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THE POWER of prayer. THE TEXT. Aske, and it shall be giuen you: seeke, and you shall finde:
THE POWER of prayer. THE TEXT. Ask, and it shall be given you: seek, and you shall find:
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knocke, and it shal be opened vnto you. Matth. 7.7. BEfore I come to the particular intreatie of this text, it will not be amisse,
knock, and it shall be opened unto you. Matthew 7.7. BEfore I come to the particular intreaty of this text, it will not be amiss,
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as I take it, generally to obserue some fewe things. Our Sauiour, saies not here, as to one, Aske thou, seeke thou, knocke thou:
as I take it, generally to observe Some few things. Our Saviour, Says not Here, as to one, Ask thou, seek thou, knock thou:
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but as to many, Aske, seeke, knocke. For it is, Our Father ; though it be, I beleeue. A sparke of fire in the fire, keepes fire;
but as to many, Ask, seek, knock. For it is, Our Father; though it be, I believe. A spark of fire in the fire, keeps fire;
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by it selfe, of it selfe goes out. A droppe of water in the sea, is safe;
by it self, of it self Goes out. A drop of water in the sea, is safe;
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beeing alone, is soone dried vp.
being alone, is soon dried up.
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Euen so, in priuate praier, that small sparke of zeale which is in vs, may quickly be put out,
Eve so, in private prayer, that small spark of zeal which is in us, may quickly be put out,
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and that little droppe of deuotion which is in vs may quickly be dried vp: but in publique praier, it is not so.
and that little drop of devotion which is in us may quickly be dried up: but in public prayer, it is not so.
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Whereupon Daniel requesteth his companions, Sidrach, Misach, and Abednago, to pray with him.
Whereupon daniel requesteth his Sodales, Sidrach, Meshach, and Abednago, to pray with him.
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Yea, Ioel aduiseth them, to gather a solemne assemblie, and to call the elders, and all the inhabitants of the land, into the house of the Lord, to offer vp praiers vnto God.
Yea, Joel adviseth them, to gather a solemn assembly, and to call the Elders, and all the inhabitants of the land, into the house of the Lord, to offer up Prayers unto God.
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A threefold cord, is not easily broken .
A threefold cord, is not Easily broken.
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Now what is praier els, but a cord, wherewith we binde Gods hands, when he is readie to smite vs for our sinnes? Euen as Esay complaining to god, saies, There is none that calleth vpon thy name, none that riseth vp to take hold of thee, to hold thy hands,
Now what is prayer Else, but a cord, wherewith we bind God's hands, when he is ready to smite us for our Sins? Eve as Isaiah complaining to god, Says, There is none that calls upon thy name, none that Riseth up to take hold of thee, to hold thy hands,
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and binde them fast with the cord of praier.
and bind them fast with the cord of prayer.
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But if a twofold cord, or a threefold cord, cannot easily be broken, whenas two or three of Daniels companions are gathered together in the name of Christ:
But if a twofold cord, or a threefold cord, cannot Easily be broken, whenas two or three of Daniel's Sodales Are gathered together in the name of christ:
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then much more a hundred-fold cord, or a thousand-fold cord, cannot easily be broken, whenas not onely two or three of vs, haue agreed vpon a petition in earth,
then much more a hundredfold cord, or a thousandfold cord, cannot Easily be broken, whenas not only two or three of us, have agreed upon a petition in earth,
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but euen Ioels solemne assembly, such a solemne assembly as here is, many hundreds, yea many thousands of the faithfull, are gathered together in the house of the lord, to offer vp praier vnto God.
but even Joels solemn assembly, such a solemn assembly as Here is, many hundreds, yea many thousands of the faithful, Are gathered together in the house of the lord, to offer up prayer unto God.
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Such a strong cord of praier, as this is, so well twisted by so many, must needs most forcibly draw downe from heauen, infinit graces for vs. And therefore our Sauiour saies here, not as to one,
Such a strong cord of prayer, as this is, so well twisted by so many, must needs most forcibly draw down from heaven, infinite graces for us And Therefore our Saviour Says Here, not as to one,
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but as to many, Aske, seeke, knocke.
but as to many, Ask, seek, knock.
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So likewise it is not saide here, as in the time present, that by and by we obtaine the thing we pray for;
So likewise it is not said Here, as in the time present, that by and by we obtain the thing we pray for;
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but as in the time to come, And it shall be giuen you, and you shall find,
but as in the time to come, And it shall be given you, and you shall find,
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and it shall be opened vnto you. and it shall be opened unto you.
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For as Laban kept Iacob a long while from his yongest daughter, whome he loued best, that his loue might be more increased continually:
For as Laban kept Iacob a long while from his youngest daughter, whom he loved best, that his love might be more increased continually:
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so God oftentimes holdeth vs a while in suspence, that he may the more sharpen our appetite, and inflame our desire.
so God oftentimes holds us a while in suspense, that he may the more sharpen our appetite, and inflame our desire.
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Because, saies Gregorie, The more earnestly he is desired of vs, the more sweetely he is delighted in vs. Wherefore,
Because, Says Gregory, The more earnestly he is desired of us, the more sweetly he is delighted in us Wherefore,
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as a marchant, beeing about to put money into a bagge, and perceiuing the bagge will scarce hold all the money,
as a merchant, being about to put money into a bag, and perceiving the bag will scarce hold all the money,
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first stretches out the bagge, before he put in the money:
First stretches out the bag, before he put in the money:
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after the same sort, in this case, dealeth God with vs. God knowing that those blessings, wherewith vpon our praiers he purposes to inrich vs, are so great, that our hearts as yet are not capable of them, staies a while, till afterward when our hearts are more inlarged,
After the same sort, in this case, deals God with us God knowing that those blessings, wherewith upon our Prayers he Purposes to enrich us, Are so great, that our hearts as yet Are not capable of them, stays a while, till afterwards when our hearts Are more enlarged,
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and stretched out like a wide bagge, we may thē receiue them, when we are fitter for them.
and stretched out like a wide bag, we may them receive them, when we Are fitter for them.
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Whereupon the princely prophet saies, Lord, I crie vnto thee in the day time, and thou hearest not,
Whereupon the princely Prophet Says, Lord, I cry unto thee in the day time, and thou Hearst not,
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also in the night time, and yet this is not to be thought follie in me.
also in the night time, and yet this is not to be Thought folly in me.
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Some perhaps would thinke it a great point of folly, for a man to call and crie vnto him, who stoppes his cares, and seemes not to heare.
some perhaps would think it a great point of folly, for a man to call and cry unto him, who stops his Cares, and seems not to hear.
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Neuertheles, this follie of the faithfull, is wiser then all the wisdome of the world. For we know well enough, that howsoeuer God seem at the first not to heare,
Nevertheless, this folly of the faithful, is Wiser then all the Wisdom of the world. For we know well enough, that howsoever God seem At the First not to hear,
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yet, The Lord is a sure refuge, in due time, in affliction. First, in due time: then in affliction. Because,
yet, The Lord is a sure refuge, in due time, in affliction. First, in due time: then in affliction. Because,
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for the most part, in helping vs, God rather respects the due time, then the affliction.
for the most part, in helping us, God rather respects the due time, then the affliction.
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So that although, as soone as we pray, he doe not alway presently free vs from affliction,
So that although, as soon as we pray, he do not always presently free us from affliction,
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yet if we can be content to wait a while, and tarie the Lords leisure, in his due time, he will surely releeue vs. And therefore it is said here, not as in the time present,
yet if we can be content to wait a while, and tarry the lords leisure, in his due time, he will surely relieve us And Therefore it is said Here, not as in the time present,
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but as in the time to come, And it shall be giuen you, and you shall finde,
but as in the time to come, And it shall be given you, and you shall find,
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and it shall be opened vnto you. Now then in this whole sentence, two principle parts would be considered.and it shall be opened unto you. Now then in this Whole sentence, two principle parts would be considered.
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The first, what we in our prayer must performe to god.
The First, what we in our prayer must perform to god.
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The second what God for our prayer will performe to vs. What we in our praier must performe to God, is in these wordes, Aske, seeke, knock.
The second what God for our prayer will perform to us What we in our prayer must perform to God, is in these words, Ask, seek, knock.
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Aske with the mouth, seeke with the heart, knock with the hand.Ask with the Mouth, seek with the heart, knock with the hand.
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What God for our praier will performe to vs, is in these wordes, And it shalbe giuen you,
What God for our prayer will perform to us, is in these words, And it shall given you,
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and you shall find, and it shalbe opened vnto you. And it shall be giuen you, that's for temporall things:and you shall find, and it shall opened unto you. And it shall be given you, that's for temporal things:
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and you shall find, that's for spirituall things: and it shalbe opened vnto you, that's for eternall things.and you shall find, that's for spiritual things: and it shall opened unto you, that's for Eternal things.
