A SERMON OF S. CYPRIAN made on the lords prayer, that is to wit, the Pater noster. AN. M. D. XXXIX. TO THE RIGHT Worshipful master Antony Deny esquire, Thomas Paynel sendeth greeting. THIS Sermon by me translated out of latin into english I dedicate unto you, not so much for instruction as for a token of the good mind I bear you. For when I consider your sincere affection to god and his holy word, your great fidelity and diligence toward our most gracious sovereign lord the king, your pure honest and lowly behaviour to all men in word and deed, your faithful, wise, and friendly counsels, your continual exhortations and persuasions to virtue, your liberal and most gentile nature, I can not chose but vehemently love you, and therefore I oft think what I have, or how I a poor man might do you any pleasure. Wherefore such thing as I may give, with my entire hearts love I send you. And as this my book goeth on prayer, so pray I, God send you abundance of all wealth and good Fortune this new year. The Sermon of saint Cyprian made on the Pater noster. THE Precepts of the Gospel most loving brethren, are none other thing, than divine teachings, the foundations of edifying hope, the sure grounds of fortifyenge faith, the nourysshmentes to cherish the heart, the steer to direct our journey, and the firm defences to obtain salvation, which precepts while they instruct in earth the apt minds of the believers, they bring them to the kingdom of heaven. Goddis will was, that many things should be both spoken and hard by the prophets his servants: but how far greater are those things, that the son speaketh, which the word of god, that was in the prophets, witnesseth with his own voice? not now commanding, that the way be made ready for him coming: but coming himself, and opening and showing to us the way, that we, that first were blind and wandering in the darkness of death, being illumined with the grace of his light, Psalm. 5. and he being our leader and guide, may hold on our journey to life: which among other his healthful monitions and divine precepts, with which he allureth his people to salvation, he also gave a form of prayer, he monished and instructed what we should pray. He that made us to live, taught us also to pray, this did he of his benignity, whereby he vouchsafed to give and confer other things, that while we in prayer and orison, that the son taught us, speak to the father, we may be the sooner heard. He than told us before, the hour cometh, when the true worshippers, should worship the father in spirit and truth, and hath fulfilled that he before promised, that we, which of his sancctification have received spirit and truth, of his tradition also shall truly and spiritually pray. For what prayer can be more spiritual than that, that is given us of Christ, from whom also the holy ghost is sent to us? What prayer may do more with the father, than that, that the son, which is the verity spoke with his own mouth? in so much that to pray otherwise than he hath taught, is not only ignorance, but also offence, Matth. 15. seeing he hath set forth, and said, Ye cast aside the commandment of god, to the end you would stablish your own tradition. Therefore dear brethren, let us pray, as god our master hath taught us. It is a friendly and familiar orison, to pray god of his own, the prayer of Christ to ascend to his ears, the father will acknowledge the words of his son. When we make our prayer, let him that dwelleth within the breast be in the voice. And saying that we have him as an advocate to the father for our sins, when we sinners prey for our offences, let us bring forth the words of our advocate. For sith he saith: joan. 1 What so ever ye will desire of the father in my name, he shall give it you: than how much more effectually shall we obtain that we axe in Christis name, if we crave it with his own prayer? But such as will pray, let their words & prayer be lowly quiet and honest. Let us think, that we stand in the sight of god. The divine eyes must be pleased both with the behaviour of the body, and manner of speech. For as it is an imprudent point, to make a clamorous noise, so contrariwise it is convenient, shamefastely to pray with sober and temperate prayers. Furthermore the lord commandeth us secretly to pray in privy, secret, or out places, ye in our bed chambers, which thing doth greatly agree with our faith, to th'end that we should know God to be present every where, to here and see us all, and with the fullness of his majesty, also to pierce and enter into secret and hid places, as it is written, I am god drawing near, Hier. 23. and not god afar of. If a man were hid in privy and secret places, ergo shall not I see him? Do not I fill both heaven and earth? Pro. 15. And again, The eyes of god do behold in every place both the good & bad. When we come together with our brethren, and do celebrate divine sacrifices with God's minister, the priest, we must be mindful of shamefastness and discipline, not to blast abroad our prayers, with unordered voices, nor our petition, soberly to be commended to god, we should cast out with tumustuouse jangling, for god heareth the heart, and not the voice. Nor we should cry out to him, which seeth our thoughts, the lord provoking and saying, Luc. 5. what think you wickedness in your hartis? and in an other place. Hier. 17. And let all congregations know, that I am the searcher of the rainis and heart. Which thing Anna in the first book of kings, bearing the figure of the church, observed and kept, which not with a clamorous petition, but still and softly within the privy parts of her breast, prayed unto the lord. She spoke with a hid prayer, but with an open faith: she spoke not with voice, but with heart, for so she knew god heard, and she obtained effectually that she desired, because she axed faithfully. Holy scripture declareth what she said: She spoke in her heart, 1. Reg. 1. and her lips moved, and her voice was not hard, and god herd her. Also we read in the psalms: Psalm. 