The True Catholic, Tract · Section 3 · Chapter 15

The True Catholic · Tract · Section 3 · Chapter 15

p. 35015. Of Prayers in a ſtrange language.

THe Papiſts at this daie, condemne their olde ſuperſtition of their priuate Latine prayers, and as ſhould ſéeme, are aſhamed of it. For Maſter Stapleton our countrey-man, in his booke againſt M. Iewell writes thus: That in our countrey whatſoeuer they did fiftie or fortie yeers ago, in the late raigne of Queene Marie, the people had their common Mattines bookes both with Latine and with Engliſh. Thus farre M. Stapleton. He confeſſeth that the people were bereaued of the great benefit of their priuate prayers, fortie or fiftie yeeres; but he might as well hauehave ſaid fiue hundreth yéeres or moe. For they confeſſe that the peoples priuate deuotion ſhould be in a tongue which they vnderſtand. So that then to teach Engliſh men to praie in Latine, is to defraud them of the fruit and benefit of their prayers, as they did manie hundreth yéeres, till the Goſpell began to ſhine in the world. And yet alſo in their reformation, as ſhould ſéeme, they are loth quite to baniſh all priuate Latine prayers, but they adde Latin prayers and Engliſh togither: as though thoſe former Latine praiers not vnderſtood were not hurtfull, and might ſafely be vſed ſtill: ſo loth they are to forſake their former ſuperſtition. Whereas other Catholikes doe account ſuch prayers, but lippe labours and chatterings, as hereafter ſhall be ſhewed.

And here if they will grant, that priuate deuotion ought to be made with vnderſtanding, whie ought not our common prayers to be made ſo alſo? No doubt all common praiers are grounded vponupon that promiſe of our Sauiour: Mat. 18.19.Matt 18:19Againe, verely I ſay vntounto you, that if two of you ſhall agree in earth vponupon anie thing, whatſoeuer they ſhall deſire, it ſhall be giuen them of my father which is in heauen. And ſo hauehave the Papiſts themſelues expounded this place. Har. Euan. c. 72.Ianſenius vponupon this place writes thus: But it ſhall be verie truely ſaid that the Lord by this ſentence would ſignifie, p. 351how great the power of the Church, that is, of the congregation of the faithfull is, to which aboue he would hauehave the vnrepentant brother to be manifeſted, that is to ſay, that if two of them onelyonly agreeing togither, they ſhall obtaine whatſoeuer they will, much more the iudgement of any whole congregation is to be feared. And no doubt, that thing which ſhe will, ſhall be allowed of God. Thus farre Ianſenius. The force of Excommunication lies in the conſent and communion of the praiers of the Church. Take this common conſent awaie, and take awaie alſo excommunication. And after he writes thus: Or els therefore he ſaith that he is in the midſt of them, that he ſhould ſignifie vntounto them, that he would fulfill thoſe things which they doe aske, and that he would helpe all their enterpriſes, that that which he attributed vntounto his father in the former ſentence, now he ſhould be vnderſtood to attribute to himſelfe. For Chriſt is ſaid to be in the midſt of any that doe agree, not onelyonly by reaſon of the preſence of his diuinitie, according to which he is eueryevery where; but by reaſon of his ſpeciall grace and aſſiſtance, by which he makes their prayers acceptable to God his father: as though alſo they were powred out of him, or as though he did accept them & perfect them. By theſe ſentences therefore he doth two manner of waies commend chriſtian concord, both for the great force thereof in obtaining with God the father, and then that it is adorned and beautified with his preſence. Hereof may be learned how much we ought to attribute to ſynodes and generall councels, gathered togither and aſſembled in the name of Chriſt for the obſeruation of the faith and manners. Thus farre Ianſenius. The conſent and vnitie of the Church addes force to her common prayers, ſaith Ianſenius; as alſo to generall councels; and therefore not onelyonly priuate deuotion (as Maſter Harding and Maſter Stapleton teach) but common ſeruice ought to be in a tongue knowne, and with conſent of the people, if they minde to hauehave thoſe prayers of anie force with God.

Ferus alſo vponupon that place teacheth the ſame doctrine: Fer. in 18. cap. Mat.If (ſaith he) one being in ſome great extremitie or in ſome great danger, ſhould heare ſome ſuch like word of him that could helpe him, as thou heareſt here of Chriſt, how gladly wouldeſt thou receiue it, how diligently wouldeſt thou doe that he commanded. But we hauehave not one or two promiſes, but many; and yet we doubt to call p. 352vponupon God, and yet we ſee all things full of perils and dangers, the which is a certaine ſigne, that greater plagues remaine for vsus. For what good thing can we looke for at Gods hands, of whom we will not vouchſafe to beſtow ſo much honour, that in our preſent perils and dangers we will not ſeeke for his helpe? O nation, voide of counſell and wit! I would to God thou wouldeſt be wiſe and vnderſtand, and wouldeſt foreſee thy latter ende. For they which are made more obſtinate by the ſcourges of God, what doe they deſerue els, then greater ſcourges? We maie note here, howe Ferus makes our common praiers vnderſtood, the onlie means to turne awaie Gods roddes from vsus, and a chiefe part of his honour. And after vponupon theſe words: I ſay vntounto you againe, that if two of you, &c. As though he ſhould ſay, If you be able to doe ſo much with God, who can doe all things, that he will performe that which you deſire, if only two of you ſhall agree among themſelues; how much more will he ratifie the ſentence of the whole Church: yea I am in the midſt amongſt them, condemning the wicked; if ſo be that they ſeeke not reuenge nor the death of their brother, but the glorie of God and the ſaluation of their brother, that is, if they condemne in my name. Againe, Chriſt here teacheth vsus how we ought to deale with him that is excommunicate. For he is not to be accounted as an enemy; but through the ſame charitie wherwith nothing is omitted for his amendment, we muſt alſo pray for him, that God would conuert him, whom man by all his diligence and by doing what he could, could not conuert. And Chriſt here promiſeth that he will grant whatſoeuer we ſhall deſire for our brother, if we ſhall continue in charitie. Thus farre Ferus. Here we maie note, that the ſentence of excommunication muſt be done by common conſent & knowledge of the Church, and likewiſe their common prayers to God for his amendment. Their common Latine and blinde prayers they made in Poperie, quite ouerthrew this order of Chriſts Church, and tooke this helpe from the congregation of ſuccouring their brethren, who had fallen into anie grieuous crime. And here, who markes not Sathans ſleights, who as he is the author to make ſillie ſoules fall into grieuous ſins; ſo no doubt he was the counſeller of hindring the meanes of their recouerie, as much as in him laie, in ſtopping all thoſe meanes which after their ſinne, might doe them good. And what greater harme p. 353could he deuiſe againſt the fraile ſinner, whereof no doubt euerie congregation hath great ſtore, then to take awaie this forcible and healthfull remedie of the common praiers of the Church, made by conſent to heale their deadly wounds? To which Chriſt hath annexed this notable promiſe: That whatſoeuer two or three of them agreeing ſhal aske, he wil moſt aſſuredly grant. Mat. 18.19.Matt 18:19This moſt bountifull promiſe was made to common prayers, and not to priuate deuotions: And therefore Sathan bendes his moſt force to hinder this mutuall conſent, this vnderſtanding in common prayer. He is content to let men priuatelie in their priuate deuotions praye, with their vnderſtandings. That cannot ſo much hurt him, as the other.

VponUpon this promiſe and ground, no doubt the common prayers of the faithfull in the primitiue Church were grounded: As appeareth in the actes of the Apoſtles, where ſaint Luke thus deſcribeth the eſtate of the primitiue Church, immediatelie after Chriſt: Act. 1.14.Acts 1:14Theſe all continued with one accord in praier and ſupplication, with the women, & Marie the mother of Ieſus, & with his brethren. Their common praiers were made with one accord not onlie their priuate deuotions, as the Papiſts would make men beleeue: And whie ſhould not all Churches follow the example of this Church? Ferus vponupon this place writes thus: Though they had (ſaith he) a certaine promiſe of the holy ghoſt, yet without ceaſing they continued in prayer: For there is no Church where there is no praier. Againe, they praied with one accord. There is no Church where there is not vnanimitie. The prayers are not acceptable, where there is no concord. Laſtly, they continued in prayer: for he is not worthie to be heard, which doth not continue in prayer. And this was the chiefe worke which Luke left in writing of the Apoſtles. Such was the firſt Church, but now the matter is altered; now there is another ſtate of the Church. The brawles and quarrels which are in the Church Ferus miſlikes. He would hauehave prayers be made of brethren agréeing and conſenting togither: As were thoſe in the Primitiue Church. And after he writes thus: Thou learneſt here who receiued the holy Ghoſt: and what they did. They were all of one accord; they dwelt aloft, they prayed, and to theſe came the holy Ghoſt: Therefore it is no maruell if the holy Ghoſt do not flie vntounto vsus; for where the heart is tainted with quarrels, anger, p. 354and enuie; there is no place left to the holy ghoſt. For the authour of vnitie and concorde requires not anie or a common vnitie or agreement: but a moſt ſtreight and heauenlye conſent.

