THeſe words are part of a leſſon, which our Sauiour Chriſt taught vnto his Diſciples; being deſirous how to pray aright that they might be heard. In the firſt verſe of this chapter one in the behalfe of the reſt puts vp this petition: Mr. teach vs how to pray as Iohn alſo taught his diſciples. In the ſecond verſe he as a louing and carefull maſter as willing to profit his ſchollers, as they to learne: he ſets them downe this abſolute forme of prayer, teaching them what to aske, in theſe words when you pray ſay, Our Father which art in heauen &c. As followeth vnto the 5. verſe. In which 5. verſe and in the 6.7.8. verſes: leaſt they ſhould be diſcouraged if they did not incontinently and at the firſt, obtaine that which they prayed for: he bringeth the ſimilitude or parable of the importunate borrower of three loaues of bread, teaching them not to be weary but to perſeuere in praier; and in this 9 verſe, in theſe words which I haue now reade vnto you leaſt they ſhould be fearefull, and ſo not pray at all, or faint harted and ſo make weake praiers: he emboldens them, willing them to pray, and to be confident in prayer, giuing his word vnto them that he wil heare them: and promiſing that he will graunt their requeſts: Aske, (ſaith Chriſt) and it ſhall be geuen you.

In theſe words I will obſerue two things, firſt an Inuitation in this word, Aske: ſecondly a promiſe, in theſe words, and it ſhall be giuen you. In the inuitation I will obſerue. Quid, and Quomodo; quid? what wee muſt aske, Quomodo? how wee muſt aske; in the promiſe, I will obſerue: the promiſer, and the thing promiſed; the promiſer God, the thing promiſed; whatſoeuer wee ſhall aske; in the promiſer, I will obſerue firſt his abilitie: in that he is able to performe, whatſoeuer he promiſeth. Secondly his willingneſſe: in whatſoeuer he promiſeth he is willing to performe. In the thing promiſed: I will likewiſe obſerue theſe two two things; firſt the generallitie, in this word It. Secondly the certainty of it, in this word, Shall; It ſhall be giuen you; Aske, and it ſhall be giuen you. And firſt of the firſt thing obſerued, in the inuitation, Quid? what wee muſt aske.

Saint Auguſtine in a certaine homely ſaith, that the firſt condition of praier is, that that which wee do aske, ought to be ſomthing; that when we doe pray we muſt pray for ſomthing; now his opinion is: that temporary matters, that the things which belong vnto the body, be nothing, and therefore are not to be asked, but aboue all things he would haue vs ſeeke the kingdome of heauen and the righteouſnes thereof and then al theſe things below ſhall be caſt vpon vs, and therfore he ſaith that it was but one thing, that the Prophet Dauid did require of the Lord: Vnum petij Pſal. 27.4. one thing haue I deſired of the Lord, which I will require, that I may dwell in the houſe of the Lord; all the daies of my life; Qui vere chriſtianus eſt, (ſaith hee) non iſta temporalia appetere debet, ſed totum pondus orationis & intentionis ſuae ad aeternam beatitudinem debet impendere; He that is a true chriſtian, ought not to aske and begg of God temporary matters, but the whole intent of all his prayers, ought to be beſtowed in begging of the ſummum bonum the vnum neceſſarium, aeternall bleſſednes; but he thus expounds himſelfe ſaying, Sed tamen haec abſolute petenda non eſſe, intelligendum eſt; But not withſtanding it is to be vnderſtood: that theſe things ought to be asked; but not abſolutely; he doth not ſay, that we muſt not aske them at all, but he ſaith we muſt aske them ſparingly, and conditionally and comparatiuely, not at all in reſpect of ſpirituall bleſſings theſe temporary matters are not to be asked; temporary bleſſings wee may pray for, but aboue all things, let vs aske of God thoſe ſpirituall graces which will bring vs to the kingdome of heauen. Ecce alius in oratione (ſaith St. Gregorie) poſtulat veſtem: alius ſibi dari alimentum et: quidem ſi haec deſint, ab omnipotenti deo, ſunt petenda: haec petere, non eſt errare, ſed tamen non nimie petantur; one (ſaith he) deſires of God i • his prayer raiment, and clothing, another begs for food, and nouriſhment, theſe things if they be wanting, muſt be aſked of the almighty God; to begg them is no ſinne, but yet wee muſt not too greedily deſire them. But Barnard de oratione, although mellifluouſly, yet plainely comes vnto the matter: for he ſets downe what wee muſt pray for, and alſo the condition of our prayers what they muſt be: The prayers of the heart (ſaith he) I doe beleeue do conſiſt in theſe three things; neither doe I ſee what elſe beſides theſe three things any child of God can pray for: two of which concernes this world: the third concernes the world to come; all that wee can pray for, in this world, is that God would beſtow vpon vs, the goods of our bodyes & ſoules, all outward bleſſings neceſſarie for the body, and all inward graces conuenient for the ſoule, and all that wee can deſire in the world to come: is aeternall Bleſſedneſſe: that God as he hath giuen vs the kingdome of grace: ſo he would giue vs the kingdome of glory; that he would in his good time bring vs out of this tranſitory world to his perpetuall kingdome, there to raigne with him world without end. And therfore wee pray Thy kingdome come. There is nothing elſe that wee can pray for; All our prayers tend to this end that whilſt wee liue in this world, wee may haue ſufficient nouriſhment for our bodyes ſpirituall foode for our ſoules, and in the world to come, wee may haue life euerlaſting. And in begging of theſe three things, three things muſt be auoided: in the firſt, Superfluitas; in the ſecond, Impuritas; in the third, Arrogantia. In the firſt, ſuperfluitie; we muſt aske of God thoſe things onely, which be neceſſary, for our bodies. In the ſecond, Impuritie; we muſt not aske and beg of God, ſpirituall graces, to brag and boaſt of them. In the third, Pride and arrogancie; not ſeeking ſaluation in our owne works and merits, but in the mercies of God, and in the merits of our Sauiour and Redeemer Chriſt Ieſus. In the firſt, in begging of things for the bodie, we muſt auoide ſuperfluitie: for God will not grant our greedy deſires; neither will he liſten vnto our prayers, if we doe not aske thoſe things, which be meete for him to giue, and conuenient for vs to receiue. In oratione (ſaith Zegedine) duo ſpectanda: In prayer there are two things to be conſidered; neceſſitas vel decorum; the neceſſitie of thoſe things which we aske; and the comelineſſe and meetnes of them: the neceſſitie (that is) thoſe things which concerne the ſuſtentation, the nouriſhment, the health, the freedome, and liberties of our bodies. Foode and clothing, health and liberty, is neceſſarie for our bodies: and theſe things muſt be asked of God, and ſo much of them, as will ſuffice, and no more: If we aske more then will ſuffice, to ſpend vpon our pleaſures, or to ſatisfie our luſts, we ſhall not be heard, becauſe we aske amiſſe: Yee aske and receiue not (ſaith S. Iames 4.3.) becauſe you aske amiſſe, that yee might conſume it on your luſts. We muſt pray, as our Sauiour Chriſt commandeth vs; Fanem noſtrum quotidianum, da nobis hodie, Giue vs this day our daily bread: that is, giue vs thoſe things, which be ſufficient both for our bodies and ſoules; giue vs the ſtaffe of bread, which is ſufficient for our bodies; giue vs Chriſt, which is the bread of the faithfull, the foode of our ſoules; giue vs panem praeter panem & ſuper panem, aboue bread and beſides bread; Da nobis vtrum que panem corporis & animae, giue vs foode both for the body and ſoule. This I take to be the meaning of the words in generall. But if we come to handle the words in particular; we ſhall finde that theſe three words, panem, noſtrum, quotidianum, affords vs three ſpeciall doctrines, fit for our purpoſe; for whereas he ſaies Pan m, he bids vs aske for bread which is the common ſuſtinance for our bodies, he would haue vs to be content with that which the Lord ſends: and not to luſt after the fleſh pots of Egipt, to be fed with delicates and fare deliciouſly euery day, for if wee haue bread, if we haue wherewithall to ſatiſfie our hunger, to quench our thirſtes, and to clothe our bodyes; wee muſt learne with the Apoſtle Paule, therewithall to be content. And whereas he ſaith, panem noſtrum, our bread he would haue vs to be content with that which is ours, which is our owne, and not too greedily deſire that which is other mens: he would not haue vs to liue vpon vſurie, oppreſſion, theft, deceipt, falſhood, he would not haue vs, ſo much as to couet our neighbours goods: neitheir Oxen, nor their aſſes, their man-ſeruants or their maide ſeruants, their wiues or their cattle nor any thing which belongs vnto them; much leſſe by force or violence, by craft or cunning to ſteale, or to purloine any thing from them: but to be content with that which is