious creator and his only defender: like as the king and Prophet● David doth say. Que●●ui vultum tuum, vultum tuum, domine requiram. I have sought to come unto thy sight, O Lord, to thy sight, O Lord, I will continually travail to attain. And when he perceiveth and believeth himself to be now come and admitted to the sight of God, than unfoldeth he and layeth forth his own miseries, than runneth he to the remembrance of his former fervent desires, then doth he devoutly and with a godly affection, bewail his own state, and then doth he crave with great compunction of heart, and with plenty of bitter tears beg of his mercy, grace, and continual assistance, to help him in his great need and necessity, not to leave and forsake him in trouble and adversity, but to vouchsafe also to grant him his helpful grace, whereby he might in all things please his divine majesty. And whilst the soul of this man is thus occupied, what other thing is he in hand withal, than to be drawn up to his Lord God, by the chain and rope of prayer, than to be united sweetly and made one with his maker and Saviour, than to join his will and understanding with that incomprehensible light of the majesty of God? What other I say, than to make himself of one mind & affection, with his incomparable clemency & goodness, & finally to extol & exalt himself above all worldly creatures, to this end, that at the last his soul may be made one with his Lord God, being (as it were) linked together with that true golden chain of prayer. Lo now what manner of bond prayer is. O rope, more than golden, and chain, to be with all man's desire and affection sought for and required. O bond of love, most sweet and delectable, who would not willingly offer himself to be tied and feathered with this most pleasant cord▪ Who would not be hard bound and fastened in this so rich and noble a chain▪ Or finally, who would not with all the powers of his soul and body, wish and desire to repose himself in rest and quiet, between the arms of so loving a Lord and mighty king? Doubtless, this only thought and meditation may suffice (if it be diligently weighed, followed, and considered) to quicken, inflame, and set in fire the dullest man and most cold in virtue and devotion, to frequent this benefit, and to seek the grace of God by prayer, specially for that every man, be he never so extreme and wretched a sinner, may and aught to hope assuredly, that albeit the majesty of God is of a supereminent, and unspeakable dignity, yet is he so gracious, so merciful, and so mild unto man, that he refuseth not to incline his most pure and holy ears, unto our profane and unclean prayers, so as we want not a steadfast mind to resist sin, and impiety. For God is so ready, so inclinable, and so well disposed to take mercy on us in that case, and doth so entirely love our souls, that albeit he be the supreme mediator, ruler, and only Lord and governor of the whole world, and we nothing but unclean filthy dust, & most vile ashes, yet doth he not contemn our poor and mean state, nor shunneth not us, or fleeth from us for our former evils, of the which we have and do truly repent us, be they never so great, but is forthwith attentive, and giveth ear to our pitiful lamentation, wailing, and sorrowful sighing, is moved with our tears, hath compassion of our miseries, condescendeth to our pensions, yea and also (which much more is) doth prevent our request with his grace, insomuch that before we begin to pray, he moveth & stireth us up unto the same. O inestimable charity of our lord God, O clemency incomparable. Our Lord God is so far in love with our souls, that he studieth how he may most pleasantly invite & allure us, & laboureth by all means to drive us to attend & give ourselves over to the contemplation & beholding of his beautiful light and brightness, to taste the savour of his wonderful sweetness, to embrace the abundance of his plentiful liberality, and finally, lovingly to kiss the unspeakable pleasures of his glorious face. Alas how wretched be they that labour not to their power to be drawn in this pullye and come at this call? And how much more miserable are those, which being once drawn into that most pleasant way, walk not in the same, and follow not it? But how far most wretched of all other, and unhappy be they, which after all those callings and drawing of the grace of God, do willingly draw back, refuse the call, strive and rebel against the unspeakable clemency of our so gracious and almighty Lord God? Thus much touching the first reason.  

The second Reason.  
AND now let us show forth an other reason, which may eftsoons move and stir our minds to prayer. It is apparent and well known that the principal and chief goodness belonging to man, is called & esteemed the true perfection of eternal felicity, the which is appointed by God unto man, for his last end. But no man can be able to reach and attain to this end, without such ordinary means as God hath appointed to lead us unto the same. And amongst many other means, there be two which if a man once perfectly have obtained, he shall not lightly want the rest, which be also necessary for the obtaining of this beatitude: and those verylye be prayer and good works. In those two means, we read in the Acts of the Apostles, that Cornelius the Centurion was most commonly exercised, by the which he so pleased God, that albeit he was an ethnycke and infidel, yet was it said unto him by the Angel of God: 
Acts. x.  Orationes tue, & eloemosine tue, ascenderunt in memoriam coram deo. Thy prayers and alms deeds have ascended into the sight of god, and are remembered of him. Therefore he that will exercise himself in these two, that is to say, in prayer and good works, he shall surely never want the rest, which be the other guides to eternal felicity. For God his will is, that we should humiliate and deject ourselves in the sight of his majesty, utterly confessing, and acknowledging, that of our own power and strength it is unpossible that we should do well▪ but that a good life (which is continued in the practice of good works) is to be craved at his hand by continual prayer. And that by these means, we may at the last ascend and come unto this last appointed end for man, which is eternal felicity with God. And therefore, forasmuch as without the benefit coming of the use of good works, no man attaineth to this appointed last end for man, and also that the grace of good life can in no wise be obtained without prayer, I conclude, that if we mind not to fall into eternal misery, we must continually frequent this prayer. And now let no man object unto me in this case, the foolish, peevish, & beastly argument, and persuasion of the prescience of almighty God, which can not be deceived, and yet some there be that saith thus, God foreseeth and assuredly knoweth all that ever shall happen after, before it be either thought or done by man: And now undoubtedly he knoweth that either I shall be saved in joy & felicity, or dampened to perpetual torments & misery. But if he know I shallbe saved, what need have I to pray for that I am already assured of, and shall have it without any manner of prayer, even only by th'effect of the prescience of God, which can not be deceived. On the other side, if he by his foreknowledge perceive me to be dampened, no prayers in the world are able to profit me, forasmuch as his prescience can not be disappointed or changed. verily, this crooked dilemma, or false subtile argument, hath seduced very many, but how very a sophistical fallax it is, we shall show and declare afterward much better, if we do first make proof, how the same argument is utterly void, standeth not, nor hath any consequence, in all other things which daily do happen and chance unto us. 
