A TREATISE OF PRAYER, AND OF THE FRVITS AND MANNER OF PRAYER.  
By the most Reverend Father in God JOHN FISHER Bishop of Rochestre, Priest and most eminent Cardinal of the most holy Catholic Church, of the title of S. Vitalis.  
Translated into English by R. A. B.  
Printed att Paris by Will: Baudry  
M. DC.XXXX.   

 bookplate 
Academiae Cantabrigiensis Liber.    

TO THE VERY HONOURABLE AND VIRTUOUS LADY THE LADY ELIZABETH HERBERT, Wife to the honourable Sin Percy Herbert, of Powis Castle in Montgomerie shire.  
MADAM,  
The noble favours I have received from your Ladishipp have not only made me studious to preserve a grateful mind in myself, But also encouraged me to undertake these small pains in your Ladyshipps behalf. I know good MADAM, that by your daily exercise in prayer, you have atteined to a great perfection in that art: Yet with all, I know your Ladyships humility to be such, as you will not scorn nor disdain to better your knowledge from the instructions of the most able, and most pious understanding of the age in which he lived. MADAM, I present here unto your Ladyship a Treatise of the most Reverend Father john Fisher Bishop of Rochester, Priest & most eminent Cardinal of the holy Roman Catholic Church; as you see, MADAM, sufficiently recommended by those titles he deservedly obtained, correspondent to the virtues of his most holy and blessed life. My care hath only been to render him faithfully and for your Ladyships benefit, as the gravity of the argument requires, not giving him any other ornament the that of truth, which I supposie makes it more agreeable to your Ladyshipps virtues, and with all I desire, it may be accepted from him, who glories in nothing more than the title of being  
MADAM, Your Ladyshipps most humble servant and beadsman. R. A. B.   

APPROBATIO.  
NOs Frater Clemens Raynerus Congregationis Anglicanae Ordinis Sancti Benedicti, Presbyter & Monachus eiusdemque Congregationis Praeses Generalis: per praesentes facultatem concedimus typis mandandi devotum Tractatum Reverendissimi in Christo Patris Iohannis Fisheri Episcopi Roffensis, & Romanae Ecclesiae Cardinalis Eminentissimi, de Oratione à Reverendo Patre R. A. eiusdemquc Ordinis & Congregationis nostrae in idioma Anglicum traductum. In cuius rei sidem his subscripsimus, sigillumque nostrum apposuimus die sexto Februarij, anno Domini 1640.  
Fr. CL. RAYNERUS Praeses Generalis. Locus † sigilli.   

AN INDEX OF THE CHAPTERS.  

THE FIRST PART.  
HOw We may alwa●se 〈◊〉. Chapt. I. pag. 1.  
The first reason why God is to be prayed unto. Cham II. p. 17.  
The second reason why God is to be prayed unto. Cham III. p. 27  
The third reason why God is to be prayed unto. Cham IU. p. 37.  
The last reason why God is to be prayed unto. Cham V p. 44.   

THE SECOND PART.  
Of the three chief fruits of prayer. Chap. I. p. 53.  
Of the first fruit of prayer, to wit of merit. Cham II. p. 58.  
Of the second fruit of prayer which is to obtaining of the thing we pray for. Chap. III. p. 63.  
Of the third fruit of prayer which is spiritual sweetness. Chap. IU. p. 70.   

THE TRIRD PART.  
Of the manner of prayer. Chap. I. p. 85.  
Vn to what thing we ought chiefly to attend when we pray. Chap. II. p. 87.  
How long our prayer ought to be. Chap. III. p. 201.  
Whether prayer of the heart only be more profitable than that which is made both with heart and speech. Cham IU. p. 217.    

OF PREMEDITAtion, before Prayer.  
When you intent to offer the Sacrifice of prayer, & praises, to almighty God, and prepare you to prayer.  
First, recall your Senses, and gather together your wit res, & with an humble, attentive, and devout mind, lift up your heart to almighty God: Reverontly standing upright, with your hands joined before your breast, and lifted up.  
Pause then à little while, and advisedly consider with yourself wherefore you come, whereabout you go, & what business you now take in hand.  
Also, before whom you are present, the petitions you will ask, and the offering you mean to make.  
Remember you are now, before a most mighty & divine Majesty; The Creator and Redeemer of yourself, and all Mankind, whom infinite number of Angels, and all the Celestial multitude do continually adore and worship, with fear and trembling.  
And yourself, a most wretched & unworthy creature, frail, unstable, falling from him: dull, and unapt to call upon him. And yet his mercy is so much, and his goodness so great, that he is ever, ready to hear, and graciously to grant, your lawful requests, and to receive you when you come unto him: and also to forgive you all your offences, when you are heartily sorry and ask mercy for them.  
Likewise, he is one that hath, and doth most bountefully bestow upon you, all things necessary for body and soul: and hath and doth defend and keep, feed and nourish you, and all creatures.  
Then think, that it is before this divine Presence, before the which you presume to enter, and to present yourself: to entreat, beseech, and require mercy, and forgiveness of sins, for yourself and all others: and to offer the sacrifice of Praise, and Thanksgiving unto him.  
Therefore with all humility and reverence prostrate yourself at the feet of his mercy: and endeavour with devotion, to accomplish that you come for. But before you begin your prayers, that you may the rather offer them with cleanness of heart, and give thanks to God, not only for his benefits, but chief for his goodness in himself, make it fully known to your heart, as true, that it is uncertain whether you shall live to the end of your Prayers or not: Endeavour therefore that they may be such, as if it should so happen before you had ended the, that so, through the mercy of God, they may be acceptable unto him, for the full forgiveness of your offences, and the receiving you into his grace and favour.  
And that you may the more perfectly begin, continue, and end, all your prayers, and other good actions, in the Name, and to the honour, and glory of GOD, the most holy and blessed Trinity: and have in mind his great goodness towards you, and give thanks for them: and also that the Passion of our Lord, may take the more effect, the benefit of it may be imparted, the fruit thereof enjoyed: and in all spiritual practices, remembered; You may, if it please you, begin your Prayers, in manner as followeth. Meekly falling on your knees, your heart and joined hands being elevated to God.   

A TREATISE OF PRAYER, AND OF THE FRVITS AND manner of praying.  

THE FIRST PART.  

Hw we may alwaise pray. CHAPT. I.  
FOR as much as that which Christ our Saviour affirmeth in the gospel of Saint Luke to wit thac, We ought always to pray, concerneth all Christians, who seethe not how much it doth avail every Christian to apply himself most diligently to prayer, and in no wise to neglect so necessary and profitable a thing, for any vain and hurtful pleasures? wherefore that we may feel the more sweetness in prayer. First, it will be profitable to have at hand some motieves, by which as with certain spurs (so oft as we grow could) we may stir up ourselves to prayer.  
Secondly, it will not meanly help us, if we consider the excellent fruits and commodity that many have obtained by prayer, for by that means also wes hall easily stir up ourselves to that exercise. And lastly it will proffitt much to know the manner which every one ought chelfely to observe in praying: seeing that in every work the manner of doing being known, is of no small moment to perfect the work itself that we go about.  
Of these three things therefore in order we purpose by God's assistance to speak, 
Thres principal points ●andlied in this treatise.  to wit. of the necessity, of the fruits, and of the manner of praying. But because the foresaid words of our Saviour move some scruple in many, it will not be amiss if we first declare in what manner they may be understood.  
First assuredly it is most true, 
u 18.  which Christ our Saviour said we ought always to pray. For there is no moment of time in which prayer is not necessary for us. Neverthe less God almighty is not so severe an exactor, as to oblige us to continual prayer of the lips, which certainly no man ever did or could observe. But because there never passeth any moment of time wherein we do not exceedingly stand in need of his divine assistance, Therefore our great necessity enforceth us, by continual prayer alwaise to implore his aid. For who Knoweth not (if he diligently consider) that if God should Withdraw his helping hand from us, we should instantly then return into dust and ashes? neither is there any man, who of himself can continue the least moment of time, for as holy job saith, In his hand is the soul of every living thing. 
job A simslitude.  For so it is with every one of us, as if one should hang by a rope in a coffin over a deepepitt, for he doubtless stands in great need of his help who holdeth the rope in his hand and keepeth the other from falling in to the pit. For so soon as he withdraweth his hand from the rope, he that before was held up, doth instantly fall healdlong in to the pit. Neither would it be otherwise with every one of us, if God should not incessantly sustain us With his hand. He holdeth the cord in his hand, lest we instantly be brought to nothing, to omit many other eminent dangers, which every moment hang over our heads. Who therefore is so gross and blind, as not to consider, that there is no time, yea no moment of time, wherein it is not necessary for us, to call on God, and to implore his gracious help, and assistance. And this is the meaning of those words, that we ought always to pray.  
But because according to this sense there is no man that doth fulfil this saying of our Saviour by actual prayer, as they call it, that is, who doth always every moment pray, therefore an other sense is to be found. out. Wherefore this saying of Christ may be understood an other way, to wit, that which we shall now declare.  
One of the ancient Monks being demanded in what manner he did satisfy that saying of Christ, 
The first way how we may alwayse pray The 〈◊〉 Euthstis in the 〈…〉 holy father's alphabeto 26. part. 12 litera 4.  we ought always to pray, answered forthwith That after he had ended his daily prayers, the rest of the time, according to the ability of his body, he spent in manual labours, by which means it came to pass that he daily gaigned something, whereby he notonly sustained himself, but also in some sort other poor people, and those he said did pray for him, so often as the care he was bound to take of his body, would not permit him to do it himfelse, whose opinion is agreeable to holy Scripture which Saith, 
Eccl. 19  Hid thy alms in the bosom of the poor, and it shall pray for thee Lo here how the Scripture confirmeth that our alms pray for us. If therefore any one shall diligently employ himfelse in the works of mercy, if he defend the fatherless and orphans, if he comfort poor widows being destitute of all consolation, if he protect from injuries those that are violently oppressed. And lastly if he administer help to those are in want, so that in the mean time he neglecteth not, the times of prayer instituted by the Church, he also shall fulfil the said words of Christ, for he always either prayeth himself, or hath his alms praying for him, which will supply what is wanting of his own prayers (weought alwaise to pray.)  
In this sense also may the aforesaid saying of Christ we ought always to pray, 
The se● cōdw●y how wemay a way 〈◊〉  be understood that is we ought alwaise to live well and dowel, which, we may do, cuenwhen we sleep. For whensoever we sleep or wake, when we walk, or sit, when we eat or drink, when we are molested or comforted; lastly whatsoever we do or suffer, if they be referred truly to the glory and honour of God, doubtless they belong to a good and upright life. Otherwise Saint Paul would not have commanded the Corinthians that whatsoever they did theyshoud do it to the glory of God, 
1. Cor. 10.  saying, whether ye eat or drink or what else ye do, do it te the glory of God. And truly if God be moved by our words, to be been fieiall unto us, questionless he is much more moved thereto by our good works, seeing that works do supply the place of words. And therefore the divine benignity is moved with our works, which we do with a desire to please his divine Majesty, seeing they do express the force of our prayers, yea, and much more forcibly, then do the words themselves. Whosoever therefore doth refer to the glory of God all that he doth and suffereth; prayeth every moment and always satisfieth the affore said saying of Christ. For he that always directeth all his actions to the glory of God may be said not unworthely always to pray. But although these words, we ought always to pray, may be understood according to this sense, yet because Christ maketh a difference betwixt prayer and works, and maketh alms, prayer, and fasting as distinct things, therefore we will now set down the third way how this saying may be understood.  
Saint Paul therefore admonisheth the Thessalonians that they should incessantly pray. 
The third way how we may alwayse pray 1. Thes sal. 2. Ro. 1.1. Thes sal. 1.  Pray ye (saith he) without intermission. Ānd in some other places of his epistles he affirmeth that he was mindful (of some) in his prayers without intermission. Besides in the acts of the Apostles it is said that whilst S. Peter was kept in prison Prayer was made by the Church without intermission to God for him. 
Act. 12  By which words it doth clearly appear that a true Christian in every work, even when he sleepeth, doth always pray: which cannot betrue, unless by prayer, we understand the continual desire of the mind, 
Prayer a continual desire of the mind A similitude.  which is always flourishing, and moving in the heart: For even as one in prison bound with iron fetters of great weight moved with the irksomeness of the miseries and affliction which he suffereth, doth vehemently desire and seek his liberty; and, if he shall conceive any hope of his delivery he incessantly wisheth and desireth to be freed from that imprisonment: So doubtless every Christian who is not ignorant, how vehemently he is incited to sin by the flesh, the world, and the devil, and how many, and various kinds of troubles he suffers in this vale of miseries, and to how many and how great perils and dangers of this life he is exposed, is daily forced and compelled every moment to desire the aid and assistance of gods divine grace. Whereby he may att length freed from these evils fly up to the most clear sight of God, and to the fruition of eternal happiness. And this desire is oftentimes in holy writ understood to be as a certain cry in the ears of God, Our Lord, 
Psal. 9  saith the Prophet David, hath heard the cry of the poor. For the desire of those who are troubled and afflicted doth quickly come to the presence of God, and makes a great cry in his ears. And because in the hearts of the godly this desire doth never cease, but is incessantly moved, and stirred, and always seeketh and imploreth the divine assistance, even whether they are then a wake or sleep, or eat or drink or what else so ever they do, they are rightly said always to pray and without intermission. Which moveth S. Augustin to say, 
Epist. 112. c. 9 ad Drobam.  Pray ye without intermission, what other thing doth it mean, then desire without intermission aeternel life? let us desire this of our Lord, and we always pray. Thus S. Augustin: without this desire no muttering of words though never so prolix can open the ears of his divine Majesty. But this desire of itself if it be fervent, although there be no noise at all of words, doth most easily penetrate, and without any delay obteines a present hearing, as we shall declare more plainly hereafter.  
Whosoever therefore shall understand this saying of Christ according to this sense, shall in my opinion rightly vnderstand it, neither can we other i se easily conceive any man always to pray to God, and to spend both night and day without intermission in prayer: But by this desire which in the heart of holy men is never extinguished God is always and incessantly prayed unto, and by it we knoke perpetually at the gates of his divine mercy for the obtaining of his grace and assistance. Therefore it is most true which Christ said, 
Lu. 18.  we ought always to pray and not to give over But not so that any set prayer form by words must always be uttered by us either by our mouth or mind, but that no moment of time do pass us where in we do not desire the aid of his grace and everlasting happiness. But because we are to speak somewhat more hereafter of this matter. Therefore we will now produce some reasons, which if we shall diligently observe they will both encourage us to chalk of sloth and with more diligence and and facility stir us up to pray.   