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Aske, seek, knock, and it shalbe giuen you, and you shall find, and it shall be opened vnto you. Ask, seek, knock, and it shall given you, and you shall find, and it shall be opened unto you.
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First we must aske with the mouth.
First we must ask with the Mouth.
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Ioakim the virgin Maries father, going to the wildernes to pray, said thus, Prayer shalbe my meate and drink. Whereby it is euident, that as meate and drink, the naturall food of the bodie, must go in at the mouth:
Joachim the Virgae Mary's father, going to the Wilderness to pray, said thus, Prayer shall my meat and drink. Whereby it is evident, that as meat and drink, the natural food of the body, must go in At the Mouth:
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so on the other side, prayer, the spirituall food of the soule, must go out of the mouth.
so on the other side, prayer, the spiritual food of the soul, must go out of the Mouth.
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Which is the reason, why Pythagoras willed his schollers to pray aloud .
Which is the reason, why Pythagoras willed his Scholars to pray aloud.
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Not that he thought that God could not otherwise heare, but to teach vs, as Clemens noteth , that as our dealing with men must be as in the sight of God:
Not that he Thought that God could not otherwise hear, but to teach us, as Clemens notes, that as our dealing with men must be as in the sighed of God:
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so our prayer to God, must be as in the hearing of men.
so our prayer to God, must be as in the hearing of men.
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Ezechias king of the Iewes, witnesseth of himselfe, that praying in his sicknes, he chattered like a young swallowe .
Hezekiah King of the Iewes, Witnesseth of himself, that praying in his sickness, he chattered like a young swallow.
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Nowe we knowe by that prouerb, which forbiddeth to keepe swallows vnder the same roofe where we keepe our selues, that no bird is so troublesome for chattering, as the swallow is. His meaning then was this:
Now we know by that proverb, which forbiddeth to keep Swallows under the same roof where we keep our selves, that no bird is so troublesome for chattering, as the swallow is. His meaning then was this:
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that as a yong swallow openeth her mouth, and neuer leaues yawning vnto the damme, till shee she be satisfied:
that as a young swallow Openeth her Mouth, and never leaves yawning unto the dam, till she she be satisfied:
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so he opened his mouth, and as the Prophet Esay saies , kept no silence, neuer left asking, gaue the lord no rest,
so he opened his Mouth, and as the Prophet Isaiah Says, kept no silence, never left asking, gave the lord no rest,
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vntil he had mercy vpon him.
until he had mercy upon him.
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Balack, king of the Moabites, speaketh thus , Shall this multitude licke vp all that are round about vs,
Balak, King of the Moabites, speaks thus, Shall this multitude lick up all that Are round about us,
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as a calfe licketh vp the grasse of the field? Nowe we knowe that a calfe licketh vp the grasse of the fielde with his mouth.
as a calf licketh up the grass of the field? Now we know that a calf licketh up the grass of the field with his Mouth.
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The thing then which he feared, was this:
The thing then which he feared, was this:
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least the Israelites should licke vp, that is, ouercome and destroy him, and all his, with the asking of their mouthes, with their praiers to God, which are called the calues of the lipps,
lest the Israelites should lick up, that is, overcome and destroy him, and all his, with the asking of their mouths, with their Prayers to God, which Are called the calves of the lips,
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euen as a calfe licketh vp the grasse of the field. The Church wisheth the southerne winde would blow, that her spices might slowe forth .
even as a calf licketh up the grass of the field. The Church wishes the southern wind would blow, that her spices might slow forth.
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The southerne winde, is the milde & comfortable spirit of God. The spices, are the praiers, the sweete odours of the Saints.
The southern wind, is the mild & comfortable Spirit of God. The spices, Are the Prayers, the sweet odours of the Saints.
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So that we wish the southerne winde would blowe vpon vs that our spices might flowe forth,
So that we wish the southern wind would blow upon us that our spices might flow forth,
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when as we wish the holy Ghost would worke vpon vs, that our praiers might flowe forth.
when as we wish the holy Ghost would work upon us, that our Prayers might flow forth.
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That as God breatheth in his spirit into vs, by the inspiration of grace: so we might breath out our spirit vnto God, by the respiration of praier.
That as God breathes in his Spirit into us, by the inspiration of grace: so we might breath out our Spirit unto God, by the respiration of prayer.
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According to that of the prophet, I opened my mouth and drewe in breath. I drewe in breath, ther's inspiration.
According to that of the Prophet, I opened my Mouth and drew in breath. I drew in breath, ther's inspiration.
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I opened my mouth, ther's respiration So that they which neuer open their mouthes to aske, are dumbe fishes, which haue liues, and breath not;I opened my Mouth, ther's respiration So that they which never open their mouths to ask, Are dumb Fish, which have lives, and breath not;
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or else dead idols, which haue mouths, and speake not. Whereas in trueth, euery one that hath an eare to heare, ought to heare;
or Else dead Idols, which have mouths, and speak not. Whereas in truth, every one that hath an ear to hear, ought to hear;
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and so euery one that hath a mouth to speake, ought to speake.
and so every one that hath a Mouth to speak, ought to speak.
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Speake vnto the rocke, saies God to Moses , when the children of Israel wanted water in the wildernesse.
Speak unto the rock, Says God to Moses, when the children of Israel wanted water in the Wilderness.
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And after the same manner, when we want the water of comfort, in the wildernesse of this world, we must aske it of God, we must speake for it vnto the rocke Christ Iesus.
And After the same manner, when we want the water of Comfort, in the Wilderness of this world, we must ask it of God, we must speak for it unto the rock christ Iesus.
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For it was his onely request he made to his spouse;
For it was his only request he made to his spouse;
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when he tooke his very last farewell of her vpon earth, Let me heare thy voice .
when he took his very last farewell of her upon earth, Let me hear thy voice.
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As if Christ should say thus to his Church, My dearest, now I am readie to ascend vp vnto my father.
As if christ should say thus to his Church, My dearest, now I am ready to ascend up unto my father.
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Howbeit, in the meane while, I will not leaue you comfortlesse.
Howbeit, in the mean while, I will not leave you comfortless.
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But though I shall be absent from you in bodie, yet I will be present with you in spirit;
But though I shall be absent from you in body, yet I will be present with you in Spirit;
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alwaies beholding your order of seruice, and hearing your praier vnto me.
always beholding your order of service, and hearing your prayer unto me.
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Therefore, let vs not hereafter be strange to one another, but let tokens of louing kindnesse passe continually betwixt vs. I will send downe to you my spirit, like tongues of fire.
Therefore, let us not hereafter be strange to one Another, but let tokens of loving kindness pass continually betwixt us I will send down to you my Spirit, like tongues of fire.
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Send you vp to me your praier, like pillars of smoake.
Send you up to me your prayer, like pillars of smoke.
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And in case you want any thing at any time, doe no more, but let me heare your voice;
And in case you want any thing At any time, do no more, but let me hear your voice;
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let me by a praier, as by a letter from you vnderstand it, and you shall haue it.
let me by a prayer, as by a Letter from you understand it, and you shall have it.
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Aske, and it shall be giuen you. Yet it is not enough for vs, to aske with the mouth:Ask, and it shall be given you. Yet it is not enough for us, to ask with the Mouth:
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we must also seeke with the heart. For seeking with the heart, hath oftentimes preuailed, without the asking of the mouth.
we must also seek with the heart. For seeking with the heart, hath oftentimes prevailed, without the asking of the Mouth.
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But asking with the mouth, could neuer yet obtaine any thing of God, without the seeking of the heart.
But asking with the Mouth, could never yet obtain any thing of God, without the seeking of the heart.
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Therefore Hierom findeth himselfe greatly grieued, that now and then in praier time, his mouth & his mind went not both together.
Therefore Hieronymus finds himself greatly grieved, that now and then in prayer time, his Mouth & his mind went not both together.
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My minde, saies he, is wandring or walking in this or that gallery: or else telling or counting this or that summe of monie:
My mind, Says he, is wandering or walking in this or that gallery: or Else telling or counting this or that sum of money:
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or diuers other waies misled and seduced.
or diverse other ways misled and seduced.
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This is satans subtilty, to be then most busie in tempting of vs, when we are most busie in praying to God.
This is Satan subtlety, to be then most busy in tempting of us, when we Are most busy in praying to God.
