The power of prayer.  
A SERMON PREACHED in the Cathedral Church of Exeter in August. 1596.  
By THOMAS PLAYFERE Professor of Divinity for the Lady Margaret in Cambridge.  
PRINTED BY JOHN LEGAT, PRINter to the University of Cambridge. 1603.  
And are to be sold in Paul's Churchyard at the sign of the Crown by Simon Waterson.   

To the Queen's most excellent Majesty.  
REligion, 
Gloriosa in deum pietas honoribus regiis immobile est fundamentum. Cyrillus ad Theodos. de recta fide.  dread and dear Sovereign, is an unmovable foundation of highest authority and honour. O then how blessed are all we? how sure and unmovable is our peace and joy? God having blessed us with a king, who in religion and learning excelleth all alive, and his Majesty with a Queen in due proportion answerable to himself. Wherefore as it is our duty to join both in our daily prayers: so neither would I separate you in my humble endeavours. For the present felicity and glory of this realm resteth wholly in his Majesty, but the future hope to have these infinite blessings continued upon us and all our posterity, even unto the world's end, ariseth from you both, in respect of that most happy royal issue you have had already, and which if it please God you may have hereafter. Which as it will be our greatest security and comfort: so that it may be no danger to your majesties health, especially that which your Highness now goeth withal, we shall continually and importunately pray and beseech at God's hands. And what the power of prayer is, this short sermon which I presume to offer unto your sacred Majesty, doth in some sort show.  
Your majesties most devoted and obedient subject, Thomas Playfere.   

THE POWER of prayer. THE TEXT.  
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened unto you.  Matth. 7.7. 
BEfore I come to the particular entreaty of this text, it will not be amiss, as I take it, generally to observe some few things. Our Saviour, says not here, as to one, Ask thou, seek thou, knock thou: but as to many, Ask, seek, knock. For it is, Our Father; though it be, I believe. A spark of fire in the fire, keeps fire; by itself, of itself goes out. A drop of water in the sea, is safe; being alone, is soon dried up. Even so, in private prayer, that small spark of zeal which is in us, may quickly be put out, and that little drop of devotion which is in us may quickly be dried up: but in public prayer, it is not so. Whereupon Daniel 
a 2.17.  requesteth his companions, Sidrach, Misach, and Abednago, to pray with him. Yea, joel 
b 1.14.  adviseth them, to gather a solemn assembly, and to call the elders, and all the inhabitants of the land, into the house of the Lord, to offer up prayers unto God. A threefold cord, is not easily broken 
c Eccles. 4.12. . Now what is prayer else, but a cord, wherewith we bind Gods hands, when he is ready to smite us for our sins? Even as Esay complaining to god, says, 
d 64.7.  There is none that calleth upon thy name, none that riseth up to take hold of thee, to hold thy hands, and bind them fast with the cord of prayer. But if a twofold cord, or a threefold cord, cannot easily be broken, whenas two or three of daniel's companions are gathered together in the name of Christ: then much more a hundredfold cord, or a thousandfold cord, cannot easily be broken, whenas not only two or three of us, have agreed upon a petition in earth, but even Joel's solemn assembly, such a solemn assembly as here is, many hundreds, yea many thousands of the faithful, are gathered together in the house of the lord, to offer up prayer unto God. Such a strong cord of prayer, as this is, so well twisted by so many, must needs most forcibly draw down from heaven, infinite graces for us. And therefore our Saviour says here, not as to one, but as to many, Ask, seek, knock. So likewise it is not said here, as in the time present, that by and by we obtain the thing we pray for; but as in the time to come, And it shall be given you, and you shall find, and it shall be opened unto you. For as Laban kept jacob a long while from his youngest daughter, whom he loved best, that his love might be more increased continually: so God oftentimes holdeth us a while in suspense, that he may the more sharpen our appetite, and inflame our 
e Vt accenditur desideria. Martial. Epist. ad Tolos.  desire. Because, says Gregory, The more earnestly he is desired of us, the more sweetly he is delighted in 
f Quo à nobis evidius desideratur, eo de nobis suavius laetatur.  us. Wherefore, as a merchant, being about to put money into a bag, and perceiving the bag will scarce hold all the money, first stretches out the bag, before he put in the money: after the same sort, in this case, dealeth God with us. God knowing that those blessings, wherewith upon our prayers he purposes to enrich us, are so great, that our hearts as yet are not capable of them, stays a while, till afterward when our hearts are more enlarged, and stretched out like a wide bag, we may then receive them, when we are fitter for them. Whereupon the princely prophet says, Lord, I cry unto thee in the day time, and thou hearest not, also in the night time, and yet this is not to be thought folly in 
g Psal. 22.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuagint.  me. Some perhaps would think it a great point of folly, for a man to call and cry unto him, who stops his cares, and seems not to hear. Nevertheless, this folly of the faithful, is wiser than all the wisdom of the world. For we know well enough, that howsoever God seem at the first not to hear, yet, The Lord is a sure refuge, in due time, in 
h Psal. 9.9.  affliction. First, in due time: then in affliction. Because, for the most part, in helping us, God rather respects the due time, than the affliction. So that although, as soon as we pray, he do not alway presently free us from affliction, yet if we can be content to wait a while, and tarry the Lords leisure, in his due time, he will surely relieve us. And therefore it is said here, not as in the time present, but as in the time to come, And it shall be given you, and you shall find, and it shall be opened unto you.  
