Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer.

The third Sermon. (Book 3)

MATH. 7.7.

Aske, and it shall be giuen you; seeke, and yee shall finde: knocke and it shall be opened vnto you.

AFter the consideration of our owne vnability, men∣tioned by Saint Paul•• 2. Cor. 3. And the examination of the manifold goodnesse of God, from whom, as Saint Iames saith, euery good giuing, and euery perfite gift commeth: Because we see that of our selues we cannot so much as thinke any good, and yet that from the Father of lights we may receiue that grace which shall in∣able vs to do all things; Now it

followeth by good order, that we repaire to God for that power, which wee haue not of our selues. Christ will not haue holy things giuen to dogges, nor pearles cast to swyne, that is to such as make no account of them, and therefore if we esteeme of the grace of Christ, or make any reckoning of it, wee must come to him for it; now we cannot come to God, but by prayer, as Augustine saith, Non passibus, sed precibus, itur ad Deum: & nuncius noster oratio est, quae ibi mandatum nostrum peragit, quo caro nostra peruenire nequit: It is not with pases but with prayers we go to God; and our messenger is prayer, which there doth our er∣rand where our flesh cannot come. Therefore Christ saith: do not waite as swyne, till the grace of God bee cast vnto you, but if you will haue it, aske, & it shal be giuen to you.

The tenor of this Scripture hath this coherence, first, know∣ing our owne insufficiency, & the gooodnesse of God, from whom euery good thing commeth, pre∣sently wee wish with our selues that hee would admit vs to bee suiters vnto him. Therfore Christ in the word Aske, tels vs, that God hath his Courts of requests, that we may be bold to put vp our sup∣plications.

Secondly, whereas earthly Princes may perhaps affoord a good countenance, but will not grant the thing that is sought for at their hands; Christ saith, that, the Father of lights, is not onely affable, but liberall; so that albeit we be not onely dust and ashes, and therefore vnworthy to pray to God, Gen. 18. But also wretched sin∣ners vnworthy to bee heard, be∣cause as the blind man saith, pecca∣tores

non exaudit Deus. Ioh. 9. Yet hee will not cast out our prayers, nor turne his mercy from vs. Psal. 66.18. But if wee aske, it shall bee gi∣uen.

Thirdly, that wee should not thinke, that as in the world there are many suiters but few obtai∣ners; so howsoeuer all do pray vn∣to God, yet wee are not in the number of those that speed; ther∣fore Christ addeth, Whosoeuer as∣keth, receiueth: whoseuer seeketh fin∣deth: and to him that knocketh, it shall be opened: No vnworthines of our owne can exclude vs from the mercy of God, for hee recei∣ueth the prayer, not onely of the publican, Luk. 18. but of the prodi∣gall sonne, Luk. 15. and promiseth mercy to the theefe hanging on the crosse, Luk. 23, if at the last houre he seeke it by prayer.

Of these two verses there are

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three parts, first a precept, petite, quaerite, pulsate: aske, seeke, knocke: secondly, a promise, it shall bee gi∣uen, yee shall finde, and it shall be opened: thirdly, an enlargement of the promise, which is made not only to such as are of iust and holy conuersation, but to sinners; For whosoeuer asketh receiueth.

As on Gods behalfe wee see first his affability: secondly his liberality: thirdly, the largenesse of his liberality: so on our owne parts we are taught, first, that wee may boldly powre out our desires before God: secondly, wee may conceiue hope to be heard in the thing wee craue: thirdly, not an vncertaine hope, confounded through our owne vnworthines; For whosoeuer asketh receiueth, and as Christ speaketh: Him that com∣meth to me, I will in no wise cast out. Ioh. 6.37.

In the precept foure things are to be considered: first, the neces∣sity: secondly, the vehemency, sig∣nified by a three-fold petition, which implieth an instancie, as Salomon speakes: haue I not written three times to thee? Prou. 22.20. thirdly, the cohaerence of these three termes, asking, seeking, and knocking: fourthly, the distingui∣shing of them.

Touching the first, the exam∣ple of our Sauiour might bee a sufficient motiue to stirre vs vp to prayer, who in the morning very earely before day went into a solita∣ry place, and there prayed, Mark. 1.35. and in the euening, prayed himselfe alone in the mountaine, Mat. 14.23.