The like forme of common praiers we read in the Acts, when the Apoſtles were forbidden to preach in the name of Ieſus: Act. 4.24.Acts 4:24Aſſoone as they were let go, they came to their fellowes, & ſhewed all that the high Prieſts & Elders had ſaid vntounto them: And when they heard it, they lift vp their voices to God with one accord & ſaid &c. Here is the forme of common prayers the Apoſtles vſed, they lift vp their voices to God altogither: no doubt they vnderſtood their praiers. So when Peter was caſt in priſon of Herode, it is writen, Act 12.5.Acts 12:5that earneſt praier was made of the Church of God for him. Theſe were common prayers. And no doubt all the faithfull vnderſtood the praiers, and gaue their conſents. And this is that which ſaint Paul teacheth to the Corinthians: 1. Cor. 14.15.16.1 Cor 14:151 Cor 14:16What is it then? I wil pray with the ſpirit, but I wil pray with the vnderſtanding alſo. I will ſing with the ſpirit, but I will ſing with the vnderſtanding alſo. Elſe when thou bleſſeſt with the ſpirit, how ſhall he which occupieth the roome of the vnlearned ſay, Amen, at thy giuing of thanks, ſeeing he knoweth not what thou ſayeſt? Thou verily giueſt thanks wel: but the other is not edified. S. Paul here ſpeakes manifeſtly of common prayer in the Church, both of praying & ſinging of Pſalmes, and not only of priuate hymnes, or ſome particular ſongs, which ſome Chriſtians made to their owne comforts, and to praiſe God: as Maſter Bellarmine expounds this place. Saint Pauls doctrine agrées with the promiſe of our ſauiour, Lib. 2. de verb. dei cap. 16.and with the practiſe of the Church before recited. The ſame doctrine he deliuereth to Timothie a Biſhop, to be deliuered to the whole Church: I will therefore (ſaith he) firſt of all ſupplications, prayers, interceſsions and giuing of thanks be made for all men: for kings, 1. Tim. 2.1.1 Tim 2:1and all that are in authoritie, that we may lead a quiet and a peaceable life, in all godlines and honeſtie. No doubt he meanes here common praiers: And he puts downe the benefits which are reaped thereby, which being knowen and vnderſtood of the Church, ſhould as it were whet on this their deſire of praying. Theſe benefits they ſhould know aſſuredlie, they did reape by their prayers: and that they were to obtaine them by no other meanes but by prayer. And therefore ſéeing they are ſuch p. 355things, as no man can be without, & all men greatlieſt deſire, it behooueth them eſpecially to praie for theſe: and as they know and vnderſtand the price of them, to be ſo much the more earneſt by their prayers in begging them of God. The like doctrine he teacheth all men after in their priuate prayers: I will (ſaith he) that men pray in all places lifting vp pure hands, without doubtfulnes. They muſt hauehave faith ioined with their prayers, and beleeue verilie they doe receiue that which they praie for, according to our ſauiours doctrine; or elſe they ſhall obteine nothing at Gods hands. But this faith of receiuing the things they praie for, argues a knowledge. They cannot beléeue they receiue the things they praie for, vnleſſe they know what they praie for: ſo that by ſaint Pauls doctrine, both common & priuate prayers muſt be made with our vnderſtanding. The ſame teacheth ſaint Iames: Is anie ſicke amongſt you? Let him call for the elders of the Church, & let them pray for him. Ia. 5.14.And annoint him with oyle in the name of the Lord: And the prayer of faith ſhall ſaue the ſicke. Here are common praiers ſet downe; but they muſt be done in faith, and in the name of the Lord Ieſus: S. Iames agrees with the goſpell. Our common praiers muſt hauehave theſe two conditions, which the goſpel teacheth: they muſt be made in faith, and with knowledge, as is before repeated: And they muſt be made in the name of the Lord Ieſus. They muſt not be barbarous prayers without vnderſtanding, as ſaint Paul tearmes them, but Chriſtian prayers framed according to the doctrine of Ieſus Chriſt. The ſame doctrine ſaint Iohn teacheth: 1. Io. 5.14.15.1 John 5:141 John 5:15And this is the aſſurance which we hauehave in him, that if we aske anie thing according to his will, he heareth vsus. And if we know that he heare vsus, whatſoeuer we aske, we know that we hauehave the petitions that we hauehave deſired of him: Saint Iohn ioines the ſame two conditions to common prayers which ſaint Iames did, that is, faith and aſſurance that we ſhall obtaine our petitions; and knowledge. And this is that which our ſauiour himſelfe alſo teacheth all his: Io. 16.24.John 16:24Hitherto hauehave ye asked nothing in my name: Aske and ye ſhall receiue, that your ioy may be full. What can be greater ioy to a man, then to hauehave his ſuit granted of a mortall man, euen of a king: but to hauehave it granted at the handes of God, is the cauſe of the greateſt ioy in the world. Prou. 13.12.Prov 13:12The hope that is deferred (ſaith Salomon) is the fainting of the p. 356heart: bu… when the deſire commeth, it is a tree of life. But how ſhall w… know that our ſuits and prayers be granted vsus or not, vnleſſe we know what we pray for? Therefore they take from vsus this tree of life, which teach vsus to praie in Latin, and not to vnderſtand our prayers. They take from vsus the greateſt ioie we hauehave in the world: And what kind of enemies are they? 1. Iohn. 5.16.1 John 5:16The ſame doctrine ſaint Iohn giues of priuate prayers: If anie man (ſaith he) ſee his brother ſinne a ſinne not vntounto death: let him aske, and he ſhall giuegive life for them which ſinne not vntounto death. All Chriſtians ought to praie for their brethren, when they ſée them offend. They ſhould praie God to amend them: And ſhould they not then vnderſtand their prayers? I would to God all Chriſtians would attentiuelie marke this forcible effect of prayer: they ſhall by their praiers giuegive life to their brethren offending. To reſtore a dead man in bodie to life againe, what a great commendation would we account it: but it is a farre greater matter to reſtore a dead man in ſoule to life againe. And this moſt aſſuredly doth faithfull praier. Oh that all Chriſtians would remember this, and practiſe it, and ceaſe in their brothers ſinnes, as moſt men do now a daies, either to backbite them, or ſlaunder them; but rather as ſaint Iohn here counſelleth, pray for them.

Neither were the common prayers onelie in the Goſpell, but in the law alſo in a knowne tongue. Before the captiuitie Dauid ſaith: O come let vsus ſing vntounto the Lord: Let vsus heartily reioyce in the ſtrength of our ſaluation. This exhortation had béene in vaine; if the people then had not vnderſtood what had beene ſaid. And in another Pſalme he concludes thus: Bleſſed be the Lord God of Iſrael for euer and euer: Pſal. 106.48.Ps 106:48And let all the people ſay Amen: praſe ye the Lord. And againe, ſpeaking of the Church of Chriſt, Pſal. 47.7.Ps 47:7he ſaith: God is king ouer all the earth: ſing ye praiſes with vnderstanding. All Chriſts ſubiectes muſt be children to maliciouſnes, but not in wit: they muſt be men in vnderſtanding: And they muſt praiſe God with their vnderſtandings. He requires only the heart: He will be worſhipped in ſpirit and truth; Iohn. 4.23. Eſay. 29.13.John 4:23Isa 29:13as our ſauiour teacheth. And againe, We muſt not now worſhip him, as the wicked did in Eſaias daies: This people honoureth me, with their lips; but their heart is farre from mee. This kinde of worſhip God condemned in the Iewes, and p. 357do we thinke that he wil allow of ſuch like amongſt chriſtians? Of the common praiers alſo of the Iewes after y^e captiuity, Neh. 8.6.Neh 8:6we read thus in the booke of Nehemiah: And Eſdrah praiſed the Lord the great God; and all the people anſwered, Amen, &c. No doubt if they had not vnderſtood his praiſes, they could not hauehave anſwered, Amen. So that contrarie to M. Hardings and Maſt. Stapletons aſſertions, both priuate and common deuotions ought to be in a toong knowne, and vnderſtood of the common people.

But M. Bellarmine in this weightie matter of praier, which is as it were the verie key of heauen, and the onlie means for the poore ſinner to refreſh and comfort his ſoule, is quite contrarie to himſelfe: For in one place he writes thus: That he is not worthy of the thing he asketh, which doth not acknowledge that he ſtandeth need of the thing he requireth. And therefore we muſt be poore and miſerable wretches in our owne eies, if ſo bee that we will obtaine merciemercy and grace. And againe, he deuides praier thus: There is one kinde of prayer (ſaith he) only mentall: Another both mentall and vocall. Neither ought there be added the third member, vocall onelyonly: for that is not onelyonly profitable to pleaſe God, but rather to prouoke Gods anger: according to that ſaying: This people honoureth me with their lippes, Eſay 29. Mat. 15.Isa 29Matt 15but their hearts are farre from me. Here he plainly affirmes, that onelyonly vocall praiers (ſuch as are all praiers not vnderſtood) obtaine nothing at Gods hands, but rather prouoke his anger. If this be true, then their maſſes, which manie of their prieſts ſcant well vnderſtood, and their other Latine praiers, which commonlie the people made without vnderſtanding, pleaſed not, but rather diſpleaſed God.