our owne: deſiring of the Lord only (panem noſtrum) our bread and no more. And wheras, he ſaith, panem noſtrum quotidianum, our daily bread, he would not haue vs be too carefull for the time to come, for what wee ſhall eat, and what wee ſhall drinke and where withall wee ſhall be clothed; but to take that which is preſent thankfully, confidently repoſing and putting our truſt, in the Almighty, that no want ſhall happen vnto vs, in regard wee haue him for our louing father, who will be as carefull ouer vs as wee can be ouer our ſelues: neither would he haue vs to be gluttons, and drunkards, and eate and drinke as much in one day, as would ſerue for many dayes; but he would haue vs to be ſober and temperate, and take no more in the day, then will ſerue for the day: auoiding all ſuperfluitie, taking that only which is neceſſarie, no more we muſt vſe no more wee muſt pray for, if wee do our p ayers ſhalbe in vaine, wee ſhall not be heard, becauſe wee aſke amiſſe. And as wee muſt reſpect the neceſſi ie, ſo alſo muſt wee keepe a decorum in our prayers. Wee muſt aske of God that, which is meete for him to giue and conuenient for vs to receiue; all ſuperſtitious, all wicked, vniuſt, curious, raſh, preſumptuous, & vnprofitable prayers muſt be laide a ſide; and in all our prayers the ſpecial thing wee muſt aime at is the glory of God; that thoſe things, which wee pray for may be to Gods glory and our owne comfort. The prayer of the mother of Zebedeus children, was vnlawfull, becauſe it was full of ambition, for ſhee dreaming of a temporall kingdome deſired of our Sau our Chriſt honor and preferment for her ſonns, that the one might ſitt on his right hand th'other on his left hand in his kingdome; Mat: the. 20.21. Our Saviour Chriſt anſwered her with Neſcitis quid petitis, you know not what you aske, rebuking them for their preſumption for asking thoſe things, which were not meete, for him to giue, and conuenient for them to receiue. The requeſt alſo of Herodias daughter who asked of the king, Iohn Baptiſts head, was not to the glory of God; but altogether abominable and vnlawfull and if we muſt not deſire of men thoſe things which be vnlawfull: much leſſe of our heauenly father. Yf ſhee might not aske Iohn Baptiſt head of the king; who was her mothers enemie: much leſſe ought wee to deſire of God, the hurt, deſtruction, or confuſion of our enemies as they bee our owne enemies. Indeed, if in being our enemies, they be the enemies of God: then wee may pray with the prophet Dauid: Oh Lord confound our foes, let ſhame and confuſion ſmite them, ſo that they may not be able to preuaile againſt thee and againſt thine anointed; but the deprecations that wee daily vſe, the curles and the plagues, which wee pray for, to light vpon one anothers heads, nay, and vpon our ſelues be moſt fearefull and moſt abominable; we pray the plague, the pox, the gallowes, ſudden death and a l manner of punniſhments, to light vpon our ſelues and others: whereas if God were not more mercifull in hearing and granting, then wee be in deſiring, there is no day but many of vs ſhould be conſumed: there is no hower but many of vs ſhould periſh; there is no minute of an hower, but many of vs ſhould haue one puniſhment or other light vpon vs; Epicurus was wont to ſay, asMaximius Maximius reports: breui ſpatio homines omnes perituros eſſe, ſi hominum preces ſequeretur deus; that in a little time, all men ſhould periſh, and vtterly be conſumed, if God ſhould grant all men their deſires; and his reaſon is this, quoniam multa & acerba alij in alios precantur; becauſe men pray ſo bitterly one againſt another. If he might ſay ſo in his time: well wee may ſay ſo in our times: vpon whome the latter ends of the world be come: amongſt whome iniquitie abounds; for, whereas wee ſhould pray for our enemies, and for one another, either wee neglect it, and pray not at all: or elſe wee pray for curſes to light vpon them; witneſſe the continuall & common deprecations, which be as riſe in mens mouthes, as their ordinary talking For which of vs amongſt vs, (I ſpeake of the moſt part of vs) doth not curſe his enemie? nay curſe his friend? nay, the fruit of our owne bodies? wee do not ſpare, but many of vs commonly curſe and bann our owne children: nay, our ſelues wee curſe: wiſhing plagues to light vpon our bodyes, our ſoules, wee do not ſpare, but many of vs commonly wiſh damnation vnto them; which prayers and curſes if the Lord ſhould heare, (as no queſtion but he doth heare them) but if he ſhould grant them, fearefull and lamentable were our eſtates? beloued; he doth grant them, & many times according to our owne harts deſire, our bodyes conſume and come to vntimely ends; our wealth decayes and no way proſpers; our children turne diſobedient riotous, vnruly and euill conditioned, & our ſoules are finally 〈◊〉 in hell fire; how fearefull and lamentable be theſe our prayers? and yet how ordinarily do wee vſe them? which of vs (if wee examine our ſelues) be free from them? take heed, and take the pſalmiſts councell; ſtand in awe and ſinne not; Be carefull how thou makeſt ſuch prayers vnto God; for as ſure as he liueth in heauen, he will heare them, and will ſend ſuch plagues & curſes vpon thee and thine as thou deſireſt: vnleſſe thou ſpeedily repent, ſuch prayers wee muſt not vſe, for they be neither meet nor conuenient, meete for God to heare, conuenient for vs to receiue, rather let vs pray with the heathen man: Da bona ſiue petare deus ſeu nulla petare & procul a nobis mala quae que petentibus aufer, & mala ſiue petare nega, ſeu nulla petare. Grant oh Lord that wee may pray for ſuch things as be to thy glory, or elſe that wee may not pray at all: and remoue farre from vs, wee beſeech thee, all wicked prayers, either deny vs thoſe things, which be hurtfull and not conuenient for vs, or elſe grant, that wee may make no ſuch prayers vnto thee. And as in praing for temporary matters: wee muſt reſpect the neceſſitie, & keepe a Decorum: ſo in praying for ſpirituall graces, and for life euerlaſting wee muſt reſpect th'end, why we pray and the manner how wee pray: wee muſt not pray for ſpirituall graces, to the end wee may be puffed vp, and ſo bragg and boaſt of them, as Hypocrits doe; for then the Lord will not heare vs; neither muſt wee ſeeke the kingdome of heauen, relying vpon our owne workes, and merits: as did the proud Phariſie, for then the Lord will not regard vs, but with the Apoſtle Paule, let vs begg for the graces need full for our ſoules in all ſimplicitie: and with the Publican for the kingdome of heauen in all humilitie: and then the Lord will giue vs thoſe things which we deſire, and then he will heare vs in thoſe things which we pray for: Aske, (ſaith Chriſt) and it ſhall be giuen you

Thus much for the firſt thing obſerued in the invitation; Quid, what we muſt aske: the ſecond thing obſerued, is Quomodo, how we muſt aske. For as the Lord will not heare vs, if we doe not aske thoſe things, which be meet and conuenient: ſo he will not grant our requeſts, vnleſſe we pray as we ought to doe; therefore it is very neceſſarie, for vs to learne how to pray. Now if we will pray as we ought to do, we muſt pray after this manner, Innocenter, humiliter, fideliter, amanter, conſtanter, and audacter; innocently, humbly, faithfully, louingly, conſtantly and boldly: for if with our prayers, theſe ſix vertues be not ioyned, Innocencie, humilitie, faith, charitie, conſtancie, and courage, our prayers can be to no effect: neither can they enter into the Lords eares. For the two firſt: Innocencie and Humilitie, be the wings of prayer, whereby our prayers pierce the skies, and aſcend to heauen gates. The ſecond two, Faith and Charitie▪ be the keyes of heauen gates, to let in our prayers when they are aſcended: and the third two, Conſtancie and boldnes, be prayers aduocates to deliuer our praiers vnto the Lords eares, and to plead for ſuch things as we pray for. Now if they want Innocencie or humilitie, our prayers cannot aſcend: for they cannot flie without wings, neither will one winge ſuffice them to flie withall: If they want faith and charitie, they cannot enter into heauen gates, although they do aſcend; for heauen gates cannot be opened without theſe two keyes: neither can one key open them. And if they want conſtancie and boldnes, they cannot enter into the Lords eares; for vnleſſe theſe two preferre them, the Lord will liſten to no petitions, neither dare one of theſe, come in Gods preſence without the other. So that we may ſee, if any one of theſe vertues be wanting, we had as good not to pray at all; for our prayers ſhall be in vaine; and if with our prayers, theſe ſix vertues be ioyned, pray for what we will, (ſecundum voluntatē) according to his will, our prayers ſhall be heard, our requeſts ſhall be granted; he himſelfe doth promiſe it, Aske, (ſaith Chriſt) it ſhall be giuen you.