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As when two goe to law with one another, the plaintife will doe what he can, to hinder the defendant, that the iudge may not heare what he is able to say in his own cause:
As when two go to law with one Another, the plaintiff will do what he can, to hinder the defendant, that the judge may not hear what he is able to say in his own cause:
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in like sort the deuill, the common plaintife, the cōmon accuser of all mankind, when he seeth vs vpon our knees, pleading for our selues by prayer,
in like sort the Devil, the Common plaintiff, the Common accuser of all mankind, when he sees us upon our knees, pleading for our selves by prayer,
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and seeking fauour and pittie of God, the iudge of all, then doth he most interrupt and disturbe vs. And euen as the furies, are described to haue snakes and serpents vpon their heades, in stead of haire:
and seeking favour and pity of God, the judge of all, then does he most interrupt and disturb us And even as the furies, Are described to have snakes and Serpents upon their Heads, in stead of hair:
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so sathan distracts our mindes, and makes vs like furies, putting pestilent and noysome cogitations into our heades, in stead of deuout and holy affections.
so sathan distracts our minds, and makes us like furies, putting pestilent and noisome cogitations into our Heads, in stead of devout and holy affections.
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Which is the cause why Iob, before he fell downe vpon the ground to pray, did shaue his head, did shaue and cut off all idle and earthly thoughts, which are nothing els,
Which is the cause why Job, before he fell down upon the ground to pray, did shave his head, did shave and Cut off all idle and earthly thoughts, which Are nothing Else,
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but snakes and serpents, suggested by that old serpent the deuill.
but snakes and Serpents, suggested by that old serpent the Devil.
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For blessed Iob knew right well, it was vnpossible God should heare him, if he heard not himselfe.
For blessed Job knew right well, it was unpossible God should hear him, if he herd not himself.
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No no, saies God, I will neuer heare such a people, because this people drawes neare to me with their mouthes,
No no, Says God, I will never hear such a people, Because this people draws near to me with their mouths,
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& honour me with their lippes, but their hearts are farre from me.
& honour me with their lips, but their hearts Are Far from me.
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What then saies the Apostle? I will pray with my breath, or with my mouth:
What then Says the Apostle? I will pray with my breath, or with my Mouth:
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yea and I wil pray also with my vnderstanding, or with my heart.
yea and I will pray also with my understanding, or with my heart.
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Seeing indeede fiue wordes, though they were no more, comming from a well disposed and a faithfull heart, are a thousand times better, thē ten thousand words, which are neuer at all vttered,
Seeing indeed fiue words, though they were no more, coming from a well disposed and a faithful heart, Are a thousand times better, them ten thousand words, which Are never At all uttered,
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but muttered onely and mumbled vp in the mouth.
but muttered only and mumbled up in the Mouth.
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Gods promise to his people is this, You shall seeke me, and you shall finde me,
God's promise to his people is this, You shall seek me, and you shall find me,
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because you shall seeke me with your whole heart.
Because you shall seek me with your Whole heart.
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Gods performance of his promise is this, You haue sought me, and you haue found me,
God's performance of his promise is this, You have sought me, and you have found me,
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because you haue sought me with your whole heart. Therefore when thou seekest, seeke with thy heart;
Because you have sought me with your Whole heart. Therefore when thou Seekest, seek with thy heart;
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when thou praiest enter into thy chamber. Thy lippes are but the chamber dore.
when thou Prayest enter into thy chamber. Thy lips Are but the chamber door.
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So that, when thou hast opened the dore of thy lips, then thou must enter into the very chamber of thine heart.
So that, when thou hast opened the door of thy lips, then thou must enter into the very chamber of thine heart.
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That thy praier may not be an emptie or a windie praier, puft or blowne from the lungs, or from the lippes:
That thy prayer may not be an empty or a windy prayer, puffed or blown from the lungs, or from the lips:
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but a heartie and a pithie praier, a sacrifice which hath marrow and fatnes.
but a hearty and a pithy prayer, a sacrifice which hath marrow and fatness.
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Such a sacrifice as Dauid offered, whenas hauing first said, My heart hath failed me, I haue lost my heart:
Such a sacrifice as David offered, whenas having First said, My heart hath failed me, I have lost my heart:
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anon after he saies, I haue now, O Lord, found my heart again to pray vnto thee .
anon After he Says, I have now, Oh Lord, found my heart again to pray unto thee.
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Salomon deckt & garnished his temple, before he praied in it: and so before thou praiest, prepare thy heart.
Solomon decked & garnished his temple, before he prayed in it: and so before thou Prayest, prepare thy heart.
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Be sure thou finde and furnish thy heart, which is the true temple of him, who is greater then Salomon.
Be sure thou find and furnish thy heart, which is the true temple of him, who is greater then Solomon.
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And as that woman that sought her groat, swept ouer all the whole house;
And as that woman that sought her groat, swept over all the Whole house;
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so whē thou seekest any thing of God, sweepe ouer the whole house of thy heart:
so when thou Seekest any thing of God, sweep over the Whole house of thy heart:
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say with Manasses, O Lord, I bow vnto thee, the knees of my heart:
say with Manasses, Oh Lord, I bow unto thee, the knees of my heart:
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seeing thou hast saide, Seeke ye my face, thy face, O Lord, doe I seeke: yea I doe seeke thee with my whole heart:
seeing thou hast said, Seek you my face, thy face, Oh Lord, do I seek: yea I do seek thee with my Whole heart:
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seeing thou hast saide, Seeke, and you shall finde. Yet it is not enough for vs to seeke with the heart:
seeing thou hast said, Seek, and you shall find. Yet it is not enough for us to seek with the heart:
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we must also knocke with the hand.
we must also knock with the hand.
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For he that was borne blinde, could notwithstanding both see and say, that God heareth not sinners;
For he that was born blind, could notwithstanding both see and say, that God hears not Sinners;
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but that euery one which calleth vpon the name of the Lord, must depart from iniquitie.
but that every one which calls upon the name of the Lord, must depart from iniquity.
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So that it is to litle purpose, for a man to seek, though with neuer so faithfull a heart,
So that it is to little purpose, for a man to seek, though with never so faithful a heart,
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except also he knocke with a righteous hand The heretikes called Euchitae, professed to doe nothing els but pray.
except also he knock with a righteous hand The Heretics called Euchitae, professed to do nothing Else but pray.
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Because the Apostle exhorteth vs to pray continually. But they did not consider, that to pray alwaies, is to serue God alwaies.
Because the Apostle exhorteth us to pray continually. But they did not Consider, that to pray always, is to serve God always.
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And that a godly life knocks aloude, and is a perpetuall praier to God.
And that a godly life knocks aloud, and is a perpetual prayer to God.
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So that professing to pray, and to doe nothing else, in effect they did nothing lesse.
So that professing to pray, and to do nothing Else, in Effect they did nothing less.
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Seeing as Theodoret reporteth of them, They did nothing for the most part, but sleep. Whereas in Basils iudgement, a praier should be filled, not with syllables, or good words,
Seeing as Theodoret Reporteth of them, They did nothing for the most part, but sleep. Whereas in Basils judgement, a prayer should be filled, not with syllables, or good words,
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so much, as with good workes.
so much, as with good works.
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Which none can doe, who either with these heretickes, doe nothing at all, or else no good thing at all,
Which none can do, who either with these Heretics, do nothing At all, or Else no good thing At all,
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but onely that which is ill with others. When you shall multiply your praiers vnto me, saies God , I wil not heare you,
but only that which is ill with Others. When you shall multiply your Prayers unto me, Says God, I will not hear you,
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because your hāds are full of blood.
Because your hands Are full of blood.
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If a subiect should offer vp a supplication, hauing his hands imbrued in the blood of the kings sonne, tell me, I pray you, what thinke you? how would the king take it? would he grant him his request, trow you? or rather would he not be most wrathfully incensed,
If a Subject should offer up a supplication, having his hands imbrued in the blood of the Kings son, tell me, I pray you, what think you? how would the King take it? would he grant him his request, trow you? or rather would he not be most wrathfully incensed,
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and enraged against him? And euen so doth God take it at our handes when we knock with bloody & vncleane hands, presuming still to pray,
and enraged against him? And even so does God take it At our hands when we knock with bloody & unclean hands, presuming still to pray,
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and yet continually crucifying the sonne of God by our sinnes. Therefore say the godly, Let vs lift vp our hearts with our handes .
and yet continually crucifying the son of God by our Sins. Therefore say the godly, Let us lift up our hearts with our hands.
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They say not, Let vs lift vp our hearts alone: but let vs lift vp our hearts with our hands.
They say not, Let us lift up our hearts alone: but let us lift up our hearts with our hands.