And againe he writes thus: Lib. 1. cap. 9. de oper. bonis in particular. Eſay 29. Mat. 15. Ierem. 48.Isa 29Matt 15Jer 48The fift condition of prayer is deuotion. And deuotion here is called a deſire of praying attentiuely, carefully, diligently and feruently: for the Lord reprooues the people that praie only with their lips. And he is pronounced accurſed that doth the worke of the Lord negligently. This condition, as alſo the former do ſpring of faith. For he which attentiuely & with a ſtrong faith conſiders how great the maieſtie of God is, and how great is our vileneſſe, & how great the matter is which we require at Gods hands, it is not almoſt poſſible, but that he ſhould come to pray humbly, reuerently and feruently. Thus farre M. Bellarmine. p. 358Where he makes the conſideration and knowledge of the thing we begge at Gods hands, a meanes to make Chriſtians deuout in their praiers. But they which praie in Latine, lacke this conſideration: therefore their praiers cannot bee made but without deuotion. So that here M. Bellarmine ſéems to require knowledge in praier, that their praiers maie be deuout and pleaſe God. But in other places he goes about to prooue, that praiers not vnderſtood maie pleaſe God. And he alleadgeth arguments to confirme the ſame: The prieſt (ſaith he) in the olde law prayed for the people in the Tabernacle, and the people tarried without, and neither vnderſtood nor knewe what he prayed. Firſt here y^e prieſt was a ſhadow of Chriſt, who alone entred into the tabernacle, and the people might not enter in with him: and therefore could not vnderſtand his praiers: but his praiers were ſuch as if they had bin preſent, they might hauehave vnderſtood. And therefore this makes nothing for their Latine ſeruice, where prieſt and people are both preſent togither. Secondly, he alleadgeth, that the Church praies for infidels and wicked men, which would not that ſhe ſhould pray for them: and yet no doubt her prayers doe them good. But here the Church doth vnderſtand her prayers. The queſtion is not, whether he that reapeth good by a prayer, ſhould vnderſtand it or not. But whether he that makes anie praier, either for himſelfe or for anie other, ought to praie with vnderſtanding, and to know the praier he makes? Surely he that praies for another or for himſelfe, and knowes not what he praies, ſhall neither do himſelfe nor the other anie good. As they which in times paſt ſaid de profundis for them which were dead, did no doubt not profit them: naie if they had vnderſtood what they had ſaide, they would neuer hauehave ſaid it for the dead, which was made of one liuing for himſefe: neither are the dead ſo much as once named therein.

Thirdly, he alleadgeth ſome ſayings of the fathers, as of Origen and Chryſoſtome: That as charmers by words not vnderſtood doe driue Serpents out of their holes: ſo the word of God being read, and yet not thorowly vnderſtood, is of much more force againſt the Diuell. But theſe fathers ſpeake not of the Scriptures, read in a ſtrange language of the people, that they ſhould be of anie force; but onelyonly of ſome darke and obſcure p. 359places, which being read and paſſed ouer, although not thorowlie vnderſtood, with ſome other plainer places, might yet profit the ſoule, and daunt the enemy: as did the Eunuches reading of the Prophet Eſay, who no doubt vnderſtood the words hee read (as they doe not of their Latine praiers) although he vnderſtood not the meaning of the wordes. For he coulde ſaie, Of whom ſpeaketh the Prophet, of himſelfe or of another? But theſe places make nothing for praier, which ſpeake of reading the Scripture. Laſtly, he alleadgeth Auſten, That one praying the prayers which heretikes hauehave made, not knowing them to be heretikes prayers, may reape good by them. But this is nothing to the purpoſe: So the praier be good, and praied with vnderſtanding and a liuely faith, it makes no matter who made it.

Baſill verie excellently of the common prayers vſed in the Church in his time, writes thus: Hexam. hom. 4.If ſo be that God account the ſea good and beautifull and commendable: how much more is not that wiſe decree of the Church more glorious, in which a mixt noiſe of men, women and children (as it were of the water beating againſt the ſhoare) of their praiers, rebounds vntounto God with the depth of peace and tranquilitie, and preſerues it firme and vnmooueable (all thoſe wicked ſpirits being put to flight) which were not able with their hereticall doctrines ſo much as once to mooue her. He calles theſe common praiers conſilium, the wiſdome or policie of the Church. The olde enemy of our ſaluation Sathan, hath baniſhed this pollicie out of the church. Of all other, this moſt preuailes againſt him. Let the true Church vſe it againe, and iudge who ſhe is which vſeth it not. But it is worthie our conſideration, how other Papiſts hauehave condemned praiers in generall, being made without our vnderſtanding. Viuiennus a Papiſt concerning this matter, Lib. 3. de offic. boni patriſfam. cap. 25.writes thus: Therefore if any man (ſaith he) ſeeke the meanes how he may obtaine the grace of God, let him giuegive himſelfe to prayers, which are the weapons, by which all the power of the Diuell is ouerthrowne. Therefore the wicked ſpirits ſometimes when we pray, caſt ſtumbling blocks in our waies, that either being ſlothfull we may be wearie of praying, or being terrified we may quite giuegive it ouer, or being carried away with vaine thoughts, we may pronounce negligently thoſe words, which we ſhould pronounce with great diſcretion; being like to drunken men, who p. 360oftentimes talke many things, neither doe well know what they ſay. Let vsus now diſcouer ſuch ſleights and crafts of the enemy, and let vsus alſo conſider the diligence of the Saints in eſchuing them; that by imitating them we may ſet light by and make no account of thoſe, who can ouercome none but ſuch as willingly yeeld them ſelues vntounto them. By theſe things which hauehave been ſpoken the ſaying of Aggathon the Abbot may bee prooued true, who being asked what ſpirituall exerciſe of all other was moſt painful: anſwered, prayer: becauſe while we pray that euill ſpirit doth trouble vsus, ſometimes aſſaulting vsus openly, ſometimes ſecretly laying ſiege againſt vsus, and by all meanes endeuouring that he may confound, and trouble the mindes of them that pray, being not ignorant what a forcible matter with God is the conſtant, continuall, and perſeuerant intention of the minde of him that prayeth with humilitie. This Papiſt confeſſeth that when we praie, we muſt not raſhlie powre out our words, but with diſcretion: that we muſt not be like drunken men when we praie, praying we cannot tell what. And were not ſuch like, all the Latine praiers, which without vnderſtanding, the ſimple people made in Poperie? He confeſſeth that amongſt all other our ſpirituall workes, Satan labours eſpeciallie to hinder our praiers, or to peruert them, which thing he néede not doe in Poperie: he had framed them (as the common prouerb is) the bowe to his own bent. They in thoſe daies praied ignorantlie, without faith, with wandring mindes, being fixed on nothing, euen as hee would hauehave them. The ſame Viuiennus alſo of prayer writes thus: Lib. 2. de offic. boni patriſfam. cap. 25.With what kinde, and how great an affection of his minde, Dauid prayed, he himſelfe teſtifieth ſaying: I hauehave made my ſupplication before thy face with my whole heart. And againe, I hauehave cried with my whole heart, heare me (O Lord.) He hath cried vntounto the Lord with his heart, who hath prayed earneſtly, not they which doe make a chattering with their words, and doe not conceiue with their minde that which they poſt ouer with their lippes And after him Salomon the moſt wiſeſt king of all the kings of Iudah, in that booke (if it be his) which is intituled the booke of Wiſedome: I gate me vntounto the Lord, and I made my prayer vntounto him, and I ſpake from the verie bottome of my heart. He is to be prayed vntounto with our whole heart, who is commaunded to be loued with our whole heart. But they which praie careleſly, doe p. 361ſeeme to make light account of him, of whom they do requeſt anie thing, and therefore they do not obtaine their requeſtes: They do but chatter like Parats & Pies, by Viuiennus his iudgment, that know not what they do pray for. And ſuch like chatterings were all the Latine prayers in poperie, which the common people daily did make.

Caietane alſo agréeing with him, of prayer writes thus: Prayer (ſaith he) with a good intent, without attention, that is,Sum. Caieta… diligent marking or vnderſtanding, is vnlawfull; for the want of deuotion or reuerence that is ioyned with it. Thus farre Caietane. He that praies muſt marke what he praies, whether he pray himſelfe, or giuegive his conſent by ſaying, Amen, to the prayers of another. And therefore the ſimple Chriſtian and vnlearned, muſt as well vnderſtand the common prayers of the Church, as his owne priuate prayers. Shall he ſay Amen, and giuegive his conſent to that he knowes not what it is? That were an abſurd thing; euen in our trifling worldlie matters, no man will do ſo: and ſhall we do ſo in heauenly matters; matters of great waight and importance? But in the darkenes of poperie, the moſt part neither vnderſtood their priuate nor their publike prayers, and how then could they hauehave that attention which Caietane héere requires?

Bernardus de Freneſda another Papiſt, In praef. 2. par. Granat. de devot. & med.of prayer alſo writes thus: It is the generall doctrine receiued of all the Saints, that there are three things neceſſarie to a iuſt man, which bring him vneſtimable commodities: and that by theſe three the iuſt man is preſerued in his righteouſnes. And theſe are, praying, reading, and wel-doing. In theſe ſhould a wiſe man daily exerciſe himſelfe; and ſo diſcreetly with Chriſtiā zeale, meaſure and diuide his time, that he ſhould be euer occupied in one of theſe. Prayer giues light, purgeth, comforts, makes merrie, kindles zeale, lightens afflictions, nouriſheth deuotion, ingenders confidence (if our owne ſpirit do not reproue vsus) expels ſlouthfulnes, terrifieth the diuels & ouercomes temptations. Theſe are the moſt excellent fruits & commodities of prayer. But now the ſame author teacheth vsus alſo the true manner of prayer. Then (ſaith he) we do pray truly when as we thinke on nothing elſe, and when all our thoughts are bent on heauenly things, whenas our heart is inflamed with the fire of the holy Ghoſt. His prayer is perfect, whoſe cauſe, & tongue, & deeds, p. 362and ſpeech, and life, and thoughts, cries.

And he addeth, that the third effect of prayer is the ſpirituall refreſhing of the ſoule. And that to this effect of prayer, is neceſſarily required the attention or marking of the ſoule, not that which is ſpēt about the material words of the prayer, nor that only which is about the meaning of the words, but that which reſpects the end of the prayer, which is God, and that thing for which a man prayeth. We may learne here by his iudgement, that he which will reape this laſt and moſt principall fruit, and effect of prayer, which is the ſpirituall refreſhing of his ſoule, muſt not onelie marke the meaning of the words of his prayer, but chiefelie the Maieſtie of God, and the thing he praies for. If this be true, then the papiſts hauehave bereaued their brethren of this chiefe fruit of prayer, which is the ſpirituall refreſhing of their ſoules, when as they taught them to pray in Latine; when as they neither vnderſtood the words of their prayer, nor the thing they prayed for. And ſo by this authors iudgement, though they prayed manie and long prayers in thoſe daies, and did riſe vp earlie to prayer; yet the poore ſillie ſoules, for lacke of vnderſtanding theſe their prayers, were famiſhed and receiued no ſpirituall refreſhing, or comfort thereby.

