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A LOOKING-GLASSE FOR PETITIONERS. LVK. 11.9. Aske, and it shall be giuen you. THese words are part of a lesson, which our Sauiour Christ taught vnto his Disciples;A LOOKING-GLASS FOR PETITIONERS. LUK. 11.9. Ask, and it shall be given you. THese words Are part of a Lesson, which our Saviour christ taught unto his Disciples;
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being desirous how to pray aright that they might be heard.
being desirous how to pray aright that they might be herd.
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In the first verse of this chapter one in the behalfe of the rest puts vp this petition:
In the First verse of this chapter one in the behalf of the rest puts up this petition:
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Mr. teach vs how to pray as Iohn also taught his disciples.
Mr. teach us how to pray as John also taught his Disciples.
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In the second verse he as a louing and carefull master as willing to profit his schollers, as they to learne:
In the second verse he as a loving and careful master as willing to profit his Scholars, as they to Learn:
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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.
he sets them down this absolute Form of prayer, teaching them what to ask, in these words when you pray say, Our Father which art in heaven etc. As follows unto the 5. verse.
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In which 5. verse and in the 6.7.8. verses:
In which 5. verse and in the 6.7.8. Verses:
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least they should be discouraged if they did not incontinently and at the first, obtaine that which they prayed for:
lest they should be discouraged if they did not incontinently and At the First, obtain that which they prayed for:
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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;
he brings the similitude or parable of the importunate borrower of three loaves of bred, teaching them not to be weary but to persevere in prayer;
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and in this 9 verse, in these words which I haue now reade vnto you least they should be fearefull,
and in this 9 verse, in these words which I have now read unto you lest they should be fearful,
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and so not pray at all, or faint harted and so make weake praiers:
and so not pray At all, or faint hearted and so make weak Prayers:
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he emboldens them, willing them to pray, and to be confident in prayer, giuing his word vnto them that he wil heare them:
he emboldens them, willing them to pray, and to be confident in prayer, giving his word unto them that he will hear them:
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and promising that he will graunt their requests: Aske, (saith Christ) and it shall be geuen you.
and promising that he will grant their requests: Ask, (Says christ) and it shall be given you.
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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 these words I will observe two things, First an Invitation in this word, Ask: secondly a promise, in these words, and it shall be given you.
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In the inuitation I will obserue. Quid, and Quomodo; quid? what wee must aske, Quomodo? how wee must aske;
In the invitation I will observe. Quid, and Quomodo; quid? what we must ask, Quomodo? how we must ask;
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in the promise, I will obserue: the promiser, and the thing promised; the promiser God, the thing promised; whatsoeuer wee shall aske;
in the promise, I will observe: the promiser, and the thing promised; the promiser God, the thing promised; whatsoever we shall ask;
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in the promiser, I will obserue first his abilitie: in that he is able to performe, whatsoeuer he promiseth. Secondly his willingnesse:
in the promiser, I will observe First his ability: in that he is able to perform, whatsoever he promises. Secondly his willingness:
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in whatsoeuer he promiseth he is willing to performe. In the thing promised: I will likewise obserue these two two things;
in whatsoever he promises he is willing to perform. In the thing promised: I will likewise observe these two two things;
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first the generallitie, in this word It. Secondly the certainty of it, in this word, Shall; It shall be giuen you;
First the generality, in this word It. Secondly the certainty of it, in this word, Shall; It shall be given you;
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Aske, and it shall be giuen you. Ask, and it shall be given you.
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And first of the first thing obserued, in the inuitation, Quid? what wee must aske.
And First of the First thing observed, in the invitation, Quid? what we must ask.
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Saint Augustine in a certaine homely saith, that the first condition of praier is, that that which wee do aske, ought to be somthing;
Saint Augustine in a certain homely Says, that the First condition of prayer is, that that which we do ask, ought to be something;
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that when we doe pray we must pray for somthing; now his opinion is:
that when we do pray we must pray for something; now his opinion is:
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that temporary matters, that the things which belong vnto the body, be nothing, and therefore are not to be asked,
that temporary matters, that the things which belong unto the body, be nothing, and Therefore Are not to be asked,
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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,
but above all things he would have us seek the Kingdom of heaven and the righteousness thereof and then all these things below shall be cast upon us,
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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;
and Therefore he Says that it was but one thing, that the Prophet David did require of the Lord: One petij Psalm 27.4. one thing have I desired of the Lord, which I will require, that I may dwell in the house of the Lord;
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all the daies of my life;
all the days of my life;
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Qui vere christianus est, (saith hee) non ista temporalia appetere debet, sed totum pondus orationis & intentionis suae ad aeternam beatitudinem debet impendere;
Qui vere Christian est, (Says he) non ista Temporal appetere debet, sed totum pondus orationis & intentionis suae ad aeternam beatitudinem debet impendere;
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He that is a true christian, ought not to aske and begg of God temporary matters,
He that is a true christian, ought not to ask and beg of God temporary matters,
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but the whole intent of all his prayers, ought to be bestowed in begging of the summum bonum the vnum necessarium, aeternall blessednes; but the Whole intent of all his Prayers, ought to be bestowed in begging of the summum bonum the One Necessary, Eternal blessedness;
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but he thus expounds himselfe saying, Sed tamen haec absolute petenda non esse, intelligendum est; But not withstanding it is to be vnderstood:
but he thus expounds himself saying, said tamen haec absolute Petenda non esse, intelligendum est; But not withstanding it is to be understood:
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that these things ought to be asked; but not absolutely; that these things ought to be asked; but not absolutely;
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he doth not say, that we must not aske them at all, but he saith we must aske them sparingly,
he does not say, that we must not ask them At all, but he Says we must ask them sparingly,
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and conditionally and comparatiuely, not at all in respect of spirituall blessings these temporary matters are not to be asked;
and conditionally and comparatively, not At all in respect of spiritual blessings these temporary matters Are not to be asked;
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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.
temporary blessings we may pray for, but above all things, let us ask of God those spiritual graces which will bring us to the Kingdom of heaven.
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Ecce alius in oratione (saith St. Gregorie) postulat vestem: alius sibi dari alimentum et: Ecce alius in oration (Says Saint Gregory) postulat Vestment: alius sibi dari alimentum et:
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quidem si haec desint, ab omnipotenti deo, sunt petenda: haec petere, non est errare, sed tamen non nimie petantur;
quidem si haec desint, ab omnipotenti God, sunt Petenda: haec Peter, non est errare, sed tamen non nimie petantur;
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one (saith he) desires of God i• his prayer raiment, and clothing, another begs for food,
one (Says he) Desires of God i• his prayer raiment, and clothing, Another begs for food,
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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. and nourishment, these things if they be wanting, must be asked of the almighty God; to beg them is no sin, but yet we must not too greedily desire them.
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But Barnard de oratione, although mellifluously, yet plainely comes vnto the matter:
But Barnard de oration, although mellifluously, yet plainly comes unto the matter:
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for he sets downe what wee must pray for, and also the condition of our prayers what they must be:
for he sets down what we must pray for, and also the condition of our Prayers what they must be:
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The prayers of the heart (saith he) I doe beleeue do consist in these three things; The Prayers of the heart (Says he) I do believe do consist in these three things;
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neither doe I see what else besides these three things any child of God can pray for: two of which concernes this world:
neither do I see what Else beside these three things any child of God can pray for: two of which concerns this world:
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the third concernes the world to come; the third concerns the world to come;
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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,
all that we can pray for, in this world, is that God would bestow upon us, the goods of our bodies & Souls, all outward blessings necessary for the body,
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and all inward graces conuenient for the soule, and all that wee can desire in the world to come:
and all inward graces convenient for the soul, and all that we can desire in the world to come:
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is aeternall Blessednesse: that God as he hath giuen vs the kingdome of grace: so he would giue vs the kingdome of glory;
is Eternal Blessedness: that God as he hath given us the Kingdom of grace: so he would give us the Kingdom of glory;
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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.
that he would in his good time bring us out of this transitory world to his perpetual Kingdom, there to Reign with him world without end.
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And therfore wee pray Thy kingdome come. There is nothing else that wee can pray for;
And Therefore we pray Thy Kingdom come. There is nothing Else that we can pray for;
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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,
All our Prayers tend to this end that while we live in this world, we may have sufficient nourishment for our bodies spiritual food for our Souls,
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and in the world to come, wee may haue life euerlasting. And in begging of these three things, three things must be auoided:
and in the world to come, we may have life everlasting. And in begging of these three things, three things must be avoided:
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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 First, Superfluitas; in the second, Impuritas; in the third, Arrogance. In the First, superfluity; we must ask of God those things only, which be necessary, for our bodies.
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In the second, Impuritie; we must not aske and beg of God, spirituall graces, to brag and boast of them.
In the second, Impurity; we must not ask and beg of God, spiritual graces, to brag and boast of them.
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In the third, Pride and arrogancie; not seeking saluation in our owne works and merits,
In the third, Pride and arrogancy; not seeking salvation in our own works and merits,
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but in the mercies of God, and in the merits of our Sauiour and Redeemer Christ Iesus.
but in the Mercies of God, and in the merits of our Saviour and Redeemer christ Iesus.
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In the first, in begging of things for the bodie, we must auoide superfluitie: for God will not grant our greedy desires;
In the First, in begging of things for the body, we must avoid superfluity: for God will not grant our greedy Desires;
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neither will he listen vnto our prayers, if we doe not aske those things, which be meete for him to giue,
neither will he listen unto our Prayers, if we do not ask those things, which be meet for him to give,
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and conuenient for vs to receiue.
and convenient for us to receive.
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In oratione (saith Zegedine) duo spectanda: In prayer there are two things to be considered; necessitas vel decorum; In oration (Says Zegedine) duo spectanda: In prayer there Are two things to be considered; Necessity vel decorum;
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the necessitie of those things which we aske; and the comelinesse and meetnes of them:
the necessity of those things which we ask; and the comeliness and meetness of them:
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the necessitie (that is) those things which concerne the sustentation, the nourishment, the health, the freedome, and liberties of our bodies.
the necessity (that is) those things which concern the sustentation, the nourishment, the health, the freedom, and Liberties of our bodies.
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Foode and clothing, health and liberty, is necessarie for our bodies:
Food and clothing, health and liberty, is necessary for our bodies:
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and these things must be asked of God, and so much of them, as will suffice, and no more:
and these things must be asked of God, and so much of them, as will suffice, and no more:
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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:
If we ask more then will suffice, to spend upon our pleasures, or to satisfy our Lustiest, we shall not be herd, Because we ask amiss:
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Yee aske and receiue not (saith S. Iames 4.3.) because you aske amisse, that yee might consume it on your lusts.Ye ask and receive not (Says S. James 4.3.) Because you ask amiss, that ye might consume it on your Lustiest.
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We must pray, as our Sauiour Christ commandeth vs; Fanem nostrum quotidianum, da nobis hodie, Giue vs this day our daily bread:
We must pray, as our Saviour christ commands us; Fanem nostrum quotidian, da nobis hodie, Give us this day our daily bred:
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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;
that is, give us those things, which be sufficient both for our bodies and Souls; give us the staff of bred, which is sufficient for our bodies;
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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;
give us christ, which is the bred of the faithful, the food of our Souls; give us Bread praeter Bread & super Bread, above bred and beside bred;
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Da nobis vtrum { que } panem corporis & animae, giue vs foode both for the body and soule. Dam nobis Utum { que } Bread corporis & Spirits, give us food both for the body and soul.