Now then in this whole sentence, two principle parts would be considered. The first, what we in our prayer must perform to god. The second what God for our prayer will perform to us. What we in our prayer must perform to God, is in these words, Ask, seek, knock. Ask with the mouth, seek with the heart, knock with the hand. What God for our prayer will perform to us, is in these words, And it shallbe given you, and you shall find, and it shallbe opened unto you. And it shall be given you, that's for temporal things: and you shall find, that's for spiritual things: and it shallbe opened unto you, that's for eternal things. Ask, seek, knock, and it shallbe given you, and you shall find, and it shall be opened unto you. First we must ask with the mouth. joakim the virgin Maries father, going to the wilderness to pray, said thus, Prayer shallbe my meat and 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  drink. Whereby it is evident, that as meat and drink, the natural food of the body, must go in at the mouth: so on the other side, prayer, the spiritual food of the soul, must go out of the mouth. Which is the reason, why Pythagoras willed his scholars to pray aloud 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Not that he thought that God could not otherwise hear, but to teach us, as Clemens noteth 
l Stro. l. 4. , that as our dealing with men must be as in the sight of God: so our prayer to God, must be as in the hearing of men. Ezechias king of the jews, witnesseth of himself, that praying in his sickness, he chattered like a young swallow 
m Esa. 38.14. . Now we know by that proverb, which forbiddeth to keep swallows under the same roof 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where we keep ourselves, that no bird is so troublesome for chattering, as the swallow is. His meaning then was this: that as a young swallow openeth her mouth, and never leaves yawning unto the dam, till she she be satisfied: so he opened his mouth, and as the Prophet Esay says 
o 62 6. , kept no silence, never left ask, gave the lord no rest, until he had mercy upon him. Balack, king of the Moabites, speaketh thus 
p Num. 22.4. , Shall this multitude lick up all that are round about us, as a calf licketh up the grass of the field? Now we know that a calf licketh up the grass of the field with his mouth. The thing then which he feared, was this: lest the Israelites should lick up, that is, overcome and destroy him, and all his, with the ask of their mouths, with their prayers to God, which are called 
q Ose. 14.2.  the calves of the lips, even as a calf licketh up the grass of the field. The Church wisheth the southern wind would blow, that her spices might slow forth 
r Cant. 4.16. . The southern wind, is the mild & comfortable spirit of God. The spices, are the prayers, the sweet odours of the Saints. So that we wish the southern wind would blow upon us that our spices might flow forth, when as we wish the holy Ghost would work upon us, that our prayers might flow forth. That as God breatheth in his spirit into us, by the inspiration of grace: so we might breathe out our spirit unto God, by the respiration of prayer. According to that of the prophet, 
s Psal. 119.131.  I opened my mouth and drew in breath. I drew in breath, there's inspiration. I opened my mouth, there's respiration So that they which never open their mouths to ask, are dumb fishes, which have lives, and breathe not; or else dead idols, which have mouths, and speak not. Whereas in truth, every one that hath an ear to hear, aught to hear; and so every one that hath a mouth to speak, aught to speak. Speak unto the rock, says God to Moses 
t Num. 20.8. , when the children of Israel wanted water in the wilderness. And after the same manner, when we want the water of comfort, in the wilderness of this world, we must ask it of God, we must speak for it unto the rock Christ jesus. For it was his only request he made to his spouse; when he took his very last farewell of her upon earth, Let me hear thy voice 
u Can. 8.13. . As if Christ should say thus to his Church, My dearest, now I am ready to ascend up unto my father. Howbeit, in the mean while, I will not leave you comfortless. But though I shall be absent from you in body, yet I will be present with you in spirit; always beholding your order of service, and hearing your prayer unto me. Therefore, let us not hereafter be strange to one another, but let tokens of loving kindness pass continually betwixt us. I will send down to you my spirit, like tongues of fire. Send you up to me your prayer, like pillars of smoke. And in case you want any thing at any time, do no more, but let me hear your voice; let me by a prayer, as by a letter from you understand it, and you shall have it. Ask, and it shall be given you.  