The first reason why God is to be prayed unto. CHAP. II.  
THis aught first of all to move us, 
A similitude.  that prayer is like to a certain golden rope or chain let down from heaven, by which we cndeavour to draw God to us whereas in deed we are more truly drawn by him. For so it is as if one standing in a higher place and would draw another from below he letteth down some cord or line unto him, on which he laying hold, and with all his forces drawing is att last elevated to the top. This rope or golden Chain holy S. Dionysius calleth prayer, 
Cap. 3. de divinis nomibus.  which truly is let down to us from heaven, and by God himself fastened to our hearts: for no man truly and hearty prays, if he be not inspired by God, 
2. Cor. 3.   we are not of ourselves, as Saint Paul saith, Sufficient to think any thing that is good, but our sufficiency is of God. This line therefore is let down unto us, that we continuallic hangging at it may att last be lifted up to heaven to the fruition of God. But let us lay open this matter yet more at large. When one considers deeply on the one side the infinite goodness, piety, and benignity of God, and on the other side his own poverty, want, and misery, then is he presently forced to seek after the aid, comfort and presence of God his most benign Creator and Protector, as the kingly Prophet Saith, 
Psalm. 26.  I have sought after thy countenance, O Lord I will seek after thy countenance. And when he believes that he is truly present, than he exposeth and discovereth his miseries and necessities, than he doubleth his desires, then with many tears and scythes he imploreth the divine goodness, that he would be graciouslic pleased to help him in his necessities, and not to forsake him in these his afflictions, and to assist him with his helping grace, by which he may in all things best please his divine Majesty. And when the soul doth this, what other thing doth it but seem to be drawn up to God by this line or cord of prayer? What else doth it but strive to be sweetly bound unto hits Creator? What doth it, but labour to conjoin its understanding with the incomprehensible light of his divine Majesty? What cls doth it, but unite its affections, with his unspeakable goodness? Lastly what other thing doth it, but elevates the mind above all things created, so that att last it is made one spirit with God, fast bound unto him with this golden line or chain of prayer. Behold now what kind of bond this prayer is. O line more than golden! O chain above all jewels to be desired! O most sweet bond of love; who would not most willingly be bound with this most soft, and silken cord? Or lastly who doth not desire from the bottomè of his heart to repose himself in the arms of so loving à Prince, so potent a King? Verily this only cogitation if it were deeply considered, might suffice to inflame the most frozen heart, and to stir it up to frequent this holy exercise of prayer: And the rather, for that every one, how miserable a sinner so everhe be, may, and aught without all question to hope, that his divine Majesty though incomparably high and supereminent, yet nevertheless is so loving so sweet, and so merciful, that he doth not disdain to incline his most sacred ears unto our prayers, so that we have a purpose hereafter to resist sin. For almighty God is so willing and propense to forgive our sins, and loveth our souls so dear, that though he be the supreme Lord Paramount, and governor of the world, and we nothing but unclean dirt and ashes, yet doth he not contemn our misery, nor keep in memory our old sins be they never so great; but presently being attentine unto our griefs, and moved with our tears, grants our desires, and pardons our offences: and which is more, prevents us so with his grace, that we are by him stirred up to pray before we begin to pray. O inestimable love of God O incomparable clemency! So deeply is God almighty in love with our souls, that he doth as it were study sweetly t'entice and allure us, and endeavoureth by all means to draw us to meditate and contemplate the splendour of his glory, to embrace the largepesse of his bounty, to taste of his pleasing sweetness, and lastly to kiss the unspeakable delights of his mouth. O miserable and unhappy men, who do not strive with all their forcesto be drawn with this silken cord! But more miserable they, who do not follow so sweet a draught, but of all, most miserable and unhappy are those, who being so drawn do wittingly refuse, and spurn against this ineffable clemency of almighty God. And this may suffice for the first reason or motive to prayer.   

The second reason why God is to be prayed unto. CHAP. III.  
But now let us come to the second reason which may edge us to this exercise of prayer. It is most certain that man's chiefest good, is beatitude, which is constituted, and ordained by God as the last end of man. To this end no man can attain, but by fit means conducing thereunto. And these (among many others) be two, which whosoever hath shall never want any thing necessary for the obtaining of this happiness. These two are prayer and good works. In these two as we read in the Acts of the Apostles, Cornelius the Centurion was very well exercised, and by them, did so please God, that though he were yet a heathen or Ethnic, it was said unto him by the mouth of an Angel, Thy prayers and thy almesdeeds have ascended into remembrance in sight of God. whosoever then shall exercise himself well in these two, that is, prayer and good works, shall not be destitute of any thing that may help him to obtain this end of his salvation.  
But God will also further have us to humble ourselves in the sight of his divine Majesty, acknowledging ourselves not to be able of our own forces to do any thing worthy of his acceptance: but that a good life, that is, the life of good works is to be obtained from him by prayer, and by this means to come to our last end, which is eternal happiness: By cause therefore no man can come unto this end without the grace of good works, and man obteines not this grace but by prayer; It followeth that if we will escape eternal misery, and possess aeternal joy in heaven we must daily exercise ourselves in prayer.  
Let no man here object unto me that absurd and ridiculous reason of the fore kmowledge of God, which cannot be frustrated or deceived: God, say they, in his know ledge seethe all things shall be before they come to pass. For example, without all question he knoweth, whether I shall be saved or adjudged to perpetual torments: and if he knweth me to be saved, I have no need to pray, by cause without any prayer of mine I shall be saved, to wit, by virtue of his foreknowledge, which cannot be deceived: But if he knows me to be damned, no prayers of mine can help or avail me, seeing God's foreknowledge cannot be frustrated. This very dilemma hath indeed seduced many: But how deceit full it is, we shall presently perceive, if we make a little try all, how small force it hath in other things: For example sake; 
Convenient exempes.  he that is sick of any disease, by this reason shall take no physic, for God knows whether he shall live or die of this infirmity: But if he foreknows him to live, than he hath no need of medicine at all, for without all question he shall recover without it; for the divine foreknow lege cannot be deceived: But if God foresees that he shall die of this disease, no physic can help him, for that he forseeth shall be, and can by no means be avoided. So by this reason you see, the Commodious art of physic is quite taken away. But let us try in another. The husband man may say, I will not plough my land, for God fore seethe whether it will bring forth fruit or no this next year: if he forseeth that it will bring forth fruit, it will do it without any labour: If he know also it will not, my labour will be in vain. And thus you see all husbandry is to delayed aside. And so will it fall out in other things if we examine them. Thus is the weakness, and the wickednesse of this former discourse made evident: by cause by it neither the sick man shall take any physic, nor the ploughman till his land. Wherefore as the husband man can expect no fruit from the earth, un less he shall plough and sow the same, nor the sick man expect health, un less he shall use the art of physic, anh obey the precepts of the physician. So no Christian can ever come unto eternal happiness, but by leading a godly life, which he cannot attain unto but by prayer. And we see by experience, that sick people would die, if they did not use the art, and follow the council of their Doctor, and fe ilds without ploughing. And good seed vould bring forth no fruit: So can we neither ever think or expect without prayer and good pious workesto obtain eternal joy, and happiness. For although God almighty hath ordained this eternal beatitude for man's last end, yet he will not that we attain unto it without the proportionable means which he hath appointed for it. For unless a man here beginneth a good life, let him never expect the glory which is inthe other: and good life let no man look for, unless he beggeth it att the hands of God by daily prayer. We must therefore begin with prayer, from whence proceeds good life, by which at last, we are brought unto the heavenly glory, which is the most clear vision of almihtie God, of which whilst we are deprived, we must needs think ourselves most miserable and unhappy men.  
And this most manifestly appears, by the unsatiable desire of our souls, which never are quiet, but still labouring and endeavouring to find out some thing that might satiate and fill us. And this we think to find, either in having riches, or pleasures, or honours, or in all of them together; and yet it will not be. From hence proceeds that their is never an end of desiring these things, and for the obtaining of these things all good order is broken, and a general confusion of all things brought into the world. Yet nothing of all these can satiate our desires, which are of so large an extent and capacity, that they cannot be satisfied, but with the chiefest good which is God himself. The contemplation therefore and fruition of this good, is above all things to be desired, this only satisfieth, this banisheth all longing. But this cannot be obtained but by good life, nor good life without prayer; where by it appears that whosoever desires to in joy this happiness, must chiefly above all things be intent to this holy exercise of prayer. Thus much for the second reason.   