4. Speke in your hearts, and in your beds, and remember yourself. By jeremy also, the same things the holy ghost doth persuade and teach, saying: Hier. 29. It behoveth the to pray to god inwardly. But yet well beloved brethren, he that doth pray, should not forget, after what manner in the temple the publican prayed with the pharisee, his eyes not unseemly lifted up to heaven, nor his hands insolently stratched out, knocking his breast, and acknowledging his secret & hidden sins, lamentably desired succour of God's meecy. But seeing the Pharisee stood in his own conceit, this man deserved more to be sanctified, which so prayed, that he had no hope of salvation in his innocency, sith no man is innocent, but confessing his sins, he humbly prayed, and he that forgiveth the humble, hard his prayer: The which things the lord in his gospel putteth and saith: Luc. 18. Two men went up into the temple to pray, the one a pharisee, and the other a publican: The pharisee stood, and prayed by himself after this manner: God I thank thee, because I am not as other men unjust, robbers, adulterers, as this publican. I fast twice in the week, I give the tithes of all what so ever I possess. But the publican stood afar of, and would not lift up his eyes to heaven, but knockid his breast, saying God be merciful unto me a sinner. I tell you this man went down more justified into his house, them he the pharisee. ●●th. 23. For who so ever exalteth himself, shall be humbled, and who so ever wool humble himself, shallbe exalted. Which things dear brethren, we learning of the divine lesson, after that we know how we ought to proceed to prayer, we must know also, the lord instructing us, what we should pray, thus saith he, pray ye. Our father, which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And let us not be led into temptation. But deliver us from evil. Amen. Above all things, the teacher of peace, and master of unity, will not singular & private prayer to be made, that when any prayeth that he should not only pray for himself, We say not, My father, which art in heaven, nor give me my daily bread. Nor there is no man that desireth to have his sins forgiven him alone, or prayeth for himself alone, that he should not be led into temptation, and delivered from evil. Our prayer is public and common, and when we pray, we pray not for one, but for all the people, for we all be but one. The lord of peace and master of concord, which taught unity, would one to pray so for all, as he himself bore all in one. This rule of prayer, the three children enclosed in the forneis of fire observed, agreeing and according in prayer and consent of spirit. Which thing the truth of divine scripture declareth, & when it teacheth how they prayed, it giveth example, which in our prayers, we ought to follow, that we may be such as they were. Daniel. 5. Than (saith, the scripture) they three as out of one mouth, sang an hymn, and blessed the lord. They spoke as out of one mouth, and yet Christ had not taught them to pray, and therefore to them praying, their words were effectual and took place, for their peaceable, simple, and spiritual prayer, deserved to be accepted of god. And so we find, that the apostles with the disciples prayid after thascension of the lord. Act. 1. They were all, saith the scripture, of one mind, and continuing in prayer, with the women, and Mary the mother of jesus, and with his brethren. They being of one mind persevered in prayer, declaring both the instance and concord of their prayer. For god which maketh the inhabitants of one mind in the house, Psal. 67. admitteth none into the divine and eternal house, but such as are of one mind in prayer. But what be the mysteries of the lords prayer, most dear brethren, how many, how great, how briefly gathered together, but in virtue spiritual, how copious and abundant? that there is nothing omittid, that is not in our prayers and orisons, comprised in this compendious heavenly doctrine. Thus saith he, pray ye, Matth. 6. Our father which art in heaven, The man that is renewed and borne again, and restored to god by his grace, saith in the first place, Father, because he beginneth now to be his son. He came (saith the scripture) into his own, joan. 1. and his own received him not, But as many as received him, to them gave he power to be the children of god, which believe in his name. Therefore he that believeth in his name, and is made the child of god, must forth withal begin both to give thanks, and acknowledge himself to be the child of god, when he nameth his father to be in heaven, god. He will also among the first words of his birth declare himself, to have forsaken his earthly and carnal father, and to begin to have him his only father, that is in heaven, as it is written: They that say to the father and mother, I know the not, & they acknowledged not their children, they have kept thy precepts, and have observed thy testament. Matt. 23. Also the lord in his gospel commandeth, that we should call no man father in earth, because we have one father which is in heaven. And to the disciple, that showed, that his father was dead, he said: Matth. 8. Suffer the dead to bury the dead. For he said, that his father was deed: sithen they that believe, have a living father. Nor we ought not dear brethren, to mark and consider this only, that we should call him father that is in heaven, but we join therewith, and say, Our father, that is of them that believe of them that by him bd sauctifyed, and with the nativity of spiritual grace restored, began to be the children of god. Which voice also doth wring and sharply touch the jews, which not only unfaithfully despised Christ, foreshowed to them by the prophets, and to them first sent, but also cruelly slew him. The which jews can not now call god father, sithen the lord confoundeth and reproveth them, saying: joan. 8. You are of the father the devil: and after the lusts of your father will ye do, for he was a murderer from the beginning, and abode not in the truth: because the truth is not in him. And by isaiah Esay. 1. the prophet god disdaining crieth out: I have begotten children, and exalted them, but they have despised me. The ox knoweth is lord, & the ass his master's stable, but Israel knoweth not, and my people hath not