I notable example against reasoning of the presence of God.  As for example. He that is vexed with any grievous sickness, shall he admit no physic to be applied and ministered unto him, saying God knoweth before whether I shall recover health or die? If he knoweth first, t●●n need I no physic, for so without doubt I shall be healed without any manner of medicine, only forasmuch as the knowledge of GOD can never be deceased▪ But if he know that I shall perish and ●ye of this sickness, what good shall my medicine do me, where as that can in no wise be made void and frustrate, which he foreseeth? Thou mayst now see by this same very argument, all the art of Physic and benefit thereof destroyed: Let us prove how well it will stand in an other. The husband man will say, I will not sow, till, & husband my ground, knoweth not GOD whether this field shall without my labour bring forth plenty of fruit yea or nay? But if he know it shall so do, than needeth it not my travail, and painful husbanding: if otherwise, I shall but labour in vain. And by this argument, destroy also all manner of husbandry, and tilth of the earth. The like success and conclusion shallbe found in all other comparisons, if they be in the same manner sorted & compared together. And therefore by these it is very apparent and manifest, that the first supposed reason is of no validity, but utterly false and deceitful: For if it might be true, than were it by the same reason neither needful nor wisdom for the sick to seek physic, nor the husband man to labour to manure and till his ground. Wherefore, as the husband man may not look for fruit of his fields except he till and sow, neither yet the sick man attain his health except he be content to follow the advice of his physician: Even so can no Christian man achieve the fruition of perfect felicity, unless he first have the grace of God to live well, and thereunto can he not at any time come, without the help and mean of continual & faithful prayer. And like as we do most commonly see for truth, that those sick men must needs perish that refuse the medicines, council, & advice of their physicians, and that those fields be without all doubt barren and fruitless which want manuring and good husbanding: Even so may we be well assured, that without prayer & good works, it is not possible for us to obtain everlasting felicity. And therefore, albeit that God hath ordained that eternal beatitude, as the supreme, & last end to all good men, yet was it not his will that man should attain unto the fame, but by such just means as he had appointed. And therefore, first and principally, if a man do not first begin with a good life, let him never look to end with that glory which is to come, and therewith let no man think to obtain the grace to live well, except he do by daily and continual prayer, crave & beg the same of God. Begin therefore we must with prayer, from the which no doubt will follow good life, by the which we shall at the last be brought to the glorious bliss of heaven, even unto the present sight and fruition of the omnipotent majesty of God himself, the want whereof is the most extreme loss and misery, which doth most manifestly appear by the unsatiable desire of our minds. For we seek in every corner a felicity which may satisfy us, and fulfil our desires, and we foolishly think that it may be gotten either of worldly pleasures, of riches, of honours, or at the least, of them all joined together, whereby it followeth, that we never make an end in desiring & seeking for them, yea & for the getting of them groweth the disturbance of all good orders, and the confusion of all things thorough the world: And yet when we have them, there is nothing in them that can or is able to satisfy our minds, forasmuch as they be with none other thing satisfied, saving only the supreme felicity and glory of God. Have we not than great cause, by all means and ways possible, to seek and travail for the beholding and fruition of this joy and felicity, when by the want thereof we fall presently into perpetual calamity and misery? But forasmuch as the only ready and assured high way to bring us to that journeys end, is good life, and the only way to good life is prayer, it followeth necessarylye, that all those that are loath and unwilling to want● and l●●e that most happy fruition, must willingly fre●●●nt and apply themselves to this aforesaid pure and continual prayer. And this may now suffice for the second reason.   

The third Reason.  
FOR a third reason, it shall marvelously move us, if we do call to our remembrance that we be put in mind and commanded by the mouth of christ himself, to be always ready and willing to pray, in these his words Oportet semper orare. For who was better able directly to instruct us in those things that should further our salvation, than God the son of almighty God the father, in whom the same God the father hath reposed the treasures of his wisdom and knowledge, & whom he sent down into this world, to this end, to show the same whole world a right way to heaven? Or who could with greater zeal and more earnest affection, study to teach us the same way, than he that for the unspeakable love which he did bear unto us, willingly sustained the most bitter, shameful, and horrible death of the cross? And he did not only admonish us of the necessity of continual prayer, but he did also promise that we should obtain any thing that by true and earnest prayer we should require, 
Luke. xi.  saying: Petite & accipietis, querite & invenietis, pulsate & aperietur vobis: Ask and ye shall have, seek and ye shall find, knock & it shallbe opened unto you. This promise was made by the mouth of jesus Christ the son of God, who is truth itself & seduceth no man: Let us therefore with an assured confidence approach unto the throne of his great clemency, where we may both daily pray for the grace to live and do well, and also for a constant unmovable perseverance in good works, nothing doubting but he will much more liberally impart the same unto us, than we can be able either to require or think of. Wherefore forasmuch as he hath taught us the necessity of prayer, and that we must always continue in the same, no man ought to doubt, but that according to his lesson, the same is for us most necessary, and expedient. And therefore it is so requisite for us Christian men that wander amongst the miseries of this world, far from the face of our Lord God, to obey, follow, and practise this healthful and profitable commandment of our Saviour Christ, that whosoever determineth with himself, that he will not pray, or maketh an object and let in his own mind against prayer, sinneth damnably and to death: yea and he that is over negligent to frequent prayer, having often opportunity, and specially seeing the peril of his salvation to depend thereon, that negligence may be deadly, albeit negligence in his own sense and understanding, is no mortal crime, but less or greater according to the quality thereof. But if we would somewhat more diligently search forth and discuss the perfect meaning of the aforesaid words of Christ, we should plainly see how great the necessity of prayer is. Doubtless, the health of every Christian dependeth principally of God, of whom of necessity (as hath been said) every man must require the same. And because this our health may be every moment in danger, and that there is no man which is not bound to provide and take care for his own health: It followeth necessarylye, that every moment we have present need to pray and call to God. For inasmuch as our health can neither be obtained nor continued, at any other hand than by GOD himself, it appeareth what need we have continually to exalt our eyes to heaven▪ and always our hearts to God, and that not only for ourselves, but also for the health and well doing of our neighbours, which we are also bound to do For like as every man is bound to secure his neighbour when he seeth him travailed with poverty and misery, and such other wants in his body: Even so is he much more bound, when he seeth any peril & loss like to fall to his soul, and the imminent & manifest danger of the loss of the spiritual health, and comfort thereof. But now specially there lieth upon us a much greater necessity of prayer then ever before, seeing the time so full of dangers, the number of sinners so wonderfully increased upon the earth, and so great an increase of sin and wickedness, in our age, as hath not heretofore been seen. For now in this wretched time and age we live in, sins be rejoiced at, as though they were good deeds, and honest works are esteemed for great sins and enormities, now is it well done and commendable to sin, and contrary great sin and shame to do well. Woe be unto us, that be borne and live in this wretched time, in the which (I speak it not without sorrow and tears) whosoever (being endued with any zeal towards the honour of God) shall cast his eyes on those men and women, which now live and remain, shall easily be moved to lamentation and mourning, beholding every thing turned and turmoiled upside down. The most beautiful order of virtue and honesty, utterly destroyed and confounded, and the lively light and example of honest living, clearly extinguished, banished, and put out of memory and all knowledge: And almost none other thing now left in the Church of Christ, but either manifest iniquity, or counterfeit holiness. For now amongst the ministers of the same Church, the great light of their example, in virtuous and holy living, is almost utterly extinct, who were wont, and in deed ought still, like lights to the world, to shine in virtue and godliness, and should show themselves to all men, as spectacles worthy the beholding, and set to the show upon an high hill, and like the bright candle set upon and above the bushel, and not hidden and unworthy of sight. And now there cometh no light from them, but rather an horrible misty cloud or dark ignorance, and a pestilent infection therein, with the which innumerable being deadly infected, are daily drawn to their destruction. O miserable estate of ours, O time most worthy bewailing, into the which most unfortunately our dear and holy mother the Church, the spouse of Christ, is fallen, which doth now so little esteem the most precious blood of her most loving spouse, jesus Christ: Yea, and like an enchanted woman, nothing regardeth nor reputeth of any moment, that most excellent price, wherewith she was so exceeding lovingly and dearly redeemed. If this consideration did sometime fall into men's hearts, it would and ought of right to compel us, being humbled in mind, and truly penitent in heart and soul, to knock and beat with violent and continual faithful prayers, the gates of the mercy of God, not for ourselves alone, but to recover both our own health, and our neighbours, whom we may now see standing in a most miserable condition and state, brought to extreme necessity, and being now in the present peril, and almost unavoidable danger of the loss of their souls, and recovery thereof is none at all, but only by continual and effectual prayer, sorowefully and heartily requiring the present pardon, succour, and comfort of almighty God.   