The third reason why God in to be prayed unto. CHAP. II.  
IN this third place it will not a little stir us up, that Christ jesus himself hath warned us with his own mouth to be sedulous in prayer: we ought always to pray. For who knows better how to instruct us in those things that belong to our eternal salvation, than the son of Almighty God, in whom God the father placed the treasures of his wisdom and knowledge, and who for that purpose descended into this world, to show us the right way to our heavenly country. Or who will endeavour with more efficacy to teach us the way, than he, who for the love of us hath undergonne the most troublesome, most ignominious, and most painful and contemptible death of the Cross  
Neither hath he only admonished us of the necessity of praying continually; but he hath likewise promised, that we shall obtain any thing we desire of him in prayer saying: Ask, and ye shall receive, seek, and ye shall find, knock and is shall be opened unto ye. This, jesus Christ the son of God, who is truth itself, hath promised with his own mouth. Let us therefore fly unto the throne of his clemency, and let us there continually pray, for the grace of good life and perseverance in good works, nothing doubting but he will more willingly and liberally grant our requests, than we know to beg or demand them at his hands.  
Therefore seeing he hath taught us the necessity of prayer, and that we ought always to pray, it cannot be doubtful to any, but that above all things, it is daily and hoverly to be practissed; And especially of us Christians, who wander in the miseries of this world exiled from the face of our heavenly father, it is so necessary for us to obey this wholesome council of Christ, that if any one shall determinately resolve with himself not to pray, he sinneth mortally, And which is more, whosoever shall maliciously neglect to pray, having time and opportunity, and chiefly; when he seethe himself in danger to fall into sin: such negligence may like wise be mortal, although the negligence of its own nature be but a venial sin, greater or lesser according to the greatness of the negligence.  
But if we shall more diligently discuss the words of our Saviour, the necessity of prayer will yet more manifestly appear. The salvation certainly of every Christian depends of God, whom we must daily implore for obtaining of the same, and because this salvation of ours is in continual danger, and that every one is bound to procure it with all the care and diligence he can, hence is it that every moment, we are bound to pray to God for it, alwaise to lift up our eyes to heaven, always to lift up our hearts to God, seeing it is not to be obtained by any other means then from him and by him.  
Neither must we only pray for our own salvation, but also for the salvation of our neighbours For as every one is bound to succour and relieve him when he seethe him in corporal and temporal necessity: so is he much more bound, when heseeth him in any spiritual danger of his soul, to relieve him. And at this present time we have most need to pray, seeing the times be such, and so dangerous, as they now be, sinners being so multiplied upon the earth, and sin itself so daily increased as we see it is. Now adays sin is applauded and commended as justice, and good works reputed sins. Now to sim is to do well, and contrary wise, to do well, to sin. Woe be unto us that are borne in these miserable times! In which (with tears I speak) whosoever endureth with the zeal and fear of God, beholdeth the manners and conversation of the people, he will presently be moved to grief and tears. This very consideration ought justly to move us, that being humbled and truly sorry for our sins, we should by prayer lie continually knocking at the Gates of God's mercy and clemency, not only for our own safety, but also for the recovery of our neighbours, whom we see in so miserable and extreme danger of their souls, from whence they cannot arise, but by continual prayer, and imploring of God's divine assistance.   

The fourth and last reason why God ought to be prayed unto. CHAP. V.  
THe fourth and last reason may be gathered after this manner. There is no man, clothed with this mortal flesh, who hath not sometimes finned, and highly offended the Majesty of God, nor that hath any warrant or security, hereafter not to sin. And in this respect it is most necessary for us by daily prayer, not only to seek, that he would graciously pardon and forgive our former sins: But also that he would be pleased to prevent us with his grace, lest we fall again into other sins, through which we may incur eternal punishment.  
And first there is no man whose soul hath once been infected with sin, that certainly knows, whether he be in the grace of God or Noah, unless it be revealed unto him. Wherefore Solomon saith in his book of Ecclesiastes There be just, and wise men and their works be in the hands of God, and yet man knoweth not whether he be worthy of love or hatred, but all things are kept uncertain unto the last, that is, all things are left to the last examine, where nothing shall be hidden, not the least thought that hath entered into man's herat shallbe concealed from the most strict judge.  
But, although no man in this estate of life knows certainty whether he be in state of grace or Noah, yet by certain conjectures he may undoubtedly believe it: and especially, when he knows not that his conscience is charged with any mortal sin, of which he hath not here to fore repent, or which he hath not discovered to his ghostly father, or doth intent to discover at his first opportunity: And if moreover he finds himself inclined to do and put in execution, those things which belong to the honour of God, if he be delighted to hear holy scriptures, to be often present at divine service, and be resolute by God's grace, so much as is in his power to abstain from all contagion of sin. This man doubtless may believe that he is in the state of grace, but as I said before, no man can certainly know this, unless he be specially illuminated from above. And for this cause it is necessary for all men to contain themselves within the limits and bounds of fear, and to be perseverantly knocking at the gates of gods mercy. To this fear doth the holy scripture persuade us saying Be not without fear of the forgiveness of thy sins. And truly this fear will so much help and avail us, that if the grief before taken for our sins were not sufficient, Almighty god now approving of this fear, and withal accepting of the prayer, which this fear begetteth, it will satisfy Gods wroth, and obtain mercy and pardon of all his sins before committed.  
Moreover if we grant there be any man that knows he hath full remission of all his sins, and that he be wholly reconciled to God, and certainly in his grace: yet may such an one very well doubt, whether he may not fall from this so happy an estate; seeing that there is no man so confirmed in grace, but that he may fall from it: wherefore S. Paul gives this council to the Romans: Thoustandest by faith, 
Ro. 11.  be not Onerwise but fear as if he should say, if through faith any one be in state of grace, let him not therefore presume of himself, but let him rather fear, seeing he may so easily fall. No man can be secure in this world as S. Paul likewise saith to the Corinthians: He that thinketh himself to stand, 
2. Cor. 10.  let him take heed he falls not. Wherefore it is most necessary for us to lift up our eyes and hands to heaven, and with most humble & hearty prayers to entreat of God, to grant us the grace of perseverance; lest we fall from this happy estate we are in by his grace: For we read of many; who have stood up like pillars a long time in the Church of Christ, and have shined like as burning lamps of sanctity, yet because they have not contained themselves within the limits of this humble fear, they have fallen headlong into the bottomless pit of hell, not only to their own ruin and infamy but the ruin of many others, which, here but that I fear to be tedious, I could confirm by the authority of holy doctors, and indubitable histories of the Church.  
Now out of this we have here said, it appears to every man that we ought always to pray, as well for the obtaining pardon of our sins, as also to avoid the imminent dangers we may so easily fall into. And thus having treated of these four reasons, so much (I hope.) as is sufficient, I will now speak something of the fruit of prayer which I promised to do in this second part.    

THE SECOND, PART OF THE THREE CHIEF FRVITS of prayer.  

CHAPT. I.  
ALTHOUGH the a foresaid reasons may seem more than sufficient to stir up men's minds unto prayer, yet not with standing there be many very slow and dull to this exercise, because forsooth they do not taste that inward sweetness, which many devout souls do oftentimes find in themselves. They would willingly, they say, pray, if they could in joy that such inward comfort and content, which others do. But withal they then do not consider, that prayer must go before, and sweetness and delight will come after. For as in the body by long motion and agitation of it, heat comes and increaseth, even so by long use and perseverance in prayer, beginneth and increasseth that sweetness and comfort in the soul, which is most pleasant and above all mesaure comfortable. And although every one tasteth not this sweetness in prayer; yet there be other fruits which we reap by praying, which be of three sorts. The first is the merit itself, which God hath proposed to give unto us for praying. The second is the obtaining of the thing we pray for. The third is the taste of that wonderful sweetness, which we find in ourselves in the time of prayer. Which three kind of fruits, are so different in themselves, that one may attain unto the first without the other two. For one may by prayer merit, yet not obtain that which he prayeth for as saint Paul did, who saith that, 
2. Cor. 12.  He prayed to God three times that the sting of the flesh; with which he was very much troubled might be taken from him. Yet he did not obtain what he prayed for, but for all this, it is most certain he did not lose the merit of his prayer. And the two first may be obtained without the third, which questionless daily happens unto many, who begging pardon of their sins, do obtain it, and besides this, they are not frustrated of the merit of prayer, yet theyare not refreshed with that inward joy and spiritual sweetness. For the Publican, which Christ speaketh of in the gospel, when he begged pardon of his sins saying, God have mercy on me a sinner, 
Mart. 18.  obtained both the merit of his prayer, and the forgiveness of his sins, for it followeth in the gospel, 
Ibid.  He went away justified into his own bowse. But we do not read that he received any spiritual sweetness or delight in his soul. Whereby it is most apparent that these three fruits are so different. that happen not all to every one. But that we may more eleerely fee the excellency of each of them we will treat of them in order apart, and first of the merit of prayer.   