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This I take to be the meaning of the words in generall. But if we come to handle the words in particular;
This I take to be the meaning of the words in general. But if we come to handle the words in particular;
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we shall finde that these three words, panem, nostrum, quotidianum, affords vs three speciall doctrines, fit for our purpose;
we shall find that these three words, Bread, nostrum, quotidian, affords us three special doctrines, fit for our purpose;
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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:
for whereas he Says Pan m, he bids us ask for bred which is the Common sustenance for our bodies, he would have us to be content with that which the Lord sends:
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and not to lust after the flesh pots of Egipt, to be fed with delicates and fare deliciously euery day,
and not to lust After the Flesh pots of Egypt, to be fed with delicates and fare deliciously every day,
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for if wee haue bread, if we haue wherewithall to satisfie our hunger, to quench our thirstes, and to clothe our bodyes;
for if we have bred, if we have wherewithal to satisfy our hunger, to quench our thirsts, and to cloth our bodies;
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wee must learne with the Apostle Paule, therewithall to be content.
we must Learn with the Apostle Paul, therewithal to be content.
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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 whereas he Says, Bread nostrum, our bred he would have us to be content with that which is ours, which is our own,
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and not too greedily desire that which is other mens:
and not too greedily desire that which is other Mens:
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he would not haue vs to liue vpon vsurie, oppression, theft, deceipt, falshood, he would not haue vs,
he would not have us to live upon Usury, oppression, theft, deceit, falsehood, he would not have us,
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so much as to couet our neighbours goods:
so much as to covet our neighbours goods:
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neitheir Oxen, nor their asses, their man-seruants or their maide seruants, their wiues or their cattle nor any thing which belongs vnto them;
neither Oxen, nor their asses, their man-seruants or their maid Servants, their wives or their cattle nor any thing which belongs unto them;
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much lesse by force or violence, by craft or cunning to steale, or to purloine any thing from them:
much less by force or violence, by craft or cunning to steal, or to purloin any thing from them:
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but to be content with that which is our owne: desiring of the Lord only (panem nostrum) our bread and no more.
but to be content with that which is our own: desiring of the Lord only (Bread nostrum) our bred and no more.
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And wheras, he saith, panem nostrum quotidianum, our daily bread, he would not haue vs be too carefull for the time to come,
And whereas, he Says, Bread nostrum quotidian, our daily bred, he would not have us be too careful for the time to come,
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for what wee shall eat, and what wee shall drinke and where withall wee shall be clothed;
for what we shall eat, and what we shall drink and where withal we shall be clothed;
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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:
but to take that which is present thankfully, confidently reposing and putting our trust, in the Almighty, that no want shall happen unto us, in regard we have him for our loving father, who will be as careful over us as we can be over our selves:
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neither would he haue vs to be gluttons, and drunkards, and eate and drinke as much in one day,
neither would he have us to be gluttons, and drunkards, and eat and drink as much in one day,
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as would serue for many dayes;
as would serve for many days;
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but he would haue vs to be sober and temperate, and take no more in the day,
but he would have us to be Sobrium and temperate, and take no more in the day,
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then will serue for the day:
then will serve for the day:
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auoiding all superfluitie, taking that only which is necessarie, no more we must vse no more wee must pray for,
avoiding all superfluity, taking that only which is necessary, no more we must use no more we must pray for,
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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,
if we do our p airs shall in vain, we shall not be herd, Because we ask amiss. And as we must respect the necessi ie,
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so also must wee keepe a decorum in our prayers.
so also must we keep a decorum in our Prayers.
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Wee must aske of God that, which is meete for him to giue and conuenient for vs to receiue;
we must ask of God that, which is meet for him to give and convenient for us to receive;
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all superstitious, all wicked, vniust, curious, rash, presumptuous, & vnprofitable prayers must be laide a side;
all superstitious, all wicked, unjust, curious, rash, presumptuous, & unprofitable Prayers must be laid a side;
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and in all our prayers the special thing wee must aime at is the glory of God;
and in all our Prayers the special thing we must aim At is the glory of God;
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that those things, which wee pray for may be to Gods glory and our owne comfort.
that those things, which we pray for may be to God's glory and our own Comfort.
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The prayer of the mother of Zebedeus children, was vnlawfull, because it was full of ambition,
The prayer of the mother of Zebedee children, was unlawful, Because it was full of ambition,
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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.
for she dreaming of a temporal Kingdom desired of our Sau our christ honour and preferment for her Sons, that the one might sit on his right hand The other on his left hand in his Kingdom; Mathew: the. 20.21.
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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,
Our Saviour christ answered her with Nescitis quid Petition, you know not what you ask, rebuking them for their presumption for asking those things, which were not meet,
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for him to giue, and conuenient for them to receiue.
for him to give, and convenient for them to receive.
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The request also of Herodias daughter who asked of the king, Iohn Baptists head, was not to the glory of God;
The request also of Herodias daughter who asked of the King, John Baptists head, was not to the glory of God;
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but altogether abominable and vnlawfull and if we must not desire of men those things which be vnlawfull:
but altogether abominable and unlawful and if we must not desire of men those things which be unlawful:
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much lesse of our heauenly father. Yf shee might not aske Iohn Baptist head of the king; who was her mothers enemie:
much less of our heavenly father. If she might not ask John Baptist head of the King; who was her mother's enemy:
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much lesse ought wee to desire of God, the hurt, destruction, or confusion of our enemies as they bee our owne enemies.
much less ought we to desire of God, the hurt, destruction, or confusion of our enemies as they be our own enemies.
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Indeed, if in being our enemies, they be the enemies of God:
Indeed, if in being our enemies, they be the enemies of God:
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then wee may pray with the prophet Dauid: Oh Lord confound our foes, let shame and confusion smite them,
then we may pray with the Prophet David: O Lord confound our foes, let shame and confusion smite them,
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so that they may not be able to preuaile against thee and against thine anointed; so that they may not be able to prevail against thee and against thine anointed;
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but the deprecations that wee daily vse, the curles and the plagues, which wee pray for, to light vpon one anothers heads,
but the deprecations that we daily use, the curls and the plagues, which we pray for, to Light upon one another's Heads,
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nay, and vpon our selues be most fearefull and most abominable;
nay, and upon our selves be most fearful and most abominable;
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we pray the plague, the pox, the gallowes, sudden death and a l manner of punnishments, to light vpon our selues and others:
we pray the plague, the pox, the gallows, sudden death and a l manner of punishments, to Light upon our selves and Others:
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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:
whereas if God were not more merciful in hearing and granting, then we be in desiring, there is no day but many of us should be consumed:
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there is no hower but many of vs should perish;
there is no hour but many of us should perish;
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there is no minute of an hower, but many of vs should haue one punishment or other light vpon vs;
there is no minute of an hour, but many of us should have one punishment or other Light upon us;
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Epicurus was wont to say, as Maximius reports: breui spatio homines omnes perituros esse, si hominum preces sequeretur deus; Epicurus was wont to say, as Maximius reports: breui spatio homines omnes perituros esse, si hominum preces sequeretur deus;
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that in a little time, all men should perish, and vtterly be consumed, if God should grant all men their desires; that in a little time, all men should perish, and utterly be consumed, if God should grant all men their Desires;
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and his reason is this, quoniam multa & acerba alij in alios precantur; because men pray so bitterly one against another.
and his reason is this, quoniam Multa & acerba alij in Alioth precantur; Because men pray so bitterly one against Another.
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If he might say so in his time: well wee may say so in our times:
If he might say so in his time: well we may say so in our times:
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vpon whome the latter ends of the world be come: amongst whome iniquitie abounds;
upon whom the latter ends of the world be come: among whom iniquity abounds;
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for, whereas wee should pray for our enemies, and for one another, either wee neglect it, and pray not at all:
for, whereas we should pray for our enemies, and for one Another, either we neglect it, and pray not At all:
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or else wee pray for curses to light vpon them;
or Else we pray for curses to Light upon them;
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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,
witness the continual & Common deprecations, which be as rise in men's mouths, as their ordinary talking For which of us among us, (I speak of the most part of us) does not curse his enemy? nay curse his friend? nay, the fruit of our own bodies? we do not spare,
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but many of vs commonly curse and bann our owne children: nay, our selues wee curse:
but many of us commonly curse and ban our own children: nay, our selves we curse:
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wishing plagues to light vpon our bodyes, our soules, wee do not spare, but many of vs commonly wish damnation vnto them;
wishing plagues to Light upon our bodies, our Souls, we do not spare, but many of us commonly wish damnation unto them;
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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;
which Prayers and curses if the Lord should hear, (as no question but he does hear them) but if he should grant them, fearful and lamentable were our estates? Beloved;
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he doth grant them, & many times according to our owne harts desire, our bodyes consume and come to vntimely ends;
he does grant them, & many times according to our own hearts desire, our bodies consume and come to untimely ends;
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our wealth decayes and no way prospers;
our wealth decays and no Way prospers;
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our children turne disobedient riotous, vnruly and euill conditioned, & our soules are finally 〈 ◊ 〉 in hell fire;
our children turn disobedient riotous, unruly and evil conditioned, & our Souls Are finally 〈 ◊ 〉 in hell fire;
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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;
how fearful and lamentable be these our Prayers? and yet how ordinarily do we use them? which of us (if we examine our selves) be free from them? take heed, and take the psalmists council;
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stand in awe and sinne not; Be carefull how thou makest such prayers vnto God;stand in awe and sin not; Be careful how thou Makest such Prayers unto God;
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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:
for as sure as he lives in heaven, he will hear them, and will send such plagues & curses upon thee and thine as thou Desirest:
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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:
unless thou speedily Repent, such Prayers we must not use, for they be neither meet nor convenient, meet for God to hear, convenient for us to receive, rather let us pray with the heathen man:
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Da bona siue petare deus seu nulla petare & procul a nobis mala quae { que } petentibus aufer, Dam Bona siue petare deus seu nulla petare & procul a nobis mala Quae { que } petentibus aufer,
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& mala siue petare nega, seu nulla petare. Grant oh Lord that wee may pray for such things as be to thy glory,
& mala siue petare nega, seu nulla petare. Grant o Lord that we may pray for such things as be to thy glory,
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or else that wee may not pray at all:
or Else that we may not pray At all:
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and remoue farre from vs, wee beseech thee, all wicked prayers, either deny vs those things, which be hurtfull and not conuenient for vs,
and remove Far from us, we beseech thee, all wicked Prayers, either deny us those things, which be hurtful and not convenient for us,
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or else grant, that wee may make no such prayers vnto thee. And as in praing for temporary matters:or Else grant, that we may make no such Prayers unto thee. And as in praying for temporary matters:
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wee must respect the necessitie, & keepe a Decorum: so in praying for spirituall graces,
we must respect the necessity, & keep a Decorum: so in praying for spiritual graces,
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and for life euerlasting wee must respect th'end, why we pray and the manner how wee pray:
and for life everlasting we must respect The end, why we pray and the manner how we pray:
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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;
we must not pray for spiritual graces, to the end we may be puffed up, and so brag and boast of them, as Hypocrites do;
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for then the Lord will not heare vs; neither must wee seeke the kingdome of heauen, relying vpon our owne workes, and merits:
for then the Lord will not hear us; neither must we seek the Kingdom of heaven, relying upon our own works, and merits:
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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:
as did the proud Pharisee, for then the Lord will not regard us, but with the Apostle Paul, let us beg for the graces need full for our Souls in all simplicity:
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and with the Publican for the kingdome of heauen in all humilitie:
and with the Publican for the Kingdom of heaven in all humility:
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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:
and then the Lord will give us those things which we desire, and then he will hear us in those things which we pray for:
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Aske, (saith Christ) and it shall be giuen you Thus much for the first thing obserued in the invitation; Quid, what we must aske:Ask, (Says christ) and it shall be given you Thus much for the First thing observed in the invitation; Quid, what we must ask:
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the second thing obserued, is Quomodo, how we must aske.
the second thing observed, is Quomodo, how we must ask.