understand, out upon ye sinful nation, people full of sins, wicked seed, ungracious children. you have forsaken the lord, and have provoked him the holy one of Israel to indignation. To whose rebuke and shaame, when we Christians pray, we say, Our father. because he hath begun to be ours, and hath left to be the jews father, which forsook him. Nor a sinful people can not be his child, but they, whose sins are forgiven, be called children, and to them everlasting joy is promised, our lord himself saying: joan. 8. Who so ever doth sin, is the servant, of sin, as for the servant, abideth not in the house forever, but the son abideth for ever. But how great is the gentleness of the lord? how plentiful is his favour & goodness toward us? That so would have us celebrate our prayer in God's sight, that we should call god, father and that as Christ is the son of god, so we also should be cleped the children of god. Which name none of us durst once touch in prayer, but if he had permitted us so to pray. Therefore dear brethren, we ought to remember and know, that when we call god, father, we ought to behave us as children of god, that as we take a pleasure to have god our father, so he may be pleased to have us his children: we should behave us as the temples of god, that it might appear, that god dwelleth in us. Ne our deeds should not vary from the spirit, that we that have begun to be heavenly and spiritual, should think nor do but heavenly and spiritual things. For god himself saith: 1. Reg. 2. I will glorify them, that glorify me, and he that despiseth me, shall be despised. 1. Cor. 6. Also the blessed apostle in his epistle saith: ye are not your own, for ye be bought with a great price: glorify and bear god in your body. ¶ After this we say, hallowed be thy name, not that we desire of god that his name should be hallowed by our prayers, but we ask of him, that his name may be hallowed in us. For of whom is god sanctified, which himself sanctifieth other? but because he saith Be ye holy, Levit. 20. for I am holy, therefore we desire and pray, that we, that are sanctified in baptism, may persever & abide in that we have begun: and this daily we pray for. For truly we had need to be daily sanctified, that we, which sin daily, might purge our sins with continual fanctifycation. But what this sanctification is, that god vouchsafeth to give us, the apostelle declareth, 2 Cor. 6. sayienge: Nother fornicators, nor Idol worshippers, nor breakers of wedlock, nor weaklings, nor abusers of themselves with mankind, nor thieves, nor the covetous, nor drunkards, nor slanderers, nor cursed speakers, nor extortioners shall inherit the kingdom of god. And such have you been, but ye be washed, ye are made righteous, ye are sanctified in the name of our lord jesus Christ, and in the spirit of our god. He saith, we be sanctified in the name of our lord jesus Christ, and in the spirit of our god. That this sanctification should remain in us, we pray: and because god our judge menasseth the healed and the relieved of him, to sin no more now lest he should be worse handled, we make this continual prayer, this we crave both day & night, that the sanctification and vivification, that is gotten by the grace of god, might be kept by his protection. There followeth in this prayer, Thy kingdom come. We desire also, that his kingdom be represented unto us, likewise as we ask that his name may be hallowed in us. For when doth not god reign? or when beginneth his reign, which always was, and ever shallbe? We desire our kingdom to come, of god to us promised, and with the blood and passion of Christ gotten, that we, which before served in the world, may afterward reign with Christ ruling, like as he promiseth and saith: Mat. 25. Come ye blessed of my father, take and receive the kingdom, which is prepared for you from the beginning of the world. Truly it may be, dear brethren, that Christ himself is the kingdom of god, which daily we desire to come: whose coming we covet soon to se. For seeing that he is our resurrection, and that we rise again in him: so likewise he may be understand the kingdom of god. For in him we shall reign. Heavenly and earthly kingdom. And we do well, to desire the kingdom of god, that is, the kingdom of heaven. For there is also an earthly kingdom. But he that now forsaketh the world, is greater than the honours and kingdom thereof: and therefore he that dedicateth himself to god and Christ, desireth not the earthly, but the heavenly kingdom. We had need to pray continually, lest we fall from the heavenly kingdom, as the jews did, to whom it was first promised, as our lord himself manifestly proveth: Matth. 8. Many (saith he) shall come from the east and west, and shall rest with Abraham, Isaac, and jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into utter darkness, there shallbe wailing and gnashing of teeth. He showeth this, because the jews were afore children of the kingdom, as long as they continued to be the children of god. But after the name of the father ceased among them, their kingdom ceased withal. And therefore we christians, which in our prayer have begun to call god, father: do also pray, that the kingdom of god may come to us. ¶ We add thereto and say, Thy will be done in earth, as it is in heaven, not that god should do that he will, but that we may do that god will. For who withstandeth god, but that he may do what he will? But because the devil withstandeth us, that our minds in all things, and in every act obeyeth not god, we pray and desire that the will of god may be done in us, which to the end it may be done in us, we have need of God's will, that is, of God's help and protection: for no man is strong of himself: but is sure and safe by the indulgence and mercy of god. For god declaring the infirmity of man, which he bore himself, saith: Matt. 26 Father, if it be possible, let this cup pass from me. And giving an example to his disciples, that they should not do their own, but God's will, he added thereto saying: Nevertheless, not as I will, but as thou wilt. And in another place he saith: joan. 6. I descended not from heaven to do mine own will, but