Of the first fruit of Prayer that is of the merit. CHAP. II.  
We have before said that merit is the first fruit of prayer, which we will not have understood of any merit, but of that only to which a reward in heaven doth correspond, and is due, which divines call essential. For it is certain, 
Wicked man have some merit of their prayers.  that there is no man, with how great sins socuer he be charged, that shall be deprived of all merit of his prayer: for he shall either be rewarded in this world with some temporal reward, or at best his pains shallbe somewhat mitigated in the next, but in respect of such prayer, he shall never obtain any the jest portion of heavenly glory, for that is not obtained by any, but those, whose prayer springeth from the root of charity, that is, who are in the state of grace when they pray.  
Whosoever therefore desireth not to be deprived of this merit, must first endeavour to have charity deeply planted and rooted in his heart: and so, not only his prayer, but all his works shallbe meritorious. And the greater that the charity is, the more meritorius will the work be, whence I gather that they merit most, 
〈◊〉 prayer is most meritorious  who hearty pray for their enemies, because that kind of prayer proceeds from the highest degree of charity. And therefore it is requisite for every one that will enjoy the benefit of his prayer, that he endeavour by all means not to want charity, that is, that be be in the state of grace. 
In 105.  Which saint Chrisostome upon the gospel of saint john doth affirm to be a very easy thing, even for him who is laden with great sins. Only let him hearty repent him of his fins, and resolve to lead a new life in Christ, to get his grace. Which saying is confirmed by the Prophet Ezechiell, who from the mouth of God almighty promiseth, 
Ezech. 33.  that In what hour soever a sinner shall repent, all his iniquities shallbe forgotten I will not saith he remember all his iniquities: But sins are not thought to be blotted out of the memory of God by any other way then by the gift and infusion of grace and charity. By which means it comes to pass, that a sinner who gives over sinning, that is, who is truly sorrowful for his former life, and is become obedient to Christ, is esteemed to be in the state of grace and charity. And for so much as the leaving of our former sins, and changing our old life dependeth partly of our own free will, which is free to every man, and life dependeth partly of the help of divine grace, which is wanting to no man, that is not wanting to himself, it is not very hard for a sinner in a short time to become a just man, so that he effectually desires it, and have a great confidence in almighty God. Who so then going about to pray, renews his faith in Christ jesus, by a new act, and detesteth the impurity of his former life, and resolveth hereafter to abstain from sin, and to do according to the decrees and ordinances of the Church, without all question, such an one is in the state of grace and charity, and shall not be frustrated of this fruit of his prayer, that is of such merit to which a reward in the kingdom of heaven belongeth. And thus much of the first fruit of prayer.   

Of the second fruit Which is the obtaining of the thing We pray for. CHAP. III.  
THe second fruit we said to be the obtaining of the thing we ask in prayer. This fruit whosoever will enjoy, it is not sufficient for him that he be in charity, also he must stand firmly upon the foundation of profound humility, 
●evo prayer may be impetratory.  so that from the bottom of his hart he must think himself most unworthy that God should bestow upon him any grace or benefit, or inspire him with any good at all. And yet let him not cease still to thank god for what he hath already received, attributing nothing to himself, if any thing be well done, but referring all to God, what he hath done good, and to himself all that is evil. 
A similitude.  For so oft as we do any thing well, we are in the hands of God, as the mallett is in the hand of the carpenter, and as one should say as the carpenter in working useth the mallet as an instrument, even so doth almighty God use us as his instruments, so oft as we do any thing well. For whatsoever seems to be well done by us, it is not we of ourselves, but God that worketh in us. wherefore as the mallet cannot boast itself against the carpenter, nor ascribe unto itself, that it hath framed this or that work (for the hammer or mallet doth nothing of itself, 
Ro. ●  but the carpenter that worketh with it as his instrument.) So likewise it is not lawful for us to say against God, or to think, that we of our selves or by our own forces only, have done these good works, but by the assistance of God's grace, by which he moves us, and by us as by his instruments produceth good works. Wherefore we ought with all the humility we can to render thanks unto God who hath vouchsafed graciously to use us as his instruments, when (if it had so pleased his goodness and benignity) he might have used others, and perhaps with so much more fruit, by how much they should have better cooperated with his grace, than we have done.  
And when one by this consideration hath humbled himself in the sight of his divine Majesty; yet must he further diligently examine whether that which he is about to pray for, be against his souls health or not, if it be, he must not expect to obtain any such thing att the hands of God. For God, being of his own nature most good, most bountiful, cannot grant unto his petitiones, that which he knows to be pernicious, and hurtful unto him. And he knoweth long before we demand it, whether it will damnify or profit us. Hence it is that we do not presently obtain that which we ask for, be cause God seethe it will be a hindrance to our soul.  
But there is yet a third thing required to the obtaining of this fruit of prayer, that is, 
We obtain not for others as for our selves  that it concerns ourselves that we pray for: For although we be bound to pray for our neighbours, yet are we not always heard, praying for them, especially for so much as apparteines to this fruit. For perchance either they are not worthy to have that granted unto them that we pray for, or perhaps it is not profitable for their souls health.  
And in case we do not obtain the thing for which we pray; yet shall not our prayer be in vain and frustrate of all reward: for he who prayeth for his neighbour, and obteiyneth not for him, yet he meriteth for himself, My prayer say the prophet, shall be turned into my own bosom: as if he had said, my prayer when I pray for others, 
Psalm 34.  if it profiteth them not, yet shall it not want its reward, because I know it will be turned to my good, the proffitt will redound to me, it will be turned into my own bosom with advantage.  
If therefore the prayer of any one be grounded upon this profound humility, 
Three things requisite that o● prayer be imperator  and for himself, and demanding nothing prejudicial to his souls health; let him proceed in God's name whosoever he be, not doubting but that he shall obtain what he prayeth for, not doubting I say, be cause saint james promiseth saying let him ask in faith, nothing doubting and it shallbe granted unto him. 
jac. 1.  And our lord also in the gospel saith what socuer praying ye shall ask, believe that ye shall receive, and it shall be done unto ye: 
Marc. 11.  And let this suffice concerning the second fruit of prayer and how we may attain unto it.   

Of the third fruit of prayer which is spiritual sweetness CHAP. FOUR  
THe third fruit of prayer we have said to be a certain Spiritual sweetness, with which our soul is marvellously affected and deligheted in praying. Of this fruit whosoever desireth to taste and to be partaker off, it is not sufficient for him to have charity, and humility, and the other things above rehearsed: but he must also have a vehement attention unto the prayer he hath in hand, and not to suffer his mind to wander abroad at all.  
And although attention be most necessary to every one who desires to attain unto the two former fruits above here mentioned, 
Continual attetion necessary 〈…〉.  that is merit, and the gaining of the thing we pray for; yet nevertheless it will suffice to the gaigning of them, if in the beginning of our prayer, the mind be truly settled and attentive, so that we suffer it not willfully afterwards to wander: for though after out of humane weakness and frailty one be some what distracted, or grow cold through some small negligence and forgetfulness; he shall not yet lose the benefit of his prayer, but by virtue of his first intention, gaigne both the merit of his prayer and the thing so prayed for, which may easily be made apparent by this example. If aman hath a mind to throw a stone to any distant place, 
A similitude  it is not necessary that the hand of him that casteth the stone should still be carried with the stone, but the first virtue or force, which the thrower impressed into it, will be sufficient to convey it to the place intended. Even so it's with him that goeth to pray to almighty God: it is sufficient for him, if at the beginning he be very attentive, and have a desire and good will so to continue unto the end. For though his mind be a little afterwards carried away, yet shall he not want either of the two former fruits.  
But he that will enjoy this third fruit, to wit, be refreshed with the consolation of this spiritual sweetness, it is not sufficient for him when he beginneth first to pray, to be attentive and recollected, but he must persevere so to the end, not suffering his mind to be distracted or carried away, but still directing it, with all possible care, to him, to whom he prayeth. Wherefore it is fitting for him who desires to taste this spiritual sweetness in prayer, 
The way to attain unto sweinesse in prayer.  before he beginneth his prayer to cast out of his mind all idle and vain cogitations, and diligently to prepare his mind, and with all the strength he may, to direct all his intentions to almighty God, least through his negligence in success of prayer, he be transported, and his intention lost by distraction. Wherefore the Ancient endued with great virtue and sanctite of life, so oft as they went to pray, studied and endeavoured by all means stir to themselves up to devotion, some times Kneeling down, some times lying prostrate on the earth, now with extended arms in form of a Cross, now lifting their hands up to heaven, sometimes sitting solitary, musing and full of thoughts, sweetly conferring and talking with God, and presently again devoutly singing some psalm, canticle or hymn. By these and many other means, as seemed fittest for themselves they were accustomed wonderfully and most efficatiously to stir up themselves so to devotion and contemplation, so fare that they often found in themselves, such an inexplicable and delicate sweetness as no tongue is able to express. For indeed one only taste of this sweetness, incomparably surpasseth all worldly delight whatsoever, for from it there groweth such joy and comfort in the soul that exceeds all joy and contentment that can be imagined. And no marvel, for it proceeds from the very fountain of all goodness, to which no worldly joy or delight may be compared. For it is God himself, who very often by a special grace shows himself present to those that devoutly contemplates him. By which it comes to pass, that so soon as this most excellent goodness doth relish in our spirit or mind, forth with an admirable sweetness is diffused through our soul, so much surpassing all humane cogitation, that mortal tongue is not able to express, or understanding to apprehend it. But this sweetness is not usually att all times nor by all persons perceived and tasted, but then only, when almighty God doth see it will be most profitable unto us. For as the physician doth not always give physic, 
A similieude.  nor so oft as the patiented desires it, but doth some time defer it to a time more fitting and commodious for his patient, and when it will do more good. Even so doth our most benign God with us. For he doth oftentimes defer to give us this spiritual consolation till a fit time, when he knows that the gift of this sweetness will bring more proffitt, or be more convenient for our souls good.  
And this is the reason why many, 
W by we do not alw ayse obtain his sowetnesse.  although they daily and heartily pray to God, that they may be refreshed with this heavenly sweetness, obtain it not so soon as they desire, be cause God as a skilful and learned physician, expects his own time and a fit opportunity. For peradventure he seethe now, that if he should grant our desire, we would grow proud, or believe we can obtain his grace whensoever we please; and by our own forces and strength. Therefore doth he in his divine wisdom, defer the granting of our request, until he seethe our heart more humbled, and better confirmed in good purposes, and lastly more diligently addicted to holy exercises, that so he may make us partakers of more ample favours of his divine sweetness and consolation.  
In sum therefore whosoever desires to be partaker of this sweetness must first and above all have a most lowly and humble conceit of himself, 
The means by which this swcetnesse is gotten.  that he is nothing at all in the sight of God, and esteem himself to be of no account, and altogether unworthy not only upon whom almighty God should bestow a taste of this unspeake able sweetness, but also un worhly of the very least giuft att his hands, unworthy of the meat he is fed withal, and the very earth on which he treads. He must further hold a strong guard upon his tongue, speak sparingly, rather keep silence, then exercise the liberty of language, unless charity urgeth, necessity enforceth, or that some commodity will probably redound, either to himself, or to his neighbour by speaking. Moreover he must endeavour so much as in him lieth, to be continually mind full of God, imagining him to be continually present, and to behold his actions whatsoever he goeth about. Let him lastly have in continual memory the Incarnation of Christ, the process of his life, his Passion, and his death. Let him often meditate of the heavenly glory, which the Angels, and blessed souls now enjoy, abandoning from his thoughts so much as in him lieth all vain and fruitless cogitations. Alas poor miserable wretches that we are, that for the most part pesterr our thoughts and mind (that most admirable creature of God) not only with such fruitless and unprofitable thoughts, but with such as are most odious, and bring damnation to our souls, whereas the memory of those things we spoke of before; were an employment fare more advamtagious and profitable for us, fare more pleasant, and the most excellent study that mortal man can entertain himself with. For it is as it were a twinkling or a small glimpse of God's heavenly light, it is a spark of our future happiness, it is a pledge or earnest penny of eternal life. And if any man in this dying life may be termed happy and blessed, it is only he who hath his mind conversant in the memory of these holy thoughts, it is he who wholly gives himself to prayer and contemplation. But having as I hope, spoken sufficiently of the three fruits of prayer, I will now att length come to treat of the manner of prayer.    