¶ The last Reason.  
FInally the fourth and last reason may be in this wise deduced: There liveth no man of the substance of our common frail flesh, that hath not sinned and is assured he shall sin again. The which being true, it shallbe very necessary unto us, for either of both these 〈◊〉, to invocate and call upon our almighty and most merciful Lord God, with continual prayers, not only to forgive and pardon our former sins and offences passed, but also that by his omnipotent aid, & almighty assistance, we fall not again, either to the same, or others, by the occasion whereof, we might incur and fall into eternal and everlasting pain and punishment. And first there is no man that knoweth himself to have sinned, which is assured and certain, that he hath as yet recovered the favour of God, except the same be by some means revealed to him by GOD, of the which thing Solomon writeth thus, in his book named Ecclesiastes. Sunt justi & sapientes, 
Eccle. ix.  & opera eorum in manu dei, et tamen nescit homo utrum amore vel odio dingnus sit, sed omnia in futurum reseruantur incerta. There be (sayeth he) both wise and just men, and the doings of them remain in the hand of God, and yet knoweth no man whether he stand in the grace or indignation of God. But all those judgements be reserved in the secret knowledge of himself unto the end. And to this end be all men's deeds reserved to the last judgement of God, because there can nothing be hidden, covered, or kept secret, neither shall the least thought he unknown unto that severe judge, that ever crept into the soul of man. But albeit no man can be assured by his own knowledge in this state of life, that he standeth and remaineth in the favour of God, yet by certain conjectures, he may assuredly believe it, specially if he know himself free from any deadly sin, of the which he hath not already repent himself, and either confessed himself, or else purposeth assuredly▪ to confess the same to his ghostly father in time convenient: And therewith if he find himself apt, ready, and willing to the doing of those things, wherewith God his honour may be advanced, if he delight in hearing of the holy and sacred word of God, read and preached, if he seek to be often present at the divine service and praise giving to the name of God: And finally, if he intend as far forth as he may, to abstain and flee from thence forth, from all contagious corruption of sin: verily this man may assuredly believe that he is▪ and consisteth in the state of grace, and in the favour of God. But to know this assuredly, no man shallbe able, except he be illuminate with some other special light of knowledge and revelation. And therefore for this cause it shallbe necessary for all men to contain and keep themselves within the limits and bounds of some reverent fear, and to continue knocking at the gates of the mercy of God, by importune prayer, travailing for his grace and favour. And this fear is taught and persuaded unto us, by holy Scripture, where it is written: De propiciatu peccatorum noli esse sine metu. Be not out of fear, 
Eccle. v.  and altogether careless of thy sins forgiven. And surely this fear shall do so much good to man, that if the sorrow he hath already taken for sin, be not sufficient, now the goodness of God allowing this reverent fear, accepting the fervent prayer that groweth from the same, it shall plentifully satisfy and appease the wrath of God, for all our sins and offences against him. But if we did grant that there were some man that had assured knowledge of the full and absolute forgiveness of his sins, and that he knew himself, now perfectly reconciled to might confirm by the testimonies of many, as well holy doctors, as credible Historiographers. But to our purpose, by that which is already said, it is plain and apparent enough, that every man hath need to pray continually, as well to obtain pardon and forgiveness of his sins past, as to avoid the perilous dangers of such evils, as be imminent towards him. And now (as I suppose) it is sufficient to have remembered these four reasons to prove the necessity of prayer. We will therefore according as we tofore have promised in the second part, something say of the great fruit and wonderful commodity that groweth to man by prayer.   

Of the three chief and principal fruits of Prayer.  