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Let vs not only seeke with our hearts, but also knock with our hands: yea euen with innocent hands. And another:
Let us not only seek with our hearts, but also knock with our hands: yea even with innocent hands. And Another:
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Let my prayer be directed vnto thee as incense: & let the lifting vp of my hāds, be an euening sacrifice vnto thee. And yet another: Let my prayer be directed unto thee as incense: & let the lifting up of my hands, be an evening sacrifice unto thee. And yet Another:
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I will that men pray euery where, lifting vp pure handes . For as the precious stone diacletes, though it haue very many excellent soueraignties in it,
I will that men pray every where, lifting up pure hands. For as the precious stone Diaclites, though it have very many excellent sovereignties in it,
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yet it looseth thē al, if it be put in a dead mans mouth:
yet it loses them all, if it be put in a dead men Mouth:
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so prayer, which is the only pearle and iewell of a Christian, though it haue very many rare vertues in it,
so prayer, which is the only pearl and jewel of a Christian, though it have very many rare Virtues in it,
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yet it looseth them euery one, if it be put into a mans mouth, or into a mans heart either, that is dead in sinne,
yet it loses them every one, if it be put into a men Mouth, or into a men heart either, that is dead in sin,
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and doth not knock with a pure hand. Hence it is, that the Church is said to be perfumed with frankinsence and myrr.
and does not knock with a pure hand. Hence it is, that the Church is said to be perfumed with frankincense and myrr.
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By frankinsence is ment, a burning feruencie of affectiō, whenas an enflamed heart seeketh. By frankincense is meant, a burning fervency of affection, whenas an inflamed heart seeks.
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By myrr is ment, mortification and dying vnto sinne, when as an vndefiled hand knocketh. As when the Church saies, My hands drop downe myrr,
By myrr is meant, mortification and dying unto sin, when as an undefiled hand knocketh. As when the Church Says, My hands drop down myrr,
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and my fingers pure myrr, vpon the handles of the barre.
and my fingers pure myrr, upon the handles of the bar.
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This is that holy perfume of the tabernacle, which god appoynted to be made of pure myrr and frankinsence of each like waight.
This is that holy perfume of the tabernacle, which god appointed to be made of pure myrr and frankincense of each like weight.
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Note that, Of each 〈 ◊ 〉 waight. But we for the most 〈 ◊ ◊ 〉 it in the making. Note that, Of each 〈 ◊ 〉 weight. But we for the most 〈 ◊ ◊ 〉 it in the making.
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For we put into this perfume of prayer whole pounds of frankinsence, but not a dram,
For we put into this perfume of prayer Whole pounds of frankincense, but not a dram,
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nay scarce so much as one graine of mirr.
nay scarce so much as one grain of mirr.
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We put into it much frankinsence, much pretence of faith, much shew of seeking with the heart;
We put into it much frankincense, much pretence of faith, much show of seeking with the heart;
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but little myrr, litle true mortification, little holines of life, little sound knocking with the hand.
but little myrr, little true mortification, little holiness of life, little found knocking with the hand.
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Nay, that which is most lamentable, or rather most detestable of all, some are not ashamed, in stead of this pure myrrhe, to put in the very drugges,
Nay, that which is most lamentable, or rather most detestable of all, Some Are not ashamed, in stead of this pure myrrh, to put in the very drug,
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and the dregges of their vile sinnes.
and the dregs of their vile Sins.
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Which is the cause why many a mans praier, is so lothsome, and so odious to God.
Which is the cause why many a men prayer, is so loathsome, and so odious to God.
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Whereas if we would make this perfume, as it should be made, according to Gods prescription,
Whereas if we would make this perfume, as it should be made, according to God's prescription,
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and put in as much of the myrrhe, as of the frankinsence, of each like waight, then I assure you, no pomander which is made of amber and muske, would be so pleasant in the nostrils of God,
and put in as much of the myrrh, as of the frankincense, of each like weight, then I assure you, no pomander which is made of amber and musk, would be so pleasant in the nostrils of God,
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as this perfume of praier, wherewith the Church is perfumed, which is made of frankincense and myrrhe.
as this perfume of prayer, wherewith the Church is perfumed, which is made of frankincense and myrrh.
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Of frankincense, in a heart that seeketh;
Of frankincense, in a heart that seeks;
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and myrrhe, in a hand that knocketh. When Moses praied in mount Oreb, his hands were holden vp by Vr and Aaron.
and myrrh, in a hand that knocketh. When Moses prayed in mount Oreb, his hands were held up by Vr and Aaron.
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Yea they did not onely hold vp his hands, but also they held his rod in his hands.
Yea they did not only hold up his hands, but also they held his rod in his hands.
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Now the rodde of Moses was a figure of the crosse of Christ.
Now the rod of Moses was a figure of the cross of christ.
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Whereby we are taught, that we must not knocke with our owne hands, but with Moses rod in our hands, not trusting to be heard for the works of our owne hands,
Whereby we Are taught, that we must not knock with our own hands, but with Moses rod in our hands, not trusting to be herd for the works of our own hands,
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for our own merits, but for Christs mercies.
for our own merits, but for Christ Mercies.
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For this rodde of Moses is the crosse of Christ, the key of Dauid, the key wherewith Elias knockt ;
For this rod of Moses is the cross of christ, the key of David, the key wherewith Elias knocked;
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or rather indeede he stood not without, knocking like a stranger, but with this key of praier, he lockt and vn lockt heauen at his pleasure.
or rather indeed he stood not without, knocking like a stranger, but with this key of prayer, he locked and vn locked heaven At his pleasure.
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Among them that haue beene borne of women, there hath not risen vp a greater then Iohn Baptist. Not a greater. True.
Among them that have been born of women, there hath not risen up a greater then John Baptist. Not a greater. True.
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Onely the first Iohn Baptist Elias was as great, as the second Elias Iohn Baptist.
Only the First John Baptist Elias was as great, as the second Elias John Baptist.
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For both of them came in one and the selfe same spirit, in one and the selfe same power.
For both of them Come in one and the self same Spirit, in one and the self same power.
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No maruell then though Elias, beeing such a holy man, one while by turning the key one way, did locke vp the whole heauen, another while by turning the same key of praier as much another way, in the turning of a hand, did vnlocke all the dores and windowes of heauen, and set them wide open.
No marvel then though Elias, being such a holy man, one while by turning the key one Way, did lock up the Whole heaven, Another while by turning the same key of prayer as much Another Way, in the turning of a hand, did unlock all the doors and windows of heaven, and Set them wide open.
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Why doe ye maruell at this? Euen we, we our selues, I say, shall be able to doe as much as euer Elias did,
Why do you marvel At this? Eve we, we our selves, I say, shall be able to do as much as ever Elias did,
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if we come in the spirit and power of Elias, as Iohn Baptist did.
if we come in the Spirit and power of Elias, as John Baptist did.
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If we haue such a spirit in our heart to seeke, and such a power in our hand to knocke, it shall likewise be opened vnto vs. For Christ hath saide here, Knocke, and it shalbe opened vnto you.
If we have such a Spirit in our heart to seek, and such a power in our hand to knock, it shall likewise be opened unto us For christ hath said Here, Knock, and it shall opened unto you.
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Thus much for the first part, what we in our praier must performe to God, in these words, Aske, seeke, knocke.
Thus much for the First part, what we in our prayer must perform to God, in these words, Ask, seek, knock.
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The second part followeth, what God for our praier will performe to vs, And it shall be giuen you. That's for temporall things.
The second part follows, what God for our prayer will perform to us, And it shall be given you. That's for temporal things.
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In another place it is said, Giue, and it shall be giuen you. Here, Aske, and it shall be giuen you.
In Another place it is said, Give, and it shall be given you. Here, Ask, and it shall be given you.
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So that it is all one with God. We may get as much of him by asking, as by giuing.
So that it is all one with God. We may get as much of him by asking, as by giving.
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By asking that which we haue not, as by giuing that which we haue. Yet S. Iames saies, You aske, and it is not giuen you.
By asking that which we have not, as by giving that which we have. Yet S. James Says, You ask, and it is not given you.
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But the reason follows, Because you aske amisse. Because you aske not with your mouth. For you aske temporall things, to consume them vpon your lusts.
But the reason follows, Because you ask amiss. Because you ask not with your Mouth. For you ask temporal things, to consume them upon your Lustiest.
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Now though this be the ende which thou intendest, yet thou darest not confesse so much with thy mouth.
Now though this be the end which thou intendest, yet thou Darest not confess so much with thy Mouth.
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Therfore then perhaps, thou maist aske and misse, whenas thou dost aske amisse.
Therefore then perhaps, thou Mayest ask and miss, whenas thou dost ask amiss.
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Whenas, saies Barnard, either thou dost aske from the writtē word, or els thou dost not aske for the begotten word.