THE THIRD PART, OF THE MANNER OF PRAYER.  

CHAP. I.  
IT will not be very hard for us to know which way of prayer is most profitable, if the three things we presently shall treat of be once rightly understood. The first is, to what thing we should chiefly be attentive in our prayer, whether to the words, or to the sense of the words, or whither rather to him to whom we pour forth our prayers. The second is how long or short a time it is convenient for us to spend in prayer, to wit, whether we should make long or shòrt prayers. The third and last is, whether to pray in mind only, or to pray both in mind and speech be more available to our soul, and more acceptable to God, which three ways, when we have examined, it will easily appear which is the most excellent, and to be preferred before the rest. Wherefore we will a part speak some thing of each of them, that is, of attention, of prolixity or length, and of pronunciation.   

To what thing we ought chiefly to attend when we pray. CHAP. II.  
LEt us now examine whither the force of our intention is to be directed, whether to the words, or to the sense, or rather to him whom we pray. And first of all I affirm that if there be any man of such dexterity in praying, that he can at one and the same time attend unto them all together, so that his attention to the words, or to the sense of the words, diminisheth nothing of the attention of his mind to God: that way of prayer is most powerful. 
One attentïon commony hindereth another.  But because it cannot be, or very hardly, but that one of these attentions must needs hinder the other, let us particularly see which of the three is most perfect. No man (who will diligently examine this business) can doubt, but the attention which is derected unto God considered in itself is the most perfect, and that most meritorious, that is, if it be not more remiss, then that which is directed to the words, or the sense of the words before God. And this I will not have understood, in those prayers only which we voluntarily say and of our own accord, but in all others, even those to which we are bound, either by wow, or by the constitutions of the Church.  
There be many doubtless who have so weak and scrupulous consciences, that for fear lest they should overslipp any little word, or pass any syllable in the divine office, they bend all their forces and strength of their mind to the distinct pronunciation of the words. And such I do verily believe do seldom or never taste the sweetness of prayer, for which the ancient father's first ordained the divine office, which we call the canonical hours. 
Why the canonical hours were enstituted.  For these ancient and holy men had this their prefixed end, and it was their study and intention, that the minds of the Priests (who are the mediators betwixt God and the people) should by these offices, be more stirred up to the contemplation of God, and be more inflamed with his love. Wherefore if any one shallbe so fare forth attentive, to express his words, that he doth not come unto the end and scope, which those holy fathers proposed unto themselves in these divine offices, I camnotapprove of such prayer as the best, or judge it more fruitful or meritorious than the other.  
But I would not here by, that those, who so hastily huddle over their prayer, that they scarcely vnderstand themselves, not considering either the excellency of him to whom they pray, nor the sense of the words: I would not I say, that by these my words such negligent people should pretend unto themselves any the least defence of their sloth and negligence. For I do not speak this with any intention to condemn them, 
Attention to the words satisfiethe precept.  whose attentions are transported to the words, (because I doubt not but that they satisfy the precèpt) but rather to persuade them to the other way of prayer, which is more excellent and more profitable.  
But they who chiefly attend to the sense of the words, may sometimes perhaps receive some little sweetness, and spiritual comfort in their souls: But surely they do not receive that most excellent comfort and sweetness which ariseth from the union and conjunction of our souls with God For it may sometimes also happen, 
The sweetness which comes from the sense of the words is fare less then that comes by a thought upon God.  that by one pleasing sentence of holy scripture, being deeply ruminated, one may attain unto some small sparkle of this most excellent sweetness: but that which proceeds out of the consideration of any part of scripture, is fare more weak, fare more remiss, then that which proceeds from the fountain itself of his divinity. For God's holy writ though it proceeds from himself, yet it is notwithstanding à creature, and what creature, or what created thing soever possesseth our minds, be it never so excellent, that thing is interposed betwixt God and us, so that it is but a  unto our minds, that we cannot so in wardly be united with God, and therefore deminisheth that admirable sweetness which proceeds from that fountain itself wherefore although they who attend only to the sense of the words perceive or find a little sweetness, yet are they fare short of that pure sweetness which those only taste, who think of nothing but God himself and have nothing interposed betwixt God and their minds, but are united wholly to him, which can never be, unless the mind relinquish the cogitation of every imaginable thing or fantasy, and presenteth nothing to itself but God only, for then are we most perfectly united and immediately conjoined to our heavenly Creator. To whom when we find our hearts so to adhere, and be as it were firmly fixed, presently beginneth so pleasant a taste of sweetness, as no man can express, but he only to whom it hath pleased almighty God to grant it.  
But observe this, that that thought or cogitation which the mind formeth or shapeth to itself of God, must not be under any colour or light or figure or any other corporal likeness: for all these things are created and so not God, whereas we seek the union and conjunction of ourselves with God only, and not with any other thing distinct from him.  
If therefore one goeth about to think of God himself, let him with his understanding fly above all things created, 
How wemay attain to the conceiving of God alone.  conceiveing in his mind a thing most high, most excellent, and by infinite degrees surpassing all other things imaginable. This if he can do without the apprehension of any light, colour, figure or likeness, as I said before, then hath he apprehended God himself. In which affair if thou wilt continue and diligently employ thyself, thou shalt at last attain to that unspeakable sweetness and withal obtain the three fouled fruit of thy prayer.  
But if in the beginning this way seem difficult to any one, 
The meditation of the humanity of Christ leadeth to higher contemplation of God.  let him first exercise himself in thinking upon jesus Christ, who is both true God and true man; let him therefore fix the eye of his understanding upon him as true God, calling to remembrance his holy Incarnation, birth, painful labours and cruel death: Let him consider likewise his heavenly glory, where with he now shineth, sitting att the right hand of his father. Whosoever shall diligently exercise himself in these or any other meditation of Christ. Or more proportionable for him, shall easily from his most sacred humanity, mount to the contemplation of the most unspeakable inscrutable divine Majesty of God. For this is the necrest way that leadeth us to the taste of that most pure and divine sweetness.  
And if perchance he cannot yet attain unto this inward comfort and sweetness, almighty God withdrawing himself, either because as yet, he seethe it will but little proffitt him, or because he is not fervent enough, or sufficiently attentive, considering the greatness and dignity of the thing he desires, yet for all this he shall not lose the reward of his prayer.  
The best therefore and most pure way of prayer is, 
The most perfect way of prayer.  if one after he hath most seriously recollected himself, and directed his mind with all his force unto God himself, (who is verily there present) doth offer unto him from the bottom of his heart, and with a pure affection; the prayers which he is about to say, whether he understand them or not, it is not material, and shall so fix his mind upon God, that his imagination wanders not: Such an one shall profit more in the love of God (which is the end of prayer) then if he were never so attentive to the words, or sense of them. For this settling of his mind upon God, is for the most part accompanied with such an elevation of heart that, the mind, having forgotten all earthly things, many times knoweth not where it is, or what it doth, as if a man were become a mere stranger to himself; and the spirit is sometimes so greatly moved, that unadvisedly it cries out, or doth some other action, which immediately after a man remembers not, because the spirit worketh so mightily in him, that he can by no means suppress those actions in himself. And as the holy fathers (who in this art were very expert and skilful) affirm, there is oftentimes so great sweetness tasted in prayer, that it even redoundeth to the flesh, so that the flesh is made partaker of so great sweetness, and such as it never tasted before. To which the Prophet David accordeth saying, My heart and flesh have exulted in the living God, as if he should say, my heart through the bounteous overflowing of my spirit, hath received so wonderful a sweetness from God, that my very flesh through delight of it is over come with joy, and such, as I am not able to contain myself. This very exultation is as it were a sparkle of eternal life, which we shall enjoy after the uniucrsall resurrection of our bodies, for then the glory of the soul shall so exceedingly abound, that it shall flow into the body, and both soul and body with this abundance shallbe fully satisfied.  
Out of what hath here been said before in this chapter it may easily be gathered, that the chiefest attention to be used in prayer is to have continually in our memory the presence of God, to whom we pray, and to fix him immoveablie before the eyes of our heart: which to do, though in the beginning of this exercise, it be some what difficult and trouble some, yet by success of time and use of prayer, it will become more easy and more pleasant: but to them chiefly, who are most inflamed with the spirit of devotion and contemplation. Now let us pass to the next question   