De orat. & med tract. 7. ca. 8.Granatenſis himſelfe alſo of praier, writes thus: Euen as one that is ſicke takes more profit of the meat he eats and chewes himſelfe, then of that which being chewed of another is giuē him, like abroth or ſome pottage: ſo the prayer a man makes himſelfe of thoſ… words which the holy ghoſt miniſtreth vntounto him; is more profitable, then that which is framed and made by other mens words which are often repeated, as of ſome that know not what they meane, without any attention or deuotion. Thus farre Granatēſis. We may note here how he alſo condemnes praiers without vnderſtanding. And becauſe that when we repeat prayers made of others, though we do vnderſtand the meaning of the words of them; yet oftentimes careleſneſſe and forgetfulneſſe will creepe into our minds; therefore he preferres the prayer which a good Chriſtian is able to make of himſelfe, by ſuch words as the holie ghoſt ſhall put in his minde, before anie ſuch prayers made of others, Cap. 4.be they neuer ſo deuout. And the ſame Granatenſis writing of certaine hymnes made by one Ieronymus Vda, ſaith thus: Theſe three hymnes of the trinitie are p. 363to be commended to euerie perſon in this kind: and his other hymnes to others: which being well vnderſtood, and de…outly repeated and conſidered, are as it were moſt ſweet Mann… to our ſoules, making them fit to taſte heauenly things. So that the… all their hymnes being not vnderſtood, by his iudgement, are worth nothing. And again of praier, he writes thus: In the power of this Lord (meaning Ieſus Chriſt) let vsus come to the throne of grace, with great confidence, being aſſured that whatſoeuer we ſhall aske in his name, we ſhall obtaine it. This is the chiefe condition: which our petition or prayer ought to hauehave ioyned with it, that it may be of force with God (as ſaint Iames ſaith) that is to ſay, faith and ſure confidence, which ought chiefely to be grounded, not in our ſelues or in our owne works or merits, but in the merits of Chriſt Ieſus, and alſo in the infinite goodnes and merciemercy of God, which can be ouercome by no kinde of wickednes; and chiefely on the truth of the word and promiſes of God, who through the whole ſcripture promiſeth, that he will neuer forſake them, which turne to him with their whole heart, call vponupon him, and hauehave all their hope moſt aſſuredly repoſed in him. Although thou haſt beene hitherto a moſt grieuous ſinner; yet thou muſt not therefore be diſcouraged: for as Saint Ierome ſaith, ſins that are paſt do not condemne vsus, if now they do not pleaſe vsus. By which words we may plainly perceiue, how greatly they are deceiued, who waighing their owne wants and infirmities, doe deſpaire of the merciemercy of God: as though God would not heare them, if ſo be they pray vntounto him. And they do not conſider, that the principal foundation of this confidence, are the merits of Chriſt, the merciemercy of God, and the truth of his words, which is as it were a ſhield, as the kingly Prophet ſaith: Compaſsing about all them that truſt in him: No ſinner, by his iudgement, ought to diſpaire, though his ſinnes be neuer ſo grieuous; but ought boldlie to come to the throne of grace: and what néedes then the interceſſion of ſaints? Therein he erreth that he makes the merciemercy of God and the merits of Ieſus Chriſt, but the principall, and not the onelie foundation of our confidence, when as Dauid ſaith: Thou O Lord alone makes me dwell in ſafetie, and ſecurelie: what foundation can man hauehave of confidence or ſecuritie, beſide this? Againe, of the excellencie of the name of Ieſus in another place, he writes thus: Thy name p. 364is like oyle powred out: without all doubt there is a great reſemblance betwixt oyle and the name of the bridegroome; and therfore the holy ghoſt not in vaine, hath compared the one of them to the other. And I ſay for three properties of oyle, becauſe it giues light, it feeds, and it makes ſoft; if you can yeeld no better reaſons then theſe. It feeds the fire, it nouriſheth the fleſh, and it aſſwageth paine: Therefore it is light, meat and medicine. Behold now the ſame things in the name of the bridegroome: It giues light being preached, it feeds being ſtudied vponupon; and being called vponupon, it lenifieth and aſſwageth. And let vsus briefely runne ouer euerie one of theſe: Whereof I pray you ſprang ſo great and ſo ſodaine a light ouer all the world, but by the preaching of the name of Ieſus? Neither is the name of Ieſus onelyonly light, but alſo meate: are you not ſo often comforted as you thinke vponupon it? what makes ſo fat the minde of him that muſeth often thereon, as it doth? what makes our ſenſes ſo quicke? ſtrengthens the powers of our ſoules: makes liuely or good and honeſt our conuerſation: cheriſheth our chaſt affections? All the meat of the ſoule is drie, if it be not baſted with this oyle: It is vnſauorie, if it be not ſeaſoned with this ſalt. If thou write any thing, it doth not pleaſe me, vnleſſe I read Ieſus there: If thou diſpute or conferre, it pleaſeth me not, vnleſſe Ieſus ſounde there. Ieſus is honie in the mouth, muſicke in the eare, and ioy in the heart: but it is alſo phiſicke. Is anie amongſt vsus ſorrowfull? let Ieſus come into his mind, and let it leape vp into his mouth, and behold as ſoone as you ſhall name him, light ſhall ſpring, all clouds ſhall be diſperſt, and faire ſunſhine ſhall appeare. Doth anie man fall into ſinne? nay doth he runne by deſpaire into the ſnare of death? If he ſhall call vponupon this name of life, ſhall he not by and by begin to breath againe, and recouer life? What euer accuſtomed heardnes of heart, fainthearted cowardlines, cancred malice, or ſlouthfull idlenes was euer able to abide to appeare before this glorious name? who had euer the fountaine of teares dried vp, and calling on the name of Ieſus did not burſt out againe more plentifully and flowed more ſweetly? Who euer now quaking and trembling in daungers, this name of power being called vponupon, did not by and by receiue courage and repell all feare? Who euer wauering and boiling in doubts calling vponupon this glorious name, receiued not forthwith moſt aſſured reſolution and certaintie? Who euer diſcouraged p. 365in aduerſitie and euen nowe fainting, if hee once but named this name of helpe, lacked ſtrength? And to this thing the Lord himſelfe inuites vsus, when as he ſaith: Call vponupon me in the day of thy trouble, and I will deliuer thee, and thou ſhalt glorifie me. Nothing ſo bridles the rage of anger, aſſwageth the ſwelling of pride, heales the wound of enuie, ſtoppes the ſtreame of ryot, quencheth the flame of luſt, ſlakes the thirſt of couetouſneſſe, and vanquiſheth that tickling itching of all vncomlineſſe. For when I name Ieſus, I ſet before mine eies a moſt meeke man, humble and lowly in heart, courteous, ſober, chaſt, mercifull, and famous in all vertue and holineſſe; and the ſame alſo God omnipotent, who heales mee with his example, and ſtrengthens me with his arme. Therefore I take from him examples to follow, as he is a man; and helpe to leane and truſt vntounto in all my troubles, as he is God: theſe as Apothecaries ſtuffe; this as the ſtrength and vertue of them. And I make thereof ſuch a confection as no Phyſition in the world is able to make. This electuarie thou haſt, O my ſoule, hid & laid vp as it were in the box of this name Ieſus moſt holſome truely, which is of power and force againſt all thy plagues and infirmities. Let this boxe be euer in thy boſome, euer at hand, that all thy thoughts and actions may alwaies be directed to Ieſus. For to this thou art alſo inuited of the bridegroome in the Canticles, when he ſaith: Let me be as a ſignet in thy heart, and as a ſignet on thy arme. Thus much Granatenſis cites out of Bernard. A diſcourſe worth the marking; who knowing theſe vertues of the name of Ieſus, will not call vponupon it? or will call vponupon any other name? This muſt be an electuarie euer in our boſome and euer in our hands, ſaith Bernard and Granatenſis, two ſkilfull Phyſitions of ſoules, and ſhall we not follow their counſell?

Of prayer in the Church he writes thus: Med. 10. vit. Chriſti.It is an vſuall thing that if we wil find any thing, we wil ſeeke it in his proper & natural place. If therfore the Church be the proper place of God, it is meet that the ſon of God and God be ſought & found there. The church is the houſe of prayer; and where prayer is heard, there God is found. Wherefore my brother, when as thou art afflicted, deſtitute of comfort, diſtracted with cares, lean, luke warme, & without any fatneſſe or ſparke of deuotion, enter into the Church, continue in prayer. For if thou ſhalt continue praying with faith and humilitie, p. 366without doubt thou ſhalt finde Chriſt who is God: and this ſhall be a ſigne to thee that thou haſt found him, if thou ſhalt after finde deuotion, pleaſure, refreſhing, and ioy in thy ſoule.