BUT albeit those reasons before mentioned seem very strong and well able to move the minds of men to prayer, yet are there many slow, dull, and unapt to perform this bond of duty. The chief cause why, is, because the● do not taste nor savour the pleasantness which many virtuous devout men, many times do feel in prayer. And they will say, that willingly they would pray, so as they might once taste of the sweetness which they here some other do find in prayer. But these men remember not, that the sweetness of prayer can not be had where prayer is not, & therefore to be obtained by frequent use thereof before, & than afterward they may assuredly look for the pleasant sweetness which groweth thereby. And in deed it is the long use & daily continuance of prayer, which bringeth forth this delight aforesaid in the mind of man, like as long continued walking both breed unto the body, warmth and heat. For like as he that goeth a while up and down, and walketh forward and backward, here and there, after some motion of his body, at the last feeleth heat: even so after that a man hath long used and acquainted himself with prayer, there groweth in his soul a certain spiritual sweetness and heavenly delectation, wherewith he is beyond measure ravished and pleased. But albeit that every man that prayeth, attaineth not in his prayer to this pleasantness, 
The fruits or commodities of prayer.  yet is he not utterly frustrate and void of other fruits and great commodities, which he may gether by prayer. For there be three sorts of fruits principally growing unto man by prayer. And the first is the merit itself, which God hath promised to grant for prayers sake. The second is the obtaining the thing which we earnestly desire in our prayer. And the third is the feeling of that wonderful sweetness which groweth to many men in the time of their prayer: which three kinds of fruits be so divers, that a man may easily obtain the first of them, wanting both the last. For a man may by prayer, procure favour and reward at God's hand, and yet not obtain the thing which in his prayer he requireth. As Saint Paul confesseth himself, to have prayed thrice unto god, 
two. Cor. xii.  to take from him the concupiscence, or rebellion of his flesh, wherewith he was gre●uously afflicted, and obtained not his request therein: And yet it is certain and sure, that he lost not the reward and merit of his good and godly prayer. Again, the two first may both be had, and the third yet not obtained, as when we see many which make humble request to God for the forgiveness of their sins, obtain both pardon of God, which they require, and besides that, are assured of the reward at God's hand (for that God works according to his promise) and for all this, are not always refreshed with the spiritual joy and pleasure of their soul. of perfect charity, that is to say, he that is already by charity in the grace and favour of almighty God, when he prayeth. And therefore whosoever desireth not to be defrauded of this reward, hath first to care and labour diligently that charity have first root in his heart and soul, which being so, than is not only his prayer to be judged meritorious, but also every other deed he doth, proceeding from the same root and foundation. And the more it hath of charity, the greater must the merit be. As thus: They are most worthy reward at the hand of God, that most earnestly pray unto him for the well doing of their enemies, and evil willers, forasmuch as that kind of prayer proceedeth of so high a degree of Christian charity. And therefore it shall be expedient for him that looketh for any such reward of his prayer, to study specially not to want perfect charity, that is to say, to be when he prayeth in the favour of god, and state of grace, the which thing as great as it is, yet may it be most easily of every man obtained, be he never so grievous a sinner, as Saint Chrisostome doth at large affirm, writing upon the Gospel of Saint john, saying thus: That man which desireth to be in that state, let him but repent and return from sins, purpose assuredly with himself to lead a new life in following of jesus Christ, and he is even than of a sinner made righteous, and hath this charity so acceptable to God, and consequently (being thus justified) prayeth in the favour of God and state of grace. Which saying of Saint Chrisostome may well be confirmed by the Prophet ezechiel, who from the mouth of God himself promiseth, 
Ezech. xi.  that in what hour soever a sinner shall mourn in heart for his sin and evil life, all the same will God cover with oblivion, and no more remember them to punish the same. Omnium iniquitatem eius non recordabor. I will not (saith the Prophet in the person of God) remember again or take vengeance of any of his sins. But we may be sure, and must believe, that sins are by none other means blotted out and removed from the sight of God and his remembrance, but by the gifts of his grace & perfect charity. By the means of the which, it is wrought, that the sinner which is returned and fled from his sin, that is to say, which is heartily and truly penitent for his former evil life, being now wholly brought to humble obedience unto the will of christ, is truly judged to be now placed in the state of grace and charity. Wherefore, forasmuch as repentance and amendment of our former evils, and the 〈◊〉 and change of our old life, dependeth partly of our own will, which is free to every man, and partly of the help of the grace of God, which is denied to no man, but him that hath not that good will and desire aforesaid, to ●●aue the same: it shallbe very easy for every sinner, by those means, even in a moment, to be made of a sinner, just and righteous, so as he effectually will and intend the same, and therewith repose a steadfast hope in the mercy and goodness of God. And therefore, whosoever, intending to pray, eftsoons reneweth and refresheth his faith in Christ jesus, and detesting the filthiness of his former life, purposeth with himself from thenceforth to abstain from sin, and to do all other things according to the will and commandment of God and his Church, he may undoubtedly be accounted in the state of charity and the grace of god, and shall not want the fruit of his prayer, that is to say, such merit as shall accordingly be recompensed and rewarded in everlasting felicity.  
Thus much hitherto have we said of the first fruit of prayer.  
useth it, neither yet to ascribe unto itself, that by itself either this key, or this nail was made and fashioned, but only by the Smyth, using the hammer as his tool and instrument. Even so is it not lawful for us to dispute blasphemously against God, that of ourselves, or of our own power we have done these works, but only by the aid, help and workmanship of his grace, by the which he raiseth and lifteth us up to do any good deed, like as the Smyth doth his hammer to frame his work, and by us as his instruments he bringeth to pass this his work in us. And therefore we are all bound to render continual thanks to almighty God, with all the humility and meekness we be able, that he vouchsafeth to use us as his instruments in the doing of these good works, whereas if it so had pleased his goodness, he might and were able to work the same by any other, and peradventure so much the more fruitfully, as those other might be more apt, ready, and pliant to the execution of the work of God than we be. But when a man hath with this consideration, in all humility dejected himself in the sight of the majesty of God, it is further very necessary, that he do diligently examine and weigh with himself, what it is that he intendeth to require of God in his supplication and prayer, lest perhaps his request be hurtful unto himself, and such a petition no man ought to look for at God's hand. For almighty God who is of his own nature most gracious and well willing to man, can not grant to his beseacher and suppliant his suit and request, where as it is known unto his divine wisdom, that the same shallbe hurtful and perilous unto him that requireth the same. And we be assured that God knoweth all those things aswell that be or may be hurtful unto us, as those that be or may be expedient and profitable, before we require the same. And therefore we do not at all times obtain of GOD the things which we do require, specially when he seeth that our rerequestes tend to our own h●r●e and destruction. There is also a third thing required to 〈◊〉 this fruit aforesaid, that is to say, that the thing which we require of God, appertain unto ourselves. For albeit that we be bound to pray for our neighbours, yet are we not always hard when we pray in that sort, and specially ●s touching the fruit which we now be in hand withal: fo● that man for whom we require any thing at the hand of God, is perhaps either unworthy to receive that grace and ●●vour from God, or else the thing itself is nothing necessary for his own health and well doing. Nevertheless, if for those causes we do not obtain the thing which we require, yet is not our prayer utterly unprofitable, nor wholly void of merit, for he can not but deserve well that prayeth so: Like as the Prophet saith, 
Psal. 34.  Oratio 〈◊〉 in sinu meo convertetur. My prayer (saith he) shallbe turned again into mine own bosom, which is as much as if he had said: Uerylye my prayer which I make for others, if it profit not them, yet shall it not be void of all fruit and commodity, for I know that at the least it shall turn unto mine own merit, the profit thereof shall come to me, and my prayer shall return with gain, into mine own heart & bosom. Therefore if the prayer of any man be grounded upon the pillar of humility, & be exhibited unto God, for his own comfort, relief & necessity, and require nothing hurtful or unconvenient for himself, let him proceed and go forward in the name of our Lord God, whosoever he be thus affected, nothing mistrusting, but the thing which he in this wise humbly requireth, he shall graciously obtain, nothing mistrusting I say, because Saint james doth promise so, saying: Postulet in fide, 
jacob. two.  nichil besitans & dabitur ei. Let him (saith he) require in a faith not wavering nor doubtful, and his request shallbe granted unto him. And likewise our Saviour Christ in the Gospel saith thus. 
Mar. xi.  Quicquid orantis, petitis, credit quia accipietis, & fiet vobis. What thing soever ye require by prayer, believe that ye shall obtain it, and your desire shallbe performed. And now this shall suffice for the declaration of the second fruit of prayer, and how and by what means we may obtain the same.   

¶ Of the third fruit of Prayer.  