How long our prayer ought to be. CHAPT. III.  
NOw in the second place we must inquire how long our prayer ought to be, for being it may be longer or shorter as we please, therefore to know of what length or how short it must be, belongeth to the manner of prayer. I say therefore, that although jesus Christ admonisheth us always to pray: it is not so to be understood (as we have declared in the first chapter) that we ought always actually to pray, for no man is able so to continue, our weakness and frailty being such: that it will not permit us to be still intent either to vocal or mental prayer, without any intermission: yet notwithstanding doth Christ admonish us rightly, for that we are in continual need of God's aid and assistance, which we must continually beg and entreat at his hands.  
It hath pleased therefore some grave Authors to give us this rule, that we should so fare prolong our prayer, 
A similitude  until we have atteined the end for which it was first instituted. For as the physician applieth no greater or stronger medicine to his patient, then will serve to cure his disease, which is the end of the art of physic: Even so must our prayer be, so long till we have atteined to the immediate end for which it was instituted. But the first, and chiefest end of prayer is the fervour of charity, which is the healh of our souls. It is fervour then of charity that God requireth of us, for he doth despise the lukewarm, and in the Apocalyps he preferrethe the key cold before him saying, I would thou wert hot or cold, 
Apoc. 9  but by cause thou art luke-arme, I will begin to vomit thee out of my mouth, See here in how great hatred almighty God hath those that are lukewarm. Wherefore we must labour by all means possible to procure in ourselves this fervency of charity. For the obtaining of which fervour, prayer is of all things most necessary; which fervour so soon as we have obtained we are exceedingly enabled, with great alacrity to undertake any work whatsoever we think to be most grateful unto almighty God, and for which att last we shall be rewarded with aeternal happiness. We see then that our chiefest labour in prayer must be to inflame and set our hearts on fire, with this fervency of charity, and then, as it were, to spin out our prayer so long until we have atteined unto this our end. But when through the wearinsse of our frail body we find this heat or fervour in us to grow cold, then must we desist and pray no longer, but presently apply ourselves to some other works of virtue. For if we shall suffer this fervour to be altogether ex tinguished in us, we do not only not obtain our end intended in prayer, but also we give no small occasion to induce the contrary. For so soon as this fervour by ouroverlength of prayer shall wax cold or remiss, we are presently destitute and forsaken of all inward comfort, whereby many times it comes to pass, that our minds are wandering abroad, seeking some thing pleasing and delight full to our senses, which doth often introduce a dissolution most pernicious to our souls, and draws us by little and little into many evils and inconveniences, which had not happened, if we had risen from prayer before, and not have suffered that burning fervour to have been utterly extinguished in us and therefore saint Augustine commendeth certain Monks in Egypt, for that they used short prayer, The brothers in Egypt, saith he, 
Epist. 121. de orando Deum  are said to have often prayers but very short, and as it were iaculatoire. Therefore doubtless they used often, that they might often renew this fervour; and short, for no other cause, but that the fervour which they had gotten in prayer, should not grow cold or remiss through length of prayer.  
The chiefest care therefore of him that prayeth must be to nourish, and maintain this fervour inkinled in his soul, and not to suffer it to die, nor to desist from prayer, so long as it may be maintained or increased, unlessesome great weariness of the body, and so allwais by this end we ought to measure the length or shortness of our prayer. For as the physician (having regard to the end of his art, which is the health of this body) tempers his medicine and gives it to his patient, not in so great a quantity as he can, but in such as is convenient, either for gaigning or conserving the health of his patient. So he that prayeth must not prolong his prayer as long as he can, but so long as it is convenient either for the getting or preserving of this fervour. And when he finds himself through this union with God so gently inflamed, and sweetly affected, let him then go in silence withsighes, and tears full of joy and love, and accomplish the remainder of his devotions, according as the holy Ghost shall inspire him. For I would council no man to give over his prayer, so long as this fervour and heat endureth, unless there happens some thing which may be more to the honour and glory of God, or of more necessity to him that prayeth, or more profitable to our neighbour: But so soon as he finds himself through the weakness, and weariness of his body to be come cold and dull and dry, let him forthwith give over, and content himself i'th' what he hath already gaigned, and apply himself to some occasion or other, fit for his state and calling, until some other opportunity. But if that he be stirried up again by some new affection, let him by no means suffer it to die; but at least with some short and iaculatory prayer, let him offer it, and himself up to God, and desire his clemency towards him. For seeing this affection, as we may very well imagine proceeds and is stirred up in him by the holy Ghost, he may in no wise refuse it without great ingratitude unto almighty God. Wherefore all business laid aside (so fare as necessity will suffer) we must follow and cherish this motion, and not suffer it to perish, and die in him by his negligence.  
But here some may say unto me, how can he, 
Secular people may attend unto prayer  possibly who is in this life so troubled with cares, so perplexed with worldly occasions, and full of business, how can he attend so strictly to prayer? Hearken a little to Saint Chrisostome, and he will answer, 
Chrysost l. 5. ho. 79. de orat.  He may and that very easily, may though he were in public court, or if he were present before any tribunal, we have not, saith the such need of ourspeech as of our thoughts not of the lifting up of our hands as of our hearts If thou hast thy mind inflamed thou hast the perfection of prayer: thus he. Thou mayst pray therefore wheresoever thou art, though thou be'st in company, thou mayest for à moment of time with draw thyself, 
Prou. 9  and by stealth offer to God some little prayer as the Scripture saith stolen waters are the sweeter. And truly prayers thus on the sudden, and by stealth, as it were darted up to heaven, do oftentimes stir up our minds more vigorously, and more ardently inflame our hearts, 
jaculatory prayers.  with that most excellent love of God, and are indeed (as they affirm whom experience hath taught) most acceptable to our heavenly spouse Christ jesus: but if thou canst by no means withdraw thyself from their sights with whom thou dost converse out of the respect thou bearest to them; yet mayest thou in their presence lift up thy heart to God, who, thou art sure, is present with thee, and in a few words say unto him with the Prophet David, Intent unto my aid, 
Psa. 37. Psa. 63.  O Lord God of my salvation! Or this, incline unto my aid o God. Then which words Cassianus affirmeth, there can be none more powerful and efficacious. If thou shalt but in thy heart repeat these words, thy prayer shall pierce the heavens, and thus much thou mayest do wheresoever thou be'st, 
Lib. 1. collat. Patrun collat. 10.  Wheresoever thou art, saith S. Chrisostome, thou mayest erect thy altar, no place can hinder thee from dedicating thyself to God, if thou't wer mending they shoes or washing dishes or what else soever, thou mayest pray: it is lawful for the servant what business soever he is about of his masters, to pray. In the court, in the market place, in the midst of never so great a multitude of people a man may pray. Saint Paul prayed in the prison, the Prophet Hieremie in the dirt, 
Act. 16 Hier. 38. Ez each. 38. Daniel. 9 & 13. jonae 2 Lu. 23.  Ezechias against the wall, Daniel in the lion's den, jonas in the whales belly, the thief on the Cross, and all these were heard praying in very few words. All this out of Saint Chrisostome in several places.  
Whosoever therefore shall exercise himlselfe from time to time after this manner, that is, now praying, then doing some other good work, still employed either to get this fervour of charity, or in increasing or nourishing the same, never suffering it (so fare as he is able) though rough his negligence or fault to be extinguished, or to grow cold, nor suffers the good motions and inspirations of the holy Ghost to die in him without some fruit, he without all doubt in short time shall come unto that unspeakble tranquillity of mind, and to such à pleasant joy in heart as incomparably surpasseth all worldly solace and contentment, all joy all laughing and merriment, all pleasure that here can be afforded or expected. And thus let us come to the third qustion.   