his that sent me. If that the son was obedient to do the father's will: How moche more ought the servant to be obedient to do God's will; 1. joan. 2 saint johun also likewise in his epistle exhorteth and instructeth us to do the will of god, saying: See that ye love not the world, neither the things that are in the world. If any man love the world, the love of the father is not in him. For all that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life, which is not of the father, but of the concupiscence of the world, and the world passeth away, and the lust thereof. But he that doth the will of god, abideth for ever, like as god abideth for ever. We that will abide for ever, must fulfil the will of god, which is eternal. The will of god is, which Christ both taught and fulfilled: humility in conversation, stableness in faith, mildness in words, ryghtousenesse in deeds, mercy in works, discipline in manners, not to know to do injury, and to suffer wrong done, to live quietly among brethren, to love god with all the heart, to love him because he is the father to fear him because he is god, to esteem nothing above christ, for he esteemed nothing above us, to cleave to his charity inseparably, & to stick to his cross strongly and faythefullye, when for his name and honour there is any strife: to show constancy in words, that we confess him with: and sure trust in question, wherewith we assail other: patience in death, whereto we contend, this is to will to be heir with christ, this is to do God's commandment, this is to fulfil the will of the father. We desire the will of god to be done in earth as it is in heaven: both which appertain to the consummation of our will and salvation. For sithen we possess a body of the earth, and a ghost of heaven, we be earth and heaven, and in both, that is, body and ghost, we pray, that the will of god be done. truly there is a wrestling between the flesh and the spirit, and striving one against the other, they daily contend together, that we can not do the things that we would: while the spirit seeketh for heavenly and divine things, the flesh coveteth earthly and worldly things. And therefore we earnestly desire, that between these two, by the aid and help of god, agreement may be made, that when the will of god is fulfilled both of the spirit and the flesh, the soul which by him is borne again, may be saved. Which thing the apostle Paul plain and openly declareth with his own voice: The flesh (saith he) lusteth against the spirit, and the spirit against the flesh. These two are so contrary one to the other, that you can not do what things that ye would. Galat. 5. The deeds of the flesh be manifest, which are, adulteries, fornications, uncleanness, filthy wantonness, idolatry, witchcraft, murder, hatred, contention, spite, wrath, provocation, debate, heresy, envy, drunkenness, gluttony, and such like, which I tell you before, as I have told you, that they which do such things, shall not possess the kingdom of god. But the fruit of the spirit is Charity, joy, peace, long suffering, faith, meekness, continence, chastity. And therefore daily yea continually we pray, that the will of god be done concerning us, both in heaven and in earth, For this is the will of god, that earthly things should give place to heavenly, and that spiritual and divine things, should prevail. It may also be thus understand dear brethren: that because god commandeth, ye and monisheth us to love our enemies, and also to pray for them that persecute us, we should pray for them that be as yet earthy, and have not yet begun to be heavenly, that touching them the will of god may be done, which Christ fully did, in conserving and renewing man. For sithen he called his disciples not earthy, Matth. 5. but the salt of the earth, 1. Cor. 15. and the apostle calleth the first man of slime of the earth, earthy, the second of heaven, heavenly: with good cause we, which ought to be like god the father, that maketh his son to rise upon the good and bad, Matth. 5. and sendeth rain upon the just and unjust, should so pray and desire (god admonishing) that we might make prayer for the health of all men. That like as in heaven, that is, in us by our faith, the will of god is done, that as we should be of heaven, so even in earth, that is in them believing, the will of god may be done, that they, which as yet of their first birth, be earthy, borne of water and the holy ghost may begin to be heavenly. ¶ proceeding forth in our prayer we ask and say: give us this day our daily bread, which saying may be understand spiritually and simply: for both the understandings with divine utility, profit unto salvation. For the bread of life is Christ, and this is not every man's bread, but it is ours. And like as we say, our Father by cause it must be understand, he is father of them that believe: so we call him our bread. Luc. 14. For Christ, whose body we touch, is our bread. This bread we ask daily to be given us, lest we, that be in Christ, and receive daily his precious body, by some grievouser offence chancing, while we be accursed out of the church, & not communicating, Matth. 6. should be prohibited from that heavenly bread, and should be separated from the body of Christ, himself before showing and monishing: johan. 6. I am the bread of life that descended from heaven. he that will eat of this bread, shall live for ever. The bread that I will give for the life of the world, is my flesh. Therefore when he saith, Eodem. he that will eat of this bread, shall live for ever, it is than manifest, they live, which touch his body, and receive it by the right of communion: so contrariwise it is to be feared and prayed for, lest while one accursed out of the church, is separated from the body of Christ he remain far from salvation, himself threatening and saying, Except ye eat the flesh of the son of man, Eodem. & drink his blood, ye shall have no life in you. And therefore we ask daily our bread, that is, Chryst to be given to us, that we, that abide and live in christ, should not depart from his sanctification and body. It may also be thus understand, that we, which have forsaken the would, and by grace of spiritual faith, have cast away the riches and pomp thereof, will desire only our meat and food, seeing Chryst will vouchsafe to instruct us and say: Luc. 14. He that will not forsake all that he hath, can not be my disiple. He that hath begun to be Christis disciple, forsaking all that he hath, after the words of his master, aught to ask his daily food: ne we may not extend the desires of our petition to any long tyme. Matth. 