THE third fruit of prayer we have before noted to be a certain spiritual sweetness and pleasure, wherewith our mind is delighted in the time of our prayer, of the which fruit whosoever desireth to be partaker, must of necessity not only have charity, humility, & the other means before spoken of, but he must also be marvelous attentive unto the prayer he is in hand withal, and not permit his mind and imagination to wander abroad to any thing from the matter of his prayer. And albeit this diligent attentyvenesse be necessary and expedient for any man that desireth to enjoy the other two fruits of his prayer, that is to say, merit and the obtaining the thing duly and lawfully required: yet may it suffice towards the getting of either of those, if the mind of him that prayeth were earnestly bend in the beginning & first entry into his prayer, so as he do not afterward by his own will and purpose divert his mind, & suffer it to wander from his prayer. For if in the very first beginning of prayer, a man's mind be both willing and studious to attend wholly thereunto, although afterward it be by frailty led aside, or by a certain oblivious negligence withdrawn from that former intent and action, it shall not therefore lose the fruits and commodities whereof before we have spoken, but by the effectual intent and assured purposed determination, in the beginning of his prayer, he together and fasten them unto GOD, lest that in the continuance of prayer, by the means of some light negligence, his mind be carried away to the imagination and thinking of other strange and inconvenient things. And therefore for this cause the old fathers of the Church of christ, being endowed with great virtue and holiness of life, as oft as they were minded to pray, they went forthwith in hand to gather their minds together, and by divers means to stir up devotion in them, sometime praying upon their knees, sometome being alone, lying prostrate upon the ground, sometime extending forth their arms in manner of the cross of Chryst. And now and than exalting their hands up towards the heavens, sitting in the mean time solitary and musing, talking most comfortably with God himself, and devoutly singing some himpne or other psalm. By these means and such other as seemed most commodious unto them, they used marvelous effectually to raise up them selves to contemplation and devotion, so far forth, that they very often times tasted of that superexcellent, and in deed unexpressible sweetness. And surely the only taste of this kind of sweetness exceedeth, without comparison or exception, all the pleasures of this world. For this one thing comprehendeth presently in itself, all kind of pleasure and delight, and is the fountain and spring of all manner of goodness, with the which, what thing else soever thou shalt compare, is utterly nothing, nor can be of any manner effect or moment. And that thing verily is god himself, who very often doth with a marvelous grace and favour show and present himself to them that with devout contemplation, seek and look for him. Of the which it followeth, that whensoever that most excellent goodness is once tasted by the inward understanding of our soul, a marvelous sweetness is forthwith dispersed and felt through the whole mind: so far exceeding all imagination of man, that no tongue first and principally with all his power, humiliate and deject himself, and esteem himself nothing, nor worthy any thing, and utterly unworthy, upon whom god should bestow, not only this great gift of his grace, to obtain the feeling of this delectation, but also any other of his benefits, be it never so mean▪ or little, yea, of his own desert, unworthy the meat he eateth, and the ground he goeth upon. Secondarily, he must keep his tongue in a good stay, and due obedience, speak little, and delight more in silence, than in much liberty of speech, except it be, either when charity enforceth, or vehement necessity compelleth, or finally when some commodity is like thereby to grow, either to himself, or to his neighbour. Thirdly, by all means he ought and must labour as much as to him is possible, to conserve and keep fresh in his mind, the continual remembrance of God, set him before his eyes, and think that he is always present, ready to behold and judge all that he shall commit or do. Moreover let him as often as he can, renew the memory and remembrance of the incarnation of our Lord and Saviour jesus Christ, together with all the process and continual action of his life, and than let him inculcate and imprint fast in his heart, the religious and thankful memory of his bitter death and passion, adding to this, the consideration and often meditation to the heavenly glory, which the Angels and sanctified souls, enjoy now by the gift of God with him. Finally, at all times as much as may be, exchewy●g all vain, frivolous, and unfruitful thoughts, that cumber and disturb the mind from the beholding of those heavenly contemplations. But alas, how wretched be we, that many times prevent these godly meditations, and before hand occupy our mind (so superexcellent a creature of God) not only with these unprofitable, but also extreme pestilent & hateful thoughts, whereas the remembrance of those things beforesaid, is far more profitable, an occupation much more delectable, & finally, a study much tried, and examined by us, it shallbe very manifest and easily to judge and perceive, what kind of prayer ought to be esteemed most excellent and most fruitful. And therefore we will with diligence search out something for the explanation of every of those three things, that is to say: whereunto we ought to intend our minds in prayer, how long or short our prayer ought to be, and how we ought to pronounce and utter the same.   

¶ To what thing we ought chief to bend our mind in the time of our prayer.  
first let us discuss this, whether the force of our minds be to be directed to the words, the sense of the words, or to him we utter the words unto. And to this first we say, that if a man were of such dexterity and readiness that he could attend all those things together in his prayer, so as the heed taking either to the words, or the meaning of the words, should nothing slack his diligent and attentive mind to god himself, that manner of prayer, were doubtless most excellent and beneficial. But because it can scarcely be possible that a man in earnestly heeding and intending one of these, shall not negligently omit and forget the other, let us therefore particularly inquire of every one, which is the better, more necessary, and more fruitful. And amongst these, there is no man that diligently considereth the thing, that can or need to doubt, but that the attention which is directed unto GOD himself, is the chief and most meritorious, so that all other things be agreeing unto the same, that is, if that same prayer directed unto God, be in no wise more negligent than the other, which is intended either to the words or meaning. And we mind that this understanding be accepted & taken, not only in such prayers as a man appointeth to himself, of his own will and choice, but likewise in all other, whereunto we be bound by the ordinance of the Church. And surely many there be of so weak and scrupulous minds, that being in fear to escape or miss one word or silable in saying their appointed service and prayers, bend all the power of their mind, to express the words, truly, plainly, and distinctly. But those men (as I think) never or very rarely taste of the sweetness of devotion and prayer, for the which cause chiefly our forefathers of the Church, did appoint those canonical prayers, as we use to call them. For those old and holy men, specially had respect unto this: And this was their most earnest purpose and painful study, by the saying of those virtuous, godly, and devout prayers, to stir up the minds of the Priests, who should be the means between God and the people, to the contemplation of God himself, and so to the true love of him. And therefore if a man be so attentive and diligent in uttering the words of prayer, that he neither regard nor observe the scope and end which the holy fathers (when they ordained those prayers) judged and determined chiefly to be considered, I may in no wise allow or commend this manner of prayer, either as chief, or more fruitful than the others. And yet would I not that others, which contrariwise so rashly run over the prayers appointed, that scarcely they can understand themselves for haste, neither regarding