01 00:00:00 A prayer upon the Lord's Prayer. 02 00:08:08 A prayer upon the Belief. 03 00:12:58 A prayer upon the Ten Commandments. 04 00:17:27 A prayer to one only God in Trinity of persons. 05 00:21:31 A prayer to know God in Jesus Christ. 06 00:27:08 A prayer for obtaining of the gift of the Holy Ghost. 07 00:31:24 A prayer to God for the light of his word. 08 00:35:48 A prayer that we may not depart from the holy Church. 09 00:40:58 A prayer to obtain the efficacy of holy Baptism. 10 00:45:10 A prayer for the Communion of the holy Eucharist. 11 00:51:13 A prayer to give thanks after the Communion. 12 00:54:21 A prayer to obtain the gift of Faith. 13 00:58:29 A prayer to obtain the virtue of Hope. 14 01:02:29 A prayer to obtain the virtue of Charitie. 15 01:06:39 A prayer for the well using of afflictions. 16 01:11:34 A prayer to obtain the virtue of patience 17 01:16:51 A prayer for the well using of man's life. 18 01:22:58 A prayer upon temporal death. 19 01:29:28 A prayer upon heavenly life. 20 01:33:58 A prayer upon eternal death. 21 01:39:50 A morning prayer. 22 01:45:05 A prayer among a family. 23 01:54:33 A prayer before meat. 24 01:55:23 A prayer to give thanks after meat. 25 01:56:13 An evening prayer among a family. 26 01:59:34 A prayer for him that suffereth much by sickeness. 27 02:04:03 A prayer in the visitation of the sick. 28 02:09:15 A prayer for him that feeleth himself to be near death. Maister Bezae's Household Prayers - Theodore Beza Theodore Beza (or Theodore de Beza) (1519–1605) was a French Protestant theologian and scholar who played an important role in the early Reformation. As the successor of John Calvin, he was closely associated with Calvinism. He lived most of his adult life in Switzerland. Early years Beza was born in Vezelay on June 24, 1519 to Pierre de Besze and Marie Bourdelot. Theodore's mother died when he was only three years old and so he went off to Paris to be raised by a wealthy uncle. But he fell ill and his distress of body, it is reported, revealed to him his spiritual needs. Gradually he came to the knowledge of salvation in Christ, which he apprehended with a joyous faith. He then resolved to sever his connections of the time, and went to Geneva, the French city of refuge for Evangelicals (adherents of the Reformation movement), where he arrived with Claudine on October 23, 1548. Calvin's successor Beza was a model of a pastor and theologian who had a deep love and affection for his parishioners — he had a big picture of the sovereignty of God, but he also saw the pastoral implications of such a theology. A great example is in his response to the massacre on St. Bartholomew's day on August 24, 1572. Beginning in Paris, and then spreading throughout France, countless Protestants were murdered or wounded and within a week refugees began showing up in Geneva seeking asylum. Beza urged his parishioners to care for their wounded French brethren and to observe a day of prayer and fasting. Theological works Although Beza produced numerous secular and historical studies, inluding a biography of Calvin, they were all surpassed by his theological productions (contained in Tractationes theologicae). In these Beza appears the perfect pupil or the alter ego of Calvin. His view of life is deterministic and the basis of his religious thinking is the predestinate recognition of the necessity of all temporal existence as an effect of the absolute, eternal, and immutable will of God, so that even the fall of the human race appears to him essential to the divine plan of the world. In a most lucid manner, Beza shows in tabular form the connection of the religious views which emanated from this fundamental supralapsarian mode of thought. This he added to his highly instructive treatise Summa totius Christianismi. Controversial legacy Beza has often been maligned by modern historians as a cold-hearted scholar who twisted the teachings of John Calvin into rigid "high" Calvinism. But this couldn't be further from the truth. Beza and Calvin shared an incredible affection for one another, such as resembles that of Paul and Timothy or Luther and Melancthon. Beza was an astute theologian and saw the daily implications of his theology — he saw the persecution that the Huguenots were suffering in France and willingly left the comfort of home and friends to intercede for them in the courts of the nobility. And even in his debates with other Protestants (Lutherans), he always saw them as brethren with whom he may have disagreed on certain points, but with whom he shared the bond of Christ. A good example for those of us who consider ourselves to be inheritors of the Reformed tradition in the 21st century.