Med. 16.And after that, in the Church and in all other places that we ſhould praie onelyonly vntounto Chriſt, he alleadgeth this notable ſaying out of Auſten: Auſten ſaith, that ſo great merciemercy and courteſie ſhined in the perſon of our Sauiour, in all his words, works, and in his whole life; and that there was ſuch a report thorow all that countrey of his courteſie and merciemercy, which ſprung of the workes which he wrought daily amongſt them, that the malicious harts of the Iewes thought, that ſo courteous and mercifull a man could not ſpeake the word of condemnation, or pronounce ſentence of death againſt any; no, not although the lawe condemned him: and therefore they brought vntounto him the woman taken in adulterie, that hereby they might take an occaſion of ſlaundering him and of accuſing him, as a tranſgreſſor of the law. So that the greatneſſe of the clemencie, and merciemercy of our Sauiour gaue opportunitie to thoſe wicked perſons, of accuſing him. But the wiſedome of God ouercame the malice of man, and Moſes Serpent deuoured the Serpents of the Sooth-ſayers: For the Lord iudged ſo wiſely, that the woman was abſolued, her accuſers being put to ſilence and confuſion. If the malicious Iewes had ſuch an opinion of the great merciemercy of our Sauiour; ſhall not Chriſtians hauehave the like? And if they hauehave, will they direct their prayers to anie other?

And after, ſpeaking of the woman of Chanaan, he writes thus: Med. 17.Firſt we are taught here in all our tribulations and neceſſities that we muſt run vntounto God, as this woman did, who (as Origen notes) was an infidell and a worſhipper of diuels: yet ſhe neither went to men nor to diuels, to ſeeke remedy of them; but ſhe came to the true Sauiour and redeemer of the world. For this is the propertie of prayer, that it is a generall remedy againſt all euils: and in this reſpect the vertue thereof was commended, as Theodoret witneſſeth of one of the auncient fathers, who was wont to ſay: That phyſitions for diuers diſeaſes, had their diuers medicines, and that they cured this diſeaſe with this medicine, and that, with another: but Chriſtians againſt all manner of euils hauehave but one medicine, and that is continuall and deuout prayer, which neuer returnes emptie. If this infidell, naie being alſo a worſhipper of diuels, p. 367as Origen affirmes, were not repelled of our Sauiour, whie ſhould anie Chriſtian diſtruſt?

And of y^e cōditions which are required in our praiers he writes thus: The firſt thing that is required in our prayers, is faith: For which this woman is commended, to which eſpecially y^e obtaining of her ſuit is aſcribed of the Lord: according to the word of Chriſt himſelfe, ſaying: All things whatſoeuer you aske, praying; beleeue that you ſhall receiue them. The reaſon hereof among other is this, becauſe this bond of faith, which euer brings with it aſſured truſt of the merciemercy and goodneſſe of God, is one of thoſe things which doe moſt glorifie and honour God: whoſe nature is to honour thoſe againe of whom he is honored, and to glorifie thoſe of whom he is glorified. The which that we may better vnderſtand, wee muſt know that there are two manner of waies of prayſing God: One with wordes; another with workes. The phyſition with words commends the treacle he hath made, and ſaith that it is of great force againſt all poyſon: but he commends it in deed, who being ſtricken of a Scorpion, takes his treacle and is healed by it. Thou ſeeſt how this ſecond kind of praiſing is better then the former. The one praiſeth it in hope, the other in deed: the praiſe of the one conſiſts in words; but of the other in workes: and therefore as much difference as there is betweene ſaying and doing; ſo great difference is there alſo betweene thoſe two manner of commendations.

But faith praiſeth the goodneſſe and merciemercy of God, after the ſecond manner, when as ſhe being in the midſt of perils and temptations, ſhe is ſecure and triumpheth. Through this aſſurance ſhe vndertakes great and hard matters; and ſhe diſtributes to the poore that ſhe hath, without any care, hoping with aſſurance in the merciemercy of God, which neuer forſakes them which truſt in him, and which enter into perils and troubles for his name ſake. There are verie fewe, although perchance otherwiſe good men, who hauehave attained to this ſteppe of faithfull aſſurance; but happy and thrice happy is he, that hath attained vntounto it: to which this woman ſeemes to hauehave climbed vp; who being ſo often repelled and reiected of the Lord; yet for all that did not diſtruſt of his goodneſſe and merciemercy. Therefore not without cauſe the Lord commends her faith, ſaying: O woman, great is thy faith! Be it vntounto thee euen as thou wilt.

p. 368And this is diligentlie of vsus to be marked here, that thorow the whole Goſpell there are onelyonly found but two ſuch exclamations of our Sauiour, and both of them to the ſame purpoſe: One is in the words now recited; the other is, when as Chriſt reproouing a man not beléeuing, cried out: O froward and incredulous generation! How long ſhall I be with you? how long ſhall I ſuffer you? Theſe two exclamations doe verie manifeſtly declare, how gratefull and acceptable to God that faith is, which hath this hope & aſſurance euer ioined with it; and how greatly incredulitie and diſtruſtfulneſſe diſpleaſeth him. Faith brings with it euer aſſurance and confidence: and therefore cannot abide wauering and doubtfulneſſe. And ſuch a faith only is acceptable to God ſaith Granatenſis. But how can then that be a faith acceptable to God, which other papiſts teach, which brings with it vncertaintie of their ſaluation? And of the certaintie and full aſſurance, that we ought to hauehave in obtaining our prayers when we praie, Ibidem.hee writes thus out of Bernard: Of the firſt fruit or rather effect of prayer, Bernard thus ſpeakes: As often as I ſpeake of prayer, me thinkes I heare in your hearts, but as it were ſome ordinarie talke betwixt man and man, which alſo I hauehave heard very often of others, and ſometime tried in my ſelfe. For what a matter is this? that although we neuer ceaſe from praying, yet at any time ſcarce any one feeles what is the fruite or commoditie of his prayer. As we come to prayer; ſo we depart from prayer: as though no man anſwered vsus againe, or gaue vsus a word: as though no man minded any thing, but as that we hauehave ſeemed to hauehave laboured in vaine. But what ſaies the Lord in the Goſpell: Iudge not (ſaith he) according to the outward appearance; but iudge ye the righteous iudgement. And what is the righteous iudgement? but the iudgement of faith; becauſe the iust man liues by faith: Therefore follow thou the iudgement of faith; and not thine owne experience; becauſe faith is true, but thine experience is oftentimes deceitfull. And what is the truth of faith? but that the ſonne of God himſelfe hath promiſed whatſoeuer ye ſhall deſire in prayer, beleeue that you ſhall receiue it, and it ſhall be done vntounto you. Let none of you (O my brethren) make light account of his praiers: For I ſay vntounto you, that he to whom we pray, makes no ſmall account of it. For before it go out of our mouth, he commaunds it to be regiſtred in his booke: And one thing of theſe two p. 369we may without all doubt hope for; that he will grant eyther that which we deſire; or that which he knowes to be more profitable for vsus. For we know not to pray as we ought to pray, but he hath compaſſion of our ignorance, and receiuing our praier courteouſly, giues vsus not that which is not either profitable for vsus, or is not neceſſarie to be giuen vsus ſo ſoone. And againe, When we aske that which is not profitable for vsus he heares vsus not, but he giues vsus that which is more profitable: euen as the carnall father is alſo wont to do, who when his child deſires of him both bread and the knife, he will giuegive him the bread, but not the knife.

This aſſurance we ſhould hauehave when we make our prayers, that God anſweres vsus, & granteth vsus our requeſts, or elſe that which is farre better for vsus: and with this truſt and aſſurance whenſoeuer we praie, we ſhould returne from praiers, not as though we had praied to a wall, or that we were not better then we were before: naie when we returne from ſpeaking to that bountifull and rich king, we muſt beleeue aſſuredlie that we returne not againe emptie; but enriched with many great and heauenlie treaſures. This aſſurance in poperie how could they hauehave which knewe not what they ſaide, nor for what they prayed. And againe, of Gods great willingneſſe to heare our praiers, he writes thus. It would verie greatly delight and pleaſe the merciemercy of God, if men were ſo readie to heare his voice, as he is to heare theirs: For it is moſt true, that we are a great deale more ſlacke in our duties, then he is in his.Can. 6.12. Therefore when as he cals his ſpowſe in the Canticles, he cals her foure times, & he repeats the ſame word foure times: Return, returne (ſaith he) O Shulamite, returne, returne. But ſhe when ſhe cals her bridegroome, cals him but once, And behold he is at hand: Returne (ſaith ſhe) my beloued, be like a Roe, or a young Hart vponupon the mountaines of Bether. Can. 2.17.And is God thus willing to heare our praiers: and ſhall we not pray vntounto him? ſhall we praie to anie other?

Of the great merciemercy of God, Granatenſis writes thus: Dauid ſaid: O Lord, ſay vntounto my ſoule, I am thy ſaluation: Par. pſal. 50.As though he ſhould ſay, I hauehave my eares now full of thy terrible names and titles, O let that time come, wherein by thy new name thou haſt promiſed ſaluation to my ſoule! And that is truly, when as thou ſhalt be called Ieſus, that is, a Sauiour. This Dauid ſaid in times paſt in the perſon of vsus all. But after that thou remembring the p. 370merciemercy and promiſes made to our fathers, that the time ſhould be that thou wouldeſt take vponupon thee our humanitie and miſerie: When as I ſay, thou cameſt out of thy hall of power and iuſtice, and comming to vsus thou wenteſt to thy pallace of courteſie and merciemercy, thou fulfilleſt then whatſoeuer thou before hadſt promiſed to all men. That ſame chiefe and great follower and Apoſtle of thy ſonne Ieſus Chriſt our Lord, firſt began to call thee then father of mercies and God of all conſolation: Father, that he might declare vntounto vsus, that as a father, thou wouldeſt helpe vsus; and God, becauſe thou canſt helpe whom thou wilt. So that now ſinners ſeeing thee to hauehave comed out of thy hall of ſeueritie into thy pallace of merciemercy and comfort, ſeeing thee altogither clad now with their apparrell, and becomed now one of their familie; now they will no more runne wandering vp and downe, they cannot tell whither; but being knit to thy moſt holy Church, with ſyncere faith and ſure hope, they doe come to thy throne, asking pardon of their ſinnes. Thus farre Granatenſis. He declares to vsus now, that this faith euerie Chriſtian muſt hauehave, that now God himſelfe is become like one of vsus: and therefore we may boldlie go euen to his throne our ſelues; we need no interceſſors to him, yea although we be ſinners: And euen of himſelfe on his throne our ſelues craue pardon for our ſinnes.