Secondly, whereras he setteth downe a forme of prayer, Math. 6. Hee sheweth that prayer is neces∣sary, but when vnto both hee ad••deth

a precept, wee may not thinke any longer it is a matter in∣different, but of necessity, a com∣mandement is a thing obligatory. So when Christ commands vs to pray, hee doth not leaue it as a thing in our owne choyce; but binds vs to the performance of it, for prayer is not onely required as a thing supplying our neede, (for when wee feele want we need not bee prouoked to prayer;) the bruit beasts themselues beeing pinched with hunger, do seeke their meate at God, Psal. 107. and the rauens call vpon him for food Psal. 147. but it is required as a part of Gods seruice. Anna bee∣ing in the Temple, serued God by prayer, Luk. 2.37. By prayer the Apostles performed that seruice to the Lord, which the Apostle cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 13.1. There∣fore so oft as wee resort to the

house of God, to put vp our pe∣titions to God, then we doe him seruice properly, and not onely when we are present at a Sermon, for then God rather serueth vs, and attends vs, and entreats vs by his Ministers to bee re••onciled to him. 2•• Cor. 5.

As prayer is a part of Gods worship: so the neglect of pray∣er is a sinne, as one saith, peccatum non orandi. Therefore the Pro∣phet among other sinnes where∣with he chargeth the wicked, rec∣koneth this to be one, that they cal not on the Lord, Psal. 14.9. The neglect of this duty was the be∣ginning of Sauls fall, as all the fa∣thers interprete that place. 1. Sam. 14.19. where it is said, that, Saul commanded the Priest to with-draw his hand from the Arke. For this hath bene commanded euer from the beginning, that wee should

pray vnto God; not onely in the law of nature, Iob. 8.5. But also in the law of Moses, Deut. 10.12.

In the time of the law a speciall part of the seruice, which the peo∣ple performed to God, was the of∣fering vp of incense, and there∣fore the Prophet compareth prayer to incense, Psal. 14.1. And it is most fitly resembled to incense, for the vse of incense was to swee∣ten those places which are vnsa∣uory: Euen so the wicked ima∣ginations, and vnchast thoughts of our heartes, which yeeld a stinking smell in the nostrils of God, are sweetned by no other meanes then by prayer: and ther∣fore to shew how the one is re∣sēbled by the other, it is said, that while the incense was a burning, the people were without vpon their knees in prayer, Luk. 1.10. neither was it a thing vsuall in the law on∣ly,

but also in the Prophets. Call vpon mee. Psal. 50. & aperi os tuum, & implebo. Psal. 81.

Touching the effect and fruit whereof it is said, Whosoeuer calleth on the name of the Lord, shall be sa∣ued, Ioel. 2. Secondly, albeit God haue litle commandements, as Christ speakes Math. 5. Hee that breakes one of these little com∣mandements: Yet this, touch∣ing the duty of prayer is not a slight commandement, but of great instance, and so much wee are to gather from hence, that Christ is not content once to say, Aske; but repeates it in three seue∣rall termes: aske, seeke, knocke; which as Augustine saith, sheweth instantissimam necessitatem.

From the vehemency of this commandement we are to consi∣der these three things: first, it lets vs see our want and need, in

that wee are willed to aske: se∣condly, by seeking, Christ doth intimate thus much to vs; that we haue lost our selues: thirdly, in that hee would haue vs to knocke, hee would haue vs to learne that we are as men shut out of the pre∣sence of God, and his kingdome, where is the fulnesse of ioy, and plea∣sure for euer.

The first sheweth man what is the misery of his estate, in regard whereof hee is called Enoch: se∣condly, his blindnesse, which is so great, that when he doth pray, he asketh he knowes not what, Mat. 20. If hee would pray, he knowes not how to pray; for which cause the Disciples desire Christ to teach them. Luk. 11. Their blindnesse is such as they know not the way to come to the Father, as Thomas confesseth. Ioh. 14.5. Thirdly, it sheweth our slothfulnesse in see∣king

our owne good, which ap∣peareth herein, that wee haue need to haue a commandemēt gi∣uē vs to stir vs vp to pray to God.

The third thing in the precept is the dependance of these three words, petite, quaerite, pulsate. For there is no idle word in Gods booke. Therefore as they that haue to do with Gold, will make no wast at all, but gather toge∣ther the least parings: so wee must esteeme preciously of Gods word, which is more precious then gold. Wee must bee gone hence, and there is a place whe∣ther we desire all to come, which we cannot do, except we knocke: and because we know not at what dore to knocke, therefore wee must seeke the dore, But we haue no will nor desire to seeke, there∣fore Christ willeth in the first place that we aske it, and the thing

that we must aske, is the spirit of grace, and of prayer: and if wee aske it, then shall wee haue abi∣lity and power, not onely to seeke the dore: but when wee haue found it, to knocke at it.