Whenas, Says Barnard, either thou dost ask from the written word, or Else thou dost not ask for the begotten word.
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Seeing euery thing which we aske, as it must be assured and warranted to vs by the Scripture, which is the written word;
Seeing every thing which we ask, as it must be assured and warranted to us by the Scripture, which is the written word;
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so it must be count'nanced and commended to God by Christ, which is the begotten word.
so it must be countenanced and commended to God by christ, which is the begotten word.
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Now both these wordes, written and begotten, presuppose a mouth. Which if they be in thy mouth, then Gods promise is plaine, Open thy mouth, and I will fill it.
Now both these words, written and begotten, presuppose a Mouth. Which if they be in thy Mouth, then God's promise is plain, Open thy Mouth, and I will fill it.
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Aske of me, and I will giue thee, the heathen for thine inheritance.
Ask of me, and I will give thee, the heathen for thine inheritance.
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For the eyes of the Lord, are vpon the righteous, and his eares are in their praiers.
For the eyes of the Lord, Are upon the righteous, and his ears Are in their Prayers.
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He saies not, their praiers are in his eares, but, his eares are in their praiers.
He Says not, their Prayers Are in his ears, but, his ears Are in their Prayers.
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To signifie, that though our praiers be so weake, that they cannot pierce through the cloudes,
To signify, that though our Prayers be so weak, that they cannot pierce through the Clouds,
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& much lesse enter into the eares of the Lord of Hostes, yet that he will bowe downe,
& much less enter into the ears of the Lord of Hosts, yet that he will bow down,
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and incline his eares vnto our praiers.
and incline his ears unto our Prayers.
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So that though our praiers cannot be in his eares, yet his eares shall be in our praiers.
So that though our Prayers cannot be in his ears, yet his ears shall be in our Prayers.
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A captaine of the host of Israel beeing cut off by the time, before he could cut off all his enemies, spake to the sunne, saying, Sunne, stand thou still.
A captain of the host of Israel being Cut off by the time, before he could Cut off all his enemies, spoke to the sun, saying, Sun, stand thou still.
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This was a temporall thing, euen time it selfe which he praied for.
This was a temporal thing, even time it self which he prayed for.
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But there was neuer seene such a daie, neither before nor since, wherein the Lord obeyed the voice of a man .
But there was never seen such a day, neither before nor since, wherein the Lord obeyed the voice of a man.
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His praiers were not in the eares of the Lord. They went vp to the sunne, and no further.
His Prayers were not in the ears of the Lord. They went up to the sun, and no further.
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Yet the eares of the Lord, were in his praiers.
Yet the ears of the Lord, were in his Prayers.
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For the scripture saies not, that the sunne obeyed, but that the Lord obeyed the voice of a man.
For the scripture Says not, that the sun obeyed, but that the Lord obeyed the voice of a man.
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To signifie, that not onely God, himselfe, will yeeld vnto vs, but also if the sunne,
To signify, that not only God, himself, will yield unto us, but also if the sun,
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or any other of his creatures, should refuse to giue vs our asking, yet that he will command and compell them also, with himselfe to serue vs. And what man then will not obey the voice of the Lord, seeing the Lord will obey the voice of a man? Pharaoh, beeing plagued with frogs, got the man of God to pray for him.
or any other of his creatures, should refuse to give us our asking, yet that he will command and compel them also, with himself to serve us And what man then will not obey the voice of the Lord, seeing the Lord will obey the voice of a man? Pharaoh, being plagued with frogs, god the man of God to pray for him.
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And the Lord did according to the word of Moses . And the Lord obeyed the voice of a man. And the Lord did according to the word of Moses. And the Lord obeyed the voice of a man.
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Moses did according to the word of the Lord. That's plaine. The Lord did according to the word of Moses. That's straunge. Yet thus it is. And this it shewes;
Moses did according to the word of the Lord. That's plain. The Lord did according to the word of Moses. That's strange. Yet thus it is. And this it shows;
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that if Moses will doe according to the word of the lord, the lord will doe according to the word of Moses.
that if Moses will do according to the word of the lord, the lord will do according to the word of Moses.
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If we will keepe his precepts, he will fulfill our praiers.
If we will keep his Precepts, he will fulfil our Prayers.
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He will fulfill the desire of them that feare him, he also will heare their crie, and will help them.
He will fulfil the desire of them that Fear him, he also will hear their cry, and will help them.
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I haue cried, saies the Psalmist, because thou hast heard me .
I have cried, Says the Psalmist, Because thou hast herd me.
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One would thinke he should haue said contrariwise, Thou hast heard me, because I haue cried.
One would think he should have said contrariwise, Thou hast herd me, Because I have cried.
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Yet he saies, I haue cried, because thou hast heard me.
Yet he Says, I have cried, Because thou hast herd me.
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To shewe, that crying, doeth not alwaies goe before hearing, with god, as it doeth with vs:
To show, that crying, doth not always go before hearing, with god, as it doth with us:
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but that God will not only heare our crie, but also heare vs before we crie,
but that God will not only hear our cry, but also hear us before we cry,
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and will helpe vs. And that which is most admirable of all, though it were a thing which once he purposed neuer to giue vs,
and will help us And that which is most admirable of all, though it were a thing which once he purposed never to give us,
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yet if we aske it, he will reuerse and repeale his owne sentence to pleasure vs. God once repented him, that he had made man,
yet if we ask it, he will reverse and repeal his own sentence to pleasure us God once repented him, that he had made man,
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& said, I will destroy man whom I haue made, from the face of the earth.
& said, I will destroy man whom I have made, from the face of the earth.
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Yet when Noah had built an altar and praied to God , The lord smelleth a sauour of rest,
Yet when Noah had built an altar and prayed to God, The lord smelleth a savour of rest,
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and said in his heart, I will not henceforth curse the earth any more for mans cause.
and said in his heart, I will not henceforth curse the earth any more for men cause.
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God once was so displeased with his people, that he said flatly, I tell you truely, I will deliuer you no more.
God once was so displeased with his people, that he said flatly, I tell you truly, I will deliver you no more.
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Yet when when they asked a deliuerer of him, his very soule was grieued within him,
Yet when when they asked a deliverer of him, his very soul was grieved within him,
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for the miserie of Israel, and he gaue them Iepthe to deliuer them from their enemies .
for the misery of Israel, and he gave them Jephthah to deliver them from their enemies.
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God once sent Nathan with this message to Dauid, As the Lord liueth, the man that hath done this thing shall surely die.
God once sent Nathan with this message to David, As the Lord lives, the man that hath done this thing shall surely die.
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Yet when Dauid had ask't forgiuenesse, and said, Haue mercie vpon me O lord, after thy great goodnesse,
Yet when David had asked forgiveness, and said, Have mercy upon me Oh lord, After thy great Goodness,
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and according to the multitude of thy mercies, doe away mine offences;
and according to the multitude of thy Mercies, do away mine offences;
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God sent the same prophet with a contrarie message , The lord hath taken away thy sinne, and thou shalt not die.
God sent the same Prophet with a contrary message, The lord hath taken away thy sin, and thou shalt not die.
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God once sent Esay with this message to Ezechias, Set thy house in order, for thou shalt die and not liue.
God once sent Isaiah with this message to Hezekiah, Set thy house in order, for thou shalt die and not live.
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Yet when Ezechias had turned him toward the wall, and wept, and praied, and said, O Lord remember howe I haue walked before thee in trueth, and with a perfect heart;
Yet when Hezekiah had turned him towards the wall, and wept, and prayed, and said, Oh Lord Remember how I have walked before thee in truth, and with a perfect heart;
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God sent the same prophet with a contrarie message, .
God sent the same Prophet with a contrary message,.
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Thus saith the lord, I haue heard thy praiers and thy teares, and now behold thou shalt liue and not die.
Thus Says the lord, I have herd thy Prayers and thy tears, and now behold thou shalt live and not die.
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Then did the king reioyce in thy strength O lord, exceeding glad was he of thy saluation.
Then did the King rejoice in thy strength Oh lord, exceeding glad was he of thy salvation.
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For thou didst graunt him his owne desire, and didst not denie him the request of his lips.
For thou didst grant him his own desire, and didst not deny him the request of his lips.
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He asked life of thee, and thou gauest him a longer life, euen fifteene yeares longer.
He asked life of thee, and thou Gavest him a longer life, even fifteene Years longer.
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As also here thou doest promise vs, both for this life, and for all temporall things cōcerning this life,
As also Here thou dost promise us, both for this life, and for all temporal things Concerning this life,
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yea though it be a thing, which once thou hadst purposed neuer to giue vs, Aske, and it shall be giuen you.
yea though it be a thing, which once thou Hadst purposed never to give us, Ask, and it shall be given you.