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For as the Lord will not heare vs, if we doe not aske those things, which be meet and conuenient:
For as the Lord will not hear us, if we do not ask those things, which be meet and convenient:
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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.
so he will not grant our requests, unless we pray as we ought to do; Therefore it is very necessary, for us to Learn how to pray.
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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:
Now if we will pray as we ought to do, we must pray After this manner, Innocent, Humiliter, Fideliter, amanter, Constanter, and Audacitèr; innocently, humbly, faithfully, lovingly, constantly and boldly:
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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:
for if with our Prayers, these six Virtues be not joined, Innocence, humility, faith, charity, constancy, and courage, our Prayers can be to no Effect:
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neither can they enter into the Lords eares. For the two first:
neither can they enter into the lords ears. For the two First:
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Innocencie and Humilitie, be the wings of prayer, whereby our prayers pierce the skies, and ascend to heauen gates.Innocence and Humility, be the wings of prayer, whereby our Prayers pierce the skies, and ascend to heaven gates.
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The second two, Faith and Charitie ▪ be the keyes of heauen gates, to let in our prayers when they are ascended:
The second two, Faith and Charity ▪ be the keys of heaven gates, to let in our Prayers when they Are ascended:
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and the third two, Constancie and boldnes, be prayers aduocates to deliuer our praiers vnto the Lords eares,
and the third two, Constancy and boldness, be Prayers advocates to deliver our Prayers unto the lords ears,
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and to plead for such things as we pray for. Now if they want Innocencie or humilitie, our prayers cannot ascend:
and to plead for such things as we pray for. Now if they want Innocence or humility, our Prayers cannot ascend:
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for they cannot flie without wings, neither will one winge suffice them to flie withall:
for they cannot fly without wings, neither will one wing suffice them to fly withal:
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If they want faith and charitie, they cannot enter into heauen gates, although they do ascend;
If they want faith and charity, they cannot enter into heaven gates, although they do ascend;
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for heauen gates cannot be opened without these two keyes: neither can one key open them.
for heaven gates cannot be opened without these two keys: neither can one key open them.
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And if they want constancie and boldnes, they cannot enter into the Lords eares;
And if they want constancy and boldness, they cannot enter into the lords ears;
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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.
for unless these two prefer them, the Lord will listen to no petitions, neither Dare one of these, come in God's presence without the other.
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So that we may see, if any one of these vertues be wanting, we had as good not to pray at all;
So that we may see, if any one of these Virtues be wanting, we had as good not to pray At all;
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for our prayers shall be in vaine;
for our Prayers shall be in vain;
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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;
and if with our Prayers, these six Virtues be joined, pray for what we will, (secundum voluntatē) according to his will, our Prayers shall be herd, our requests shall be granted;
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he himselfe doth promise it, Aske, (saith Christ) it shall be giuen you.
he himself does promise it, Ask, (Says christ) it shall be given you.
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First, say, we must pray with innocencie, with pure hearts, cleane hands, innocent tongues, with hearts purified from idle thoughts, and world y cogitations:
First, say, we must pray with innocence, with pure hearts, clean hands, innocent tongues, with hearts purified from idle thoughts, and world y cogitations:
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Longe est enim à Deo animus qui in oratione cogitationibus saeculi est occupatus: Long est enim à God animus qui in oration cogitationibus Saeculi est occupatus:
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For that heart is farre from God, which in the time of prayer is busied with the cares of this world. For that heart is Far from God, which in the time of prayer is busied with the Cares of this world.
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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:
With hands washed from evil works, from all manner of wickedness and ungodliness; Quickly enim ad preces index flectitur, si peccator à prauitate sua corrigatur:
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For the iudge is sooner moued to listen vnto vs, when he sees our liues to be amended: For the judge is sooner moved to listen unto us, when he sees our lives to be amended:
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with tongues seasoned with godly speeches, Nisi enim lingua sit pura, orationes impuras esse necess• est:
with tongues seasoned with godly Speeches, Nisi enim lingua sit Pura, orationes impuras esse necess• est:
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For vnles our tongues be pure, it must needs be that our prayers must be altogether vnholy. For unless our tongues be pure, it must needs be that our Prayers must be altogether unholy.
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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,
Therefore when we come to pray, we must come with repentant hearts, with Souls and bodies washed clean, with the tears of Repentance, hating the Sins that we have committed, hating our selves for committing of since,
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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 shall be offered upon the Altar of our hearts, as the Lamb upon the Altar of the Tabernacle Exo: 2. without spot or blemish:
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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:
Then our Prayers will smell sweet, will be as a sweet savour in God's nostthrills; then our Prayers will be powerful, and will wrest blessings from the Lord:
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Nay then the Lord will willingly heare vs, and will willingly grant our requests: Si enim obedierimus Deo, obediet Deus orationibus nostris:
Nay then the Lord will willingly hear us, and will willingly grant our requests: Si enim obedierimus God, obediet Deus orationibus nostris:
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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,If we serve God, God will not fail, but he will be sure to serve us But if we come unto him, in the midst of our Sins, having our hearts polluted with wicked Imaginations, our tongues poisoned with odious Blasphemies,
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and our hands besmeared with the blood of his onely sonne, with the blood of Innocents, being full of wrongs and oppressions;
and our hands besmeared with the blood of his only son, with the blood of Innocents, being full of wrongs and oppressions;
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heare what the Prophet Esay saith 1.15. When you spread forth your hands, I will hide mine eyes from you;
hear what the Prophet Isaiah Says 1.15. When you spread forth your hands, I will hide mine eyes from you;
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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.yea when you make many Prayers, I will not hear you. Now we know that the Lord will not hear Sinners, Says S. John 2.31.
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But as the Ʋnicorne will not be taken with the singing voice of a corrupt, but of a pure Virgin:
But as the Ʋnicorne will not be taken with the singing voice of a corrupt, but of a pure Virgae:
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and as the fish, will not come into or suffer it selfe to be inclosed, in an impure vessell, which is before moystned,
and as the Fish, will not come into or suffer it self to be enclosed, in an impure vessel, which is before moistened,
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and besmeared with the blood of other fishes:
and besmeared with the blood of other Fish:
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So the Lord will not (as we may say) be taken, with the hymnes, psalmes nor songs,
So the Lord will not (as we may say) be taken, with the Hymns, psalms nor songs,
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neither with the prayers of the wicked, and vngodly;
neither with the Prayers of the wicked, and ungodly;
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neither is he inclined to heare those, whose hands be imbrued with cruelty, with wrongs and iniuries,
neither is he inclined to hear those, whose hands be imbrued with cruelty, with wrongs and injuries,
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and the blood of poore innocents. The Prophet Dauid often sung vnto the Lord, often cryed, often fasted, and often prayed,
and the blood of poor Innocents. The Prophet David often sung unto the Lord, often cried, often fasted, and often prayed,
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yet heare what he saith Psal. 66.8. If I regard iniquitie in my heart, the Lord will not heare me.
yet hear what he Says Psalm 66.8. If I regard iniquity in my heart, the Lord will not hear me.
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For as Bernard saith, Neque ietunium, neque silentium, neque vigilia, ne { que } orationes, & alia bona opera grata sunt Deo, vbi virtus obedientiae deest:
For as Bernard Says, Neque ietunium, neque silentium, neque vigilia, ne { que } orationes, & Alias Bona opera Grata sunt God, vbi virtus obedientiae deest:
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Neither fasting, nor silence, nor watching, nor praying, neither any good workes, are acceptable vnto God.
Neither fasting, nor silence, nor watching, nor praying, neither any good works, Are acceptable unto God.
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if obedience vnto his lawes he wanting in vs: if Obedience unto his laws he wanting in us:
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for to obey is better then sacrifice, to harken is better then the fat of Lambes.
for to obey is better then sacrifice, to harken is better then the fat of Lambs.
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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,
Therefore when we come to pray, with David let us wash our hands in innocence, let us cleanse our Prayers in the deep sighs of contrition, let us wash them in the watery ears of Attrition,
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and embrue them in vertuous actions, and in holy cogitations, then they will shine in the Lords sight,
and imbrue them in virtuous actions, and in holy cogitations, then they will shine in the lords sighed,
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then they will sound in the Lords eares, then they will turne vnto vs not empty, but laden with many blessings.
then they will found in the lords ears, then they will turn unto us not empty, but laden with many blessings.
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The second vertue, that we must ioyne with our prayers, is Humilitie; thy prayers must be humble;
The second virtue, that we must join with our Prayers, is Humility; thy Prayers must be humble;
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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;
thou must pray, verecundo affectu, not daring to speak unto the Lord, with the woman, Luk. 8. Et duro affectu, not daring to appear in his sighed, with the woman Luk. the 7. In the 8 of Lycia, the woman who had the issue of blood, being ashamed to speak to JESUS;
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she durst no more but touch the hemme of his garment:
she durst no more but touch the hem of his garment:
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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 Marry Magdalen in the 7. of Lycia, being ashamed to appear in his presence, she stood behind him weeping, being wonderfully affectioned, she washed his feet with her tears,
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and vviped them with the haires of her head.
and wiped them with the hairs of her head.
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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,
When we pray, let us be ashamed of our selves, let us be ashamed to come before God, let us stand a Far off, with the Publican, let us hold down our Heads, knock our breasts,
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and iudge our selues altogether vnworthy to bee heard, or to be regarded of the Almighty,
and judge our selves altogether unworthy to be herd, or to be regarded of the Almighty,
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and then our prayers from our lowly hearts, will no question flie vnto the highest heauens:
and then our Prayers from our lowly hearts, will no question fly unto the highest heavens:
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Nam quando humilis oratio fuerit, (saith S. Bernard) coelum sine dubio penetrabit, vnde certum est, quod vacua redire non possit; Nam quando Humilis oratio fuerit, (Says S. Bernard) coelum sine dubio penetrabit, vnde certum est, quod vacua Redire non possit;
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When our prayer is humble, it will without all question, pierce into the highest heauens, from whence it can by no meanes returne empty.
When our prayer is humble, it will without all question, pierce into the highest heavens, from whence it can by no means return empty.