Fourthly, as these words de∣pend one vpō another, so they are to be distinguished one from ano∣ther: they that are suitors for any earthly benefite, do occupie, not onely their tongue in speaking, but their legges in resorting to great persons•• they that seeke do occupy not onely their legges, in going vp and downe, but their eyes to looke in euery place; and they that knocke, as they vse o∣ther members, so especially they vse their hands, But when our Sa∣uiour enioyneth vs the vse of prayer, he expresseth it not in one word, but in three seuerall termes to teach vs, that when wee come

to pray to God; the whole man must bee occupied, and all the members of the body imployed in the seruice of God; for Christ will not haue pearles cast vnto swyne; and wee may not looke to haue the gifts of God cast into our mouthes: but if wee will obtaine, we must first, open our mouthes to aske it. Psal. 81. secondly, they are not so easily found, as that wee shall stumble vpon them: but we must seeke diligently, with the lifting vp of our eyes. Psal. 1.20. And to God that dwels in the hea∣uens. Psal. 123. Thirdly, because the dore is shut and locked vp, therefore wee must knocke, for which end we are willed, To lift vp our hands with our hearts to God which is in heauen. Lam. 3.

The lifting vp of our hands is that which the people call the Euening sacrifice, Psal. 141. As the

body, so also the soule may not bee idle, but occupied with these three vertues: first, it must petere, which noteth confidence and trust, secondly, qu••rere, which signifies diligence: thirdly, pulsare which implyeth perseuerance: If wee ioyne these three vertues to our prayer, doubtlesse wee shall be heard.

As the 2 cause of our life here is, sudor vultus: (for we liue arando, ac serendo) by plowing, and sowing, so the second cause of our liuing is another sudor vultus; which consisteth in asking, seeking, knocking: As in the sweate of our browes we eate the bread that feedes our bodies, so by these spirituall paines and endeauours wee come to the bread of life, which feedeth our soules eter∣nally.

Now if wee aske that question

that is made Iob. 21.15. What profite shall we haue if we pray vnto him? It is certaine that God hauing created vs, may iustly command vs: but hee doth not onely con∣straine vs to pray by his comman∣dement, but allure vs thereunto by his promise: hee saith, if wee aske the life of grace, wee shall obtaine it, if wee seeke it, we shall finde it: thirdly, hauing found the way, we shall intrare in gaudi∣um Domini, enter into our maisters ioy, Math. 25.

If we aske, we shall haue grace, whereby it shall appeare, we haue not receiued our soule in vaine, Psal. 24. secondly, seeking we shall finde the helpe and assistance of Gods spirit, so that wee shall not receiue grace in vaine, 2. Cor. 6. thirdly by knocking, the way of entrance shall be opened vnto vs, so that our labour shall not bee in

vaine in the Lord. 1. Cor. 15. as Aug. saith, non dicitur quid dabitur. Christ nameth not what shall bee giuen to you: to let vs know that that gift is a thing supra omne no∣men, aboue all that can be named.

It is as great a gift as an earth∣ly Prince can giue to promise halfe his kingdome, Mar. 6.23. but God hath promised not halfe his kingdome, but all his kingdome, we shall receiue of God, not one∣ly whatsoeuer wee desire, (For desi∣derare nostrum, as one saith, is not terminus bonitatis Dei, our desire is not the limit or bounds of Gods goodnesse) but aboue all wee can aske or thinke. Ephe. 3.

In the confidence of this pro∣mise the Saints of God in the time of their misery fly vnto God by prayer, as their onely ready helpe. In the dayes of Enoch, which were full of miseries and

troubles, men beganne to call vpon the name of the Lord. Gen. 4.26. and Abraham in euery place where hee came, beeing departed out of his owne country, and liuing in exile, built an Altar and called on the name of the Lord. Gen. 12.8. Dauid saith that his onely remedy which hee vsed against the slaun∣der and iniuries of his enemies, stood herein, that hee gaue him∣selfe to prayer. Psal. 109. Iosaphat being besieged with enemies on euery side, vsed this as a bulwarke against them. Lord we haue no po∣wer to with-stand this great compa∣ny that are come against vs, and wee know not what to do, but our eyes are towards thee. 2. Chron. 20. The like comfort did Ezechiah find in pray∣er, both when Senacherib threat∣ned his destruction, and in his sickenesse: and it is indeed the cit∣ty of refuge, whether the godly in

all times haue vsed to flie for safe∣gard from their miseries. It is rete gratiarum, & situla gratiae, the net of graces, and bucket of grace. Prou. 12.2. by which a good man draw∣eth the grace of God.