Weather the prayer of the heart only is more advantageous than that which is made both with heart and speech  
CHAP. IU.  
IT remaineth now that we treat whether prayer of the heart only, or prayer which is made with the heart and lips together be most profitable unto him that prayeth I do protest here, that it is not my intention, to affirm any thing in derogation of vocal prayer, such as is either received by custom, or ordained by the constitutions of the Church, or inflicted by way of penance, or assumed by vow or any other promise whatsoever, by which a man hath bound himlselfe to vocal prayer. But my opinion is, that whosoever is free from these bonds, and in possession of his absolute liberty, and desires to serve God after the best purest and most pleasing way unto him: it is fare more profitable for such an one to pray with his heart only, then with his tongue and heart together: Because as Saint Augustine in a certain Epistle of his to Proba, speaking of the fruit of prayer, affirmeth, saying The office, of praying, is better performed by sithinge and mourning then by speech of lips, 
Epist. 121.  better by weeping then speaking. Which if it be so, verily the prayer of the heart, from whence the sorrow breaketh, is much more available than the words, which proceed from the lips. And rightly by cause as saint Cyprian testifierh, 
De oratione pau lo pòst principium.  God is the hearer of the heart not of the voyec, he is not to be moved by clamour or noise, who sees the inward thoughts of the mind. Wherefore a poor Wretch who casteth himself prostrate on the earth, with great humility acknowledging himself to be a sinner, and laying open his miseries, pouring forth the bottom of his heart before God, not uttering words, but pitiful groans: this poor soul without all question shall soon obtain what he requireth att God's hand. Which appears plainly to be true in Anna, the mother of Samuel. For she being barren earnestly desired att the hands of God, that he would give her a son, for which cause she often frequented the temple, imploring his divine goodness by daily prayer, that he would be pleased to be propitious, unto her in this her suit, yet did she not form any one word att all, but prayed in hart only, as the Scripture saith, She prayed in her heart and novoyce was heard, for her lips only moved. Why do I use many words? By this only prayer that is of her heart she obtained what she asked; for she brought forth a son, whom she with so many tears and so much sorrow had begged att the hands of God, and not with the noise of her lips and tongue. To this also doth saint Hierome agree explicating that of S. Mathewe, But thou when thou prayest enter into thy chamber, 
Math. 6.  and having shut the door pray to thy father. It seemeth to me, saith he, we are rather commanded to pray unto our Lord, 
Hier. in cap. 6.  with our thoughts in our breast, then with our lips, as we read in the book of Kings, that Anna did, her lips, saith the Scripture were moved, and hervoyce was not heard. Thus S. Hier. in this way of prayer vehemently moves his divine Majesty; and powerfully inclines him seedily to hear us.  
Moreover the holy Ghost is our teacher and adviser to this way of prayer as S. Paul testifieth, 
Ro. 8.  who saith, what we should pray, as we ought we know not; but the spirit himself asketh for us with groan in speakeable. As if he would say, we know not after what manner to ask any thing, but the spirit of God inwardly stirring up our hearts, makes us with unspeakable groan to ask, what is most fitting for our soul's health.  
Yet notwithstanding I do not deny, but that some devout person may begin his prayer with what words he pleaseth, from his lips. But so soon as ever he shall find himself a little enkindled, and as it were set on fire with that sweet flame of the holy Ghost, than it will be fit for him to leave of vocal prayer, and follow the leading of the divine spirit, and in silence to permit himself to be wholly governed by it. For as I said a little above, the end which we should prefix to ourselves in our prayer, is chiefly the fervour of charity, with which we begin to be possessed, and inflamed then by devout prayer our minds are stirred up and clevated unto God on high. As soon therefore as we find ourselves to have atteined to this end, then must we strive by all means to continue it in us: which to do, without all doubt we have no better way, then to follow the leading of the holy ghost, whose conduct fare more advanceth our affair, than any words we can invent or bring forth. Wherefore must we with all our might follow the instinct and motion of the holy spirit, whether soever it shall lead us, neither need we from thence forth utter any words of our own. Not unlike unto him, who after great labour and long travail hath passed the sea, 
A similitude.  and is arrived at his desired haven, than he forsaketh the ship that brought him, and applieth himself wholly to the end and purpose for which he came, and is no more solicitous for the poor vessel that brought him thither: So also he that by the help and use of vocal prayer, as by a ship hath atteined unto the inward consolation of his soul, and to this fervour of charity in God, must then make it his chiefest care and study, that this fervour by no means grow cold, but then leaving of his vocal prayer, he must follow this holy spirit, who hath brought him to this fervour, whither soever it shall lead him: then he must not use his own words: but whatsoever the holy Ghost shall suggest unto his heart, that let him desire, not with words, but with burning sighs of joy.  
But that thou mayst more certainly know that this manner of prayer to wit, which is offered in spirit and mind, is more excellent than that which is performed with speech and words, listen to that which Christ saith in the gospel, 
joan. 4.  God is a spirit, and they that adore him, must adore him in spirit and verity. Behold as God is a most spiritual thing, so doth he require a sacrifice most spiritual, therefore the prayer offered to him in spirit and mind is more acceptable than that, which is offered with the gross pronountiation of words, which cannot be form vithout corporal air. And let it not trouble thee that it is said in saint john, adorare to, adore and not, orare to pray, for the one of these cannot be done without the other, for when God is prayed unto, then is he truly adored, and when he is adored, then is he also prayed unto. God then requires, you see, to be adored in spirit and mind, of the most spiritual and elevated minds, for such as these he seeketh after, as S. john saith to adore him. Wherefore I fear not to say, that spiritual men, who have carefully exercised themselves in this manner of prayer, and have had their hearts always lifted up to God, and have tasted of the sweetness of this fervour, (I fcare not I say to affirm) that they have much more profited by this prayer of the heart, then if they had repeated innumerable psalms and prayers, as very many do, overburthening their minds, and by that means so excluding themselves from the end of their prayer, that they never taste any spiritual sweetness att all.  
And without all question, the desire of running over such a multitude of prayers, doth oftentimes hinder and divert Gods holy visitation from their hearts, which otherwise he would be very ready to give them. Forlikeas the sun sends forth the beams of light to every place, so is almighty God most ready to pour into every one of us this bounteous sweetness, if the passages into our minds be not with our multitude of words, as with certain think and condensed clouds, hindered and blocked up; whereas we should be intent to nothing att all but God, and that with all our desires, and minds, if we willbe partakers of this sweetness. But such persons attend not to God, but to the quick pronouncing of a great many words, neither do they consider the presence of his divine Majesty, but with how great celerity, and speed they can run over such a number of psalms, and prayers, with which study and desire, they do so busy and overwhelm their minds, as not one drop, of this sweetness can fall upon them: and yet they persuade themselves that they please God most, insomuch that they cannot satisfy rheir consciences, until they have prayed their stinted number of devotions. And if by chance any part of them (I do not mean of such as are commanded by the Church, but which they have undertaken of their own accord to say) be left unsaided; alas poor souls, how great a scruple do they form in their consciences? How miserable do they torture their minds? Not marking that saint Hierome saith, 
Citet by Gratian in cap. nommediocriter de consecratione dist. 5.  The saying or repeating of five psalms with purity of heart, and spiritual joy, is better than the repeating of the whole psalter, with a troubled and distracted mind. And it is much more to be wondered at, that they will not mark what Christ saith in the gospel admonishing them that pray, When ye are praying, speak not much: 
Mat. 6  yet must you not think, that Christ is displeased with long prayer seeing it is read of himself that He was long in prayer, 
Luc. 6.  but that we should not trust in the multitude of our prayers, and especially the affection of the mind being not present, nor that we should think him to be more moved with the multitude of words, than the affection of the heart. But contrary, he is more moved with one only true affectionate and inward lifting up of the mind, then with all the prayers we can say, void of affection. Whereupon saint Augustin saith, 
Epist. 121. ad  It is one thing to speak much, it is an other to be well affected. 
Proba cap. 10  He speaketh much to God that sure thinketh he can move his clemency by a long and a numerous company of words, by which God is not moved att all; but with the sincere affections of the soul. For the clamour or noise of the tougne maketh a very dull sound in his ears, and the vehement burning of the affection moveth him instantly, because God is more delighted with our affections then voices, and them most that are accompanied with sighs and tears. For this manner of praying doth as it were overcome God, who otherwise is invincible, and this doubtless is better performed and offered to God in spirit and mind, then with any words form with the mouth. For the spirit so soon as it is moved and a little set on fire, executeth its office with fare more celerity, than the motion of the lips, or the corporal forming of words is able to do. By which that is made apparent, which we have so long discoursed of, to wit that the prayer of the mind and spirit only is more powerful with God, and more to be esteemed and practised by us. For the motion and agitation of the lips is slower, and the corporal weight of the tongue pronouncing the words is less apt for the purpose. And not only this, but the now opening now shutting of the mouth is more laborious, then that it can assist the spirit or mind in any thing, especially it being once inflamed and set on fire by this divine love. For than it is carried with so great celerity and swiftness, that neither the lips, mouth, or tongue are able to follow it, and if they do follow, they help it in nothing, but are rather trouble some and full of molestation.  
I could wish therefore that who are delighted in prayer, and willingly spend their time in it, and chiefly such as have both time and leisure enough to employ therein, I could wish, I say, they would not so unproffitably burden themselves, with so great a multitude of vocal prayers; but that time (which they spend in them) to so little profit, they would spend in setting their affections on fire towards God, that so at last they may attain to some taste of that unspeakable sweetness, which God questionless will pour upon their souls. which will easily be brought to pass, if that they do worthily prepare themselves, and proceed to the manner we have before set down. That is, first, that they offer themselves in all humility to God, then diligently perform their prayers with a true and just attention of mind; and lastly do their best endeavour to finish their prayers with all attention of heart. They may also begin their devotions with some vocal prayer, such as they have heretofore been accustomed to be inflamed with; but then finding themselves thus inflamed, sweetly affected, and drawn by almighty God, in God's name leaving off their vocal prayer, let them with tears and sighs follow the tract of the holy ghost, whither soever it shall lead them, then begging instantly at the hands of almighty God whatsoever the holy spirit shall inspire them, but chiefly that it would please, his divine Majesty not to forsake them, but that he would graciously grant them what in his divine knowledge and wisdom, he seethe most necessary for their soul's health. And if they proceed according to this manner, they shall not only grow and become more acceptable to God, but shall also daily profit more and more in fervour of charity, and become like unto those most heavenly and angelical spirits, which daily behold and contemplate the face of God. And why should they not (though here lying upon earth and covered with this corruptible flesh) be said to be like Angels?  they pray as the blessed Angels do, that is in spirit, seeing also they taste the same sweetness which the blessed Angels do, and seeing last they do here on earth find in themselves a pledge or earnest penny of their future happiness, which these blessed Angels do now enjoy? In so much that there is nothing wanting to them but the beatifical vision of God's glory, which so soon as they have shaken of this veil of mortal flesh they shall enjoy in heaven.    
FINIS.   

Gentle Reader, by reason of these vacant pages, I thought good in respect this little Armour of S. Ephraem, doth something conduce to the present Discourse to add it as a postscript for thy further instruction.   