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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,Let me speak unto the Lord, who am but dust and Ashes, Says the holy father Abraham: He was a holy Patriarch, a man of great substance, one Beloved of God, one who was reputed faithful,
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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;
and one in whose seed all the Nations of the earth should be blessed; yet we may see, how in his prayer he Humbleth himself;
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he brags not of his riches, he boasts not in his good workes, he glories not in his promised posteritie,
he brags not of his riches, he boasts not in his good works, he Glories not in his promised posterity,
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but acknowledgeth from whence he came, namely, out of the earth;
but acknowledgeth from whence he Come, namely, out of the earth;
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he confesseth what he is, made of, Dust and Ashes; and as dust and ashes he humbles himselfe at Gods feete,
he Confesses what he is, made of, Dust and Ashes; and as dust and Ashes he humbles himself At God's feet,
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before he durst make his praier vnto him: Haec est vera oratio this is true prayer, which is made in all humilitie:
before he durst make his prayer unto him: Haec est vera oratio this is true prayer, which is made in all humility:
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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:
so Says Gregory in his Mor: Isle God Veram orationem exhibet, qui semetipsum cognoscit, quia Pollution Humiliter vi it, qui nihil sibi virtue tribuit, qui Bona Quae ugit, esse de misericordia Creator's agnoscit:
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He prayes rightly vnto God, (saith he) which knowes himselfe to be but iust and ashes, who attributes no goodnes vnto himselfe,
He prays rightly unto God, (Says he) which knows himself to be but just and Ashes, who attributes no Goodness unto himself,
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but ascribes all vnto his Lord and maker. but ascribes all unto his Lord and maker.
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So did the Prophet Dauid, who makes himselfe a worme and no man, he makes himself a worme the least of all creatures,
So did the Prophet David, who makes himself a worm and no man, he makes himself a worm the least of all creatures,
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and by that meanes, becomes to be one of the greatest in Gods fauour:
and by that means, becomes to be one of the greatest in God's favour:
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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.
He sinned, and acknowledged his Sins, he prayed in all humility, and by his humble Confessi and lowly Prayers, he obtained pardon for all his transgressions.
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So must we pray, if we will be heard, if we will haue our prayers ascend:
So must we pray, if we will be herd, if we will have our Prayers ascend:
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wee must descend, not downe into earth, but cast our selues vpon the earth:
we must descend, not down into earth, but cast our selves upon the earth:
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wee must become lowly in our owne eies, and little in our owne conceipts, if wee will haue our prayers mount,
we must become lowly in our own eyes, and little in our own conceits, if we will have our Prayers mount,
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if with the archer wee will haue our arrowe fly very high, if wee will haue our prayers fly to the highest:
if with the archer we will have our arrow fly very high, if we will have our Prayers fly to the highest:
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wee must bend backward very low, wee must humble our selues in all humilitie and then they will pierce the skies,
we must bend backward very low, we must humble our selves in all humility and then they will pierce the skies,
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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:
for the Prayers of him that Humbleth himself, (say the son of Sirach) Eccle: 35.14. Goes through that Clouds, and ceases not until it come near:
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and will not depart vntill the most high haue respect thereunto. and will not depart until the most high have respect thereunto.
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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:
The third virtue that we must join with our Prayers is faith, we must Believe God, we must believe that there is a God that does hear our Prayers and we must Believe God, we must believe that God, who does hear our Prayers, will perform our requests, it he shall see them convenient for us:
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If we do not beleeue there is a God, how shall we call vpon him;
If we do not believe there is a God, how shall we call upon him;
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How shall they call vpon him, in whom they haue not beleeued? saith the Apostle Paul, Rom. 10.14.How shall they call upon him, in whom they have not believed? Says the Apostle Paul, Rom. 10.14.
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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,
And if we do not believe, that this God will hear us, and will grant our requests, let us never look to receive any blessing,
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so saith S. Iames, speaking of the wauering-minded man;
so Says S. James, speaking of the wauering-minded man;
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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: Let not that man (Says he) think that he shall receive any thing of the Lord, Iam. 1.7. If any man lack Wisdom, let him ask, and it shall be given him:
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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,
But let him ask in faith, and waver not, for he that wavereth (as you may read in the former Verses) is like unto the waves of the sea tossed in the wind,
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and caried away, he is vnconstant in all his actions, and therefore vnconstant in all his prayers;and carried away, he is unconstant in all his actions, and Therefore unconstant in all his Prayers;
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hee beleeues euery thing, and therefore he beleeues nothing: as the waues of the sea be tossed here and there, and seldome at quiet;
he believes every thing, and Therefore he believes nothing: as the waves of the sea be tossed Here and there, and seldom At quiet;
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so his minde neuer rests vpon one thing, but he is subiect to much variablenes,
so his mind never rests upon one thing, but he is Subject to much variableness,
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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;
for now he thinks he shall be herd, presently he thinks not, sometime he thinks that there is a God, Another time doubts whither there be or no;
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at one time he make no question of Gods abilitie and all-sufficiencie, another time he makes a question,
At one time he make no question of God's ability and All-sufficiency, Another time he makes a question,
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as in his actions doeth plainely appeare, whether God can heare if his necessitie should require.
as in his actions doth plainly appear, whither God can hear if his necessity should require.
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How can God heare this man, who is so suspicious of him? he cannot heare him:
How can God hear this man, who is so suspicious of him? he cannot hear him:
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and why? because he doth not pray; for prayer without faith, is no prayer at all.
and why? Because he does not pray; for prayer without faith, is no prayer At all.
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Sola enim fides invocat ea { que } sola impetrat, fieri enim potest vt citra fidem quis Deo placeat: Sola enim fides invocate ea { que } sola impetrate, fieri enim potest vt citra fidem quis God placeat:
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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. For it is faith only that prays, it is faith only that calls upon God, and without faith it is impossible to please him. Hebrew 11.6. for he that comes to God must believe that God is, and that he is a rewarder of them that seek him.
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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.
Therefore Says our Saviour christ, Mar. 11.24. I say unto ye, whatsoever you desire when you pray, believe that ye shall have it, and 〈 ◊ 〉 be done unto you.
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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.
This counsel the Prophet David took Psalm 17.6. I have called upon thee, o God, for thou shalt hear me: and in the 55.17. As for me I will call upon God, and the Lord shall save me.
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He prayed without wauering, he prayed without doubting; he was so confident in prayer, that he said the Lord should heare him:
He prayed without wavering, he prayed without doubting; he was so confident in prayer, that he said the Lord should hear him:
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he bindes God to performe that which he promiseth.
he binds God to perform that which he promises.
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God promiseth to heare all those who faithfully call vpon him, and therefore Dauid according to Gods promise will be heard.
God promises to hear all those who faithfully call upon him, and Therefore David according to God's promise will be herd.
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This counsell of our Sauiour Christ let vs also embrace, that which we pray for, let vs make no question but to obtaine;
This counsel of our Saviour christ let us also embrace, that which we pray for, let us make no question but to obtain;
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let not the least doubt at all enter into vs; let vs pray without doubting, and then without doubt we shall be heard.
let not the least doubt At all enter into us; let us pray without doubting, and then without doubt we shall be herd.
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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:
The fourth virtue that we must join with our Prayers is Charity; and if we will have this virtue Charity accompany our Prayers, dandun est egentibus, ignoscendum est delinquentibus & Orandum est Pro omnibus:
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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;We must give to Others, we must forgive Others, and we must pray for Others. We must give unto Others, we must join with our Prayers, Alms;
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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;
and then our Prayers and our Alms shall come up into remembrance before God, as did the Prayers and Alms of Cornelius, Act: 10. Then our Prayers will enter into the lords ears, Isaiah 58.7. Deal thy bred to the hungry;
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bring the poore that wander vnto thine house, and when thou seest the naked couer him,
bring the poor that wander unto thine house, and when thou See the naked cover him,
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then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, here I am. then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, Here I am.
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Secondly, we must forgiue others, if we our selues will be forgiuen, we must forgiue them that trespasse against vs:
Secondly, we must forgive Others, if we our selves will be forgiven, we must forgive them that trespass against us:
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It is a petition we daily vse, Forgiue vs our trespasses, as we forgiue them that trespasse against vs. Thus we say:
It is a petition we daily use, Forgive us our Trespasses, as we forgive them that trespass against us Thus we say:
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Sed vide quid dicas (saith Ambrose) quomodo dimitto sic & tu dimitte mihi, si dimiseris, bene conuenit vt dimittat tibi: said vide quid dicas (Says Ambrose) quomodo dimitto sic & tu Dimity mihi, si dimiseris, bene conuenit vt dimittat tibi:
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si non dimiseris, quomodo convenit vt tibi dimittat? Take heede and marke well what thou sayest,
si non dimiseris, quomodo convenit vt tibi dimittat? Take heed and mark well what thou Sayest,
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as I forgiue, so doe thou O Lord forgiue me; if thou doest forgiue, it agrees well that God should forgiue thee:
as I forgive, so do thou Oh Lord forgive me; if thou dost forgive, it agrees well that God should forgive thee:
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but if thou dost not forgiue, it doth not agree with Gods Iustice to forgiue thee thy sinnes committed against him. but if thou dost not forgive, it does not agree with God's justice to forgive thee thy Sins committed against him.
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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;
If thou dost not forgive, thou shalt not be forgiven; if thou shewest no mercy, thou shalt find no mercy in the time of need;
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for there shall be iudgment mercilesse to him that sheweth no mercy, saith S. Iames. 2.13. Quod serimus metimus, quod damus accipimus: for there shall be judgement merciless to him that shows no mercy, Says S. James 2.13. Quod serimus metimus, quod We give accipimus:
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That which we sowe we shall reape, that which we giue we shall receiue. If wee sowe no forgiuenesse, we shall reape none;That which we sow we shall reap, that which we give we shall receive. If we sow no forgiveness, we shall reap none;
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if we giue no forgiuenesse, no forgiuenesse shall be giuen vnto vs when we pray for it.
if we give no forgiveness, no forgiveness shall be given unto us when we pray for it.
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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:
Therefore Says our Saviour christ Mar. 11.25. But when you shall stand and pray forgive, if you have any thing against any man, that your Father also which is in heaven may forgive you your Trespasses:
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for if you will not forgiue, your Father which is in heauen will not pardon you your trespasses. for if you will not forgive, your Father which is in heaven will not pardon you your Trespasses.
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Thirdly, wee must pray for others: We must pray for all men, first of all sorts:
Thirdly, we must pray for Others: We must pray for all men, First of all sorts:
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I will that first of all supplications and prayers, intercessions and giuing of thanks be made for all men, I will that First of all supplications and Prayers, intercessions and giving of thanks be made for all men,
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for Kings and all that are in authoritie; for all men:for Kings and all that Are in Authority; for all men:
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that is, for all that be the children of election, for those that be of the houshold of Faith:
that is, for all that be the children of election, for those that be of the household of Faith:
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For all men, that is, for all men in generall:
For all men, that is, for all men in general:
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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,
for if we be bound by the words of the Apostle to do good unto all men, I see no reason, no more do many other Divines, which I have read upon this place,
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but that likewise we should pray for all men;
but that likewise we should pray for all men;
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be they either Turkes, infidels, heathen, the enemies of God, or the enemies of our selues;
be they either Turks, Infidels, heathen, the enemies of God, or the enemies of our selves;
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we must pray for their conuersion, if it be the will of God, that they may be conuerted.
we must pray for their conversion, if it be the will of God, that they may be converted.
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But most especially we that be Christians, we that be of the houshold of Faith, we ought to pray for one another;
But most especially we that be Christians, we that be of the household of Faith, we ought to pray for one Another;
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Charitie bids vs, God commands vs:
Charity bids us, God commands us:
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Non dicimus, pater meus, (saith Cyprian de orat: Dom•) sed noster, nec da mihi, Non dicimus, pater meus, (Says Cyprian the Orat: Dom•) sed Noster, nec da mihi,
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sed da nobis, quia Christianitatis magister, noluit pri•atim precem fieri, vt scilicet quis prose tant•m precetur:
sed da nobis, quia Christianitatis magister, noluit pri•atim precem fieri, vt scilicet quis prose tant•m precetur:
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vnum enim orare pro omnibus voluit, quando in vno omnes ipse portauit.