Firſt, ſay, we muſt pray with innocencie, with pure hearts, cleane hands, innocent tongues, with hearts purified from idle thoughts, and world y cogitations: Longe est enim à Deo animus qui in oratione cogitationibus ſaeculi est occupatus: For that heart is farre from God, which in the time of prayer is buſied with the cares of this world. With hands waſhed from euill works, from all manner of wickednes and vngodlines; Citius enim ad preces index flectitur, ſi peccator à prauitate ſua corrigatur: For the iudge is ſooner moued to liſten vnto vs, when he ſees our liues to be amended: with tongues ſeaſoned with godly ſpeeches, Niſi enim lingua ſit pura, orationes impuras eſſe neceſſ • eſt: For vnles our tongues be pure, it must needs be that our prayers muſt be altogether vnholy. Therfore when we come to pray, we muſt come with repentant hearts, with ſoules and bodies waſhed cleane, with the teares of repentance, hating the ſinnes that we haue committed, hating our ſelues for committing of ſin, then our prayers ſhall be offered vpon the Altar of our hearts, as the Lambe vpon the Altar of the Tabernacle Exo: 2. without ſpot or blemiſh: Then our prayers will ſmell ſweet, will be as a ſweet ſauour in Gods noſtthrills; then our prayers will be powerfull, and will wreſt bleſſings from the Lord: Nay then the Lord will willingly heare vs, and will willingly grant our requeſts: Si enim obedierimus Deo, obediet Deus orationibus noſtris: If wee ſerue God, God will not faile, but he will be ſure to ſerue vs. But if we come vnto him, in the midſt of our ſinnes, hauing our hearts polluted with wicked imaginations, our tongues poyſoned with odious blaſphemies, and our hands beſmeared with the blood of his onely ſonne, with the blood of Innocents, being full of wrongs and oppreſſions; heare what the Prophet Eſay ſaith 1.15. When you ſpread forth your hands, I will hide mine eyes from you; yea when you make many prayers, I will not heare you. Now we know that the Lord will not heare ſinners, ſaith S. Iohn 2.31. But as the Ʋnicorne will not be taken with the ſinging voice of a corrupt, but of a pure Virgin: and as the fiſh, will not come into or ſuffer it ſelfe to be incloſed, in an impure veſſell, which is before moyſtned, and beſmeared with the blood of other fiſhes: So the Lord will not (as we may ſay) be taken, with the hymnes, pſalmes nor ſongs, neither with the prayers of the wicked, and vngodly; neither is he inclined to heare thoſe, whoſe hands be imbrued with cruelty, with wrongs and iniuries, and the blood of poore innocents. The Prophet Dauid often ſung vnto the Lord, often cryed, often faſted, and often prayed, yet heare what he ſaith Pſal. 66.8. If I regard iniquitie in my heart, the Lord will not heare me. For as Bernard ſaith, Neque ietunium, neque ſilentium, neque vigilia, ne que orationes, & alia bona opera grata ſunt Deo, vbi virtus obedientiae deest: Neither faſting, nor ſilence, nor watching, nor praying, neither any good workes, are acceptable vnto God. if obedience vnto his lawes he wanting in vs: for to obey is better then ſacrifice, to harken is better then the fat of Lambes. Therefore when we come to pray, with Dauid let vs waſh our hands in innocencie, let vs clenſe our prayers in the deepe ſighes of contrition, let vs waſh them in the watery eares of Attrition, and embrue them in vertuous actions, and in holy cogitations, then they will ſhine in the Lords ſight, then they will ſound in the Lords eares, then they will turne vnto vs not empty, but laden with many bleſſings.

The ſecond vertue, that we muſt ioyne with our prayers, is Humilitie; thy prayers muſt be humble; thou muſt pray, verecundo affectu, not daring to ſpeake vnto the Lord, with the woman, Luk. 8. Et duro affectu, not daring to appeare in his ſight, with the woman Luk. the 7. In the 8 of Luke, the woman who had the iſſue of blood, being aſhamed to ſpeake to IESVS; ſhe durſt no more but touch the hemme of his garment: and Mary Magdalen in the 7. of Luke, being aſhamed to appeare in his preſence, ſhee ſtood behind him weeping, being wonderfully affectioned, ſhee waſhed his feete vvith her teares, and vviped them with the haires of her head. When we pray, let vs be aſhamed of our ſelues, let vs be aſhamed to come before God, let vs ſtand a far off, with the Publican, let vs hold downe our heads, knock our breſts, and iudge our ſelues altogether vnworthy to bee heard, or to be regarded of the Almighty, and then our prayers from our lowly hearts, will no queſtion flie vnto the higheſt heauens: Nam quando humilis oratio fuerit, (ſaith S. Bernard) coelum ſine dubio penetrabit, vnde certum est, quod vacua redire non poſſit; When our prayer is humble, it will without all queſtion, pierce into the highest heauens, from whence it can by no meanes returne empty. Let me ſpeake vnto the Lord, who am but dust and aſhes, ſaith the holy father Abraham: He vvas a holy Patriarke, a man of great ſubſtance, one beloued of God, one vvho vvas reputed faithfull, and one in vvhoſe ſeede all the nations of the earth ſhould be bleſſed; yet vvee may ſee, hovv in his prayer he humbleth himſelfe; he brags not of his riches, he boaſts not in his good workes, he glories not in his promiſed poſteritie, but acknowledgeth from whence he came, namely, out of the earth; he confeſſeth what he is, made of, Duſt and Aſhes; and as duſt and aſhes he humbles himſelfe at Gods feete, before he durſt make his praier vnto him: Haec est vera oratio this is true prayer, which is made in all humilitie: ſo ſaith Gregory in his Mor: Ille Deo veram orationem exhibet, qui ſemetipſum cognoſcit, quia puluis humiliter vi it, qui nihil ſibi virtutis tribuit, qui bona quae ugit, eſſe de miſericordia conditoris agnoſcit: He prayes rightly vnto God, (ſaith he) which knowes himſelfe to be but iust and aſhes, who attributes no goodnes vnto himſelfe, but aſcribes all vnto his Lord and maker. So did the Prophet Dauid, who makes himſelfe a worme and no man, he makes himſelf a worme the leaſt of all creatures, and by that meanes, becomes to be one of the greateſt in Gods fauour: He ſinned, and acknowledged his ſinnes, he prai'd in all humilitie, and by his humble confeſſion and lowly prayers, he obtained pardon for all his tranſgreſſions. So muſt we pray, if we will be heard, if we will haue our prayers aſcend: wee muſt deſcend, not downe into earth, but caſt our ſelues vpon the earth: wee muſt become lowly in our owne eies, and little in our owne conceipts, if wee will haue our prayers mount, if with the archer wee will haue our arrowe fly very high, if wee will haue our prayers fly to the higheſt: wee muſt bend backward very low, wee muſt humble our ſelues in all humilitie and then they will pierce the skies, for the praiers of him that humbleth himſelfe, (ſayth the ſonne of Sirach) Eccle: 35.14. goeth through th clouds, and ceaſeth not vntill it come neere: and will not depart vntill the moſt high haue reſpect thereunto.