And this doctrine is not his owne, but it is grounded on ſaint Pauls.Heb. 4.15.Heb 4:15 We hauehave not an high Prieſt (ſaith he) which cannot be touched with the feeling of our infirmities, but was in all things tempted in like ſort; yet without ſinne: Let vsus therefore go boldly vntounto the throne of grace, that we may receiue merciemercy and finde grace to helpe euen in the time of need: We hauehave a moſt mercifull high prieſt tempted in all things like to vsus. Neuer man ſo tempted, who may ſay as that Poet makes Quéene Dido to ſay to the Troianes: I my ſelfe, who hauehave felt ſorrowes hauehave now learned to pitie all ſuch as be in ſorrowes; none may euermore trulie ſaie this, then Ieſus Chriſt. And therefore boldlie we may go euen to his throne, euen to aſke merciemercy, not onelie to beg ſpirituall graces or bleſſings: And merciemercy argues ſinnes; where there is merciemercy and pardon craued, there as ſinne; euen ſuch miſerable ſinners may come boldlie to this throne of grace to craue pardon for their ſins. Granatenſis, nay the Apoſtle Paul tels all Catholikes this: and will they not beléeue them? And if they p. 371beléeue them, what néed they go to anie other? The ſame Granatenſis writes thus of himſelfe: Ibidem.And ſurely the errours of my life and ſinnes are ſo manie and ſo great, that ſome men being in the ſame ſtate of damnation, as well as I, and not conſidering (O Lord) thy omnipotencie, but meaſuring, according to their owne frailtie and wauering mindes, with their forward thoughts, hauehave entered into iudgement with thee, ſaying: Mine iniquities are greater, then that they may be pardoned: and giuing no credite to thy words and promiſes, imagine that as ſome angrie or cruell man, thou thinkeſt vponupon puniſhment and reuenge, and not vponupon grace and pardon. And ſuch (O my God) when they ſhall ſee that thou wilt forgiue me my ſinnes, ſhall be ouercome and aſhamed of their iudgements: And they ſhall acknowledge that which thou ſpakeſt by thy Prophet; that is, As high as the heauens are exalted from the earth; ſo are thy waies farre aboue the waies of men, and thy thoughts aboue their thoughts. Therefore (O Lord) hauehave merciemercy vponupon me and blot out mine iniquitie. Thus farre Granatenſis.

He confeſſeth himſelfe to be a damnable ſinner: Here is no merits then; and yet for all that, he hopes for pardon, & comes to the throne of Gods merciemercy: nay they which think God to be an angrie God, ſo that he will not heare ſinners, he plainlie teacheth that they hauehave a wrong opinion of God. And do not the papiſts teach this in their doctrine of interceſſion to ſaints & Angels? This faith al the ſcriptures teach vsus, that when we pray in the name of Ieſus Chriſt, God doth moſt aſſuredly heare vsus. And ſo we ought to frame our words when we pray, as though we were in the preſence of God; and our hearts after we hauehave praied, that God in whoſe preſence we hauehave praied, hath granted our requeſts. This faith the goſpell teacheth. They which beléeue not this, denie the faith of the Goſpell.

And the ſame Granatenſis, that he may the more déepelie imprint and faſten this louelove of God in our hearts: which is the very roote of the aſſurance which we hauehave in our prayers, in another place let vsus marke how excellentlie he commendeth and expreſſeth this excéeding great louelove of God towards vsus. Can there be any greater argumēt of the goodnes of God wiſhed or deſired, then to conſider that a God of ſuch infinite Maieſtie,Granat. de perfect. amor. dei cap. 28. who not for any need, but onelyonly of his owne goodnes, doth ſtoupe p. 372downe & humble himſelfe ſo greatly, that as a ſteward & purueyour of birds, fiſhes and wormes, he prouides all things neceſſary for their life. Neither being content with this alone, he doth humble himſelfe ſo far, that he giues them alſo pleaſant things, wherewith they may delight themſelues, ſtirring vp in them alſo certaine motions of pleaſures. That euen as thou, O Lord, haſt not only an eſſence or being; but alſo a moſt happie and bleſſed eſſence: ſo alſo thou wouldeſt hauehave all thy creatures, be they neuer ſo vile and baſe, in their kinde, to participate of thee; and to enioy both theſe, that they ſhould hauehave both an eſſence, and alſo a moſt happie and ioyfull eſſence.

Who is not now amaſed to ſee ſuch a miracle, who hereby acknowledgeth not the infinite kindnes, nobilitie, and liberalitie of Gods heart, who ſhewes himſelfe ſo louing and courteous to ſo vile creatures, which if a man meet withall, he will make no account to trample vnderunder his feet? Which of vsus is it, that thinkes it concernes him any thing at all, whether a Flie or Piſmire hauehave food or not; or whether ſhe be merie or ſad? Who therefore will not maruell that a God of ſuch great maieſtie; in compariſon of whom, all the world is no bigger almoſt then a little Piſmire, not onelyonly to hauehave ſpecial care of the liues of theſe ſmal vermine; but alſo of the delights and pleaſures, wherewith euerie one of theſe is delighted; when as he lookes at the hands of theſe, neither for praiſe nor thanks? O wonderfull goodnes! O ineſtimable ſweetnes! O my God how great & incomprehenſible are thoſe things, which in the boſome of thy glorie, thou haſt reſerued for thy faithfull friends, when as thou haſt ſuch a ſpeciall care of vile wormes? How can I diſtruſt of thy prouidence & merciemercy towards men, whom thou haſt bought with thy precious bloud, when as that is not wanting euen to the beaſts of the field? Thus farre Granatenſis. This onelie conſideration ſhould make vsus pray to God alone.

Chap. 29.And after of the praiers of the faithfull, he writes thus: What ſhal I ſay, O Lord, of thy readines in hearing the praiers of the iuſt; what of thy ſpeedines in fulfilling their deſires? how often doeſt thou promiſe vsus this in thy holy ſcriptures, that thou mighteſt take away our infidelity & diſtreſſe? In a certain place thou ſaieſt, which of you askes bread of his father, and will he giuegive him a ſtone? our askes fiſh, and will he for fiſh giuegive him a ſerpent? or if he aske an p. 373egge, will he reach him a Scorpion? If ye therefore when as ye are euill, know to giuegive good things to your children: how much more ſhall your heauenly father from heauen giuegive his holy ſpirit to them which aske him. And in another place: Aske and it ſhal be giuen to you: ſeeke and ye ſhall finde, knocke and it ſhall be opened vntounto you. But the words of our Lord which are in S. Iohns Goſpell, doe declare the ſame much more manifeſtly: by which it is manifeſt, that God hath at once opened to his friends all the gates of his merciemercy, when as he ſaith, If you abide in me and my words abide in you, aske whatſoeuer ye will, and it ſhall be done vntounto you. Could the heart of man (if a wiſh were giuen him to wiſh whatſoeuer he would) hauehave wiſhed a more large or greater benefit? when as in theſe words he hath leaue giuen him, to aske whatſoeuer he will. And he giues his word alſo that whatſoeuer he asketh, he ſhall obtaine.

Theſe are the promiſes of the Goſpell: from which they alſo diſagree not which are found euerie where amongſt the Prophets. The Pſalmiſt ſaith in a certaine place, he will doe the will of them that feare him, and he will heare their prayer, and will ſaue them. And in another place: The eies of the Lord are vponupon the iuſt, and his eares are open vntounto their prayers. And in another place, hee ſaith: He hath regarded the prayer of the humble, and hath not deſpiſed their petition. Eſay alſo ſings the ſame ſong to vsus. For after he had ſhewed with what good works, God is eſpecially ſerued, by and by he addeth the reward that ſhall be giuen to them that ſerue him, ſaying: Then he ſhall call, and the Lord ſhall heare him: he ſhal crie, and the Lord ſhal ſay: Behold, here am I. And as though this were but a ſmall thing; thou thy ſelfe O Lord, addeſt a farre greater, and more bountifull promiſe in the ſame Prophet, ſaying: And it ſhall come to paſſe, that before they ſhall call I will anſwere, and while they yet ſpeake, I will heare. Hee muſt needs be very hard harted and ſtarke blind, who is not mooued with ſuch words and promiſes, that he may conſider and perceiue the great merciemercy and goodneſſe, which thou vſeſt towards thy ſeruants. And who would not willingly ſuffer any thing that he might be accounted in the number of them, &c. To make interceſſors to God, what is it, but to doubt of theſe promiſes, both of the Prophets and of the Goſpell? then to doubt of this readineſſe of God, which Granatenſis here teacheth to heare our p. 374praiers? If this be true, we neede no interceſſors.