the superexcellency of him, to whom they pray, neither yet imagining of any further sense and meaning of the words they speak, I would not (I say) that those should make my speech before, any manner of colour of defence for their errors and abuses. For I speak it not with that mind to mislike or condemn them that regard the words they speak, who I know do observe and fulfil the law and order: but to this end, to persuade unto those a more excellent manner of prayer, and therewith more fruitful. It may be also, that those which are chief sensible taste and feeling of that supreme delectation and comfort, which he only knoweth, whom God hath granted to taste the same. But mark and remember this, that the imagination which our mind frameth to itself of GOD, must neither be subject to colour, light, figure, or briefly any worldly or corporal shape, for all those things being creatures, are plainly besides God. And we seek to join ourselves with God and nothing else, beside him. And therefore if a man will rightly think of God himself, let his mind overtunne all worldly creatures, and conceive him only alone which is highest, best, most excellent, most mighty, and him that without exception, doth unspeakably exceed all other things. If thou canst this do, than think the same to be present with thee, and yet without imagination either of colour, light shape, or form whatsoever, and than hast thou rightly thought of God. In which work and business, if thou be painful, and will diligently exercise thyself, than shall thou surely at the last attain to the sensible taste and feeling of that unspeakable pleasure, and so shalt thou at once obtain all the three fruits of thy prayer. But yet if this manner and form of doing, seem at the beginning hard and uneasy to any man, let him first exercise himself in thinking and contemplation of jesus Christ, who besides his humanity is also very God. Let him life up the strength of his mind towards him, as being very God, remembering his incarnation, his bitter pains and cruel death, and therewith the glory which he now ineffably enjoyeth in heaven, sitting on the right hand of the Majesty of his father. He that will diligently apply his mind to this, or any other more apt or fruitful meditation of God, shall at the last fall from the corporal imagination of Christ in his humane nature, and shall ascend and aspire to the spiritual contemplation of his godhead, as hath been beforesaid. And this truly is the very next way for any man, to attain to the fruition of the perfect and partaker of the same joy and delight, and is now made in such estate, that it feeleth a delectation marvelous, & such as it never tasted before, which thing is affirmed by the Prophet David, saying: Cor meum & caro mea, 
Psal. 83.  exultaverunt in deum vivum. My heart and my flesh have rejoiced together in God, the author and giver of life. As though he would have said, my soul by the goodness of the spirit of God, hath conceived in itself, so marvelous a delight in god, that by the great delectation thereof, even my flesh is also replenished and watered over and over, wherein it hath so rejoiced, that it could not refrain or stay itself from expressing and showing forth the pleasure which it had received. And surely this delectation is a very sparkle or glimmering resemblance of the everlasting life, which all good men shall have after the general resurrection of their bodies. For than shall the glory of the soul so far exceed and abound, that it shall run over into the bodies, and than shall both as well body as soul be fulfilled and satisfied with the plentiful abundance of that unspeakable pleasure. And therefore as touching this first question, it may appear by that which hath been said, that the chief and special thing to be regarded in prayer, is, to have our minds so fixed on God, unto whom we make our prayers, as though we esteemed him even now present with us, and so embrace the continual remembrance of him, keeping him before the eyes of our hearts without any manner declining from him. And albeit this shall seem in the first beginning of this exercise hard & painful, yet shall it by use and process of time prove more pleasant and delightful, specially to those souls which be any thing inspired with the sweetness and good savour of jesus Christ. And now let us draw to the entreating of the second question.  
hot nor cold, God despiseth, before whom, in the Apocalippes, he preferreth those that be utterly stark cold, saying: utinam calidus esses aut frigidus, sed quia tepidus es, incipiam te evomere. I would thou hadst been either hot or cold, but for that thou art neither of both, I will begin (saith God) to reject thee and cast thee forth from the company and fellowship of good men. Lo than how the mind of God abhorteth those persons that be neuters, and be neither hot nor cold. We must therefore endeavour ourselves by all means to be fervent in charity, for the kindling of the which in us, no doubt prayer is the most necessary thing. The which charity being once gotten, we be encouraged cheerfully to take in hand all doings, which we trust shall please God, and for the doing whereof, we shall by the goodness and promise of God, be rewarded with everlasting joy and felicity. And therefore our special endeavour in the time of our prayer, aught to be, that the fervent heat of charity might be kindled in our hearts, and in such sort shall it be convenient to moderate the length of our prayer, so as that end may both be acquired and preserved in us. And therefore when we in our prayer do perceive this ferventness of mind once kindled in us, by the weakness and weariness of our bodies to wax cold & faint, than is it time to cease from prayer, and occupy ourselves about some other virtuous exercise. For if we should so long continue, that the ferventness of devotion should be utterly extinguished in us, we should not only not obtain the end which is sought for by our prayer, but we should also give no small occasion to procure the contrary. For so soon as by overlong continuing in that dullness of prayer, the ferventness thereof & devotion is once cold in our minds, we do forthwith lose the inward consolation of our minds, which that fervency of devotion, not being utterly extinguished, wrought and preserved in us, whereby it doth many times follow that we wander abroad, seeking some sensible delectation and comfort of external things, which most commonly induceth a pernicious dissolution of the mind, and by degrees draweth it unto such other evils as be not convenient, which would never have chanced, if we had ceased our prayer before the fervency of devotion had utterly been extinguished. And therefore Saint Augustine doth much p●●se certain Monks in Egypt, which used very short, & therewith very devour & godly prayers. The religious people in Egypt (saith Saint Augustine) be noted to use very often prayers, but those very short and pithy, and (as it were) 〈◊〉 thrown from their hearts into the bosom of almighty God. And it appeareth, that this was the cause why they used so often prayers, because they would oftentimes renew and kindle again the fire of devotion in their hearts: But the cause why they used short prayers was only this, lest by length of prayer and tediousness therein, fervent devotion before conceived, might be dulled, cooled, & finally extynguishe●. And therefore a man in prayer must specially labour and take heed, that when God hath once kindled that fervent devotion in his heart, he by negligence suffer not the same utterly go out and die. But so long as the same may either be increased or continued, we ought not to leave of prayer, except either the great weerysomenes of our bodies, or some other like necessity enforce us. Wherefore both the shortness & length of prayer, is to be ruled & measured, to and for this end aforesaid. For like as the physician, regarding the end of his cure, which is the recovery and health of his patient, doth temper his medicine, and ministereth it to the sick, not in such abundance as he might do, but as by discretion he ought to do, having regard both to the getting & continuing the health to his patient: even so, a man in prayer must not labour to pray as much and as long as he can speak, but to continue the length of his prayer as much as shall be necessary & expedient either for to increase or continue his earnest & fervent   

¶ Whether the prayer of the heart only be more fruitful than that wherein the mouth & heart also is occupied.  