The third vertue that wee muſt ioyne with our prayers is faith, wee muſt Credere Deum, wee muſt beleiue that there is a God that doth heare our prayers and wee muſt Credere Deo, wee muſt beleeue that God, who doth heare our prayers, will performe our requeſts, it he ſhall ſee them conuenient for vs: If we do not beleeue there is a God, how ſhall we call vpon him; How ſhall they call vpon him, in whom they haue not beleeued? ſaith the Apoſtle Paul, Rom. 10.14. And if we do not beleeue, that this God will heare vs, and will grant our requeſts, let vs neuer looke to receiue any bleſſing, ſo ſaith S. Iames, ſpeaking of the wauering-minded man; Let not that man (ſaith he) thinke that he ſhall receiue any thing of the Lord, Iam. 1.7. If any man lacke wiſdome, let him aske, and it ſhall be giuen him: But let him aske in faith, and wauer not, for he that wauereth (as you may read in the former verſes) is like vnto the waues of the ſea toſſed in the winde, and caried away, he is vnconſtant in all his actions, and therefore vnconſtant in all his prayers; hee beleeues euery thing, and therefore he beleeues nothing: as the waues of the ſea be toſſed here and there, and ſeldome at quiet; ſo his minde neuer reſts vpon one thing, but he is ſubiect to much variablenes, for now he thinks he ſhall be heard, preſently he thinks not, ſometimes he thinks that there is a God, another time doubts whether there be or no; at one time he make no queſtion of Gods abilitie and all-ſufficiencie, another time he makes a queſtion, as in his actions doeth plainely appeare, whether God can heare if his neceſſitie ſhould require. How can God heare this man, who is ſo ſuſpicious of him? he cannot heare him: and why? becauſe he doth not pray; for prayer without faith, is no prayer at all. Sola enim fides invocat ea que ſola impetrat, fieri enim poteſt vt citra fidem quis Deo placeat: For it is faith onely that prayes, it is faith onely that calls vpon God, and without faith it is impoſſible to pleaſe him. Hebr. 11.6. for he that commeth to God muſt beleeue that God is, and that he is a rewarder of them that ſeek him. Therefore ſaith our Sauiour Chriſt, Mar. 11.24. I ſay vnto yee, whatſoeuer you deſire when you pray, beleeue that yee ſhall haue it, and 〈◊〉 be done vnto you. This counſell the Prophet Dauid tooke Pſal. 17.6. I haue called vpon thee, ô God, for thou ſhalt heare me: and in the 55.17. As for me I will call vpon God, and the Lord ſhal ſaue me. He prayed without wauering, he prayed without doubting; he was ſo confident in prayer, that he ſaid the Lord ſhould heare him: he bindes God to performe that which he promiſeth. God promiſeth to heare all thoſe who faithfully call vpon him, and therefore Dauid according to Gods promiſe will be heard. This counſell of our Sauiour Chriſt let vs alſo embrace, that which we pray for, let vs make no queſtion but to obtaine; let not the leaſt doubt at all enter into vs; let vs pray without doubting, and then without doubt we ſhall be heard.

The fourth vertue that we muſt ioyne with our prayers is Charitie; and if we will haue this vertue Charitie accompanie our prayers, dandū eſt egentibus, ignoſcendum est delinquentibus & orandum eſt pro omnibus: We muſt giue to others, we muſt forgiue others, and we muſt pray for others. We muſt giue vnto others, we muſt ioyne with our prayers, Almes; and then our prayers and our Almes ſhall come vp into remembrance before God, as did the prayers and Almes of Cornelius, Act: 10. Then our prayers will enter into the Lords eares, Eſay 58.7. Deale thy bread to the hungry; bring the poore that wander vnto thine houſe, and when thou ſeeſt the naked couer him, then ſhalt thou call, and the Lord ſhall anſwer, thou ſhalt cry, and he ſhall ſay, here I am. Secondly, we muſt forgiue others, if we our ſelues will be forgiuen, we muſt forgiue them that treſpaſſe againſt vs: It is a petition we daily vſe, Forgiue vs our treſpaſſes, as we forgiue them that treſpaſſe againſt vs. Thus we ſay: Sed vide quid dicas (ſaith Ambroſe) quomodo dimitto ſic & tu dimitte mihi, ſi dimiſeris, bene conuenit vt dimittat tibi: ſi non dimiſeris, quomodo convenit vt tibi dimittat? Take heede and marke well what thou ſayest, as I forgiue, ſo doe thou O Lord forgiue me; if thou doeſt forgiue, it agrees well that God ſhould forgiue thee: but if thou doſt not forgiue, it doth not agree with Gods Iuſtice to forgiue thee thy ſinnes committed against him. If thou doſt not forgiue, thou ſhalt not be forgiuen; if thou ſheweſt no mercy, thou ſhalt finde no mercy in the time of neede; for there ſhall be iudgment mercileſſe to him that ſheweth no mercy, ſaith S. Iames. 2.13. Quod ſerimus metimus, quod damus accipimus: That which we ſowe we ſhall reape, that which we giue we ſhall receiue. If wee ſowe no forgiueneſſe, we ſhall reape none; if we giue no forgiueneſſe, no forgiueneſſe ſhall be giuen vnto vs when we pray for it. Therefore ſaith our Sauiour Chriſt Mar. 11.25. But when you ſhall ſtand and pray forgiue, if you haue any thing against any man, that your Father alſo which is in heauen may forgiue you your treſpaſſes: for if you will not forgiue, your Father which is in heauen will not pardon you your treſpaſſes. Thirdly, wee muſt pray for others: We muſt pray for all men, firſt of all ſorts: I will that first of all ſupplications and prayers, interceſſions and giuing of thanks be made for all men, for Kings and all that are in authoritie; for all men: that is, for all that be the children of election, for thoſe that be of the houſhold of Faith: For all men, that is, for all men in generall: for if we be bound by the words of the Apoſtle to doe good vnto all men, I ſee no reaſon, no more doe many other Diuines, which I haue read vpon this place, but that likewiſe we ſhould pray for all men; be they either Turkes, infidels, heathen, the enemies of God, or the enemies of our ſelues; we muſt pray for their conuerſion, if it be the will of God, that they may be conuerted. But moſt eſpecially we that be Chriſtians, we that be of the houſhold of Faith, we ought to pray for one another; Charitie bids vs, God commands vs: Non dicimus, pater meus, (ſaith Cyprian de orat: Dom • ) ſed noſter, nec da mihi, ſed da nobis, quia Chriſtianitatis magiſter, noluit pri • atim precem fieri, vt ſcilicet quis proſe tant • m precetur: vnum enim orare pro omnibus voluit, quando in vno omnes ipſe portauit. We doe not ſay when we pray, as Christ hath commanded vs, my Father, but our Father; nor, giue vnto me, but giue vnto vs: becauſe he that is maſter of Chriſti anitie, would not that priuate prayer ſhould be made, that is, that a man ſhould pray for himſelfe onely, or for his priuate houſhold: but he would haue vs to pray for all in one, becauſe as all in one he hath borne our infirmities. And the ſame Father writing vpon Matthew, vſeth theſe words: Pro ſe orare neceſſitas cogit, pro alijs autem Charitas fraternitatis hortatur: To pray for our ſelues, neceſſitie compells vs; to pray for others, brotherly Chatitie exhorts vs. Let vs therfore when we doe pray, pray not only for our ſelues, but for others; not only for our friends, but for our enemies; not only for ſome particular men, but for all men in generall. Pray for one another (ſaith S. Iames) that ye may be healed, for the praier of the righteous man auaileth much if it be feruent. Iam. 5.16.