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Yea not only God will giue you temporall things, but also you shall find spiritual things.
Yea not only God will give you temporal things, but also you shall find spiritual things.
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Yet the Church saies, I sought him whome my soule loued, I sought him, and I found him not.
Yet the Church Says, I sought him whom my soul loved, I sought him, and I found him not.
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But the reason goes before, because she sought him in her bed: she sought him not with her heart.
But the reason Goes before, Because she sought him in her Bed: she sought him not with her heart.
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My soule loueth him, saies she, yet at that time her heart loued her bed better.
My soul loves him, Says she, yet At that time her heart loved her Bed better.
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Therefore sayes Augustine, Seek what you seeke, but seeke not where you seeke. Seek Christ: that's a good what. Seek what you seeke.
Therefore Says Augustine, Seek what you seek, but seek not where you seek. Seek christ: that's a good what. Seek what you seek.
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But seeke him not in bed. That's an ill where. But seeke not where you seeke.
But seek him not in Bed. That's an ill where. But seek not where you seek.
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Moses found Christ, not in a soft bed, but in a bramble bush.
Moses found christ, not in a soft Bed, but in a bramble bush.
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So that the bed is no fit place to find him in, who had not where to rest himselfe.
So that the Bed is no fit place to find him in, who had not where to rest himself.
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But goe into the garden among the bramble bushes, and there you shall find him, not sleeping,
But go into the garden among the bramble Bushes, and there you shall find him, not sleeping,
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but sweating dropps of blood for your redemption, and calling you to him, Come vnto me all you that labour, (not you that lie a bed and are secure,
but sweating drops of blood for your redemption, and calling you to him, Come unto me all you that labour, (not you that lie a Bed and Are secure,
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but you that labour) and are heauie laden, and I will refresh you. Take my yoke vpō you, and you shal find rest for your soules.
but you that labour) and Are heavy laden, and I will refresh you. Take my yoke upon you, and you shall find rest for your Souls.
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If you seeke rest with you hearts, with your soules, you shall find rest for your soules;
If you seek rest with you hearts, with your Souls, you shall find rest for your Souls;
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& that rest also, which is not to be found in the bedde of pleasure, but in the yoke of Christ.
& that rest also, which is not to be found in the Bed of pleasure, but in the yoke of christ.
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If thou seekest for this spirituall rest, as for siluer, and search for it, as for treasures, then shalt thou vnderstand the feare of the Lord,
If thou Seekest for this spiritual rest, as for silver, and search for it, as for treasures, then shalt thou understand the Fear of the Lord,
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and find the knowledge of God.
and find the knowledge of God.
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Therefore seek the Lord, not in the bed of sensuality, but where he may be found.
Therefore seek the Lord, not in the Bed of sensuality, but where he may be found.
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And seek the lord while he may be found .
And seek the lord while he may be found.
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Or rather indeed, though not in what place soeuer, yet at what time so euer we sinners seeke, we shall be sure to finde him, that saies, I am found of them that sought me not.
Or rather indeed, though not in what place soever, yet At what time so ever we Sinners seek, we shall be sure to find him, that Says, I am found of them that sought me not.
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So that no man, seeking God, shall returne with a Non est inventu• ;
So that no man, seeking God, shall return with a Non est inventu•;
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but we that haue erred & straied like lost sheepe, shall finde him, or rather we shall be found of him, before we seeke him.
but we that have erred & strayed like lost sheep, shall find him, or rather we shall be found of him, before we seek him.
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And that which is most wonderfull of all, we shall not onely finde oftentimes before we seeke,
And that which is most wonderful of all, we shall not only find oftentimes before we seek,
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but also we shall finde much more then we seeke. That good Centurion sought onely one word, Dic verbum, saies he, but he found more.
but also we shall find much more then we seek. That good Centurion sought only one word, Die verbum, Says he, but he found more.
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Christ vttered not onely one word, whereby his seruant was healed, but also very many words, wherein he gaue himselfe a most singular praise and commendation for his faith.
christ uttered not only one word, whereby his servant was healed, but also very many words, wherein he gave himself a most singular praise and commendation for his faith.
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Dymas, the theife on the right hand, sought onely to be remembred, when Christ should come into his kingdom, but he found more.
Dymas, the thief on the right hand, sought only to be remembered, when christ should come into his Kingdom, but he found more.
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What talkest thou of beeing remembred, saies Christ, as though thou shouldst be farre from me out of my sight? Tush man, I will doe more for thee then so? Thou shalt not onely be remembred,
What talkest thou of being remembered, Says christ, as though thou Shouldst be Far from me out of my sighed? Tush man, I will do more for thee then so? Thou shalt not only be remembered,
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but thou shalt be with me.
but thou shalt be with me.
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And why saist thou, Whē I come into my kingdome? as though it would be a long while first? This very day shalt thou be with me in my kingdome;
And why Sayest thou, When I come into my Kingdom? as though it would be a long while First? This very day shalt thou be with me in my Kingdom;
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this day shalt thou be with me in paradise. this day shalt thou be with me in paradise.
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That needie man in the Gospel, sought onely to borrow three loaues, but he found more.
That needy man in the Gospel, sought only to borrow three loaves, but he found more.
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God his good friend, bad him welcome at midnight, and did not onely lende him,
God his good friend, bade him welcome At midnight, and did not only lend him,
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but frankly and freely giue him, not onely three loaues, but as many as he needed, He gaue him as many as he needed.
but frankly and freely give him, not only three loaves, but as many as he needed, He gave him as many as he needed.
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Salomon, sought onely wisdome, but he found more.
Solomon, sought only Wisdom, but he found more.
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Seeing he sought first the kingdome of God & the righteousnes thereof, all other things besides, were added vnto him.
Seeing he sought First the Kingdom of God & the righteousness thereof, all other things beside, were added unto him.
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Wherefore if any man want wisdome, or any such spirituall thing, let him with Salomon seeke it of God, & he shall finde it.
Wherefore if any man want Wisdom, or any such spiritual thing, let him with Solomon seek it of God, & he shall find it.
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Yea we shall finde infinitely aboue measure, more then we seeke, or can deuise to seeke, of him that saies, Seeke, and you shall finde.
Yea we shall find infinitely above measure, more then we seek, or can devise to seek, of him that Says, Seek, and you shall find.
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Yea not only you shall find spirituall things, but also it shall be opened vnto you: that's for eternal things.
Yea not only you shall find spiritual things, but also it shall be opened unto you: that's for Eternal things.
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Yet we read that some began to knock, saying, Lord, Lord, open vnto vs, and it was not opened vnto them.
Yet we read that Some began to knock, saying, Lord, Lord, open unto us, and it was not opened unto them.
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But the reason is euident elsewhere. Because they did not knock with their hands.
But the reason is evident elsewhere. Because they did not knock with their hands.
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They had, I grant lampes in their hands, but they had not oyle in their lāps.
They had, I grant lamps in their hands, but they had not oil in their lamps.
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So that all their knocking, was but as a sounding brasse, or as a tinckling cimball.
So that all their knocking, was but as a sounding brass, or as a tinkling cimball.
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Whereas if we would knocke to purpose indeede, the way were, as Christ teacheth vs elswhere, not to crie Lord, Lord,
Whereas if we would knock to purpose indeed, the Way were, as christ Teaches us elsewhere, not to cry Lord, Lord,
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but by setting to our hands, to doe and worke the will of our heauenly father.
but by setting to our hands, to do and work the will of our heavenly father.
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Loe ye, saies Chrysologus, how loath our good Lord is to denie vs any thing, seeing though he were neuer so much disposed to keepe vs out,
Loe you, Says Chrysologus, how loath our good Lord is to deny us any thing, seeing though he were never so much disposed to keep us out,
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yet here he teacheth vs a way, how we may breake open the dores, and presse in vpon him,
yet Here he Teaches us a Way, how we may break open the doors, and press in upon him,
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and get the kingdome of heauen whether he will or no, by the violence and force of faith, from him.
and get the Kingdom of heaven whither he will or no, by the violence and force of faith, from him.
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For ther's a great difference betweene Diues and God, though there be a great agreement betweene Lazarus and vs. Lazarus was a beggar full of sores:
For ther's a great difference between Diues and God, though there be a great agreement between Lazarus and us Lazarus was a beggar full of sores:
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so are we all by nature beggars, standing without, and knocking at the dore. Yea, his bodie was not so full of sores, as our soule is of sinnes.
so Are we all by nature beggars, standing without, and knocking At the door. Yea, his body was not so full of sores, as our soul is of Sins.