One enim orare Pro omnibus voluit, quando in vno omnes ipse portauit.
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We doe not say when we pray, as Christ hath commanded vs, my Father, but our Father;
We do not say when we pray, as christ hath commanded us, my Father, but our Father;
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nor, giue vnto me, but giue vnto vs:
nor, give unto me, but give unto us:
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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:
Because he that is master of Christ anitie, would not that private prayer should be made, that is, that a man should pray for himself only, or for his private household:
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but he would haue vs to pray for all in one, because as all in one he hath borne our infirmities. but he would have us to pray for all in one, Because as all in one he hath born our infirmities.
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And the same Father writing vpon Matthew, vseth these words: Pro se orare necessitas cogit, pro alijs autem Charitas fraternitatis hortatur:
And the same Father writing upon Matthew, uses these words: Pro se orare Necessity cogit, Pro Alijs autem Charitas fraternitatis hortatur:
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To pray for our selues, necessitie compells vs;
To pray for our selves, necessity compels us;
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to pray for others, brotherly Chatitie exhorts vs. Let vs therfore when we doe pray, pray not only for our selues, but for others;to pray for Others, brotherly Chastity exhorts us Let us Therefore when we do pray, pray not only for our selves, but for Others;
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not only for our friends, but for our enemies; not only for some particular men, but for all men in generall.
not only for our Friends, but for our enemies; not only for Some particular men, but for all men in general.
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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 for one Another (Says S. James) that you may be healed, for the prayer of the righteous man avails much if it be fervent. Iam. 5.16. Fifty, we must pray with constancy, with perseverance, holding out unto the end:
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Pray continually (saith the Apostle Paul, Thessal: 5.17. that is, continue in prayer: not all the time of your liues;Pray continually (Says the Apostle Paul, Thessal: 5.17. that is, continue in prayer: not all the time of your lives;
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for the Wiseman saith, Eccles. 3.1.
for the Wiseman Says, Eccles. 3.1.
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That to all things there is an appointed time, a time to be borne, a time to dye, a time to plant, That to all things there is an appointed time, a time to be born, a time to die, a time to plant,
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and a time to plucke vp that which is planted, a time to weepe and a time to laugh. and a time to pluck up that which is planted, a time to weep and a time to laugh.
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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:
But he would have us spend as much time as may be in prayer: we must with our Saviour if need require, spend Whole nights in prayer:
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we must with Daniel, pray thrice a day, in the morning, at noone, and at night:
we must with daniel, pray thrice a day, in the morning, At noon, and At night:
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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 begin our work with prayer, go forward with prayer, end it with prayer: and not only do thus one day, but all the days of our lives;
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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:
we must hold out unto the end, and then we shall obtain the crown. Let perseverance plead for thee, and then thou shalt be surely herd:
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leaue not the Lord, but call vpon him continually from time to time, and at the end he will heare thee.
leave not the Lord, but call upon him continually from time to time, and At the end he will hear thee.
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The Cananitish woman with her constancie and perseuerance in calling vpon Christ, moued him to heale her daughter:
The Canaanite woman with her constancy and perseverance in calling upon christ, moved him to heal her daughter:
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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:
the borrower of three loaves of bred, with his often knocking, obtained his request: and the widow with her importunity, moved the unrighteous Judge, to do her Justice:
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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.
And shall not God avenge his? shall he not hear his Elect, which day and night call upon him? yea though he suffer them long, I tell you he will avenge them, he will hear them, and that quickly.
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If we continue to call vpon God, he will heare vs although not at the first time, yet at the second;
If we continue to call upon God, he will hear us although not At the First time, yet At the second;
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if not at the second, yet at the third; if not at the third time, yet at many times;
if not At the second, yet At the third; if not At the third time, yet At many times;
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if not at many times, yet once amongst many times he will heare.
if not At many times, yet once among many times he will hear.
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And if he once heare vs, we shall be sure to haue, that which is conuenient for vs;
And if he once hear us, we shall be sure to have, that which is convenient for us;
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and if before he had seene it necessarie for vs, we should without all question haue had it.
and if before he had seen it necessary for us, we should without all question have had it.
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Fideliter enim supplicans Deo (saith Aug. in lib. Sent:) misericorditer auditur, & misericorditer non auditur, quid enim infirmo sit vtilius, nouit magis medicus quam aegrotus: Fideliter enim supplicans God (Says Aug. in lib. Sent:) Mercifully auditur, & Mercifully non auditur, quid enim infirmo sit Utilius, Novit magis medicus quam Sick:
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He that makes his faithfull and humble supplication vnto God, in mercy he is heard, and in mercy he is not heard:
He that makes his faithful and humble supplication unto God, in mercy he is herd, and in mercy he is not herd:
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because he who is the phisition of our soules knowes better what is needfull for vs,
Because he who is the Physician of our Souls knows better what is needful for us,
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then wee who be his weake patients. Therefore let vs be constant in calling vpon God and continue to cry vnto him:then we who be his weak patients. Therefore let us be constant in calling upon God and continue to cry unto him:
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knowing that although he tarry long, that yet at last he will heare vs to our greater benefit.
knowing that although he tarry long, that yet At last he will hear us to our greater benefit.
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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:
Sixty and lastly we must pray with courage, with boldness, the devil must not scare us, desperation must not out face us, our Sins must not dismay us:
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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:
but throwing down the Devil, casting aside desperation, treading down our Sins under our feet, let us run unto our redeemer, fly unto the Mercies of our creator, and lay hold upon them:
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then let the deuill roare against thee l ke a roring lion, desperation assault thee like a hellish hagg,
then let the Devil roar against thee l ke a roaring Lion, desperation assault thee like a hellish hag,
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and thy sinnes encounter thee like so manie enemies, yet thou needs not feare, for thy redeemer will defend thee,
and thy Sins encounter thee like so many enemies, yet thou needs not Fear, for thy redeemer will defend thee,
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& 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 mercy of thy creator will overshadow thee, though the devil whisper in thy conscience & tell thee, that it is needless for thee to pray, yet pray:
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the Deuill is a lyar, be not ruled by him: though desperation tell thee that there is no hope of pardon;
the devil is a liar, be not ruled by him: though desperation tell thee that there is no hope of pardon;
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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;
yet for all that pray for pardon & believe me thou shalt have it: though thy Sins say they be greater then can be forgiven: mentiuntur Peccata, thy Sins lie;
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for the mercies of God be greater then thy sinns, if they were ten thousand more then they bee.
for the Mercies of God be greater then thy Sins, if they were ten thousand more then they be.
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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:
If thou Best bold, and of a stout courage, the Devil cannot hurt thee, for as Lactātius reports, the devil hurts none, but the fainthearted:
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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.
And if thou dost confidently trust in the Mercies of God, thou shalt be saved, let thy Sins and desperation do what they can against thee.
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Pray boldly and the Lord will heare thee although thou beest in depth of misery, yet he wil heare thee in height of mercye.
prey boldly and the Lord will hear thee although thou Best in depth of misery, yet he will hear thee in height of mercy.
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Si turbata fuerit anima (saith one) memor esto multitudinis misericordiae eius, & respira in eum. Si Turbata fuerit anima (Says one) memor esto multitudinis Mercy eius, & respira in Eum.
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If thy mind be troubled, be mindfull of the mercies of God: and stay thy selfe vpon them. If thy mind be troubled, be mindful of the Mercies of God: and stay thy self upon them.
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By all meanes be not faint hearted, for ex pusillanimitate spiritus, & timore immoderato, impeditur oratio.
By all means be not faint hearted, for ex pusillanimitate spiritus, & Timore immoderato, impeditur oratio.
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For there is no greater enemie vnto thy prayers, then faint heartednesse and immoderate feare. Qui enim timide rogat docet negare:
For there is no greater enemy unto thy Prayers, then faint heartedness and immoderate Fear. Qui enim timid Rogat docet negare:
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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:for he that asks fearfully, Teaches him of whom he begs how to deny him. Pray Therefore boldly and with a confident courage, seek to thy creator:
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although in respect of thy selfe and thy sinnes, thou mayest feare:
although in respect of thy self and thy Sins, thou Mayest Fear:
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yet in respect thou hast a louing Sauiour, and a mercifull creator, thou mayst be bold:
yet in respect thou hast a loving Saviour, and a merciful creator, thou Mayest be bold:
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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.
let boldness plead for thee, and then thou Mayest be bold to expect thy Desires, for boldness will have no denial, but will be herd.
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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:
Thus have I showed you how we must pray in respect of the inward man, the outward manner of praying, the Lord does not so much regard:
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I meane the outward gesture of ours, which wee vse when we do pray:
I mean the outward gesture of ours, which we use when we do pray:
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some when they pray fall vpon their knees, as Daniell when he p ayed thrice a day our Sauiour Christ,
Some when they pray fallen upon their knees, as Daniell when he p ayed thrice a day our Saviour christ,
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when he prayed in the garden: & Paule when he prayed for the church of the gentiles:
when he prayed in the garden: & Paul when he prayed for the Church of the Gentiles:
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Ephe. 3. others lift vp their hands to heauen: as Salomon. 1. kings. 8. others, cast vp their faces, Mat. 16. others lie groueling:Ephes 3. Others lift up their hands to heaven: as Solomon. 1. Kings. 8. Others, cast up their faces, Mathew 16. Others lie groveling:
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Psal. 35. some, humble themselues in sackcloath:Psalm 35. Some, humble themselves in Sackcloth:
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Ionas. 3. some pray sitting, as Elias. Kings. 19. some standing Luke. 18. some lying vpon their beds:Ionas. 3. Some pray sitting, as Elias. Kings. 19. Some standing Lycia. 18. Some lying upon their Beds:
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as Ezekia. 1. King: 20. These indeed be the signes of an humble minde: for as one saith, Humiliatio corporis, est signū humilitatis mentis:
as Ezekia. 1. King: 20. These indeed be the Signs of an humble mind: for as one Says, Humiliation corporis, est signū humilitatis mentis:
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that the humility of the body, is a signe of the humblenesse of the minde: that the humility of the body, is a Signen of the humbleness of the mind:
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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:
Yet it skilleth not how we pray outwardly, either sitting, kneeling, lying, walking, or standing, speaking or not speaking for it is not the body that the Lord looks upon:
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neither is it the words that he doth respect: but it is the hart. If wee pray with an humble heart wee shalbe heard:
neither is it the words that he does respect: but it is the heart. If we pray with an humble heart we shall herd:
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pray after what manner we will pray.
pray After what manner we will pray.
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For (as Isidorus saith in his booke de summo bono:) oratio cordis est non labiorum,
For (as Isidorus Says in his book the Summo Bono:) oratio Cordis est non Labiorum,
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ne { que } enim verba deprecantis, deus intendit: sed orantis cor aspicit:
ne { que } enim verba deprecantis, deus intendit: sed orantis cor aspicit:
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melius est enim cum silentio orare, corde sine sono vocis quam solis verbis sine intuitu mentis.
Better est enim cum silentio orare, cord sine sono Vocis quam solis verbis sine intuitu mentis.