Fiftly, we muſt pray with conſtancie, with perſeuerance, holding out vnto the end: Pray continually (ſaith the Apoſtle Paul, Theſſal: 5.17. that is, continue in prayer: not all the time of your liues; for the Wiſeman ſaith, Eccleſ. 3.1. That to all things there is an appointed time, a time to be borne, a time to dye, a time to plant, and a time to plucke vp that which is planted, a time to weepe and a time to laugh. But he would haue vs ſpend as much time as may be in prayer: we muſt with our Sauiour if need require, ſpend whole nights in prayer: we muſt with Daniel, pray thrice a day, in the morning, at noone, and at night: wee muſt begin our worke with prayer, goe forward with prayer, end it with prayer: and not onely doe thus one day, but all the daies of our liues; we muſt hold out vnto the end, and then we ſhall obtaine the crowne. Let perſeuerance plead for thee, and then thou ſhalt be ſurely heard: leaue not the Lord, but call vpon him continually from time to time, and at the end he will heare thee. The Cananitiſh woman with her conſtancie and perſeuerance in calling vpon Chriſt, moued him to heale her daughter: the borrower of three loaues of bread, with his often knocking, obtained his requeſt: and the widdow with her importunitie, moued the vnrighteous Iudge, to doe her iuſtice: And ſhall not God auenge his? ſhall he not heare his Elect, which day and night call vpon him? yea though he ſuffer them long, I tell you he will auenge them, he will heare them, and that quickly. If we continue to call vpon God, he will heare vs although not at the firſt time, yet at the ſecond; if not at the ſecond, yet at the third; if not at the third time, yet at many times; if not at many times, yet once amongſt many times he will heare. And if he once heare vs, we ſhall be ſure to haue, that which is conuenient for vs; and if before he had ſeene it neceſſarie for vs, we ſhould without all queſtion haue had it. Fideliter enim ſupplicans Deo (ſaith Aug. in lib. Sent:) miſericorditer auditur, & miſericorditer non auditur, quid enim infirmo ſit vtilius, nouit magis medicus quam aegrotus: He that makes his faithfull and humble ſupplication vnto God, in mercy he is heard, and in mercy he is not heard: becauſe he who is the phiſition of our ſoules knowes better what is needfull for vs, then wee who be his weake patients. Therefore let vs be conſtant in calling vpon God and continue to cry vnto him: knowing that although he tarry long, that yet at laſt he will heare vs to our greater benefit.

Sixtly and laſtly we muſt pray with courage, with boldneſſe, the Deuill muſt not ſcare vs, deſperation muſt not out face vs, our ſinns muſt not diſmay vs: but throwing downe the deuil, caſting aſide deſperation, treading downe our ſinns vnder our feete, let vs runn vnto our redeemer, fly vnto the mercies of our creator, and lay hold vpon them: then let the deuill roare againſt thee l ke a roring lion, deſperation aſſault thee like a helliſh hagg, and thy ſinnes encounter thee like ſo manie enemies, yet thou needs not feare, for thy redeemer will defend thee, & the mercy of thy creator will ouer-ſhadow thee, though the Deuill whiſper in thy conſcience & tell thee, that it is needleſſe for thee to pray, yet pray: the Deuill is a lyar, be not ruled by him: though deſperation tell thee that there is no hope of pardon; yet for all that pray for pardon & beleeue me thou ſhalt haue it: though thy ſins ſay they be greater then can be forgiuen: mentiuntur peccata, thy ſinnes lie; for the mercies of God be greater then thy ſinns, if they were ten thouſand more then they bee. If thou be'ſt bold, and of a ſtout courage, the deuill cannot hurt thee, for as Lactātius reports, the Deuill hurts none, but the faint-hearted: And if thou doſt confidently truſt in the mercies of God, thou ſhalt be ſaued, let thy ſinns and deſperation do what they can againſt thee. Pray boldly and the Lord will heare thee although thou beeſt in depth of miſery, yet he wil heare thee in height of mercye. Si turbata fuerit anima (ſaith one) memor eſto multitudinis miſericordiae eius, & reſpira in eum. If thy mind be troubled, be mindfull of the mercies of God: and ſtay thy ſelfe vpon them. By all meanes be not faint hearted, for ex puſillanimitate spiritus, & timore immoderato, impeditur oratio. For there is no greater enemie vnto thy prayers, then faint heartedneſſe and immoderate feare. Qui enim timide rogat docet negare: for he that asketh fearefully, teacheth him of whom hee beggs how to denie him. Pray therefore boldly and with a confident corage, ſeeke to thy creator: although in reſpect of thy ſelfe and thy ſinnes, thou mayeſt feare: yet in reſpect thou haſt a louing Sauiour, and a mercifull creator, thou mayſt be bold: let boldneſſe pleade for thee, and then thou mai'ſt be bold to expect thy deſires, for boldneſſe will haue no deniall, but will be heard.