Yet it is not enough for us, to ask with the mouth: we must also seek with the heart. For seeking with the heart, hath oftentimes prevailed, without the ask of the mouth. But ask with the mouth, could never yet obtain any thing of God, without the seeking of the heart. Therefore Hierom findeth himself greatly grieved, that now and then in prayer time, his mouth & his mind went not both together. My mind, says he, 
x Aut per porticus deambulo, aut de faenore cogito in dialog. adversus Lucifer: Ipso in tempore quo elevare mentem paramus insertis manibus, cogitationibus ad terrena plerumque denicimur. Ambr. de Fuga sicuti c. 1 citant August. contra jul. l. 2.  is wandering or walking in this or that gallery: or else telling or counting this or that sum of money: or divers other ways misled and seduced. This is satins subtlety, to be then most busy in tempting of us, when we are most busy in praying to God. As when two go to law with one another, the plaintiff will do what he can, to hinder the defendant, that the judge may not hear what he is able to say in his own cause: in like sort the devil, the common plaintiff, the common accuser of all mankind, when he seeth us upon our knees, pleading for ourselves by prayer, and seeking favour and pity of God, the judge of all, then doth he most interrupt and disturb us. And even as the furies, are described to have snakes and serpents upon their heads, in stead of hair: so sathan distracts our minds, and makes us like furies, putting pestilent and noisome cogitations into our heads, in stead of devout and holy affections. Which is the cause why job, 
y job. 1.20.  before he fell down upon the ground to pray, did shave his head, did shave and cut off all idle and earthly thoughts, which are nothing else, but snakes and serpents, suggested by that old serpent the devil. For blessed job knew right well, it was unpossible God should hear him, if he heard not himself. No no, says God, I will never hear such a people, because this people draws near to me with their mouths, & honour me with their lips, but their hearts are far from 
z Esa. 29.13.  me. What then says the Apostle? I will pray with my breath, or with my mouth: yea and I will pray also with my understanding, or with my 
a 1. Cor. 14.15.  heart. Seeing indeed five words, though they were no more, coming from a well disposed and a faithful heart, are a thousand times better, than ten thousand words, which are never at all uttered, but muttered only and mumbled up in the mouth. God's promise to his people is this, You 
b Deut. 4.29.  shall seek me, and you shall find me, because you shall seek me with your whole heart. God's performance of his promise is this, 
c jerem. 29.13.  You have sought me, and you have found me, because you have sought me with your whole heart. Therefore when thou seekest, seek with thy heart; when thou prayest enter into thy chamber. Thy lips are but the chamber door. So that, when thou hast opened the door of thy lips, than thou must enter into the very chamber of thine heart. That thy prayer may not be an empty or a windy prayer, puffed or blown from the lungs, or from the lips: but a hearty and a pithy prayer, a sacrifice which hath marrow and 
d Medullatum sacrificium. Psal. 66.15.  fatness. Such a sacrifice as David offered, whenas having first said, My heart hath failed 
e 4. Psal.  me, I have lost my heart: anon after he says, I have now, O Lord, found my heart again to pray unto thee 
f inveni cor meum. 1. Sam. 7.27. . Solomon decked & garnished his temple, before he prayed in it: and so before thou prayest, prepare thy 
g Ecclesiasticus 18.22.  heart. Be sure thou find and furnish thy heart, which is the true temple of him, who is greater than Solomon. And as that woman that sought her groat, swept over all the whole house; so when thou seekest any thing of God, sweep over the whole house of thy 
h Psal. 11.1.  heart: say with Manasses, O Lord, I bow unto thee, the knees of my heart: seeing thou hast said, Seek ye my face, thy face, O Lord, do I seek: yea I do seek thee with my whole heart: seeing thou hast said, Seek, and you shall find.  