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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:
Prayer (Says he) does not belong unto the body but unto the heart, neither is it the words of him that prays, that the Lord does mark:
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but he beholds the hart for it is better to pray with silence, with the heart without the voice:
but he beholds the heart for it is better to pray with silence, with the heart without the voice:
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then with words with the voice, without the hart. And so much concerning the inuitation, both quid what wee must pray for:then with words with the voice, without the heart. And so much Concerning the invitation, both quid what we must pray for:
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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:
and quomodo, how we must ask; the promise follows: in which if you Remember, I observed these two things: the promiser: and the thing promised: in the promiser: I observe also two things:
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his abilitie, in that he is able to performe, whatsoeuer he promiseth: secondly his willingnesse, that whatsoeuer he promiseth he is willing to performe.
his ability, in that he is able to perform, whatsoever he promises: secondly his willingness, that whatsoever he promises he is willing to perform.
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And first of the abilitie of the promiser, who is able to performe whatsoeuer he promiseth.
And First of the ability of the promiser, who is able to perform whatsoever he promises.
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If wee do but cōsider with our selues, who the promiser is, wee cannot make any doubt at all, of the thing promised:
If we do but Consider with our selves, who the promiser is, we cannot make any doubt At all, of the thing promised:
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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:
the promiser is God, and not such a God, who is without motion, who hath no ears to hear, no eyes to see, no tongue to speak, no hands to give:
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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:
but such a God, who hears all things, who gives all things, who sees all things, who is able to do all things, whatsoever him Pleases, both in heaven and earth:
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his name shewes his nature, he is powerfull Iehoua, Quod infinitum significat; which signifies infinite.
his name shows his nature, he is powerful Iehoua, Quod infinitum significat; which signifies infinite.
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Infinite in greatnes, infinite in maiestie, infinite in mercy, infinite in power, able to doe things impossible to mans capacitie,
Infinite in greatness, infinite in majesty, infinite in mercy, infinite in power, able to do things impossible to men capacity,
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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;
and to bring that to pass, which the reach of man cannot imagine. The Hebrews call him Ethau; Quod fortem significat; which signifies strong, and mighty;
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Quoniam omnipotens est, because he is Almighty: In Greeke he is called NONLATINALPHABET, which signifies Currens, running; quia vbi { que } est,
Quoniam omnipotens est, Because he is Almighty: In Greek he is called, which signifies Currens, running; quia vbi { que } est,
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& omnia implet sua illa infinita essentia;
& omnia Implet sua illa Infinita Essentia;
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because at one time he is able to be, and is euery where, and with his infinite essence fill all places. Because At one time he is able to be, and is every where, and with his infinite essence fill all places.
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And in Latine he is called Deus, à do, •as, which signifies to Giue, quia omne datum optimum de sursum est,
And in Latin he is called Deus, à doe, •as, which signifies to Give, quia omne datum optimum de Sursum est,
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because he is able to giue all good gifts, and because euery good gift comes from him. Because he is able to give all good Gifts, and Because every good gift comes from him.
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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 Clemens & misericors and dimittendum, potens ad auxiliandum, ad beatificandum Abundant: He is pitiful and merciful, to forgive; strong and mighty to help; and to bless most bountiful.
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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 called a Rock, a fortress, a strong tower, a shield, a horn of salvation, a refuge, the Lord of hosts, able to deliver us from ten thousand enemies:
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He is the Angell of great counsell, wisdome and vnderstanding, able to direct vs in all our consultations.
He is the Angel of great counsel, Wisdom and understanding, able to Direct us in all our Consultations.
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He is the Treasurer of the earth, and all that is therein;
He is the Treasurer of the earth, and all that is therein;
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the world, and they that dwell therein, able to releeue vs in all our wants and necessities.
the world, and they that dwell therein, able to relieve us in all our Wants and necessities.
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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.
He is the only earthly and heavenly physician, able to cure all our maladies: and he is the only Comforter, able to succour us in all our misery's.
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The gods of the Gentiles, be stocks & stones:
The God's of the Gentiles, be stocks & stones:
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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:
the God's of Papists, be crooked Crucifixes, which have ears and hear not, eyes and see not, tongues and speak not, the works of men's hands, the devises of men's wit, made of base earth, of rotten wood, of consuming mettle:
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but our God is the Creator of the deuiser of these gods, who is able and will confound these gods and god-makers.
but our God is the Creator of the deviser of these God's, who is able and will confound these God's and God-makers.
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Our God hath eares to heare, and able to heare all in all places; eyes to see all in all countries;
Our God hath ears to hear, and able to hear all in all places; eyes to see all in all countries;
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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.
hands to give, able to satisfy all that be in need; whose hands be always open to give unto them, which faithfully call upon him.
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Let vs not therefore bee so ignorant with the Gentiles, as to pray vnto Idols;
Let us not Therefore be so ignorant with the Gentiles, as to pray unto Idols;
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nor so wilfully blinde with the Papists, as to pray vnto Saints or Angels, who be the creatures, of our Creator:
nor so wilfully blind with the Papists, as to pray unto Saints or Angels, who be the creatures, of our Creator:
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but let vs pray vnto the Almighty Iehoua, the Lord of Hostes, who is onely able to helpe;
but let us pray unto the Almighty Iehoua, the Lord of Hosts, who is only able to help;
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who is only able to deliuer vs, in the time of trouble.
who is only able to deliver us, in the time of trouble.
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Call vpon me (saith the Lord, Ps. 50 15.) in the day of trouble; so will I deliuer thee: Call upon me (Says the Lord, Ps. 50 15.) in the day of trouble; so will I deliver thee:
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Here is no mention of any Idol, here is no mention of any Saint or Angell;
Here is no mention of any Idol, Here is no mention of any Saint or Angel;
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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,
Therefore let us not turn the glory of the incorruptible God, to the similitude of the image of a corruptible man, of Birds, of fourfooted beasts,
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& of creeping things, Rom. 1.23 for cursed be the Image & Image-maker Deut. 2.15.
& of creeping things, Rom. 1.23 for cursed be the Image & Image-maker Deuteronomy 2.15.
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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.
Neither let us give the worship of the Creator unto the creature, and Direct our Prayers unto Saints or Angels, which we should Direct unto God.
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For the Angell in the Reuelation, which forbad Iohn to worship him, is able to satisfie a million of Papists,
For the Angel in the Revelation, which forbade John to worship him, is able to satisfy a million of Papists,
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and sufficiently to proue vnto them, that neither Saint nor Angell is to be worshipped.
and sufficiently to prove unto them, that neither Saint nor Angel is to be worshipped.
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They know not when we pray, nor how we pray, nor how we pray, nor for what we pray:
They know not when we pray, nor how we pray, nor how we pray, nor for what we pray:
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how can they then giue & grant vnto vs, that which we pray for? there is neither Angell or Virgin,
how can they then give & grant unto us, that which we pray for? there is neither Angel or Virgae,
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nor Patriarke, Saint or Martyr (saith S. Augustin. in his book de cura promat:) that knowes, more what we doe in earth,
nor Patriarch, Saint or Martyr (Says S. Augustin. in his book de Cure promat:) that knows, more what we do in earth,
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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;
then we know what they do in heaven. Which he Proves by this place of Isaiah 63.16. Doubtless thou art our father, though Abraham be ignorant of us, & Israel know us not;
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yet thou ô Lord art our father and redeemer, thy name is for euer. yet thou o Lord art our father and redeemer, thy name is for ever.
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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.
There is neither Abraham, nor Isaac, nor Iacob, neither any Angel in heaven, knows what we do upon earth, more then God himself reveals unto them At such time as he is to use them upon his message.
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If only God be our Lord, & if he only is able to heare and see, and to releeue our necessities;
If only God be our Lord, & if he only is able to hear and see, and to relieve our necessities;
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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.
then is he only to be called upon, according to the Commandment of our Saviour christ, Matthew 11.28. Come unto me all ye that Are weary and heavy laden, and I will ease you.
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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:
He is able and only able, to succour us in all our Wants & necessities: in the time of pestilence, he is only able to send deliverance:
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in the time of famine, he is only able to send sustenance:
in the time of famine, he is only able to send sustenance:
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in the time of drought, he is only able to open riuers in the tops of hils,
in the time of drought, he is only able to open Rivers in the tops of hills,
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& fountaines in the midst of the vallies.
& fountains in the midst of the valleys.
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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.
When the poor and the needy seek for water (Says the Lord by the Prophet Isaiah 41.17, 18.) and there is none; so that their tongue Faileth for thirst.
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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,
I the Lord will hear them, I the God of Israel will not forsake them, I will open the Rivers in the tops of the hills,
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and fountaines in the midst of the vallies, I will make the wildernes as a poole of water,
and fountains in the midst of the valleys, I will make the Wilderness as a pool of water,
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and the waste lands as springs of waters. and the waste Lands as springs of waters.
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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,
Seeing Therefore it is he & he only, that can help and send relief, let us with the Prophet David, take him only for our rock,
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and fortresse, and Call vpon the Lord only who is only worthy to be praised. And as he is able, so he is willing;
and fortress, and Call upon the Lord only who is only worthy to be praised. And as he is able, so he is willing;
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he is as willing to heare vs, as we are to cry; as willing to help vs, as we are to request:
he is as willing to hear us, as we Are to cry; as willing to help us, as we Are to request:
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he invites vs, he bids vs aske; and withall promiseth to heare vs, and it shall be giuen you, saith he:
he invites us, he bids us ask; and withal promises to hear us, and it shall be given you, Says he:
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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.
he is willing to hear us, and Therefore he bids us ask; and Because we should ask, he promises to grant those things that we do ask.
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God promiseth nothing, but that he would haue vs aske of him: and therfore he promiseth it, because we should aske it.
God promises nothing, but that he would have us ask of him: and Therefore he promises it, Because we should ask it.
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Deus (saith a Father) vult à se requiri quod pollicetur: & ideo multa quae dare disposuit, prius pollicetur, vt ex promissione deuotio excitetur: Deus (Says a Father) vult à se requiri quod pollicetur: & ideo Multa Quae Dare disposuit, prius pollicetur, vt ex promission deuotio excitetur:
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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.
God (Says he) would have us challenge his promises, and Therefore those things which he Purposes to bestow upon us, he First promises, to stir up our devotion to pray for them.
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Ipse facit vt ipsum quaramus, at { que } invocemus: he himselfe is the cause that we seeke vnto him, & call vpon him. Ipse facit vt ipsum quaramus, At { que } invocemus: he himself is the cause that we seek unto him, & call upon him.
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He calls vs and bids vs come, & if we do come, he tells vs, that we shall haue, that for which we come.
He calls us and bids us come, & if we do come, he tells us, that we shall have, that for which we come.
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Come ye oppressed, come ye greiued, come yee distressed, come yee vexed, come all that are heauy laden,
Come you oppressed, come you grieved, come ye distressed, come ye vexed, come all that Are heavy laden,
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and yee shall haue ease, Come vnto me all ye that are heauy laden, and I will ease you:
and ye shall have ease, Come unto me all you that Are heavy laden, and I will ease you:
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he cryes vnto vs, he makes proclamation, to the poore & the needy, to the hungry & thirsty, either corporally or spiritually:
he cries unto us, he makes proclamation, to the poor & the needy, to the hungry & thirsty, either corporally or spiritually:
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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;If any man thirst, let him come unto me, and I will satisfy him, John 6.35. he invites us to come unto him, that is, to pray unto him; not once but many times;
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not in one place, but in many places. In the 26 of Mat: Watch & pray (saith he):
not in one place, but in many places. In the 26 of Mathew: Watch & pray (Says he):
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Pray continually, 1 Thes. 5.17 Continue in prayer, Col. 4. Be sober and watching in prayer, 1 Pet: 4.7.Pray continually, 1 Thebes 5.17 Continue in prayer, Col. 4. Be Sobrium and watching in prayer, 1 Pet: 4.7.