Thus haue I ſhewed you how we muſt pray in reſpect of the inward man, the outward manner of praying, the Lord doth not ſo much regard: I meane the outward geſture of ours, which wee vſe when we do pray: ſome when they pray fall vpon their knees, as Daniell when he p ayed thrice a day our Sauiour Chriſt, when he prayed in the garden: & Paule when he prayed for the church of the gentiles: Ephe. 3. others lift vp their hands to heauen: as Salomon. 1. kings. 8. others, caſt vp their faces, Mat. 16. others lie groueling: Pſal. 35. ſome, humble themſelues in ſackcloath: Ionas. 3. ſome pray ſitting, as Elias. Kings. 19. ſome ſtanding Luke. 18. ſome lying vpon their beds: as Ezekia. 1. King: 20. Theſe indeed be the ſignes of an humble minde: for as one ſaith, Humiliatio corporis, est ſignū humilitatis mentis: that the humility of the body, is a ſigne of the humbleneſſe of the minde: Yet it skilleth not how wee pray outwardly, either ſitting, kneeling, lying, walking, or ſtanding, ſpeaking or not ſpeaking for it is not the body that the Lord lookes vpon: neither is it the words that he doth reſpect: but it is the hart. If wee pray with an humble heart wee ſhalbe heard: pray after what manner we will pray. For (as Iſidorus ſaith in his booke de ſummo bono:) oratio cordis eſt non labiorum, ne que enim verba deprecantis, deus intendit: ſed orantis cor aspicit: melius eſt enim cum ſilentio orare, corde ſine ſono vocis quam ſolis verbis ſine intuitu mentis. Prayer (ſaith he) doth not belong vnto the body but vnto the heart, neither is it the words of him that prayes, that the Lord doth marke: but he beholds the hart for it is better to pray with ſilence, with the heart without the voice: then with words with the voice, without the hart. And ſo much concerning the inuitation, both quid what wee muſt pray for: and quomodo, how wee muſt aske; the promiſe followes: in which if you remember, I obſerued theſe two things: the promiſer: and the thing promiſed: in the promiſer: I obſerue alſo two things: his abilitie, in that he is able to performe, whatſoeuer he promiſeth: ſecondly his willingneſſe, that whatſoeuer he promiſeth he is willing to performe. And firſt of the abilitie of the promiſer, who is able to performe whatſoeuer he promiſeth. If wee do but cōſider with our ſelues, who the promiſer is, wee cannot make any doubt at all, of the thing promiſed: the promiſer is God, and not ſuch a God, who is without motion, who hath no eares to heare, no eyes to ſee, no tongue to ſpeake, no hands to giue: but ſuch a God, who heares all things, who giues all things, who ſees all things, who is able to doe all things, whatſoeuer him pleaſeth, both in heauen and earth: his name ſhewes his nature, he is powerfull Iehoua, Quod infinitum ſignificat; which ſignifies infinite. Infinite in greatnes, infinite in maieſtie, infinite in mercy, infinite in power, able to doe things impoſſible to mans capacitie, and to bring that to paſſe, which the reach of man cannot imagine. The Hebrues call him Ethau; Quod fortem ſignificat; which ſignifies ſtrong, and mighty; Quoniam omnipotens est, becauſe he is Almighty: In Greeke he is called 〈 in non-Latin alphabet 〉 , which ſignifies Currens, running; quia vbi que est, & omnia implet ſua illa infinita eſſentia; becauſe at one time he is able to be, and is euery where, and with his infinite eſſence fill all places. And in Latine he is called Deus, à do, • as, which ſignifies to Giue, quia omne datum optimum de ſurſum eſt, becauſe he is able to giue all good gifts, and becauſe euery good gift comes from him. He is Clemens & miſericors ad dimittendum, potens ad auxiliandum, ad beatificandum copioſus: He is pittifull and mercifull, to forgiue; ſtrong and mighty to helpe; and to bleſſe most bountifull. He is called a Rocke, a fortreſſe, a ſtrong tower, a ſhield, a horne of ſaluation, a refuge, the Lord of hoſtes, able to deliuer vs from ten thouſand enemies: He is the Angell of great counſell, wiſdome and vnderſtanding, able to direct vs in all our conſultations. He is the Treaſurer of the earth, and all that is therein; the world, and they that dwell therein, able to releeue vs in all our wants and neceſſities. He is the onely earthly and heauenly Phyſition, able to cure all our maladies: and he is the onely Comforter, able to ſuccour vs in all our miſeries. The gods of the Gentiles, be ſtocks & ſtones: the gods of Papiſts, be crooked Crucifixes, which haue eares and heare not, eyes and ſee not, tongues and ſpeake not, the works of mens hands, the deuiſes of mens wit, made of baſe earth, of rotten wood, of conſuming mettall: but our God is the Creator of the deuiſer of theſe gods, who is able and will confound theſe gods and god-makers. Our God hath eares to heare, and able to heare all in all places; eyes to ſee all in all countries; hands to giue, able to ſatisfie all that be in neede; whoſe hands be alwaies open to giue vnto them, which faithfully call vpon him. Let vs not therefore bee ſo ignorant with the Gentiles, as to pray vnto Idols; nor ſo wilfully blinde with the Papiſts, as to pray vnto Saints or Angels, who be the creatures, of our Creator: but let vs pray vnto the Almighty Iehoua, the Lord of Hoſtes, who is onely able to helpe; who is only able to deliuer vs, in the time of trouble. Call vpon me (ſaith the Lord, Pſ. 50 15.) in the day of trouble; ſo will I deliuer thee: Here is no mention of any Idol, here is no mention of any Saint or Angell; therefore let vs not turne the glory of the incorruptible God, to the ſimilitude of the image of a corruptible man, of birds, of foure-footed beaſts, & of creeping things, Rom. 1.23 for curſed be the Image & Image-maker Deut. 2.15. Neither let vs giue the worſhip of the Creator vnto the creature, and direct our prayers vnto Saints or Angels, which we ſhould direct vnto God. For the Angell in the Reuelation, which forbad Iohn to worſhip him, is able to ſatisfie a million of Papiſts, and ſufficiently to proue vnto them, that neither Saint nor Angell is to be worſhipped. They know not when we pray, nor how we pray, nor how we pray, nor for what we pray: how can they then giue & grant vnto vs, that which we pray for? there is neither Angell or Virgin, nor Patriarke, Saint or Martyr (ſaith S. Auguſtin. in his book de cura promat:) that knowes, more what we doe in earth, then we know what they do in heauen. Which he proues by this place of Eſay 63.16. Doubtles thou art our father, though Abraham be ignorant of vs, & Iſrael know vs not; yet thou ô Lord art our father and redeemer, thy name is for euer. There is neither Abraham, nor Iſaac, nor Iacob, neither any Angell in heauen, knowes what we do vpon earth, more then God himſelf reueales vnto them at ſuch time as he is to vſe them vpon his meſſage. If only God be our Lord, & if he only is able to heare and ſee, and to releeue our neceſſities; then is he only to be called vpon, according to the cōmandment of our Sauiour Chriſt, Matth. 