THE ARMOUR OF S. EPHRAEM.  
HE who resolveth to fight courageously for Christ jesus, must possess himself of this armour, with which being guarded, he may both resist his adversary the devil, and be more pleasing in the sight of God our Saviour. What this panoply or armour is listen (my brother) and I will tell thee. For thy breastplate or doublet take faith, but as a grain of mustard seed, believing in the consubstantial and individual Trinity: 
How faith bis compared to a grain of runstard seed.  For the grain of mustard seed is very light and round, having neither crack nor corner: but (as I said before) is altogether round, which being pounded or bruised hath in it a marvelous great heat. The Prince of the Apostolical order S. Peter, when he confessed Christ jesus to be son of the living God, he received the keys of the Kingdom of heaven, 
Matt. 16.  and obtained power over all heavenly and earthly things this harness or armour (dear brother) challenge to thyself, that thou for mayst receive grace from God for whosoever hath but so much perfect faith and charity shall without question promerit grace from God. Which our Lord insinuating said.  
If you have faith as a grain of mustard seed, say to this mountain, remove from hence thither and it shall remove. 
The prefit and commendations of faith.  Do you not see that faith promeritts grace? Unto it is given the spirit of understanding, truly a most singular gift for when one belecveth, than also he understandeth: It is given him to understand, that he should not judge his neighbour: then is given to him the speech of wisdom, than the grace of curing, for he doth cure the weak in faith, and bringeth to right, those that are fallen: for one and the same spirit worketh all these things. But there be many who have faith, but are destitute of works: But that is no faith, for it is dead: for faith without works is dead. 
jac. 2.25.  He that hath faith and worketh theworkes of faith: he hath faith burning as the mustard seed. Possess thou this my brother, and be sound and firm in faith: and fervent to put in execution the precepts of our Saviour, that thou mayest deserve to hear that voice of his. Welfare thee good and faithful fervant, enter into the joy of thy lord 
Matt. 25.  Our Lord calls him good for his works, faithful for his faith. Take the helmet hope of the future good, which neither eye hath seen, care hath heard, nor hath entered into the heart of man, upon which the Angels desire to look. For this hope is the most powerful consolation of the soul, 
Hope the helmet.  amongst the thorns of her afflictions and molestations, and the memory thereof will replenish thee with joy. To this being intent the holy Martyrs of Christ amidst their various and most horrible torments, a midst bales of iron, suffered all, most readily and willingly, being strength thened with this most eminent virtue of hope. Moses' prefixing before his eyes the reward of this hope, refused to be called the son of the Queen, esteeming and preferring it before all threasures of Egypt wherefore he made rather choice to be afflicted with the people of God then to have any temporal fruition of sin Place this hope my brother daily before thine eyes, that affection to it may not permit thee to esteem any whit of temporal and corruptible things, and not only this, but that it may make thee more prompt, and ready to advance thyself to any good work. For thy girdle girt thyself with perfect charity to God and thy neighbour, 
Charity the girdle.  and this will make thee run forward without any impediment at all. For if he who is girt with his girdle, doth so easily pass with the burden he undertaketh, with how much more facility shall he who is girt with this divine charity overcome all things? For charity suffers all things, beareth with all things, charity is the fullness of the law. Saint Paul being possessed of this charity, said, who is weak and I am not weak? Who is scandalised and I am not burned? Hast thou seen the pity and compassion of charity? O blessed saint Paul, why art thou so afflicted for me? Shalt thou suffer torments for me? Thou hast once consummated thy course, thou hast kept thy faith, and there is a crown of justice laid up for thee, what wouldst thou have more? Why dost thou afflict thyself? And why shouldest thou become weak for me? Alas saith he it is charitle that urgeth me. Hast thou now seen the height and eminencye of charity? He who through charity had fulfilled the law, being yet covered with his mortal and corruptible flesh, deserved to be rapt up to the third heaven, and to hear such words, as are not lawful for man to speak. Now forty shoes take unto thee humility; 
Numilitie the shoe.  for as the shoe is continually spurned and trodd upon: even so he that is replenished with humility, studyeth to be trodden on by all men. Therefore thou (o my brother) furnish thyself with this virtue of humility, for it is truly a shoe, not corporal, but spiritual, and it shall preserve thee that thou shalt not strike they foot against the stone. For Christ is the stone, and humility shall so preserve thee, that thou offendest not Christ. The Prophet David abounded in humility, 
Psal. 90.  when he said: I am a worm, and not a man. Dost thou see this royal humility of this King and Prophet? 
Psal. 21.  He always saw our Lord before him, because he was in his sight keeping him, that he should not be moved that is, not fall in to sin. 
Humility most grare full to God.  By this thou seest (most dear brother) how highly almighty God loveth humility, who is always near at hand to him, that is endued with it, and all wayse looketh upon him. For it is written. 
Psal. 112. Psalm. 10.  He who dwelleth on high, respecteth the humble, and again his eyes looks upon the poor. But my dear brother when thou hearest this word poor; do not apprehend one that wants worldly fortune, For many Kings have highly pleased God, 
Whois truly poor. Mat. 5.  and many beggars have perished. But poor here, is poor in spirit: according to these words: Blessed are the poor in spirit because theirs is the Kingdom of heaven: 
1. Pet. 2.  So dear beloved, humble thyself under the mighty hand of God, 
Matt. 18.  that he may exalt thee in the Kingdom of heaven, which our Saviour hath promisedunto the humble. For thy Targett or Buckler, arm thyself with the sign of the Cross, 
The Cross i buckier.  signing therewith all thy body and thy heart, and not only with thy hand, but even with thy very mind, all thy studies and end eavours, thy entrance into any place, and thy going forth, thy sitting down also and thy rising up, thy bed, and whatsoever thou dost, sign it first in the name of the father and of the son and of the holy Ghost: for this is a most strong armour or defence, and none can ever hurt thee, if thou be'st signed with it. For if one that carrieth the protection of an earthly King, no man dareth affront him, how much more ought we not to fear, bearing the protection of our heavenly Emperor? Use therefore (dear brother) these arms in all thy actions they are prevalent against the enemy; yea against the sword, which is bitter and malevolent anger. For this two- edged sword killeh in a moment it striketh, 
Anger the svvord of the enemy.  as it is written a moment of wrath, is his ruin. 
Eccl. 1.  Therefore my dear brother never neglect to sign thyself, and thou shalt break the nets the devil layeth to ensnare thee, as it is written, in the way that I walked in they have laid a net for me. 
Psal. 139.  Be therefore daily signed with the Cross, and no evil will come near thee.  
For thy bow lift up thy hands in prayer as it is written. 
Prayer the bow.  And thou hast made my arms as a bow of steel. For verily the hands of him who prayeth in Knowledge are as a bow of steel against his enemies, or as an arrow directly and forcibly shot by the bowbender. For if in prayer you suffer your mind to wander: you willbe just as he that holdeth à bow in his hand, but cannot direct his arrow against his adversary, shooting it att Random and without ad vice. Yet sometimes it striketh some fear in thy enemy, when he seethe thee bend thy bow, though the arrow come not so near him, but a distance of: So I say my brothers, when one prayeth with devotion, and suffers not his thoughts to be wand'ring abroad, but understands to whom he prayeth, that this such prayer tendeth to God himself, then is the enemy most vehemently contristated, as being pierced through the heart with a sharp dart. For how much more the soul profiteth in grace, so much further of doth he fly, 
Psal. 34.  as the dust before the face of the wind, for the Angel of God doth persecute him; fee in what thing he wounds him thus, 
1. Cor. 14.  because he prayeth in devotion and know ledge, and he is more strengthened, because he restraineth his thoughts and suffers them not to wander abroad. And thou O my brother pour forth thy prayers in knowledge But if whilst thou prayest thy mind be distracted, either by the wandering of thy eye, or the catching of thy ear, or evagation of thy thoughts, or by any other cause, know this to be his working: yet make not to much haste to end thy prayer, but rebuke thyself, and recollect thy spirits, and then again pray in know ledge that thou mayest know for whom thou prayest unto God, and for what thou prayest; and use not many and superfluous words. For it is the work of the devil to scatter our thoughts upon many impertinent things, and he doth not willingly suffer us to persist in the intention we first made. For he knoweth full well, that if a man persevereth, he that made him will hear him, not with standing he hath committed innumerable sins. wherefore he suggesteth many idle and superfluous words and thoughts, that the mind being repulsed from her first intention, may wander through various distractions and our first intention of prayer be diverted to some other thing. wherefore my brother, 
We mustaske of God what is most necessary for us.  demand of god, what urgeth thee most and for those things thou hast most need of Remember those two blind men crying after him: Have mercy upon us (son of David) what said our lord unto them? 
Mat. 9.20. Marc 10. Lu. 18.  but, what will you that I do unto you? And they according to the grief and affection of their heart, requested that their eyes might be opened. Did they ask any other thing, of which they stood in very great need? Did they say, give us a garment to cover us, for we are very poor? No certes, but they asked God, that, of which they stood most in need. 
Mat. 15 Mar. 7.  Behold the woman of Canaan crying and saying unto him: lord have mercy upon me for my daughter is sore vexed with a devil, and said nothing else, but uttered the grief and affection of her heart: in fine all that ever came to our Lord and Saviour, what did they but lay open before him the afflictions and grief of their hearts? Did not alsoe that woman, which was troubled with the bloody flux, come unto him, and desired him to stop it? who I pray you going to the physician or chirurgeon, 
Mat. 9 Mar. 5. Luc. 8. Esa. 6.  doth not forth with open the very bottom of his disease or wound? Do thou also my dear brother, offer unto him the grief of thy soul, behold him with thy spiritual and intellectual eyes of faith, sitting upon a most high and elevated throne, and troops of Angels and Archangells assisting round about him, and casting thyself before the sight of his goodness, pour forth thy prayers before him, first confessing thy sins, then in humility and devotion, urging thy necessities unto him, and the sorrows of thy heart, until he shall in his goodness and clemency have mercy upon the, saying, o faithful soul, be it unto thee as thou desirest. But withalle take this council, my brother, if he shall delay, and not forthwith grant thy petition, yet desist not to cry unto him. Remember the Cananaean, and imitate her perseverance, for she suffered short delay, and had not her petition so quickly granted, in so much that the Disciples came unto our Lord and entreated in her behalf, and said, Dismiss her for she cryeth after us. Let us by example learn to persist in prayer, if we do not spee dily obtain what we ask. And our Saviour saith which of you having a friend, and he shall come to him by night and say, Friend lend me three loaves, because my friend is come unto me, and I have none to put before him, and he answereth from with in, and saith, good friend, do not trouble me, my doors are shut, and my children are in bed with me, I cannot rise to give them thee: and he still knocketh on, I say unto you, that although he doth not rise and give him as his friend, yet for to avoid his importunity, he will give him so many as he hath need of. And I say unto you, ask and it shall be given unto you, as likewise it is said in the psalm, Expecting I have expected our Lord, 
Psal. 39  and he hath attended unto me, and hath heard my prayers. Wherefore my brother, grow not in thy prayer slack and dull, but expect, request, knock hard, and thou shalt have, so much as thou hast need of. Listen unto me dear brother, and embrace my council. If thou askest any thing at God's hands, do not request it presently, and prefix him not a time when thou wouldst have it, but leave it wholly to him and to his divine will. As for example, thou art many times vexed and perplexed with evil unclean thoughts, att which thou art much afflicted, and thou prayest God that he would free thee from this conflict, yet, my brother, it is many times expedient for thee to be thus tried. Look upon that most excellent pillar of the Apostles, how for his profit and advantage the sting of the flesh the very Angel of Satan, 
1. Cor. 12.  was given him, which beat him and boxed him lest he should grow proud. 
1. Cor. 12.  If then he which was of so excellent and great merits, was thus exercised, lest he should grow proud; how much more need have we poor weak ones who still think ourselves some thing to be thus beaten and cuffed, that we grow not insolent and proud in heart. 
Gal. 6.  And if again any other tribulation fall upon thee, do not in thy prayer limit a time when he shall precisely free thee from it; for it is many times expedient that thou suffer this also. For it happens many times when thou prayest, that thou dost not so 〈…〉 know what is good for thy soul's health; as Israëll suffered. For Israel did eat and was filled, 
Deut. 32.  and my beloved kicked bacl, he grew fat, he waxed over lusty, he grew proud and forsook God his maker. If thou again prayest to obtain any thing do not desire it to be immediately granted thee, For it falls out many times that thou being a man, thinkest this thing expedient for thee, when indeed it is not: But if forsaking thine own will, thou resign thyself to the will of God, and according to that, go on, thou art secure. For he who knew all things before they were and are, governeth and disposeth all according to his own benignity and pleasure. For we know not whether that we ask at God's hands be expedient for us or Noah, seeing that many, when they have obtained what they have asked of God, afterwards have been very sorry, and have oftentimes fallen into great defects and evils, because they did not diligently search, whether that which they desired was agreeable to the will of God; but thinking it so, have been deluded by the devil, and under the shape and pretext of virtue and justice have been seduced and cast into many dangers, and such petitions are many times waited one by grief and repentance whilst every one follows thedesire and concupiscence of his own heart. Hearken unto the Apostle, saying, For we know not what we should pray for as we ought: and again All things are lawful for me, 
Rom. 8. 1. Cor. 9.10. Ibid.  but all things are not expedient for me. All things are lawful for me, but all things do not edify; he only knoweth, what is expedient for us, and what doth edify us. And this I do wish should beleft and referred to his will, not that I prohibit thee to ask whatsoever thou desirest from him, for I rather pray thee and admonish thee, that thou shouldest ask all things from him from the least to the greatest; but that when thou dost pray and lay thy heart open before him, thou shouldest say. But let not my own will, but thine be done; if what I ask be expedient do as thou knowest: for so the scripture adviseth us saying. Reveal unto our Lord thyway, and hope in him, and he will do it. Behold our Lord jesus-christ praying in our flesh, which he assumed, and saying: Father if it be possible, let this chalice part from me, but not as I will, but as thou wilt. Wherefore (dear brother) if thou dost ask any thing of God, 
A short prayer for the obtaining of things necessary.  persist, in thy petition, saying: Lord if it be thy will I shall obtain what I demand of thee; do thou permit it to prosper, and be effected, but if it be not thy will and pleasure permit it not O my God, to come to pass. I humbly beseech thee not to deliver me to my own concupiscence, for thou knowest my folly, but preserve me under the shadow of thy protection, as thou best knowest, and govern me, and direct me, O my God, for thy own mercy's sake. But if thou dost pray against any tribulation or unclean thoughts say with the Prophett. Lord rebuke me not in thy fury, nor chastise me in thy wrath: Lord have mercy upon me for I am weak, but look, upon me O Lord, and see that I am earth and dust and ashes, and can bear nothing. Deliver me not O Lord to my sins, for than I shallbe like unto those that descend into the lake: But forgetting my wickedness give glory to thy own name, And do not remember I beseech thee my sins, but thy own mercies towards me, and hearken unto my prayer: And if it be possible let this tribulation pass from me; but not as I will O Lord, but as thou pleasest, Only strengthen my soul and defend me, that I may bear it patiently, and find grace before thee in this world and in the next. And cast thy thoughts upon him and he will do what is fit for thee. For know this that he being good and full of benignity, willeth all things, that are for our soul's health, for he, the good shepherd laid down his soul, for all us his sheep. To him beglory world without end. Amen.  
FINIS.