IT resteth now to be discussed, whether that prayer be more beneficial to man, which he maketh with his heart only, or that which is both uttered from his heart, and with his mouth. And here I make this protestation, that I do in no wise purpose or intend any thing to say in the dispraise or otherwise, to the derogation of open prayer by words, which is either admitted by custom and the use thereof, or appointed by the ordinance of the Church, or enjoined unto any man by penance, or by any means vowed, or in heart by promise taken in hand, whereby any man standeth bound to recite & say his prayers. But yet I do think that a man which is free from any such bond, and enjoyeth full and perfect liberty in Christ, and is studious of the most pure & healthful manner of prayer, shallbe oftentimes more hindered by the continual use of praying inwordes, than by the exercise of his heart alone, in making of his prayer unto God. For as Saint Augustine in an Epistle unto Proba writeth of the fruit of prayer: 
Augustinus Epist. i 12. Capi. 10.  This work is many times more perfectly wrought by the sighing of the heart than by pronouncing of the mouth, more effectually done by the inward working, than by outward speaking. But if the work of prayer be more perfectly performed by the sighing of the heart, than with the utterance of the mouth, than must it needs follow, that the prayer of the heart, from the which those sighings break forth, be more profitable than the praying with the mouth, whereby words only be uttered. And that may of right be judged, 
Ciprianus de oratione dominica, Serm. 6.  for as S. Cyprian doth witness, God giveth ear, not to the voice of man's mouth, but to the cry of his heart, neither is he to be moved with words, which seeth all thoughts. And therefore any simple poor man, which being with great humility prostrate to the ground, lying like a most vile abject, confessing himself a sinner, opening his own miseries, and showing forth the most secret griefs of his heart before the sight of god uttering no words at all, but only pouring forth abundance of tears and sighs of his heart, that man (no doubt) shall moste speedily obtain his request of God: which thing did most manifestly appear in Anna the mother of Samuel. 
i Reg. i.  For this Anna (as it is written in the first book of the kings) did most earnestly require of GOD, being barren, to have a child, for the obtaining whereof, she did frequent the Temple, and there by daily prayer she continually craved the goodness of God, that in her request he would be gracious unto her: And yet did she not frame her prayer in words, but only in her heart. For the Scripture testifieth, that she spoke to God with her heart, and that no word was hard that came from her, only her lips moved. To conclude, by this her prayer (of heart I say, without speech outwardly pronounced) she obtained the thing she required of God, and had a son, which she so greatly desired, and had begged of GOD, with many sighs and abundance of weeping tears, and yet no words by her mouth uttered. Saint Jerome agreeth with this, expounding this place of Saint matthew.  
Tu cum oraveris intra in cubiculum tuum, 
Math. vi.  & clauso ostio ora patrum tuum. When thou dost pray, enter into thy chamber, and shutting fast thy door, pray unto thy heavenly father. It seemeth unto me (sayeth S. Jerome) that this is rather a precept, that we keeping secretly in the thought of our hearts, and having our voice suppressed with silence, should so make our prayers unto God, which we also read in the book of the kings, that Anna did, where it is written that her lips only moved, but no voice was hard. This much Saint Jerome writeth. And surely this manner of prayer, doth vehemently move the ears of the mercy of GOD, and doth mightily bow them speedily to hear us: Yea, and as Saint Paul witnesseth, the holy spirit of God, is the guide & the derectour of this manner of prayer, saying: 
Rom. viii.  Quid oremus sicut oportet nescimus: sed ipse spiritus postulat pronobis gemitibus in enarrabilibus. What we should pray, as we ought to pray, we know not: but the spirit himself maketh request for us, with unspeakable mournings and sighings. The meaning whereof is, that we do not sufficiently know in what manner we ought to demand any thing of God, but the very spirit of God inwardly raising up our hearts, maketh us with unspeakable moan and intercession to require of God, that thing which is most profitable for us. And yet do I not deny, but that any devout man may right well begin his prayer as he list, with words pronounced by his mouth, but so soon as he shall perceive his heart to be any thing kindled and inspired with a sweet delectation coming from the spirit of God, than shall it be most commodious to him, leaving his prayer in words, to follow and give heed to the leading of the spirit of God, and with silence to yield himself wholly to his direction and order. For as I have said a little before, th'end which we ought to appoint upon in prayer, is specially the ferventness of charity, by the which at the last our minds be kindled, when with most diligent prayer, our hearts be strongly raised, and our minds be highly lifted up unto the beholding of god. And therefore whensoever we may perceive ourselves to have attained unto this end, than must we apply all our endeavour and diligence, that as much as may be, the same be continued in us, which thing shall doubtless much better proceed, by the guiding & operation of the holy spirit, than by any words uttered by our never so great industry & diligence. And therefore we must now with all our power follow the motion & driving of the spirit of God, whither soever it will lead us, and so need not to utter any more words. In like manner as if a man, 
A similitude aptly applied.  when after much travail, he hath passed the Seas, and hath obtained harborowe and his desired Haven, leaving his ship which brought him to the haven, intendeth now to th'end and purpose for the which he arrived, and thinketh now no more of his ship. Even so verily, he that by the use of pronounced prayer, as by a mean, is carried into the inward consolation of the mind, and cometh to the spiritual fervency in God, ought now to have his principal care and study bend on this, that this heat in no wise wax cold, and leaving now the prayer of the mouth, he must follow the spirit of God, the minister of this fervent devotion, whither soever it doth drive him. And now let him not use any more his own words, but only those which be suggested inwardly in the heart by that holy spirit of God, and let him ask that of God with vehement and fervent devotion of mind, without any pronunciation or sound of words. But to the end thou mayest more plainly & assuredly perceive, that this manner of prayer, which is done by the spirit and mind, is much more excellent, than that which is uttered in words, hear what our Saviour Christ sayeth in the Gospel: Spiritus est deus, 
john. iiii.  & qui adorant eum in spiritu & veritate oportet adorare. God is a spirit, and they that adore him, must adore him in spirit and truth. Lo, as God is a most spiritual thing, even so requireth he a most spiritual sacrifice. And therefore that prayer is more grateful unto him, which is offered by the spirit and the mind, than the only gross utterance of the voice, which can not be framed without the bodily breath. And let not this move thee, that Adorare, is named in that place, and not Orare, for the one of them shall never well be without the other, but when God is prayed unto, than is he also adored, and when he is adored, he is also prayed unto. And therefore God will be entreated with spirit and mind of the most chosen and excellent minds, which he most spiritual, and desireth, such as in his Gospel he noteth, to honour and adore him in spirit and truth. Wherefore I nothing doubt, but many godly and spiritual men (which have diligently exercised themselves in prayer, and have accustomed daily to elevate their hearts unto GOD, and have at some times tasted and conceived the sweetness of that fervent affection) have much more profited by that prayer of their heart, than if they had said an endless numbered of prayers and Psalms with their mouth, which thing some do, overcharging their minds, yea, and rather excluding themselves from the very end of prayer, for that in that case, they can never be able to taste the spiritual sweetness of perfect prayer. And out of doubt, that desire and travail to perform the saying of so great a number of Psalms, doth many times hinder and turn away the gracious visitation of God from the hearts of them that labour in them, which otherwise he would willingly and redylye exhibit unto them. 