11.28. Come vnto me all yee that are weary and heauy laden, and I will eaſe you. He is able and only able, to ſuccour vs in all our wants & neceſſities: in the time of peſtilence, he is only able to ſend deliuerance: in the time of famine, he is only able to ſend ſuſtenance: in the time of drought, he is only able to open riuers in the tops of hils, & fountaines in the midſt of the vallies. When the poore and the needy ſeek for water (ſaith the Lord by the Prophet Eſay 41.17, 18.) and there is none; ſo that their tongue faileth for thirſt. I the Lord will heare them, I the God of Iſrael will not forſake them, I will open the riuers in the tops of the hills, and fountaines in the midst of the vallies, I will make the wildernes as a poole of water, and the waſte lands as ſprings of waters. Seeing therefore it is he & he only, that can helpe and ſend releife, let vs with the Prophet Dauid, take him onely for our rocke, and fortreſſe, and Call vpon the Lord only who is only worthy to be praiſed. And as he is able, ſo he is willing; he is as willing to heare vs, as we are to cry; as willing to help vs, as we are to requeſt: he invites vs, he bids vs aske; and withall promiſeth to heare vs, and it ſhall be giuen you, ſaith he: he is willing to heare vs, and therefore he bids vs aske; and becauſe we ſhould aske, he promiſeth to grant thoſe things that we do aske. God promiſeth nothing, but that he would haue vs aske of him: and therfore he promiſeth it, becauſe we ſhould aske it. Deus (ſaith a Father) vult à ſe requiri quod pollicetur: & ideo multa quae dare diſpoſuit, prius pollicetur, vt ex promiſſione deuotio excitetur: God (ſaith he) would haue vs challenge his promiſes, and therefore thoſe things which he purpoſes to beſtow vpon vs, he first promiſeth, to ſtir vp our deuotion to pray for them. Ipſe facit vt ipſum quaramus, at que invocemus: he himſelfe is the cauſe that we ſeeke vnto him, & call vpon him. He calls vs and bids vs come, & if we do come, he tells vs, that we ſhall haue, that for which we come. Come ye oppreſſed, come ye greiued, come yee diſtreſſed, come yee vexed, come all that are heauy laden, and yee ſhall haue eaſe, Come vnto me all ye that are heauy laden, and I will eaſe you: he cryes vnto vs, he makes proclamation, to the poore & the needy, to the hungry & thirſty, either corporally or ſpiritually: If any man thirſt, let him come vnto me, and I will ſatisfie him, Ioh. 6.35. he invites vs to come vnto him, that is, to pray vnto him; not once but many times; not in one place, but in many places. In the 26 of Mat: Watch & pray (ſaith he): Pray continually, 1 Theſ. 5.17 Continue in prayer, Col. 4. Be ſober and watching in prayer, 1 Pet: 4.7. All which promiſes, & all which places, ſhew vnto vs, how willing the Lord is to helpe vs, when we pray, ſeeing he is ſo deſirous, that we ſhould pray, whenſoeuer we pray, and whatſoeuer we pray; for he is at hand to help. For what nation is ſo great (ſaith Moſes) vnto whom the gods come ſo neere vnto them, as the Lord our God is neere vnto vs, in all that we call vnto him for? Deut. 4 7. yea, before we call vpon him, he will anſwer vs, and whil'ſt we ſpeake, he will heare vs, Eſay 65.24. Though he withdraw his hand from vs, for a time; we muſt not think, that his arme is altogether ſhortned, & though a while he hide his face from vs, we muſt not think that he will be angry with vs for euer; for his arme is not ſhortned, that it cannot help; neither doth his anger indure longer then the twinckling of an eye. If he be forced to plague vs, he is ſorry for our afflictions; and willingly would he help vs, if we would come for helpe vnto him: O Ieruſalem, Ieruſalem, thou that killest the Prophets, and ſtoneſt them that are ſent vnto thee, how often would I haue gathered you together, as the hen doth her chickens, and you would not? As the mother is willing to help her children, and the hen naturally her young ones: ſo is the Lord as willing to helpe thoſe, wch willingly cal vpon him. He is ſo willing to heare vs, and to help vs in all our neceſſities, that if in our afflictions, we do doe not come vnto him, he is angry with vs, and layes the more croſſes and troubles vpon vs, to make vs more ſpedily, to ſeek vnto him. Thus he dealeth with vs, in the time of his plague & viſitation: thus he dealeth with vs in the time of famine: thus he dealeth with vs in the time of drought: thus he dealeth with vs, in the croſſes, plagues, and puniſhments, that he layeth vpon vs: he ſuffers them to tarry the longer vpon vs, & to be more greiuous vnto vs, becauſe he being willing to help vs, we are vnwilling & negligent in going vn to him for help. If the plague continue at any time any long ſeaſon in our lād; if the windowes of heauen be long ſhut, ſo that the earth is dryed vp for lack of moyſture (as now of late it hath bin): let vs not thinke, that it is the Lords fault, and that he is vnwilling to heare vs when we pray: for indeed it is our owne faults; for either we do not pray at all; or elſe we prolong to pray; or elſe we mingle our prayers with murmurings or grudgings, praying not as we ought to do: for if we do pray, and pray as we ought to do, the Lord without all queſtion, will heare vs without all faile; he will helpe vs, and for the time that he hath plagued vs, he will comfort vs, & for the time of ſcarſitie, he will ſend vs a time of abundance: for the Lord will be found of thoſe that ſeeke him: if we ſeeke him, we ſhall be ſure to finde him Ego diligentes me ailigo, Prou. 8.17. I loue them (ſaith he) which loue me; and they that ſeeke mee early, ſhall finde me. Seeing therefore, that he would haue vs pray vnto him, and if we do not pray, when we ſtand in neede, he is offended: I ſay, as Caſſiodorus ſayes vpon the Pſalms, Iuſtū est vt iugiter rogetur, qui ſi non peratur, offenditur. It is meete and requiſite, that we ſhould pray vnto him, ſeeing he is ſo willing to helpe vs; that if we neglect to pray, he is offended with vs. And alſo ſeeing the promiſes of Chriſt, both to giue and forgiue: to giue graces and other neceſſaries; to forgiue ſins and offences, be ſo many; and ſeeing he that hath power, it is he that hath promiſed; we may be fully reſolued of this point, that as he is able, ſo he is willing; and promiſing, he willingly will performe, whatſoeuer he promiſeth. And thus much of his abilite, & of his willingnes, in that he is able to perform, whatſoeuer he promiſeth; & in that whatſoeuer he promiſeth, he is willing to perform.

Now I am to ſpeake of the thing promiſed, of the generalitie of it, in this word, It: then of the certainty of it, in this word, Shall, it ſhall be giuen you: Aske, and it ſhall be giuen you. And firſt of the generalitie of the gift: it is generall; he excepts nothing from vs, which is good for vs; if it be conuenient, it ſhall be giuen vs: be it what it will be, that we do aske; be it what it will be, that we neede, he can giue it vs, he can beſtow it vpon vs. Quicquid enim opus est ipſe habet: for whatſoeuer is neeedfull for man, he hath it, and whatſoeuer we can deſire, it is in his hand to giue: Wouldſt thou haue life, and doſt thou deſire to ſee long dayes? wouldſt thou faine go to heauen, and doſt thou not know the way? doſt thou deſire to ſearch the ſcriptures, and wouldſt faine be acquainted with the truth? aske them of God; he can giue thee them: he can giue thee life: he can ſhew the way vnto heauen, & acquaint thee with the truth: for Ego ſum vita, via, & veritas: He himſelfe is the way, the truth, & the life, & none can go vnto the father but by him, Ioh. 14.6. Doſt thou want the ſight of the body, the light of thine eyes, which is more pretious vnto thee then all the gold & pretious things in the world? goe vnto the fountaine of light, go vnto God, & he can giue thee it. Est enim lux à Deo ſplendens, vt inacceſſibilis dicatur: for he is a light ſo gloriouſly ſhining, that no mortall man can, or euer could, once behold or come neere him. Doſt thou want reaſon & wouldſt faine haue vnderſtanding? Intellectū tibi dabo, ſaith the Lord in the Pſalmes, I will giue thee wiſdom. If thou beeſt hungry, he is the bread of life; vnto whom if thou goeſt, thou ſhall neuer hunger, Ioh. 6.35. If thou beeſt thirſt, he is the true vine, of which whoſoeuer taſteth, ſhall neuer thirſt. Ioh. 15 1. whereupon ſaith S. Amb: Chriſtꝰ via eſt ōnibꝰ ſi vulnera curare deſideras, medicꝰ eſt: ſi fabribꝰ aeſtuas, fons eſt: ſi grauaris iniquitace, iuſtitia est: ſi auxilio