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Lazarus desired to be relieued with the crummes of bread, which fell from the rich mans board:
Lazarus desired to be relieved with the crumbs of bred, which fell from the rich men board:
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so haue we all neede, God wote, to be refreshed with the crums of mercie, which fall from our masters table.
so have we all need, God wot, to be refreshed with the crumbs of mercy, which fallen from our Masters table.
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Yet in one respect, we are better then Lazarus.
Yet in one respect, we Are better then Lazarus.
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In that it was his hard happe, to knocke at the dore of a cruell, a wretched, a miserable caitiffe, who could see no time to open vnto him.
In that it was his hard happen, to knock At the door of a cruel, a wretched, a miserable caitiff, who could see no time to open unto him.
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But we knocke at the dore of a most kind, a most liberall, a most mercifull father, who as soone as he heareth vs rapping with a liuely faith, which worketh by charitie, hath no power to keepe vs out any longer,
But we knock At the door of a most kind, a most liberal, a most merciful father, who as soon as he hears us rapping with a lively faith, which works by charity, hath no power to keep us out any longer,
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but presently he openeth vnto vs. And euen as S. Peter, when he saw that lame cripple lying vpon the ground, crauing an almes, at the beautifull gate of the temple, said vnto him, Siluer and gold haue I none,
but presently he Openeth unto us And even as S. Peter, when he saw that lame cripple lying upon the ground, craving an alms, At the beautiful gate of the temple, said unto him, Silver and gold have I none,
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but such as I haue, health, and recouerie I giue thee:
but such as I have, health, and recovery I give thee:
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so Christ, when he seeth vs lying prostrate, groueling on the groūd before him, and knocking for an almes at the beautifull gate of his holy temple, by and by openeth vnto vs,
so christ, when he sees us lying prostrate, groveling on the ground before him, and knocking for an alms At the beautiful gate of his holy temple, by and by Openeth unto us,
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and giues vs not siluer or gold, or any such corruptible thing, but health and saluation to our soules,
and gives us not silver or gold, or any such corruptible thing, but health and salvation to our Souls,
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and all the inestimable riches of his glorie, and all the eternall treasures of his kingdome.
and all the inestimable riches of his glory, and all the Eternal treasures of his Kingdom.
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O that some of you would a litle trie, whether this be true which I say or no! that you would bounce as hard as euer you can, at this beautifull gate,
O that Some of you would a little try, whither this be true which I say or no! that you would bounce as hard as ever you can, At this beautiful gate,
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and say with the Psalmist, Arise, arise, O Lord, why sleepest thou? I warrant you, you should heare him answer you in another Psalme, Now for the pitifull cōplaint of the poore, I will arise, saith the Lord;
and say with the Psalmist, Arise, arise, Oh Lord, why Sleepest thou? I warrant you, you should hear him answer you in Another Psalm, Now for the pitiful complaint of the poor, I will arise, Says the Lord;
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I will sleepe no longer, I will arise and open vnto them. So it was opened to the poore Publican.
I will sleep no longer, I will arise and open unto them. So it was opened to the poor Publican.
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He went vp to the temple to pray, and when he came thither, he knocked his breast and said, Lord, be mercifull vnto me a sinner.
He went up to the temple to pray, and when he Come thither, he knocked his breast and said, Lord, be merciful unto me a sinner.
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Therefore the dore of mercie was opened vnto him, and he went home, euen into heauen his long home, more iustified in the sight of God, then that other which iustified himselfe.
Therefore the door of mercy was opened unto him, and he went home, even into heaven his long home, more justified in the sighed of God, then that other which justified himself.
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So was it opened to S. Steuen . He was brought out to be stoned.
So was it opened to S. Stephen. He was brought out to be stoned.
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But when he came forth, the very stones could not knocke him so hard, as his praier knockt heauen gate,
But when he Come forth, the very stones could not knock him so hard, as his prayer knocked heaven gate,
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whē as he said, Lord Iesus let me in, Lord Iesus receiue my spirit. Therefore the gate was opened vnto him.
when as he said, Lord Iesus let me in, Lord Iesus receive my Spirit. Therefore the gate was opened unto him.
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He saw the heauen opened, and Iesus standing at the right hand of God, where he within a while after, should sit himselfe.
He saw the heaven opened, and Iesus standing At the right hand of God, where he within a while After, should fit himself.
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So was it opened to king Dauid. He knockt very imperiously, not like a petitioner, but like a commander.
So was it opened to King David. He knocked very imperiously, not like a petitioner, but like a commander.
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Lift vp your heads, O ye gates, and be ye lift vp ye euerlasting dores, that the King of glorie may come in.
Lift up your Heads, Oh you gates, and be you lift up the everlasting doors, that the King of glory may come in.
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Open vnto me the gate of the righteous, that I may enter in and praise the Lord.
Open unto me the gate of the righteous, that I may enter in and praise the Lord.
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And when the gate was opened, as he was entring in, he pointed to it and said, This is the gate of the righteous, the iust shall enter into it.
And when the gate was opened, as he was entering in, he pointed to it and said, This is the gate of the righteous, the just shall enter into it.
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So was it opened to S. Paul. He was cast downe into the very lowest dungeon.
So was it opened to S. Paul. He was cast down into the very lowest dungeon.
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All the chaines of darknes, and euen hell it selfe, could not haue held him faster, then that dungeon did.
All the chains of darkness, and even hell it self, could not have held him faster, then that dungeon did.
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Yet at midnight, when he praied & knockt, suddenly all the prison dores flew open, yea all the dores of heauen likewise stood open,
Yet At midnight, when he prayed & knocked, suddenly all the prison doors flew open, yea all the doors of heaven likewise stood open,
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and that which is most maruelous of all, they stood so wide open, that not onely S. Paul himselfe went in,
and that which is most marvelous of all, they stood so wide open, that not only S. Paul himself went in,
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but also Stephanas the iayler, and his whole houshold, whome he at that time conuerted and baptized, did enter in with him.
but also Stephanas the jailer, and his Whole household, whom he At that time converted and baptised, did enter in with him.
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So that all, all eternall things are ours, and nothing, nothing can preuaile against vs, if we knocke as we ought.
So that all, all Eternal things Are ours, and nothing, nothing can prevail against us, if we knock as we ought.
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Not the brasen gates of hell, to shut vs in, nor the golden gates of heauen, to shut vs out.
Not the brazen gates of hell, to shut us in, nor the golden gates of heaven, to shut us out.
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For Christ hath said here, Knocke, and it shall be opened vnto you.
For christ hath said Here, Knock, and it shall be opened unto you.
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Thus much for the second part, what God for our praier will performe to vs in these words, And it shall be giuen you,
Thus much for the second part, what God for our prayer will perform to us in these words, And it shall be given you,
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and you shall find, and it shall be opened vnto you. and you shall find, and it shall be opened unto you.
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Now then my deere brethren, giue me leaue, I beseech you, to speake vnto you, me I say, that am the seruant of God,
Now then my deer brothers, give me leave, I beseech you, to speak unto you, me I say, that am the servant of God,
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and your seruant for God, as Naman the Syrians seruants said vnto him.
and your servant for God, as Naman the Syrians Servants said unto him.
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Father, say they, if the prophet had commaunded thee a great thing, wouldst thou not haue done it? how much more then,
Father, say they, if the Prophet had commanded thee a great thing, Wouldst thou not have done it? how much more then,
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when he saieth vnto thee, Wash, and be cleane? Brethren, say, I, if he that is more then a prophet, had commanded you a great thing, would you not haue done it? how much more then when he saieth vnto you.
when he Saith unto thee, Wash, and be clean? Brothers, say, I, if he that is more then a Prophet, had commanded you a great thing, would you not have done it? how much more then when he Saith unto you.
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Wash, and be cleane, Aske, and it shall be giuen you? He desires to be desired.
Wash, and be clean, Ask, and it shall be given you? He Desires to be desired.
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And he ha's not his owne will, except we haue ours. But we may haue what we will for asking.
And he ha not his own will, except we have ours. But we may have what we will for asking.
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God doeth aske no more of vs, but only that we would vouchsafe to aske him.
God doth ask no more of us, but only that we would vouchsafe to ask him.
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Doe no more, saies he, but aske, and haue: Doe no more, but seeke, and finde:
Doe no more, Says he, but ask, and have: Doe no more, but seek, and find:
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Doe no more, but knocke, and enter in. O how easily, & yet howe powerfully doeth praier worke! It ouercommeth all beastes.
Do not more, but knock, and enter in. O how Easily, & yet how powerfully doth prayer work! It Overcometh all beasts.