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All which promises, & all which places, shew vnto vs, how willing the Lord is to helpe vs,
All which promises, & all which places, show unto us, how willing the Lord is to help us,
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when we pray, seeing he is so desirous, that we should pray, whensoeuer we pray, and whatsoeuer we pray;
when we pray, seeing he is so desirous, that we should pray, whensoever we pray, and whatsoever we pray;
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for he is at hand to help.
for he is At hand to help.
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For what nation is so great (saith Moses) vnto whom the gods come so neere vnto them,
For what Nation is so great (Says Moses) unto whom the God's come so near unto them,
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as the Lord our God is neere vnto vs, in all that we call vnto him for? Deut. 4 7. yea,as the Lord our God is near unto us, in all that we call unto him for? Deuteronomy 4 7. yea,
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before we call vpon him, he will answer vs, and whil'st we speake, he will heare vs, Esay 65.24.
before we call upon him, he will answer us, and whilst we speak, he will hear us, Isaiah 65.24.
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Though he withdraw his hand from vs, for a time;
Though he withdraw his hand from us, for a time;
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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;
we must not think, that his arm is altogether shortened, & though a while he hide his face from us, we must not think that he will be angry with us for ever;
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for his arme is not shortned, that it cannot help; neither doth his anger indure longer then the twinckling of an eye.
for his arm is not shortened, that it cannot help; neither does his anger endure longer then the twinkling of an eye.
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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:
If he be forced to plague us, he is sorry for our afflictions; and willingly would he help us, if we would come for help unto him:
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O Ierusalem, Ierusalem, thou that killest the Prophets, and stonest them that are sent vnto thee, Oh Ierusalem, Ierusalem, thou that Killest the prophets, and Stonest them that Are sent unto thee,
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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,how often would I have gathered you together, as the hen does her chickens, and you would not? As the mother is willing to help her children,
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and the hen naturally her young ones: so is the Lord as willing to helpe those, wch willingly cal vpon him.
and the hen naturally her young ones: so is the Lord as willing to help those, which willingly call upon him.
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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,
He is so willing to hear us, and to help us in all our necessities, that if in our afflictions, we do do not come unto him, he is angry with us,
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and layes the more crosses and troubles vpon vs, to make vs more spedily, to seek vnto him.
and lays the more Crosses and Troubles upon us, to make us more speedily, to seek unto him.
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Thus he dealeth with vs, in the time of his plague & visitation: thus he dealeth with vs in the time of famine:
Thus he deals with us, in the time of his plague & Visitation: thus he deals with us in the time of famine:
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thus he dealeth with vs in the time of drought:
thus he deals with us in the time of drought:
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thus he dealeth with vs, in the crosses, plagues, and punishments, that he layeth vpon vs:
thus he deals with us, in the Crosses, plagues, and punishments, that he Layeth upon us:
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he suffers them to tarry the longer vpon vs, & to be more greiuous vnto vs,
he suffers them to tarry the longer upon us, & to be more grievous unto us,
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because he being willing to help vs, we are vnwilling & negligent in going vn to him for help.
Because he being willing to help us, we Are unwilling & negligent in going vn to him for help.
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If the plague continue at any time any long season in our lād;
If the plague continue At any time any long season in our land;
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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):
if the windows of heaven be long shut, so that the earth is dried up for lack of moisture (as now of late it hath been):
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let vs not thinke, that it is the Lords fault, and that he is vnwilling to heare vs when we pray:
let us not think, that it is the lords fault, and that he is unwilling to hear us when we pray:
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for indeed it is our owne faults; for either we do not pray at all; or else we prolong to pray;
for indeed it is our own Faults; for either we do not pray At all; or Else we prolong to pray;
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or else we mingle our prayers with murmurings or grudgings, praying not as we ought to do:
or Else we mingle our Prayers with murmurings or grudgings, praying not as we ought to do:
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for if we do pray, and pray as we ought to do, the Lord without all question, will heare vs without all faile;
for if we do pray, and pray as we ought to do, the Lord without all question, will hear us without all fail;
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he will helpe vs, and for the time that he hath plagued vs, he will comfort vs,
he will help us, and for the time that he hath plagued us, he will Comfort us,
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& for the time of scarsitie, he will send vs a time of abundance: for the Lord will be found of those that seeke him:
& for the time of scarcity, he will send us a time of abundance: for the Lord will be found of those that seek him:
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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.
if we seek him, we shall be sure to find him Ego diligent me ailigo, Prou. 8.17. I love them (Says he) which love me; and they that seek me early, shall find me.
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Seeing therefore, that he would haue vs pray vnto him, and if we do not pray,
Seeing Therefore, that he would have us pray unto him, and if we do not pray,
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when we stand in neede, he is offended:
when we stand in need, he is offended:
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I say, as Cassiodorus sayes vpon the Psalms, Iustū est vt iugiter rogetur, qui si non peratur, offenditur.
I say, as Cassiodorus Says upon the Psalms, Iustū est vt Yoke rogetur, qui si non peratur, offenditur.
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It is meete and requisite, that we should pray vnto him, seeing he is so willing to helpe vs;
It is meet and requisite, that we should pray unto him, seeing he is so willing to help us;
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that if we neglect to pray, he is offended with vs. And also seeing the promises of Christ, both to giue and forgiue:that if we neglect to pray, he is offended with us And also seeing the promises of christ, both to give and forgive:
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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;
to give graces and other necessaries; to forgive Sins and offences, be so many; and seeing he that hath power, it is he that hath promised;
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we may be fully resolued of this point, that as he is able, so he is willing;
we may be Fully resolved of this point, that as he is able, so he is willing;
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and promising, he willingly will performe, whatsoeuer he promiseth.
and promising, he willingly will perform, whatsoever he promises.
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And thus much of his abilite, & of his willingnes, in that he is able to perform, whatsoeuer he promiseth;
And thus much of his ability, & of his willingness, in that he is able to perform, whatsoever he promises;
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& in that whatsoeuer he promiseth, he is willing to perform.
& in that whatsoever he promises, he is willing to perform.
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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:
Now I am to speak of the thing promised, of the generality of it, in this word, It: then of the certainty of it, in this word, Shall, it shall be given you:
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Aske, and it shall be giuen you. And first of the generalitie of the gift: it is generall;Ask, and it shall be given you. And First of the generality of the gift: it is general;
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he excepts nothing from vs, which is good for vs; if it be conuenient, it shall be giuen vs:
he excepts nothing from us, which is good for us; if it be convenient, it shall be given us:
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be it what it will be, that we do aske;
be it what it will be, that we do ask;
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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:
be it what it will be, that we need, he can give it us, he can bestow it upon us Quicquid enim opus est ipse habet:
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for whatsoeuer is neeedfull for man, he hath it, and whatsoeuer we can desire, it is in his hand to giue:for whatsoever is neeedfull for man, he hath it, and whatsoever we can desire, it is in his hand to give:
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Wouldst thou haue life, and dost thou desire to see long dayes? wouldst thou faine go to heauen,
Wouldst thou have life, and dost thou desire to see long days? Wouldst thou feign go to heaven,
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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:
and dost thou not know the Way? dost thou desire to search the Scriptures, and Wouldst feign be acquainted with the truth? ask them of God; he can give thee them: he can give thee life:
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he can shew the way vnto heauen, & acquaint thee with the truth: for Ego sum vita, via, & veritas:
he can show the Way unto heaven, & acquaint thee with the truth: for Ego sum vita, via, & veritas:
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He himselfe is the way, the truth, & the life, & none can go vnto the father but by him, Ioh. 14.6.He himself is the Way, the truth, & the life, & none can go unto the father but by him, John 14.6.
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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,
Dost thou want the sighed of the body, the Light of thine eyes, which is more precious unto thee then all the gold & precious things in the world? go unto the fountain of Light, go unto God,
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& he can giue thee it. Est enim lux à Deo splendens, vt inaccessibilis dicatur:
& he can give thee it. Est enim lux à God splendens, vt inaccessibilis dicatur:
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for he is a light so gloriously shining, that no mortall man can, or euer could, once behold or come neere him. for he is a Light so gloriously shining, that no Mortal man can, or ever could, once behold or come near him.
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Dost thou want reason & wouldst faine haue vnderstanding? Intellectū tibi dabo, saith the Lord in the Psalmes, I will giue thee wisdom.
Dost thou want reason & Wouldst feign have understanding? Intellectū tibi Dabo, Says the Lord in the Psalms, I will give thee Wisdom.
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If thou beest hungry, he is the bread of life; vnto whom if thou goest, thou shall neuer hunger, Ioh. 6.35.
If thou Best hungry, he is the bred of life; unto whom if thou goest, thou shall never hunger, John 6.35.
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If thou beest thirst, he is the true vine, of which whosoeuer tasteth, shall neuer thirst.
If thou Best thirst, he is the true vine, of which whosoever tasteth, shall never thirst.
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Ioh. 15 1. whereupon saith S. Amb: Christ { us } via est ōnib { us } si vulnera curare desideras, medic { us } est: John 15 1. whereupon Says S. Ambassadors: christ { us } via est onnib { us } si vulnera curare desideras, medic { us } est:
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si fabrib { us } aestuas, fons est: si grauaris iniquitace, iustitia est: si auxilio iudiges viri { us } 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:
si fabrib { us } aestuas, fons est: si grauaris iniquitace, iustitia est: si Auxilio iudiges viri { us } est: si morien times, vita est: si coetū desideras, vta est: si Darkness fugis, lux est: si cibūquaeris, alimētū est. christ is all unto all:
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if thou art wounded and desirest to be healed, he is a phisition:
if thou art wounded and Desirest to be healed, he is a Physician:
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if thou art possessed with a burning feuer, he is the foūtaine wherein thou maist coole thee:
if thou art possessed with a burning fever, he is the fountain wherein thou Mayest cool thee:
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if (with Mary Magdalen) thou hast seuen deuills in thee, he is thy righteousnesse, which must cleanse thee from thy filthynesse:
if (with Marry Magdalen) thou hast seuen Devils in thee, he is thy righteousness, which must cleanse thee from thy filthiness:
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if thou beest oppressed, & wantest one to succour thee, he is thy power that must defend thee:
if thou Best oppressed, & Wantest one to succour thee, he is thy power that must defend thee:
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if thou fearest death, he is the life: if thou wouldest obteine heauen, he is the way:
if thou Fearest death, he is the life: if thou Wouldst obtain heaven, he is the Way:
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if thou fliest darknesse, he is the light: & if thou beest hungrie, he is thy food; if thou fliest darkness, he is the Light: & if thou Best hungry, he is thy food;
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therefore saith S. Augustin: cur per mult a vagaris homūcio, quaerenda bona anima & corporis, quaere vnum bonū, in quo sunt omnia bona, & suffi•it:
Therefore Says S. Augustin: cur per mult a vagaris homūcio, quaerenda Bona anima & corporis, quaere One bonū, in quo sunt omnia Bona, & suffi•it:
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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:
There enim est quicquid amas, quicquid desideras, Wherefore dost thou oh man (Says he) weary thy self in going about, seeking for the goods of the body and the soul, seek one thing, which is christ, in whom is all things, & thou hast enough:
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for in him is all things, that yu louest, all things that thou desirest; for in him is all things, that thou love, all things that thou Desirest;
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& he will deny thee nothing, that thou doest faithfully call vnto him for, he has all things,
& he will deny thee nothing, that thou dost faithfully call unto him for, he has all things,
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& he can do all things; thou canst not aske, that thing at his hand, which he will not grant thee,
& he can do all things; thou Canst not ask, that thing At his hand, which he will not grant thee,
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if with feruent prayer thou desirest it.
if with fervent prayer thou Desirest it.