6. For Christ again prescribeth and saith: Be not ye careful for the morrow: for the morrow shall care for itself. Every day hath enough of his own travail. Therefore Chrystis disciple skilfully asketh his daily food: which is prohibited to be careful for the morrow. For it is both contrary and repugnant in itself, that we should desire to live long in this world, which prayer, that the kingdom of god may quickly come. And so the blessed apostle monisheth, forining & strengththing the steadfastness of our hope and faith: 1. Timo. 6 nothing (saith he) we brought into the world, and truly we can carry nothing out. Therefore having food and raiment, let us be content therwih. For they that will be rich, fall into the temptation and snares of the devil, and into many noisome lusts, which drown a man into destruction and damnation. For covetousness is the root of all evils: which, some much desiring, have rounne to wreck from the faith, and tangled themselves with many sorrows. He teacheth not only, that riches should be despised, but also that they be perilous, and that in them is the rote of blandysshinge evils, the blindness of man's mind, begyling with privy deceit. Wherefore christ reproving the foolish rich man, that had set his mind on his worldly substance, & rejoiced in himself for the great abundance of his fruits, saith in the gospel: Luce. 12. Thou fool, this night shall they require thy soul from thee, than whose shall those things be that thou haste prepared? The fool that should die the same night, rejoiced in his fruits, and he, whose life now failed, was careful for abundance of food. But Christ teacheth a contrary lesson, Matth. 19 that he that will be perfect, must sell a way all that he hath, and deal it among poor men, and make him a treasure in heaven. This man (saith Christ) followeth him, and the glory of his passion, which is expedite and light appareled, not wrapped and loaded with household stuff, but leuse and at liberty, his goods and substance sent afore to god, he also followeth after. To the which that each of us may prepare himself, he learneth us to pray, & to know after what manner our prayer ought to be. For no righteous man can lack his daily food, Prou. 10. sith it is written: The lord killeth not the soul of a just man with hunger. Psal. 38. And again: I have been younger, and now am old: and have not seen the just man forsaken, nor his seed seek their bread. Matth. 6. Also the lord promiseth and saith: Be not ye careful, saying: what shall we eat, or what shall we drink, or wherewith shall we be clothed? For those things the heathen people seek. But your heavenly father knoweth, that ye have need of those things. Seek ye first the kingdom of god, and the righteousness thereof, & all these things shall be ministered unto you. To them that seek the kingdom and righteousness of god, all those things he promiseth to be ministered. For sithen all things be gods, he that hath god, lacketh nothing, if he himself be not wanting to god. duty. 14 So for Daniel, by the kings commandment enclosed in the lions den, a dinner from heaven was prepared, and he the man of god did eat among the hungry wild beasts, that hurt him not. 3. Reg. 17 So Helyas in his flight was fed, and in wilderness by ravens and birds ministering and bringing to him meat, he was nourished in persecution. O detestable cruelty of man's malice, the wild beasts forbear to do hurt, the birds bring food to nourish, men practise wiles, and cruelly demean themselves. ¶ After all this we pray for our sins, saying: And forgive us our trespasses, as we forgive them that trespass against us. After help of food, forgiveness of sin is desired, that he that is fed of god, may live in god, having respect not only to this present and temporal, but to the eternal life, to the which he may come, if his sins be forgiven, which the lord calleth debts, like as in his gospel he saith: Matth. 18 I have forgiven the all thy debt, because thou praydest me. But how needfully, how providently, and how handsomely be we admonished, that we be sinners, which be compelled to pray for our sins, that while forgiveness is craved of god, the mind may remember his conscience. For to the end no man should stand in his own conceit, as though he were an innocent, and extolling himself, should perish the more he is instructed & taught, that he sinneth daily, sithen he is commanded daily to pray for his sins. And thus finally Iohn in his epistle admonisheth us, 1. johan. 1 saying: If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we will confess our sins, the lord is faithful and just, which will forgive us our sins. Both these he hath comprised in his epistle: that we ought to pray for our sins, and that we shall obtain forgiveness when we pray. And therefore he saith, god is faith full to forgive sins, holding the faith of his promise. For why he that taught us to pray for our sins, hath promised, that fatherly mercy and forgiveness should follow. He hath joined and added thereto a law, constraining us with a certain condition and promise, that we should so desire our sins to be forgiven us even as we forgive them that trespass against us: Knowing well, that it can not be obtained, that we ask for our sins, rxcept we will do the like to them that trespass against us. And therefore in an other place he saith: Matth 7 With what measure ye met, with the same shall it be measured to you again. And he the servant, which after his lord had forgiven him all his duty, would not forgive his fellow, was trowen into prison. Because he would not gently forgive his fellow, he look that that his lord had courteisly given him. Which things christ in his precepts more strongly, and