The speciall gift that wee can desire of God is Christ himselfe, who is Donum illud Dei. Ioh. 4. Now forasmuch as indeed no∣thing can bee a greater benefite, then to enioy the presence of God, as the Prophet saith, Whom doe I desire in heauen but thee? Psal. 73. and Phillip saith. Ostende nobis patrem, & sufficit. Shew vs the Fa∣ther and it is sufficient Ioh. 14. We are to consider how we may come to it.

Christ saith, I am the way, Ioh. 14. & ego sum ostium. Ioh. 10. If he bee both the way and the dore then no doubt but if God bestow Christ on vs, wee shall both finde

the way to God, and enter into his kingdome, by Christ, who is the dore: for the obtaining of this gift we must be instant with God in prayer, which if we do, hee will giue vs that we aske: therefore Au∣gustine saith, Domine cupio te, da mi∣hi solum te, aut non dimittam te. Lord I desire thee, giue mee thee a∣lone, or else I will not let thee go.

In the third place our Sauiour enlargeth the promise, least wee should doubt that God will not heare all manner of persons, that pray to him, or that hee will not grant all their suites, therefore in regard of the persons, Christ saith, Quisquis, whosoeuer asketh, receiueth, whosoeuer ioyne these three vertues in their prayer, Con∣fidence, Diligence, Perseuerance, and occupy all the parts of their body in this seruice of God, they shall be sure to receiue the thing they

aske, for the promise is made on∣ly to them that performe Gods commandement, petenti dabitur, we must aske and we shall haue it: for God vseth not to cast holy things vpon them that make no rec∣koning of them. Mat. 7.

Touching the things them∣selues, Hee that is the truth hath said, Whatsoeuer you aske my Father, in my name he will giue it you. Ioh. 16. Therefore it is impossible hee should lye, especially when hee confirmeth it with an oath, as in that place, Verily, Verily, I say vn∣to you, whatsoeuer you aske the Fa∣ther in my name he will giue it you. But wee must take heed what wee aske: we may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aske without a cause. If wee aske any thing according to his will hee heareth vs. 1. Ioh. 5. Therefore our prayers must bee grounded vpon some iust cause•• wee may not aske

any childish petition of God, for hee will reuert them. If wee like children aske we know not what, we cannot assure our selues to be heard, for vnto such prayers he answereth, Yee aske you know not what, Math. 20. Much lesse will he grant hurtfull petitions.

As he is our Physition, he will not giue vs cold drinke when wee are sick of an ague, though we cry for it neuer so much. They that aske vengeance of God, & would haue him to be the executioner of their wrath, shall not bee heard, Prou. 26.13. but their prayer is tur∣ned to sinne. Psal. 109. So farre is it from the seruice of God.

If the child aske fish, the father will not giue him a Scorpion, no more will God heare vs in those things which we aske of him, if hee know they will be hurtfull.

He onely is wise, and knoweth

what is good for vs, and if we re∣ceiue not the thing which we aske, yet he (as Ierome saith) non accipiendo accepit, in not receiuing he hath receiued. Christ saith not, aske, and ye shal receiue the thing ye aske, but aske and it shall bee gi∣uen vnto you, that is the thing that you desire. Wee all desire those things that be good, though out∣wardly we are not able to discerne what is good, but God our hea∣uenly Father, as he knoweth best what is good for vs, so he wil giue vs good things, though we be not able alwaies to aske that which is good for our selues.

Secondly, we must pray in such manner and forme, as hee requi∣reth, God doth heare vs many times euen, quando petimus malum: in as much as he doth not giue vs the hurtfull things, which we ig∣norantly aske. But hee will not

heare vs, cum petimus male, yee aske and receiue not, because yee aske amisse. Iam, 4. Therefore we must beware how we stand affected at the time of prayer: if wee pray coldly, without any great desire to attaine the thing we aske; we aske like swine, that esteeme not of pearles, but trample them vnder their feet. If wee draw neere with our lippes, but our hearts be far from God. Esa. 29. then it is not like we shall be heard, If we pray as Peter and the other Disciples, who be∣ing heauy with sleepe, asked they knew not what. Luk. 9.32. we can∣not receiue the truth. But if as Moses speaks, we seek the Lord with all our heart. Deut. 4.29. If we do with Paul, orare spiritu, & orare mente. 1. Cor. 14. then wee may conceiue hope to be heard, for the commandement to aske is gi∣uen Cordi, non pulmoni, to the heart

not to the lungs, Id quod cor non facit non fit, that which the heart doth not is not done.

Secondly, touching the man∣ner, as with feruency, so wee must pray with reuerence, not hauing our heads couered, as wee see ma∣ny do: which behauiour how rude and vnbeseeming it is, we may ea∣easily discerne, as the Prophet speakes, Offer this kind of behaui∣our to thy Lord or Maister, and see whether he will accept it? Mal. 1.