A similitude declaring the ready assistance of God in Prayer.  For like as the son doth every way disperse and spread abroad the beams of his light, even so is God ready on every side, to power forth upon us the sweetness of his grace and goodness, except by such lets and hinderances, all excess and entry to our minds be stopped, and the way hidden from us, as it were with a thick & dark mist. For he that desireth to be partaker of that sweetness, may in no wise give heed to any other thing whatsoever it be, but attend only and wholly to God himself, yea, and that withal his heart. But those other attend never a whit to God, but only regard how to utter out those numbered of words, which they mind to say: Neither do they consider the present Majesty of god, but only how they may most speedily run over their number of psalms, with the care whereof, they do so occupy and overcome their minds, that no drop of heavenly sweetness, can in any wise enter into them. And yet do they think & persuade themselves, that by so doing they shall specially please God, and can not be quiet or satisfied in conscience, until they have by one way or other, overrun and finished that huge number of Psalms. Yea, and if they chance by forgetfulness to pretermit any part unsaid of that (I mean not which the Church appointeth to be said) but which they of their own will have taken in hand to say, they find their conscience grievously therewith offended, wherewith they be miserably tormented, and their hearts torn and rend. Those men truly do not sufficiently weigh the saying of S. Jerome, which is this, that the saying or singing of five Psalms with a pure and sincere heart and spiritual joy and gladness, is more worth than the whole Psalter, overrun with an unquiet and troubled mind. And yet is it more marvel that they hear not, or at the least mark not Christ himself in the Gospel, giving admonition and instructing such as pray, not to bend their labour to speak much, saying in this wise: Orantis, nolite multum loqui. When ye pray, 
Math. vi.  do ye not speak much, not to this end, that by those words it were to be understanded or thought that Christ misliked a long continued prayer, whereas we read that he himself continued very long in prayer: But he would not in any wise, that we should put a vain trust in a number of words, by one way or other made up and multiplied, specially when they utterly wanted all devout affection of the mind, and that we should not hope that he would sooner be moved, with a multitude of words, than with a well affected mind. For God is much more inclined to hear our petitions by the only fervent affection of the heart, than by never so great a number of words pronounced without such affection. For the which cause Saint Augustine sayeth thus. It is one thing to speak much, and far an other to be much and well affected. It is one thing (sayeth he) to continue speech long, and much another to continue devotion long. That man speaketh much to God, that thinketh his mercy is to be won with a numbered of words only. But truly he useth not to be moved with the multitude of speech, but with the quantity and abundance of devotion and godly affection. And the bare sound of words pronounced by the lips only, maketh a very dull sound in his ears. But the fervent and vehement affection of the mind, doth quickly and speedily penetrate them, and that because God is much more delighted with our godly affection, then with our bare prayer, and specially when that affection being accompanied with fervent sighs & abundant tears, do pierce the heavens. truly that manner of prayer, if God were (in a manner) unexorable, would overcome him to mercy, and be he never so omnipotent, will bind him to grant our lawful desires. And surely the same prayer, is much rather framed and perfected in the spirit & mind of man, and so sooner presented unto God, than by any words that man's mouth is able to perform or express. For the spirit and soul of man, being once quickened and kindled with the fervent fire of devotion, much sooner dispatcheth his intent and purpose, than any motion of the lips, or framed prayer of the mouth were able to do, which thing (if none other) maketh apparent the thing whereof we have so long entreated, that is to say, the prayer of the mind and soul only, to be more excellent and better, than the prayer of the mouth: forasmuch as both the motion of the lips is very slow, and the corporal weight of the tongue, uttering forth his words, not so apt to follow the quickens of the spirit, and also much hindrance followeth by opening and shutting the mouth, so that they can not in any wise, serve the swift motion of the soul and mind, and specially at such time, as the mind is inflamed, and devotion fervently kynde●ed therein. For in that case, it is carried with such a swiftness, that the fleshelynes of the mouth, tongue, and lips, can in no wise follow it: And if they should, yet do they bring no benefit to the spirit, but only a weight and heavy burden. And therefore I would admonish all such as delight in prayer, and willingly study to serve God therewith, and specially such as have leisure to attend the same, and to bestow very much of their time therein, that they do not unprofitably overload themselves with to many words in prayer, but that they would from henceforth daily bestow so much time in kindling their minds, in casting their thoughts and affections upon God, and in the receiving his merciful visitation, into the bowels of their hearts, as they have spent less fruitfully heretofore, in overrunning a multitude of words with small consideration or weighing of them, to the end that by this mean, they may at the last obtain and come unto the taste and feeling of that unspeakable sweetness, which thing surely they shall attain unto, if they first do worthily prepare themselves in such sort, as we have showed before, and than do humbly offer their minds in the sight of God, and finally apply their careful study and intent, to perform and finish their prayer, with all attention and diligence of their hearts▪ And yet they shall do well to begin with vocal prayer, and specially with such, whereby they have found themselves before most easily kindled and inflamed to devotion, and the other contemplation of their souls. But when after their beginning a while, they shall perceive themselves inflamed and sweetly affected with the inspiration and merciful visitation of the spirit of God, and pleasantly drawn towards his heavenly presence, than leaving to utter or pronounce their prayer, let them follow the leading of the holy spirit of God in them, and than let them labour in the silent prayer of their mind, with compunction of heart, sighing, and tears, craving only those things of God, which his spirit shall put them in mind of: And chiefly to beg of God the continual presence of his grace, so that he forsake them not, but that it may please him to grant those things unto them, which his wisdom knoweth and seeth to be most expedient and profitable for them. And surely if they do persist and continue in this trade and form aforesaid, they shall not only be unto God, daily more and more grateful and acceptable, but they shall also proceed daily more and more, in the increase of fervent charity, and shallbe made like unto the heavenly and Angelical minds, which daily behold the presence of God. For what cause is there (although they remain here in earth, and be covered with the vessel of mortal and corruptible flesh) why they should not be called most like unto the Angels, when their prayer is like unto the prayer of the Angels? That is to say, they pray in soul and mind, and taste in their souls the like sweetness as the Angels do, yea, and do perceive and feel within themselves the pledge and assurance of the felicity to come, which the Angels now already do enjoy: So as they do now want nothing of the absolute resemblance unto the Angels, but only the fruition of the joys and glory to come, which so soon as they be rid out of the wandering pilgrimage and misty darkness of this world, they shall enjoy in heaven, with an assured certain fruition and unaduoydable possession which after shall never fail them.   
FINIS.   

¶ Imprinted at London in Paul's Churchyard by john Cawood, one of the Printers to the Queen's Majesty.  
Qum privilegio Regiae Maiestatis.