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For so great is the force of prayer, that ther is nothing that can withstand it:
For so great is the force of prayer, that there is nothing that can withstand it:
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if prayer once command it, be it a thing vnpossible, it must obey: contrary to all naturall reason;
if prayer once command it, be it a thing unpossible, it must obey: contrary to all natural reason;
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if Paule be in prison and pray for deliuerance, the prison doores must open of their owne accord:
if Paul be in prison and pray for deliverance, the prison doors must open of their own accord:
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and his bands fall from him contrary to all expectation.
and his bans fallen from him contrary to all expectation.
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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:
The child of God must have deliverance, or Else the Foundation of the prison must be shaken by the power of heaven. Acts. 16.26. If Peter be in prison, Another child of God, although he be kept & watched, by two Soldiers, bound with to chains the prison doors watched by two Soldiers, bound with two chains, the prison doors watched by the prison keeper:
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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,
yet if the Church, that is the children of God, pray for him: the angel of the Lord must come himself, the child of God must be loosed,
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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,
and Peter, (doe the Soldiers what they can with their weapons, the bans what they can with their strengths, the prison doors what they can, with their bolts,
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& 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;
& the prison keepers what they can with there narrow watching) must be Delivered, must go out of prison conducted by the Angel, Act: 12.7. The Israelites being oppressed by the philistines. 1. Sam. 7.8. they come to Samuel & desire him to pray, & cry unto the Lord for them: Samuel cried unto the Lord;
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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:
and the Israelites were Delivered as you may read in the 10. verse. The Lord sent his thunder, which fought for them After a most wonderful manner:
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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:
that scattered them so, that they all lay slain before Israel. And Iosua by his prayer: Ios: 18.14. made the sun to stand still in the firmament After it had run his ordinary course:
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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.
he made it (I say) stand still to give him Light, until he had made an end of slaying his enemies ▪ O potens praecatio! O powerful prayer! that cammandes all things.
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It commandes the Angells in heauen, for at the prayer of Hezekia. 2. king. 19.35.
It commands the Angels in heaven, for At the prayer of Hezekiah. 2. King. 19.35.
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The Angell of the Lord smote a hundred fowerscore & fiue thousand of the souldiers of blaspheming Saneherib in one night,
The Angel of the Lord smote a hundred fowerscore & fiue thousand of the Soldiers of blaspheming Sennacherib in one night,
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so that in the morning they were all found dead corpses.
so that in the morning they were all found dead corpses.
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It commandes the heauens, for at the prayer of Elias the heauens were locked vp for three yeares,
It commands the heavens, for At the prayer of Elias the heavens were locked up for three Years,
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& six months, so that no raigne fell vpō the earth in all that time:
& six months, so that no Reign fell upon the earth in all that time:
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& 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 cōmandeth Gods afflictions:
& again he prayed & the heaven gave Reign & the earth brought forth her fruit. James 5.17. It commands God Judgments: for At the prayer of Aaron, the plague (that great judgement of God) being begun among the Israelites ceased. Numb: 16.47.48. It commands God's afflictions:
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for at the prayer of Moses Miriam was healed of her leprosie Numb. 12.14.
for At the prayer of Moses Miriam was healed of her leprosy Numb. 12.14.
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And at the prayer of the man of God, Ieroboams hand that was dried vp, was restored. 1. King. 13.6.
And At the prayer of the man of God, Ieroboams hand that was dried up, was restored. 1. King. 13.6.
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It commands the barren wombe, for Anna being childlesse, praiing vnto the Lord, obteyned a sonne: 1. Sam. 1.20 It commands life,
It commands the barren womb, for Anna being childless, praying unto the Lord, obtained a son: 1. Sam. 1.20 It commands life,
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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.
for At the prayer of Elijah, the widow's son of Zarepthah being dead was restored unto life. 1. King: 17. At the prayer of Elisha, the Shunamites son being dead was revived. 2. King. 4.35.
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And at the prayer of Paule, the sleeper, which fell downe dead, was caried away aliue. Act: 20.9. Superat tentamēta inimicorum, vincit demones, superat immundos spiritus, It beats downe the temptations of our enemies, ouercomes deuills, driues away vncleane spirits:
And At the prayer of Paul, the sleeper, which fell down dead, was carried away alive. Act: 20.9. Superat tentamēta Enemies, vincit demones, superat immundos spiritus, It beats down the temptations of our enemies, overcomes Devils, drives away unclean spirits:
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& dominum mundi flectere vota valent. Martial: lib. 8. epig: ad Domit. Praier commands God himselfe, makes God obedient vnto mans voice:& dominum mundi flectere vota valent. Martial: lib. 8. Epigram: and Domit Prayer commands God himself, makes God obedient unto men voice:
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and when our praiers cannot come vnto Gods eares, it brings Gods eares vnto our prayers.
and when our Prayers cannot come unto God's ears, it brings God's ears unto our Prayers.
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Aske therfore and it shall be giuen thee, what soeuer thou dost aske, his promise is generall:Ask Therefore and it shall be given thee, what soever thou dost ask, his promise is general:
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he will keepe nothing from thee, if thou do'st faithfully pray for it. Therefore in all thy needs & extremities pray:
he will keep nothing from thee, if thou dost faithfully pray for it. Therefore in all thy needs & extremities pray:
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pray & thou shalt haue help. If thou beest in prison, pray for liberty, if thou beest oppressed, pray for succour:
pray & thou shalt have help. If thou Best in prison, pray for liberty, if thou Best oppressed, pray for succour:
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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:
if thou hast enemies pray for deliverance: if there be famine, pray for plenty: in the time of the plague, pray: if we want Reign, pray: if thou art diseased pray: if thou art afflicted, pray: if thou art childless, pray: if thou art tempted, pray: pray:
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& thou shalt haue what thou wilt: for Aske, & it shalbe giuen thee (saith christ).
& thou shalt have what thou wilt: for Ask, & it shall given thee (Says Christ).
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And so much for the generalitie, of the thing promised, which is laid downe in this word It, It shall be giuen you.
And so much for the generality, of the thing promised, which is laid down in this word It, It shall be given you.
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Now a word or two of the certainty of it, and so I will conclude.
Now a word or two of the certainty of it, and so I will conclude.
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If he were not able to giue vs those things, which we aske, or if he were vnwilling to grant our desires,
If he were not able to give us those things, which we ask, or if he were unwilling to grant our Desires,
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then we might well feare the obtaining of our requests;
then we might well Fear the obtaining of our requests;
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but he is able to help vs, & he is willing to heare vs, as we haue heard in the two last points:
but he is able to help us, & he is willing to hear us, as we have herd in the two last points:
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if he were a stranger vnto vs, or an enemy against vs, that might breed suspition in vs;
if he were a stranger unto us, or an enemy against us, that might breed suspicion in us;
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or if he were only a familiar friend, or a neere kinsman, still we might doubt of the matter:
or if he were only a familiar friend, or a near kinsman, still we might doubt of the matter:
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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:
but he is no stranger, neither is he an enemy, for he is of our familiar acquaintance, with whom whensoever we pray, we talk familiarly:
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as S Aug: saith vpon the 85 Psalm: Oratio tua locutia est ad deū: quādo legis, deus tibi loquitur:
as S Aug: Says upon the 85 Psalm: Oratio tua locutia est ad deū: quādo Legis, deus tibi loquitur:
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quando oras tu cū deo loqueris.
quando oras tu cū God loqueris.
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Thy prayer (saith he) is a talking vnto God, whē thou readest, thē God speaks vnto thee:
Thy prayer (Says he) is a talking unto God, when thou Readest, them God speaks unto thee:
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but whē thou prayest, then thou talkest with God: Nay, he is not only our familiar acquaintance, but he is also nere vnto vs,but when thou Prayest, then thou talkest with God: Nay, he is not only our familiar acquaintance, but he is also never unto us,
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as nere as possible can be:
as never as possible can be:
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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.
for he is our father: our father by creation, our father in education, our father in instruction, our father in compassion, our father in correction, our father in adoption, as M. Boys wittily observes in his exposition on the lords prayer.
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He is our father, and therfore wisheth vs well; he is our father in heauen, where there is all good things, & nothing wanting,
He is our father, and Therefore wishes us well; he is our father in heaven, where there is all good things, & nothing wanting,
pns31 vbz po12 n1, cc av vvz pno12 av; pns31 vbz po12 n1 p-acp n1, c-crq pc-acp vbz d j n2, cc pix vvg,
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& can giue vs all good things.
& can give us all good things.
cc vmb vvi pno12 d j n2.
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Therfore I wil end, with this admonition of S. Bern: Nemo nostrū, parui pēdat orationē suā:
Therefore I will end, with this admonition of S. Bern: Nemo nostrū, parui pēdat orationē suā:
av pns11 vmb vvi, p-acp d n1 pp-f n1 np1: np1 fw-la, fw-la fw-la fw-la fw-la:
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dico cuī vobis, quod ipse ad quē oram { us }, non parui pēdat eā: postquā egressa est ab ore nostro, ipse scribit ipsā in libro suo:
dico cuī vobis, quod ipse ad quē Oram { us }, non parui pēdat eā: postquā Egress est ab over nostro, ipse Scribit ipsā in libro Sue:
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la { pno12 }, fw-fr fw-la fw-la fw-la: fw-la n1 fw-la fw-la n1 fw-la, fw-la fw-la fw-la p-acp fw-la fw-la:
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& vnū è duob { us } indubitanter sperare possimus, quoniam aut dabit quod petim { us }, aut quod novit vtili { us }.
& vnū è duob { us } Indubitably sperare possimus, quoniam Or Dabit quod petim { us }, Or quod Novit Useful { us }.
cc fw-la fw-la vvb { pno12 } jc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la { pno12 }, fw-la fw-la fw-la fw-la { pno12 }.
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Let no man set lightly by his praier:
Let no man Set lightly by his prayer:
vvb dx n1 vvi av-j p-acp po31 n1:
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for I say, that God doth greatly esteem of it, after it is once out of our mouthes:
for I say, that God does greatly esteem of it, After it is once out of our mouths:
c-acp pns11 vvb, cst np1 vdz av-j vvi pp-f pn31, c-acp pn31 vbz a-acp av pp-f po12 n2:
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& doth write it in his book, & without all doubt, we shall haue one of two;
& does write it in his book, & without all doubt, we shall have one of two;
cc vdz vvi pn31 p-acp po31 n1, cc p-acp d n1, pns12 vmb vhi crd pp-f crd;
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either we shall haue that, which we pray for; or else we shall haue that, that is more profitable for vs. FINIS.either we shall have that, which we pray for; or Else we shall have that, that is more profitable for us FINIS.
d pns12 vmb vhi d, r-crq pns12 vvb p-acp; cc av pns12 vmb vhi d, cst vbz av-dc j p-acp pno12 fw-la.
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