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The Leuiathan, the strength of all Gods creatures, was so subdued by praier, that whereas otherwise he might haue beene a gulfe to swallowe vp Ionas quicke,
The Leviathan, the strength of all God's creatures, was so subdued by prayer, that whereas otherwise he might have been a gulf to swallow up Ionas quick,
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and for euer to deuoure him, he became a shippe to saue him.
and for ever to devour him, he became a ship to save him.
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It ouercommeth all men ▪ Iacob giueth Ioseph one portion aboue his brethren, which he got of the Amorites, by his sword and by his bowe.
It Overcometh all men ▪ Iacob gives Ioseph one portion above his brothers, which he god of the amorites, by his sword and by his bow.
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But the Chaldee Paraphrast, translates it, By my praier, and by my supplication.
But the Chaldee Paraphrast, translates it, By my prayer, and by my supplication.
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Which translation prooueth, that praier is the sword, and supplication is the bowe of a Christian, wherewith he subdueth all his enemies. It ouercommeth the deuill himselfe.
Which Translation proveth, that prayer is the sword, and supplication is the bow of a Christian, wherewith he subdueth all his enemies. It Overcometh the Devil himself.
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Praier and fasting, are the cheifest meanes to cast him out.
Prayer and fasting, Are the chiefest means to cast him out.
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If we resist him by praier, he will flie from vs. Yea the most silly beast in all the forrest, is not so much affrighted and amazed,
If we resist him by prayer, he will fly from us Yea the most silly beast in all the forest, is not so much affrighted and amazed,
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when a lyon roareth, as this cowardly beast the deuill is daunted and terrified, when a Christian prayeth.
when a Lion roareth, as this cowardly beast the Devil is daunted and terrified, when a Christian Prayeth.
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What shall I say more? It ouercommeth him that cannot be ouercome, making the virgins son stoupe downe,
What shall I say more? It Overcometh him that cannot be overcome, making the Virgins son stoop down,
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and condescend vnto vs. I pray thee let me goe, saies he, to one that wrestled with him all the night long by praier.
and condescend unto us I pray thee let me go, Says he, to one that wrestled with him all the night long by prayer.
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If thou wilt be a suter to God, God will be a suter to thee. If thou wilt pray vnto God, God will pray vnto thee.
If thou wilt be a suitor to God, God will be a suitor to thee. If thou wilt pray unto God, God will pray unto thee.
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I pray thee, saies he, let me goe.
I pray thee, Says he, let me go.
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But what doeth Israel answer? I will not let thee goe, except thou blesse me.
But what doth Israel answer? I will not let thee go, except thou bless me.
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No will? It is not belike now as God will, but as man will.
No will? It is not belike now as God will, but as man will.
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God is taken captiue by praier, and become a prisoner to man, and stands at his curtesie, who saies, I will not let thee goe, except thou blesse me.
God is taken captive by prayer, and become a prisoner to man, and Stands At his courtesy, who Says, I will not let thee go, except thou bless me.
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And that which is more then all this, if more may be, praier ouercommeth God, not onely beeing well pleased, as he was with Israel,
And that which is more then all this, if more may be, prayer Overcometh God, not only being well pleased, as he was with Israel,
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when any child may deale with him, but also beeing displeased, as he was with the Israelites,
when any child may deal with him, but also being displeased, as he was with the Israelites,
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when no man may come neere him; when his wrath burneth as fire; when he thunders from heauen;
when no man may come near him; when his wrath burns as fire; when he Thunders from heaven;
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and teares the clouds in peeces; & cleaues the rockes asunder; and shakes sand and sea togither;
and tears the Clouds in Pieces; & cleaves the Rocks asunder; and shakes sand and sea together;
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and makes the whole earth in a trembling fitte of feare, flie away from him.
and makes the Whole earth in a trembling fit of Fear, fly away from him.
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Yet if some Moses doe but stand vp in the gap and pray, all this omnipotent power, shall come to nothing;
Yet if Some Moses do but stand up in the gap and prey, all this omnipotent power, shall come to nothing;
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god shall not be able, though he be neuer so angrie, to enter vpon the breach,
god shall not be able, though he be never so angry, to enter upon the breach,
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but praier shall haue the victorie, & get the conquest of him.
but prayer shall have the victory, & get the conquest of him.
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Wherefore beloued, once againe I say, let vs alwaies intrench our selues within this inuincible bulwark of praier.
Wherefore Beloved, once again I say, let us always entrench our selves within this invincible bulwark of prayer.
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Our whole life alas, as we haue made it by sinne, is most miserable.
Our Whole life alas, as we have made it by sin, is most miserable.
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There is no man aliue, if he had knowne before he was borne, what miseries would haue befallen him in this life,
There is no man alive, if he had known before he was born, what misery's would have befallen him in this life,
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but would haue wished, I warrant you, with all his heart, that that which was the wombe of his birth, had bin the tombe for his buriall.
but would have wished, I warrant you, with all his heart, that that which was the womb of his birth, had been the tomb for his burial.
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But in all the calamities of this life, our onely comfort is praier. In all the afflictions of this life, our onely fortresse is praier.
But in all the calamities of this life, our only Comfort is prayer. In all the afflictions of this life, our only fortress is prayer.
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Praier, whereby we are oftentimes in spirit with the Apostle, rapt vp into the third heauen, where we, that are otherwise but wormes, walke with the angels,
Prayer, whereby we Are oftentimes in Spirit with the Apostle, rapt up into the third heaven, where we, that Are otherwise but worms, walk with the Angels,
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and euen continually talke with God.
and even continually talk with God.
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Hence it is that holy men and women in former time, could neuer haue enough of this exercise.
Hence it is that holy men and women in former time, could never have enough of this exercise.
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Nazianzen in his Epitaph for his sister Gorgonia writeth, that shee was so giuen to praier, that her knees seemed to cleaue to the earth,
Nazianzen in his Epitaph for his sister Gorgonia Writeth, that she was so given to prayer, that her knees seemed to cleave to the earth,
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& to growe to the very ground, by reason of continuance in praier.
& to grow to the very ground, by reason of Continuance in prayer.
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Gregorie in his Dialogues writeth, that his aunt Trasilla being dead, was foūd to haue her elbowes as hard as horne.
Gregory in his Dialogues Writeth, that his aunt Trasilla being dead, was found to have her elbows as hard as horn.
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Which hardnes she got by leaning to a deske, at which she vsed to pray.
Which hardness she god by leaning to a desk, At which she used to pray.
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Eusebius in his historie writeth that Iames the brother of our Lord, had knees as hard as cammells knees, benummed & bereiued of all sense and feeling, by reason of continuall kneeling in prayer.
Eusebius in his history Writeth that James the brother of our Lord, had knees as hard as Camels knees, benumbed & bereiued of all sense and feeling, by reason of continual kneeling in prayer.
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Hierom in the life of Paul the Eremite, writeth, that he was found dead, kneeling vpon his knees, holding vp his hands, lifting vp his eies .
Hieronymus in the life of Paul the Eremite, Writeth, that he was found dead, kneeling upon his knees, holding up his hands, lifting up his eyes.
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So that the very dead corps seemed yet to liue and by a kind of religious gesture to pray still vnto God.
So that the very dead corpse seemed yet to live and by a kind of religious gesture to pray still unto God.
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O how happie and how blessed, was that soule without the body, when as that bodie without the soule was so deuout!
O how happy and how blessed, was that soul without the body, when as that body without the soul was so devout!
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O that we may be, that we may be likewise, so happy and so blessed as this holy man was, that we may depart hence, in such sort as he did, that is in such sort as Christ did, who died in prayer, saying Father into thy handes I commend my spirit, that our lord when he cōmeth, may find vs so doing, that when we shall lie vpon our death bed, gasping for breath, readie to giue vp the ghost,
O that we may be, that we may be likewise, so happy and so blessed as this holy man was, that we may depart hence, in such sort as he did, that is in such sort as christ did, who died in prayer, saying Father into thy hands I commend my Spirit, that our lord when he comes, may find us so doing, that when we shall lie upon our death Bed, gasping for breath, ready to give up the ghost,
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then the precious soule of euerie one of vs, redeemed with the precious blood of Christ, may passe away in a prayer, in a secret and sweet prayer, may passe I say, out of Adam's body, into Abram's bosome;
then the precious soul of every one of us, redeemed with the precious blood of christ, may pass away in a prayer, in a secret and sweet prayer, may pass I say, out of Adam's body, into Abram's bosom;
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Through the tender mercies of Iesus Christ, to whom with the father and the holy ghost, be all honour and glorie, power and praise, dignitie and dominion, now & euermore. Amen. Finis.
Through the tender Mercies of Iesus christ, to whom with the father and the holy ghost, be all honour and glory, power and praise, dignity and dominion, now & evermore. Amen. Finis.
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