with more vigour of his sharp judgement, fortold us: Matt. 11. And when ye stand to pray (saith he) forgive, if ye have aught against any man, that your father also which is in heaven, may forgive you your trespasses: but if you will not forgive, no more will your father that is in heaven forgive your offences. There is no excuse for thee, at the day of judgement, when thou shalt be judged after thine own sentence: and that thou hast done, that shalt thou suffer. For god commandeth, that such as love peace, concord, & to live in unity, should dwell in his house: and such as he made us in our second nativity, such he will us being borne again, to persever: that we which have begun to be the children of god, should remain in the peace of god, and we that have one spicitie, should be of one mind and intent: for so god receiveth our sacrifice. He commandeth the striver, returning from the altar, fist to reconcile him to his brother, that with prayers coming from an heart, that loveth peace, god may be pacified. Our peace and brotherly concord, and the people knit together in the unity of the father & of the son, and of the holy ghost, is a sacrifice highly acceptable unto god. For god regarded not the gifts and offerings that Abill and Cain the first, Genes. 4. offered up in sacrifice, but he beheld their hearts, that he should please him with his gift, that pleased him in his heart. The peaceable and just Abel innocently offering up his sacrifice unto god, taught all other, when they offer their gift at the altar, so to come with the dread of god, with a simple heart, with the law of justice, with the peace of concord. He that was such in the sacrifice of god, was afterward worthily made a sacrifice to god: that he first showing a proof of martyrdom, with the glory of his blood tasted the lords passion, the which had in him both justice and peace. Such the lord crowneth, such at the day of judgement shall with the lord be revenged. But he that is at debate and strife, and liveth not in peace with his brethren (like as the blessed apostle & holy scripure witness) though he should be slain for the name of Chryst, yet could he not escape the crime of dissension. For as it is written: 1. johan. 3 who so ever hateth his brother, is a mankyller: & a man-slayer cometh not to the kingdom of heaven, that he may live with god. For he can not be with Chryst, that had rather be the follower of judas than of christ. What manner sin is it, that can not with the baptism of blood be washed away? What fault or offence is it, that can not be purged with martyrdom? ¶ This also our lord necessarily werneth us, that in our prayer we should say: And let us not be led into temptation. In the which part it is showeth, that our adversary can nothing do against us, without god before permit him: to the end that all our fear and devotion, and observation, should be converted to God. For in our temptations the fiend hath no power, without it be given him of god, as holy scripture proveth, which saith: 4. Reg. 24. Nabuchodonosor, the king of Babylon camme to Jerusalem, and conquered it, and god gave it into his hand. Power is given to the devil against us, after as our sins be, as it is written: Esay. 42. Who gave jacob and Israel to them to be trodden under foot and spolyed? Did not god, against whom they sinned, and would not walk in his ways, nor here his laws, therefore hath he brought on them the wrath of his displeasure? And again, of Solomon sinning and leaving the commandements and ways of the lord, thus it is written: 3. Reg. 12. The lord raised an adversary unto Solomon. ¶ Power is given against us two manner of ways: either for our punishment, when we offend, or else for our glory, when we be proved: like as we see done on job, job. 1. god declaring and saying, Behold, all things, what so ever he hath, I give into thy hands, but beware thou touch him not. And Christ in the time of his passion, johan. 19 saith in the gospel: Thou shouldest have no power on me, if it were not given the from above When we pray, that we fall not into temptation, we be admonished of our infirmity and weakness, while we so pray, to th'end no man should extol himself, that no man should proudly & arrogantly take any thing upon him, that no man should repute it his own glory, either of confession, or of passion, sithen our lord him self teaching humility, Marc. 14 saith: Watch and pray, that ye fall not into temptation, The spirit is willing, but the flesh is week: so that when an humble and lowly confession goth before, and all together ascrived unto the lord: what so ever in lowly wise, with fear and honour of god is asked, of his mercy he will grant us. ¶ After all these things, in the finishing of our prayer cometh this clause in a brief collection, concluding all our petitions, and prayers. For in the last place we say: But deliver us from evil, comprehending all adversities, that our enemy endeavoureth to do against us in this world: from the which a trusty and sure defence may be, if god will deliver us, if we humbly praying and tenderly beseeching him, he will vouchsafe to help us. When we say: deliver us from evil, there remaineth nothing now that aught to be farther asked, when we shall have once desired the Protection of god against evil: which being obtained against all things, that the devil and the world worketh, we may stand sure and safe. For what dread of the world is to him, to whom in the world god is the defender? What marvel is it, dear brethren if the prayer be such, which god taught, which as a master most worthy, hath abbreviate all our peace with his healthful word? Now this thing was before told by the prophet Isaiah, when he being replenished with the holy ghost, Isaiah. 10. spoke of the majesty and pity of god: A word consuming (saith he) and breviating in justice: for god shall make short his word in all the roundness of the earth. For when the word of god, our lord jesus Christ, came to all men, gathering together both the learned and unlearned, to every kind and age, he gave precepts of salvation: he made a compendious work of his precepts, because the memory of the learners should not be grieved in the heavenly discipline but should quickly learn that that should be necessary to the pure and simple faith. So when he taught what everlasting life is, in a great and divine briefness, he comprehended the mystery of life, johan. 