Cap. 33.And after, Great is the louelove wherewith fathers louelove their children, and yet the fathers tender heart will not ſuffer that the ſonne that hath married againſt his will, or hath done any ſuch like fault ſhould once come into his ſight. But yet the tender merciemercy of this our heauenly father, although a man hauehave done vntounto him, all the iniuries that can be deuiſed, if he returne to him with all his heart, doth not deſpiſe him, but receiues him as he did the prodigall ſon, forgiuing all his treſpaſſes and faults. The prophet knew this when as he ſaid: O Lord thou art our father, Abraham is ignorant of vsus, and Iſrael knowes vsus not: but thou O Lord art our father, and our redeemer, and thy name is from euerlaſting. This thy louelove O Lord ſprings of thy goodneſſe: from which proceede two moſt profitable ſtreames, that is, thy merciemercy, and thy louelove: the one that our infirmities might be cured; and the other, that thy good things might be imparted to vsus. If therefore this thy fountaine be infinit; what ſhall the floud of louelove be, that proceeds from it? Therefore I neither fear, nor am affraid, nor diſtruſt: although I acknowledge my ſelfe to be a ſinner, & ſo vnworthy to be beloued. For how froward ſoeuer I am, he that loues me is good; & ſo good, that he wil not reiect ſinners: yea he cals them vntounto him, he receiues them and eates with them. To all theſe tokens and works of thy louelove, another is added: O Lord, becauſe thou art louelove it ſelfe, thy Euangeliſt witneſſeth this, when as he ſaith: God is charitie, and he that dwelleth in charitie, dwelleth in God, and God in him. O truely ſweete and wonderfull thing! to hauehave ſuch a God who is altogither louelove, and whoſe nature is charitie, &c. Such a faith ſhould all Chriſtians hauehave of God, and ſuch a confidence in him. And this faith the Goſpell teacheth. And what néeds then any interceſſors to ſo louing a God and mercifull a father?

Cap. 28.And againe he writes thus: The greatneſſe of thy goodneſſe (beſides all theſe) thy merciemercy doth moſt of all teſtifie, which thou vſeſt towards ſinners, bearing with them with ſo great kindneſſe; looking for them with ſuch great patience; yea being offended of them, yet calling them to grace and pardon; and being iniuried by them, euen drawing them to reconciliation. Nay to conclude, offering them ſatisfactions, and opening to them the rich treaſures of thy merits. How eaſily art thou found of them, how ſoon doeſt thou heare them, how mercifull art thou in receiuing them, how p. 375liberall in pardoning them? I am greatly amazed, O Lord, when I remember the merciemercy which thou vſedſt towards Manaſſes that king of Iudah; to whom after his ſtrange idolatrie; after the bloud of thy Saints ſhed ſo plenteouſly; after ſo great and horrible iniquities: when as he asked pardon of thee, thou didſt not only forgiue him all his ſinnes, but alſo didſt deliuer him from moſt cruell bondage, and didſt reſtore him againe to his kingdome: not denying ſaluation to him, by whoſe wickedneſſe ſo many ſoules had periſhed, and for whoſe haynous acts, that noble Citie of Ieruſalem, with that moſt famous and holy temple was ouerthrowne and become deſolate. Thus farre Granatenſis. And this is to declare the name of God: Iohn 27.26.I hauehave declared thy name (ſaith our Sauiour) and will declare it: that the louelove wherewith thou haſt loued me, may be in them and I in them. This is to declare the name of God: how mercifull, how kinde, how louing God is: how readie he is to heare ſinners and willing to pardon them. For otherwiſe God hath no proper name, that Chriſt declared vntounto vsus. And this euerie Chriſtian is bound to doe. And hereof dependeth a great reward; that God will louelove ſuch preachers and declarers of his name: that is, of his merciemercy and goodneſſe, euen with the ſame louelove, that he loued Ieſus Chriſt. And here then let all Chriſtians take héed, how that they doe derogate anie thing from this name.

Titilman a Papiſt in his expoſition of S. Iohns Goſpell, expounds this place thus: Theſe places of Granatenſis I hauehave rehearſed thus at large both for the excellencie of the matter contained in them, and alſo to declare how reſolute he is in this matter. The ſame Granatenſis, as in his whole booke of deuotion he doth highlie commend prayer, and would that no other buſineſſe or ſtudie whatſoeuer ſhould hinder that, affirming prayer to a Chriſtian to be like Sampſons hayre; which when it was cut away, he was no ſtronger then another man: euen ſo (ſaith he) the ſtrength of a Chriſtian conſiſts in his prayer. Take that away from him; and he ſhall be of no ſtrength at all. So he declares moſt excellentlie how we ſhould praie. De deuot. li. 3. cap. 42.Chriſtians (ſaith he) that pray are in this place to be admoniſhed, that making their prayers they doe that, with as great deuotion and marking, as lies in their power. For hereof depends all the force and fruit of prayer: for in Gods eares, as Bernard witneſſeth, an earneſt deſire is a great crying; p. 376and a colde or ſlothfull minde and intention, is a low voice: for his eares are open rather to the voice of the heart, then to the voice of the body. By this it may be plainly perceiued, how barren and fruitleſſe the prayers of ſome men are, as well cleargie as lay-men, which with ſuch haſte and ſpeed runne ouer their deuotions and Pſalmes, that they ſeeme not at all to talke with God. For they would not deale ſo negligently and careleſly with man, if they had any thing that they would earneſtly obtaine at his hands. For as Salomon teſtifieth. The poor man beſeecheth, but the rich man speaketh roughly. For he that feeles his owne want and miſerie, and couets earneſtly to be relieued in theſe, as he deſires this from the bottome of his heart; ſo he praies with all his hart, & with as great earneſtneſſe as he can, ſaying with the Prophet: I hauehave cried with my whole heart, heare me, O Lord. I would to God men would vnderſtand & remember when they pray, with whom they ſpeak, and about what buſineſſes they ſpeake. For if they knew that they talked with that ſame great maieſtie, at whoſe preſence the Angels doe tremble, and that they make ſuite vntounto him, concerning that weightie matter, that is, the forgiueneſſe of their ſinnes, and the ſaluation of their ſoules: then they would open their eies, and they would perceiue what an vnſeemely, nay what an vnreaſonable thing it were, that they ſhould ſpeake to ſuch a Lord of ſo weightie matters, ſo negligently; yea to talke with him ſo, as they would not talke with their ſeruant, if they would hauehave him doe any thing.

Saint Bernard reprooues them couertly when he ſaith, I ſay this (to be briefe) that ſome finde in their prayers when they pray, a certaine lumpiſhneſſe and dulneſſe of the minde, that praying onelyonly with their lippes, they neither marke well what they ſpeake, nor with whom they ſpeake; becauſe they come to prayer as it were of cuſtome,Ber. in Epiſt. with ſmall reuerence or care. Therfore as it behooueth vsus to be watchfull in all our actions; ſo eſpecially in our prayers: For although (as the ſame Bernard ſaith) the eies of the Lord doe behold vsus at all times, and in all places, but eſpecially in our prayers. For although we be ſeene euer, but then we preſent our ſelues before the maieſtie of God, and doe talke with him as it were face to face. And in another place he ſaith: It is daungerous if thy prayer be fearefull, without faith; more dangerous if it be raſh, without reuerence; but the third and moſt dangerous, if p. 377it be key cold as we ſay, and come not from a liuely affection. For a fearefull prayer cannot pearce the heauens, becauſe ouer great feare reſtraines the minde, that the prayer cannot aſcend, nay not come out. A key cold or faint prayer vaniſheth away & periſheth, when it ſhould aſcend, becauſe it lacketh force. A raſh prayer aſcends truly, but it rebounds back againe: for God reſiſts it; neither doth it obtaine grace, but deſerues puniſhment. But that prayer which is faithfull, humble, and feruent ſhall, without all doubt, pearce into the heauens. And therefore it is moſt certaine, it cannot returne emptie. Thus farre out of Bernard.

Granatenſis in this long diſcourſe teacheth, that all our praiers muſt be feruent, with a féeling of the things we do want, which féeling engendreth this feruencie: and therefore muſt be made with our vnderſtandings. We muſt know what we pray for; what a great matter we begge at God his hands; and that (ſaith he) will make vsus to be earneſt ſutors. Secondly, they muſt be deuout, we muſt remember to whom we ſpeake, to the God of infinite maieſtie and power. And with what feare and reuerence ſhould we poore wretches come before ſuch a God? What reuerence will we vſe when we come before anie mortall Prince: And ſhall we not vſe much more, when we appeare before the immortall God?

Stella alſo of Prayer writes thus vponupon theſe words: Knocke, Stella in ca. 11. Luc.and it ſhall be opened vntounto you. God will hauehave nothing idle in vsus, but he will hauehave vsus aske, ſeeke, and knocke, with our mouth, with our heart, and with our hands. For euen as a ſinger chaungeth his voice, according to the notes: ſo he that prayeth muſt feele diuers effects in himſelfe: firſt deuiſing in his heart that which he thinks; ſo that he firſt begin to feele before he thinke: & ſo he ſhal preſent myſteries to the maieſtie of God, rather by works then words, euen as Simon Machabeus placed in the Citie, which he had conquered, men that did the law and were skilfull in it: ſo thou muſt be wiſe and diligent, and thy ſoule muſt be endewed with ſuch wiſedome that it may do in deed that thing which it thinketh, ſo that thy heart and thy tongue may both ſay the ſame thing togither: for otherwiſe it would ſmally aduantage thee to praiſe God, with thy mouth, and to hauehave thy heart diſtracted about manie other things. For thou ſhalt be like thoſe, of whom p. 378the Lord ſpeaketh. This people honoureth me with their lips, but their heart is farre from me. And a little before Stella thus diſtinguiſheth theſe thrée. Theſe things (ſaith he) may thus be diſtinguiſhed, that to aske, may reſpect the action of the mouth; to ſeeke, the action of the heart; and to knocke, the action of the hands. So that by his iudgement, our mouth, our heart, & our hands, & words ought al to agrée togither. And as after he teacheth, we ſhould lift vp in our praiers pure hāds, ful of good works, & with ſuch hands we ſhould knock: & then God aſſuredly would heare vsus: and our hearts ſhould alſo vnderſtand the meaning of our prayers. And after he writes thus: Fourthly, when as he ſaith, that we ſhould aske of him: he ſhewes himſelfe to be our helpe, and ſuccour, that in all our neceſſities we ſhould flie vntounto him,Pſal. 45.11.Ps 45:11 becauſe he is our refuge and ſtrength, a helper in troubles, which hauehave greatly aſſaulted vsus. When God tooke vponupon him our nature, he became all things vntounto vsus that were neceſſarie for vsus, that he might relieue the neceſſities of men. If Paul became all things to all men, how farre more better Chriſt. What I pray thee doſt thou ſtand need of which Chriſt hath not to relieue thy neceſſitie? If thou ſhalt ſay, I ſtand neede of life; he by and by aunſwereth, I am life: if thou ſhalt ſay, I ſtand need of truth; he ſaith, I am truth: If thou lacke both the eies of bodie and ſoule, which are twiſe pretious eies, and can be bought neither for money nor gold; he is ſuch a ſhining and bright light, that it is ſaid, no man can attaine vntounto it. But if thou lacke witte, which is the moſt miſerable thing of all and moſt to be lamented, he will by and by offer himſelfe and ſay, I will giuegive thee vnderſtanding: To conclude, if thou lacke the ſeruice of bread and wine, he will be preſent with thee ſaying, I am the bread of life, I am the true vine. So that in all things and for all things, Stella would hauehave vsus hauehave recourſe to Ieſus Chriſt.

