And because homilies and lectures not a few were said 13 to be Beda’s, and other doctors’ of later times; finally, for that many other things are read in those hourly prayers! which savour never ἃ whit of antiquity; truly, as it is an institution patched up diversly and at sundry times, so is it far more new than the papists think or take it to be. Neither are there some wanting which affirm, that, at the request of Carolus Magnus, Paulus Diaconus or monk of Cas-sina, and monk Isuard, ordained and delivered to the church selected or chosen lessons, those especially which concern the saints and are accustomed to be read in these hours’. But howsoever the matter standeth, most certain it is, that those hours at this day commanded, and called canonical, are the invention of man and not of God, and ragged or rotten relics or shadows of the old law!” Whereunto beside, that there are many fables, toys, and follies annexed, it cannot be denied. Truly, at this day there appeareth such a minglemangle or hoch-potch, that it seemeth utterly unworthy either to be used or suffered any longer in the church of Christ; unless we had rather, that care were taken for the bellies of some than for the good state and welfare of the whole church. Of which thus much thus far.
It remaineth, in the last place, to discuss how we must Ho
[[ Sancta Romana ecclesia post illas veteris testamenti et novi]
[par. I Distinct. 15. cap. 3.] [9 Bingham, Book vir. chap. 3. ἃ 17.] [1 Canonici, Lat.: Bingham, Book 1. chap. 5. ὃ 10.] [1 Polydor. Vergil. de rer. invent. Lib. τι. cap. 2.] [13 So ed. 1584; but 1577, are said.] [13 So ed. 1584; but 1577, time.] [14 precibus horariis, Lat.] [15 Magd. Centur. Cent. VoL cap. 10. coll. 473-475. Basil. 1624.) [16 So ed. 1584; but 1577, and.) [17 veteris prophetiz, Lat.]]
pray; what words, or what form of prayer, we must use. Truly, there are many forms of prayer; but none better than that which our Lord, the only-beloved Son of God the Father, hath delivered. Neither is there a more certain form, as comprehending in few words all in all. In this summary he hath prescribed what is worthy of him, what is acceptable to him, what is necessary for us, and, to be short, what he is willing to grant. Whereupon St Cyprian, expounding the Lord’s Prayer, among other things saith: “He that made us to live, the same hath taught us also to pray; even of the same his bountifulness, whereby he hath vouchsafed both to give and to bestow all other things whatsoever: that when we speak with the Father in that prayer and supplication which the Son hath taught us, we may be the more easily or readily heard, and may truly and spiritually worship him. For what prayer can be more spiritual, than that which is given unto us of Christ, from whom also the Holy Ghost is sent unto us? What prayer before the Father more true, than that of the Son, proceeding out of his mouth, who is truth itself? So that to pray otherwise than he hath taught is not only ignorance, but also offence, since he himself hath set down and said: Ye cast aside the commandment of God to stablish your own tradition.” Therefore, dearly beloved brethren, let us pray as God our master hath taught us. It is a friendly and familiar prayer, to call upon God in such manner as he hath taught us, and when that the prayer of Christ cometh to his ears. Let the Father acknowledge the words of his Son, when we pray. He that dwelleth within the heart, let him also be in the tongue. And since we have him our advocate with the Father for our sins, when we, being sinners, ask pardon for our offences, let us utter the words of our advocate. For since he saith, Whatsoever ye shall ask the Father in my name, he will give it you;’ how much more effectually do we obtain that which we ask in the name of Christ, if we ask it in his prayer!!” Thus far he.
[1 Qui fecit vivere, docuit et orare; benignitate ea scilicet qua et
[cetera dare et conferre dignatus est, ut cum prece et oratione, quam ἦν]
[Filius docuit, apud Patrem loquimur, facilius audiamur… αὖ. vere]
[et spiritaliter adoremus. Que enim potest esse magis spiritalis oratio,]
[quam que a Christo nobis data est, a quo nobis et Spiritus Sanctus]
[missus est? Que veramagis apud Patrem precatio, quam que a Filio,]
From hence ariseth a question, Whether we be so tied to the words of the Lord’s Prayer, that we may not pray in other words at all? TI answer, That the Lord would not so tie us to his? words set down and conceived, as though it were not lawful to use other words or another form; but he set forth unto us certain universal things, unto the which we might refer all our prayers. For Augustine also to Proba, de Orando Deo, Of praying unto God, sheweth, that there is nothing in any place in the holy scriptures prayed for, which is not comprehended in the Lord’s Prayer. For,” saith he, “if you run over and through all the words of all holy prayers, you shall find nothing which this prayer of the Lord doth not comprehend and contain.” To which words he addeth immediately: “So that it is free to use such and such words in praying, howbeit to say the same things; but to speak other things it is not free” Most warily therefore and wisely do they, who refer all their prayers unto the Lord’s Prayer, unto the which they attribute the chief and principal place; and keeping it continually in their mind, do meditate thereupon, and exercise themselves therein.