17 saying: This is the life everlasting, that they know thee, to be the only true god, & whom thou hast sent. jesu Christ. Also when he gathered out of the law & prophets, the first & chiefest precepts: Deuter. 6 Hark (he said) Israel, thy lord god, is one lord only. And thou shalt love thy lord god with all thy heart, with all thy soul, & with all thy might and power. This is the first, and the second is like to this: Thou shalt love the neighbour as thyself. In these two commandments hang all the law and the prophets. And again he saith: What so ever you would that men should do to you, even so do ye to them. Math. 7. This is the law and the prophets. And the lord hath not taught us with only words to pray, but also with deeds: he himself oft praying, and with the wyttenesse of his own example showing us, what we ought to do, like as it is written: Luc. 9 He was going into wilderness and praying. And again: Mat. 14. He went into a mountain to pray, Marc. 6. and was all night in his prayers. Now if he prayed, that was without sin, how moche more ought sinners to pray? And if he watching all the night long prayed continually, how moche more ought we to watch in the night and busily pray? The lord prayed and made petition, not for himself: for what should an innocent pray for himself? but for our offences, like as he himself declareth, where he saith to Peter: Behold, Satan hath desired, Luc. 22. that he might sift you even as wheat: but I have prayed for thee, that thy faith fail not. And afterward he prayed the father for all saying: johan. 17 I pray not for these only, but also for those, which through their word shall believe on me, that they all may be one, like as thou father art in me, and I in thee, that they also may be one in us. Great is the benignity and mercy of the lord for our salvation, that was not contented to redeem us with his blood, but more over would vouchsafe to pray for us. But see what he desired in his prayer, That like as the father and the son be one, so we also should remain in that Unity, whereby we may well perceive, how greatly he offendeth, that breaketh that unity and peace, seeing the lord prayed for it, willing to have his people knit together in one: knowing full well, that Discord cometh not to the kingdom of god. But when we stand to pray, dear brethren we must watch, and with all the hole heart apply ourself to prayers. All worldly and carnal care must be laid apart, ne the mind should run on no other thing than that that is prayed for. And therefore the priest before he prayeth, with a preface prepareth the minds of his brethren, saying, Sursum corda, up the hearts: that when the people answereth. Habemus ad dominum, we have to the lord: he is admonished, that he should think on none other thing than on the lord. Let the breast be shut against the adversary, & open to god only: ne he should not suffer the enemy of god to approach near him in the time of prayer: For often times he cometh privily, and entereth in, and subtly deceiving, draweth our prayers from god: to th'end we should have one thing in our hearts, and an other in our words. when the mind & sense, and not the sound of the voice, must pray to the lord with a sincere intention. For what a sluggish slothfulness is it, to be withdrawn and caught with peevish and profane thoughts, when thou shouldest pray to the lord, as though there were any other thing, that thou shouldest more think upon, than that thou speakest with god? How desirest thou to be herd of god, when thou canst not here thyself? wouldest thou have god mindful of the in thy prayer, when thou remember'st not thyself? that is, not to be beware utterly of thine enemy, that is, when thou pray'st the lord, to offend the majesty of god with thy negligent prayer: that is, to watch with the eyes, and flepe with the heart: where as a christian man ought to watch with the heart, when he sleepeth with the eyes. Like as it is written in the name of the Church in the Canticles: Cant. 1. I sleep, and mine heart waketh. Wherefore the apostle carefully and warily warneth us saying: Coloss. 4. Continue in prayer, watching in the same, teaching and showing us, that they may optein that that they ask of god, whom god seeth watchefulle in prayer. But praying, we ought not to come unto god with unfruitful and naked prayers. The petition is of none affect, when barren prayer is offered unto god. Matth. 3. For sithen that every tree, that bringeth forth no fruit, shall be hewn down, and cast into the fire, even so the prayer having no fruit, which is not fertile in operation, can not merit with god. And therefore the divine scripture instructeth us, saying: Prayer is good with fasting and alms deed. ●obi. 12. For he that at the day of judgement shall reward us for our works and alms deeds, wool also daily here that prayer benignly, which cometh to him with good work, So Cornelius the Centurion, when he prayed, deserved to be herd: he did great alms deeds among the people, and was always in prayer to god, before whom praying about. ix. of the clock, stood an angel, yielding witness of his work, and saying: Actuum. 