Baſill of common prayers in his time writes thus: I beſeech you of what kind are our prayers:Ser. 3. in diuit. auaros. how do we pray? All men, except a fewe, are abroad about their merchandizes: And their wiues as their ſeruants waite vponupon Mammon at home. A fewe are left to pray with me, and they ſoone wearie and negligent, and toſſing themſelues hither and thither, and marking when he that ſings the Pſalmes, wil ende the verſes, that they may be let goe from the Church as from ſome bonds or from ſome priſon. It p. 379ſéemes by this that the people vnderſtood the Pſalmes which were ſung.

And after, The innocent infants, who feele not our griefe and miſery (ſpeaking of a great dearth by means of a great drought which they then endured) come to Church to make a confeſsion; and they are no cauſe of theſe our miſeries; neither can they deliuer vsus from them, when as they hauehave no knowledge nor habilitie of praying to God. Thou come and ſhew thy ſelfe: thou (I ſay) who art loaden with ſinnes, fall downe on the ground, crie and ſigh &c. Here we note againe, the manner of their common prayers, that they made a common confeſſion. And againe, that children could not pray becauſe they lacked vnderſtanding.

Auguſtine, of the common praiers now in Chriſts Church, Auguſt. de mirab. ſcriptur. lib. 1. ca. 9.writes thus: Alſo after this diuiſion of tongues by Gods appointment it came to paſſe; that the myſtery of the holy ſcriptures til the fulnes of time, ſhould be kept in the proper language of one people choſen out of manie; vntill the time appointed, when as he would make manifeſt vntounto all nations the myſterie of his diuine pleaſure, he ſent downe from aboue the holy Ghoſt, bringing with him that knowledge of all languages, hauing alſo before ordained preachers of that his heauenly wil and pleaſure. The which ſpirit before had ſung the great and mightie works of God, till that time, but in one language; but now as it were to conſecrate and make holy all languages, at his firſt comming preached by the Apoſtles (in all languages) ſo they, which as it were to confirme this matter, God had gathered togither in Ieruſalem at that time out of all nations, ſaid: We hauehave heard them ſpeake in our owne tongues the mightie works of God. Thus farre Auſten: Before Chriſt the holie Ghoſt ſang the praiſes of God in one tongue; but ſince his comming in all tongues: All languages are ſanctified.

Michael ab Iſſelt deſcribing the eſtate of the primitiue Church writes this of prayer: In times paſt (ſaith he) there was great zeale of prayer in the Church: in ſo much that no houre paſſed without the praiſes of God, without praiers, without thankſgiuing. In this one thing they were occupied day and night. Saint Ierome ſaith that euer after praier they gaue themſelues to reading, & after reading again to prayer; whitherſoeuer one went he ſhould p. 380heare the plowman holding his plough, ſinging Alleluiah. And the ſweating ſhearer comforted himſelfe with Pſalmes, and the vinedreſſer pruning his vine with his ſharpe hooke did ſing ſome of Dauids Pſalmes. The mariner at his ſterne, the waterman at his oare, the digger among his clods, the ſhomaker in making his ſhoes, the weauer at his loome, the fiſher among his nets, eueryevery one of theſe obtained good ſucceſſe, increaſe and Gods bleſsing to his workes by prayer. The wife ſitting at her rocke, the boy playing with his ball, the ſeruant ſent about his maſters buſines, all theſe commit themſelues and their health to God by prayers. All theſe like Bees, ſaith Epiphanius, hauing in their hands the waxe of their worke, but in their mouth drops of honie, when as with their owne ſinging voices they did praiſe the Lord of all things, and did pray vntounto him. Thus farre Michael ab Iſſelt. This was the eſtate of the Primitiue Church. Thus they occupied themſelues, now with reading, now with praying, but in all theſe with vnderſtanding; quite contrarie to the ignorance, which of late reigned in the popiſh Church. And of ſuch praiers may moſt truly be verified that which the ſame author addeth after: what ſhal I (ſaith he) make manie words? By prayer, wee may do all things: and without prayer we can do nothing. It is the generall inſtrument or toole of Chriſtians, without which they can worke nothing. For euen as a ſouldier without his ſword, or a ſcriuener without his penne, or a ſmith without his tooles: ſo is a Chriſtian without prayer. What maruell is it if diuels which neuer before hauehave beene heard of, hauehave now inuaded all ſortes of men? The cauſe is, that nowe prayer amongſt all is periſhed.

In 4. cap. Act.Ferus of prayer writes thus: Theſe things are required to an effectuall praier: firſt that thou beleeue that which God hath promiſed: Faith in the word and promiſe of God. Secondly, that with an ardent and earneſt affection, thou doſt offer ſomething to God, which thou coueteſt to obtaine. Thus farre Ferus. So that then we muſt know what we pray for.

Ferus of the inuocation of the name of Ieſus in our prayers, writes thus. In 5. cap. Act.It proues (ſaith he) the diuinitie and power of Chriſt, that the inuocatiō of his name performeth that which we requeſt. Peter healed the lame man, not with anie ſuperſtitions: but by calling on the name of the Lord Ieſus. So vſe corporall medicines, that the chiefe hope may be in humble prayer. Thus farre Ferus. p. 381They diminiſh the vertue of Chriſts name and derogate from his deitie, by his iudgement, that vſe other names in their praiers. It is ſuperſtition to call vponupon others.

Iacobus de Valentia a Papiſt, of the name of Ieſus writes thus vponupon theſe words, O God ſaue me in thy name: In pſal. 53.But here (ſaith he) a doubt may ariſe, becauſe this name Ieſus ſeemes not to be the name of the father, but of Chriſt his ſonne: How therefore doth the ſonne ſay to the father, O God in thy name ſaue me? It ſhould ſeeme that he ſhould hauehave ſaid: In my name. To this it may be anſwered, that the name Ieſus belongs principally to the father, and was giuen and communicated to Chriſt himſelfe of his father. For whatſoeuer Chriſt hath, he hath it of the father: wherfore this name Ieſus is the name Adonai and Tetragrammaton, as we hauehave ſaid in the prologue of the Pſalmes, and in the 7. pſalme: which is as much to ſay, as to be omnipotent, ſaluation and to be perfect. And that this name doth properly belong to God: therefore it is communicated and giuen of the father to his ſonne: as the Apoſtle ſaith of the Philippians: He hath giuen him a name, which is aboue all names, that at the name of Ieſus euerie knee ſhould bow, &c. Therfore not only we doe aske of the Father by this name Ieſus in all our prayers: but alſo Chriſt himſelfe, as hee is man, askes in the vertue of this name, beſtowed on him of the father: Becauſe this name containes in it all vertue and omnipotencie, and an infinite ſea of merits. Therefore Chriſt ſaith to his father, O God my father ſaue me in thy name Ieſus, which name thou haſt imparted and beſtowed vponupon me: and deliuer me and my members by thy vertue, and omnipotencie, which is contained vnderunder this name Ieſus. For there is no other name, in the which the world muſt be ſaued, but in this thy name. Thus farre Iacobus de Valentia: Where he excellentlie deſcribes the dignitie of the name of Ieſus. It is the name of God himſelfe: in the vertue of this name Chriſt himſelfe praied: it is a ſea of infinite merits: and ſhall we then vſe anie other? Shall we doubt whether this name alone will ſerue our turne or not?

Ludouicus Viues of the Lords prayer writes thus: Praefat. ora…, dom.As of our religion, ſo alſo of our prayer which is a chiefe part of our religion, hee may bee the author and maſter, who knowes perfectly both the diuine nature, and our nature; who vnderſtands what is profitable for man, and alſo what God requires of vsus, both worthy p. 382of God, and him alſo that asketh. And alſo with what words, not ſo much fit for God (for he knoweth the meaning and force of all words) as for the minde of him that ſpeaketh, that he may not be ignorant, how he ought to thinke of God. And of this his vnderſtanding the louelove of God may ſpring in him and be confirmed.

And after, There is no prayer which ought ſo diligently and attentiuely to be ſaid and meditated vponupon of vsus, as this (meaning the Lords prayer) euerie part of it, nay euerie word, euerie letter, euerie prick of it are to be weighed of vsus. He would hauehave this praier eſpeciallie of all to be vnderſtood: and not to be ſaide in Latine, as they vſed in Poperie.