iudiges viriꝰ eſt: ſi moriē times, vita est: ſi coetū deſideras, vta eſt: ſi tenebras fugis, lux eſt: ſi cibūquaeris, alimētū eſt. Chriſt is all vnto all: if thou art wounded and deſireſt to be healed, he is a phiſition: if thou art poſſeſſed with a burning feuer, he is the foūtaine wherein thou maiſt coole thee: if (with Mary Magdalen) thou haſt ſeuen deuills in thee, he is thy righteouſneſſe, which must cleanſe thee from thy filthyneſſe: if thou beeſt oppreſſed, & wanteſt one to ſuccour thee, he is thy power that muſt defend thee: if thou feareſt death, he is the life: if thou wouldeſt obteine heauen, he is the way: if thou flieſt darkneſſe, he is the light: & if thou beeſt hungrie, he is thy food; therefore ſaith S. Auguſtin: cur per mult a vagaris homūcio, quaerenda bona anima & corporis, quaere vnum bonū, in quo ſunt omnia bona, & ſuffi • it: ibi enim eſt quicquid amas, quicquid deſideras, Wherefore doſt thou o man (ſaith he) weary thy ſelfe in going about, ſeeking for the goods of the body and the ſoule, ſeeke one thing, which is Chriſt, in whom is all things, & thou haſt enough: for in him is all things, that yu loueſt, all things that thou deſireſt; & he will deny thee nothing, that thou doeſt faithfully call vnto him for, he has all things, & he can do all things; thou canſt not aske, that thing at his hand, which he will not grant thee, if with feruent prayer thou deſireſt it. For ſo great is the force of prayer, that ther is nothing that can withſtand it: if prayer once command it, be it a thing vnpoſſible, it muſt obey: contrary to all naturall reaſon; if Paule be in priſon and pray for deliuerance, the priſon doores muſt open of their owne accord: and his bands fall from him contrary to all expectation. The childe of God muſt haue deliuerance, or elſe the foundation of the priſon muſt be ſhaken by the power of heauē. Acts. 16.26. If Peter be in priſon, another child of God, although he be kept & watched, by two ſoldiers, boūd with to chaines the priſon doores watched by two ſoldiers, bound with two chaines, the priſon dores watched by the priſon keeper: yet if the church, that is the children of God, pray for him: the angell of the Lord muſt come himſelfe, the child of God muſt be looſed, and Peter, (do the ſouldiers what they can with their wepons, the bands what they can with their ſtrengths, the priſon doores what they can, with their bolts, & the priſon keepers what they can with there narrowe watching) muſt be deliuered, muſt go out of priſon conducted by the Angell, Act: 12.7. The Israelites being oppreſſed by the Philiſtins. 1. Sam. 7.8. they come to Samuell & deſire him to pray, & crie vnto the Lord for them: Samuell cried vnto the Lord; and the Iſraelites were deliuered as you may reade in the 10. verſe. The Lord ſent his thunder, which fought for thē after a moſt wonderfull manner: that ſcattered thē ſo, that they all lay ſlaine before Iſraell. And Ioſua by his prayer: Ios: 18.14. made the ſun to ſtand ſtill in the firmament after it had runne his ordinarie courſe: he made it (I ſay) ſtand ſtill to giue him light, vntill hee had made an end of ſlaying his enemies▪ O potens praecatio! O powerfull praier! that cammandes all things. It commandes the Angells in heauen, for at the prayer of Hezekia. 2. king. 19.35. The Angell of the Lord ſmote a hundred fowerſcore & fiue thouſand of the ſouldiers of blaſpheming Saneherib in one night, ſo that in the morning they were all found dead corpſes. It commandes the heauens, for at the prayer of Elias the heauens were locked vp for three yeares, & ſix months, ſo that no raigne fell vpō the earth in all that time: & againe he praied & the heauen gaue raigne & the earth brought forth her fruit. Iames. 5.17. It commands God iudgments: for at the prayer of Aaron, the plague (that great iudgment of God) being begun among the Iſraelites ceaſed. Numb: 16.47.48. It cō mandeth Gods afflictions: for at the prayer of Moſes Miriam was healed of her leproſie Numb. 12.14. And at the prayer of the man of God, Ieroboams hand that was dried vp, was reſtored. 1. King. 13.6. It commands the barren wombe, for Anna being childleſſe, praiing vnto the Lord, obteyned a ſonne: 1. Sam. 1.20 It commands life, for at the praier of Eliah, the widdowes ſonne of Zarepthah being dead was reſtored vnto life. 1. King: 17. At the prayer of Eliſha, the Shunamites ſonne being dead was reuiued. 2. King. 4.35. And at the prayer of Paule, the ſleeper, which fell downe dead, was caried away aliue. Act: 20.9. Superat tentamē ta inimicorum, vincit demones, ſuperat immundos ſpiritus, It beats downe the temptations of our enemies, ouercomes deuills, driues away vncleane ſpirits: & dominum mundi flectere vota valent. Martial: lib. 8. epig: ad Domit. Praier commands God himſelfe, makes God obedient vnto mans voice: and when our praiers cannot come vnto Gods eares, it brings Gods eares vnto our prayers. Aske therfore and it ſhall be giuen thee, what ſoeuer thou doſt aske, his promiſe is generall: he will keepe nothing from thee, if thou do'ſt faithfully pray for it. Therefore in all thy needs & extremities pray: pray & thou ſhalt haue help. If thou beeſt in priſon, pray for liberty, if thou beeſt oppreſſed, pray for ſuccour: if thou haſt enemies pray for deliuerance: if there be famine, pray for plenty: in the time of the plague, pray: if wee want raigne, pray: if thou art diſeaſed pray: if thou art afflicted, pray: if thou art childleſſe, pray: if thou art tempted, pray: pray: & thou ſhalt haue what thou wilt: for Aske, & it ſhalbe giuen thee (ſaith chriſt). And ſo much for the generalitie, of the thing promiſed, which is laid downe in this word It, It ſhall be giuen you. Now a word or two of the certainty of it, and ſo I will conclude. If he were not able to giue vs thoſe things, which we aske, or if he were vnwilling to grant our deſires, then we might well feare the obtaining of our requeſts; but he is able to help vs, & he is willing to heare vs, as we haue heard in the two laſt points: if he were a ſtranger vnto vs, or an enemy againſt vs, that might breed ſuſpition in vs; or if he were only a familiar friend, or a neere kinſman, ſtill we might doubt of the matter: but he is no ſtranger, neither is he an enemy, for he is of our familiar acquaintāce, with whom whenſoeuer we pray, we talk familiarly: as S Aug: ſaith vpon the 85 Pſalm: Oratio tua locutia eſt ad deū: quādo legis, deus tibi loquitur: quando oras tu cū deo loqueris. Thy prayer (ſaith he) is a talking vnto God, whē thou readeſt, thē God ſpeaks vnto thee: but whē thou prayeſt, then thou talkeſt with God: Nay, he is not only our familiar acquaintance, but he is alſo nere vnto vs, as nere as poſſible can be: for he is our father: our father by creatiō, our father in education, our father in instructiō, our father in compaſſiō, our father in correctiō, our father in adoption, as M. Boys wittily obſerues in his expoſition on the Lords prayer. He is our father, and therfore wiſheth vs well; he is our father in heauen, where there is all good things, & nothing wanting, & can giue vs all good things. Therfore I wil end, with this admonition of S. Bern: Nemo noſtrū, parui pēdat orationē ſuā: dico cuī vobis, quod ipſe ad quē oramꝰ, non parui pēdat eā: poſtquā egreſſa eſt ab ore noſtro, ipſe ſcribit ipſā in libro ſuo: & vnū è duobꝰ indubitanter ſperare poſſimus, quoniam aut dabit quod petimꝰ, aut quod novit vtiliꝰ. Let no man ſet lightly by his praier: for I ſay, that God doth greatly eſteem of it, after it is once out of our mouthes: & doth write it in his book, & without all doubt, we ſhall haue one of two; either we ſhall haue that, which we pray for; or elſe we ſhall haue that, that is more profitable for vs.