10. Cornelius, thy prayers & alms deeds have ascended up to the remembrance before god. The prayers do soon ascend up to god, which the merits of our work do bring unto god. So the aungel raphael was always to Toby praying and working a continual witness, saying: To reveal and acknowledge the work of god is much honourable. For when thou and Sara prayedst, I offered up the memory of your prayer before the sight of the clearness of god. And when thou simply buriedst the dead, and because thou taryedst not to rise, and to leave thy dynar and wentest & buriedst the dead, and I was sent to tempt thee, and again god sent me, to heal thee, and Sara thy daughter in law. For I am Raphael one of the. seven righteous angels, which stand and are conversant before the clearness of god. Esay. 58. Also the lord, by Esai admonisheth and teacheth like things, saying: unknit every knot of unrighteousness: unlose the stranglynges of wicked bargains: Let the oppressed go free, and disparple all unrighteous thought. Deal thy bred to the hungry, and bring the poor fatherless home into thy house. If thou see one naked, cloth him and despise not the household servants of thy seed. Than shall thy light break forth in time, and thy garments shall soon arise, and righteousness shall go before thee, and the clearness of god shall compass the about. Than thou shalt cry out, and god shall here thee, while thou art speaking he shall say: Lo, I am here. He promiseth to be present, and to here, and to defend those, which unknit the knots of unright tousnes of the heart, and do alms deeds among the household servants of god, according to his precepts, while they here that god commandeth to be done, they also merit to be hard of god. The blessed apostle Paul, Phil. 4. being holp of the brethren in the need of tribulation, calleth the works that were done to him, the sacrifices of god: I was (saith he) even filled, receiving of Epaphroditus those things, which were sent from you, an odour of sweetness, a sacrifice acceptable and pleasant to god. For when a man taketh pity on the poor, he playeth the usurer with god: and he that giveth to the poor and needy, giveth to god, spiritually he doth sacrifice to god an odour of sweetness. In celebrating prayers we find, that the three children with Daniel, being strong in faith, and victors in captivity, observed the third, the sixth, and ninth hour, as a sacrament of the trinity, which should be opened in the last days. For the first hour coming into the third, showeth the perfect number of the trinity. Also from the fourth, proceeding to the sixth hour, declareth an other trinity. And when from the seven. the. ix. hour is accomplished, by third hours the perfect tryvitie is numbered: which spaces of hours, the true worshippers of god, did long sense spiritually determine, that they served to prayer at certain lawful and appointed times, and afterward, the thing was manifest, to be some time a sacrament, that just men afore did so pray. For the third hour, the holy ghost came down upon the disciples, which fulfyllid the grace of the lords promise. Also Peter, at the. vi. hour ascending up into the house above, was instructed both with sign and voice of God, monishing him, that he should admit all men to the grace of salvation, when he before doubted, whether he should admit and cleanse the gentiles or no. And the lord being crucified at the hour of. vi. at. ix. of the clock, with his blood did wash away our sins: and to th'end he might redeem and revive us, he than with his passion accomplished his victory. But to us, dear brethren, beside the hours of praying, of old time observed, both the times and sacraments have increasid. For now we must pray in the morning, that the lords resurrection may be celebrated with the morning prayer: which thing the holy ghost did notify long ago in the psalms, saying: Psalm. 5. My king and my god, yarly in the morning to the lord will I pray, and thou shalt here my voice, Betime in the morning I will get me to thee, and wool intentively behold the. And again by the Prophet, the lord saith: Yarly before the son rising, they shall watch to me, saying: Let us go and return to the lord our god. ¶ Also when the son goeth down, and the day faileth, it is necessary that we pray again. For, because Christ is the very son and the very day, the son and the day of this world departing, when we pray and desire, that light may come over us again, we crave the coming again of Christ, the grace of eternal light, to be given us. That Christ is called the day, the holy ghost declareth in the psalms, saying: Psal. 117. The same stone, which the builders refused, is made the head stone of the corner: this is the lords doing, and it is marvelous in our eyes. This is the day, which the lord hath made, let us walk, and be joyful in it. Also that he is called the Son, the prophet Malachi doth witness, saying: Malach. 3. But unto you, that fear the lords name, shall the son of righteousness arise, and in his wings is health. How if Christ in holy scripture be the very son and the very day, there is no hour exceptid to christian men, but that god ought to be oft and alway adored: that we, which be in Christ, that is, in the very son, and in the very day, should still pray, and bring the day to an end with prayers: and when the day is gone, and the night by alteration and course is come, it is no damage to them, that will pray in the dark season of the night. For with the children of light, the day is in the night. For when is he without light, in whose heart is light? Or how doth the son and the day fail him, with whom the son and the day Christ, is? We that be always in Christ, that is, in the light, should not in the night cease from prayer. So Anna the widow, without intermission praying alway and watching, persevered in meriting with god, like as it is written in the gospel: Luc. 2. She departed not (saith he) from the temple, night and day serving god in fasting and praying. Let the gentiles, that are not yet illumined: or the jews, which leaving the light, have remained in darkness, joke up and se. We dear brethren, which be always in the light of the lord, which remember and understand, what we have begun to be since we received grace, should reckon the night for day. Let us believe, to walk always in the light, we can not be hindered with the darkness, which we have escaped: let no hour scape us from prayer in the night, let no prayer be lost, through sloth and sluggishness. We, that by the mercy and goodness of god, are spiritually new made and borne again, should follow that that we shall have in the kingdom of heaven, only day without any night. So in the night as in the light, let us always watch and pray, and give thanks to god. Also let us not here cease to pray and thank him. FINIS. ¶ Londini in aedibus Thomae Bertheleti typis impress. Cum privilegio ad imprimendum solum. ANNO. M. D. XXXIX.