If thou, hauing a suite to an earthly Prince, darest not speake but vpon thy knees with all sub∣mission; how much more ought we to reuerence the Lord God, in comparison of whom all the Princes in the earth are but Cric∣kets and Grashoppers, Esa. 40. Therefore the manner of our prayer to God must bee in all reuerence.

Salomon prayed vpon his knees. 2. Chron. 6. Daniel fell downe vp∣on his knees. Dan. 6. So did Saint Peter. Acts 9. So Paul. Ephe. 3.14. And not onely men vpon earth, but the glorious spirits in heauen cast themselues and their crownes downe before him that sits vpon the throne, Apoc. 4. Yea Iesus Christ the Sonne of God fell downe vpon his knees and pray∣ed to his Father. Luk. 22. & exau∣ditus propter reuerentiā. Heb. 5. So did Paul serue God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 20.19. Secondly, if we would obtaine any thing at Gods hand, wee must not onely aske it, but seeke for it. Hee that hauing prayed, sits still without adding his endeauour, shall not receiue the thing he prayes, for hee must not onely orare, but laborare, pro quibus enim orandum, pro ijs labo∣randum est: to this end the Apo∣stle

would haue vs to pull vp our faint hands and weake knees, Heb. 12. And when wee haue asked grace, we must be carefull that we our selues bee not wanting vnto grace, as well as we were carefull that grace should not be wanting vnto vs.

This diligence is noted in the word petite, which as it is vsed in the first place, so also it signifieth to go to, or to hit, and knocke: so that it containeth all the three vertues that are required vnto prayer, but for our instruction our Sauiour hath expressed them in three seuerall termes.

Thirdly, hauing found the way, we may not rest there, there is a dore whereby wee must enter, and that shall not stand open for vs against we come, we must knocke at it. It pleaseth God to entreate vs. 2. Cor. 5. to seeke and finde vs,

when we are lost, Luk. 15. He standes and knockes at our dore. Apoc. 3. Therfore as Moses speaks in Deut. Wee are to consider what he doth re∣quire at our hands.

The seruice that we owe him, is likewise to entreate him, to seeke for grace of him, to knocke conti∣nually, till he open the gate of his mercy. If God heare vs not so soone as wee aske, wee may not cease to knocke, as Saul did, who because that God answered him not neither by dreames, nor by vrim, nor Prophet, asked counsell of a witch, 1. Sam. 28. Importunitie as our Sa∣uiour speakes Luk. 11. is a meanes whereby often times men obtaine their ••uites. The vniust Iudge will be content to heare the widdowes cause at length, euen because hee would be rid of cumber: if she be earnest with him, shee shall at last obtaine her suit by importunity:

So howsoeuer God bee not incli∣ned to doe vs good, and haue his eares open to our prayers, yet hee is much delighted with our im∣portunate suites.

If the vniust Iudge that neither feared God, nor reuerenced man, may be ouercome with importu∣nate suite, much more will God reuenge them which giue not o∣uer their suites, but cry to him night and day. Luk. 18. Let vs not bee weary of well doing; for in due season we shall reape, if we faint not.

These conditions being perfor∣med that we seeke in the desire of our heart and in humility: second∣ly that we be not wanting to grace, but worke with it: thirdly, if we do it with continuance, not giuing ouer, then wee shall finde it true, which Christ saith, omnis qui petit accipit.

The summe is, as when God

said, seeke yee my face, Dauid an∣swered, thy face O Lord I will seeke, Psal. 27. So when Christ saith to vs aske; our answere must be; wee will, at least dispose our selues thereunto, especially seeing hee doth not onely praeire exemplo; but dicere vt petas, seeing he doth not onely by his commandement, per∣mittere, but praecipere vt petas.

Lastly, seeing by his promise he doth not only allure thē, vt petāt, but doth minari si non petas, threa∣ten if thou aske not: for if we aske of any but from him he is angry, as he was with the King of Israel, that required of Baal-zebub when he should recouer, 2. Reg. 1. Is there not a God in Israel? And Christ was offended with his Disciples for the neglect of this duty. Hitherto yee haue asked nothing. Ioh. 16. And when wee come to aske of God, we must not cease our suite, if hee

grant vs not our suite at the first; but say with Iacob, non dimittam te, Gen. 32. We must be instant, as the Cananite was, Math. 15. We must be earnest, as he that came at mid∣night to borrow bread, Luk. 11. and importunate as the widdow with the Iudge. Luk. 18. and then wee may assure our selues of a comfortable effect of pra••ers.