Yet it is not enough for us to seek with the heart: we must also knock with the hand. For he that was borne blind, could notwithstanding both see and say, that God heareth not sinners; but that every one which calleth upon the name of the Lord, must depart from iniquity. So that it is to little purpose, for a man to seek, though with never so faithful a heart, except also he knock with a righteous hand The heretics called Euchitae, professed to do nothing else but pray. Because the Apostle exhorteth us to pray continually. But they did not consider, that to pray always, is to serve God always. And that a godly life knocks aloud, and is a perpetual prayer to God. So that professing to pray, and to do nothing else, in effect they did nothing less. Seeing as Theodoret reporteth of them, They did 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nothing for the most part, but sleep. Whereas in Basils' judgement, a prayer should be filled, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not with syllables, or good words, so much, as with good works. Which none can do, who either with these heretics, do nothing at all, or else no good thing at all, but only that which is ill with others. When you shall multiply your prayers unto me, says God 
k Esa. 1.15. , I will not hear you, because your hands are full of blood. If a subject should offer up a supplication, having his hands imbrued in the blood of the king's son, tell me, I pray you, what think you? how would the king take it? would he grant him his request, trow you? or rather would he not be most wrathfully incensed, and enraged against him? And even so doth God take it at our hands when we knock with bloody & unclean hands, presuming still to pray, and yet continually crucifying the son of God by our sins. Therefore say the godly, Let us lift up our hearts with our hands 
l Lam. 3.41. . They say not, Let us lift up our hearts alone: but let us lift up our hearts with our hands. Let us not only seek with our hearts, but also knock with our hands: yea even with innocent hands. And another: 
m Psal 241.3.  Let my prayer be directed unto thee as incense: & let the lifting up of my hands, be an evening sacrifice unto thee. And yet another: I will that men pray every where, lifting up pure hands 
n 1. Tim. 2.8. . For as the precious stone diacletes, though it have very many excellent sovereignties in it, yet it looseth them all, if it be put in a dead man's mouth: so prayer, which is the only pearl and jewel of a Christian, though it have very many rare virtues in it, yet it looseth them every one, if it be put into a man's mouth, or into a man's heart either, that is dead in sin, and doth not knock with a pure hand. Hence it is, that the Church is said to be perfumed with frankincense and myrr. 
o Cant. 3.6.  By frankincense is meant, a burning fervency of affection, whenas an inflamed heart seeketh. By myrr is meant, mortification and dying unto sin, when as an undefiled hand knocketh. As when the Church says, 
p Cant. 5.5.  My hands drop down myrr, and my fingers pure myrr, upon the handles of the bar. This is that holy perfume of the tabernacle, which god appointed to be made of pure myrr and frankincense of each like weight. 
q  Note that, Of each 〈◊〉 weight. But we for the most 〈◊〉 〈◊〉 it in the making. For we put into this perfume of prayer whole pounds of frankincense, but not a dram, nay scarce so much as one grain of myrrh. We put into it much frankincense, much pretence of faith, much show of seeking with the heart; but little myrr, little true mortification, little holiness of life, little sound knocking with the hand. Nay, that which is most lamentable, or rather most detestable of all, some are not ashamed, in stead of this pure myrrh, to put in the very drugs, and the dregs of their vile sins. Which is the cause why many a man's prayer, is so loathsome, and so odious to God. Whereas if we would make this perfume, as it should be made, according to God's prescription, and put in as much of the myrrh, as of the frankincense, of each like weight, than I assure you, no pomander which is made of amber and musk, would be so pleasant in the nostrils of God, as this perfume of prayer, wherewith the Church is perfumed, which is made of frankincense and myrrh. Of frankincense, in a heart that seeketh; and myrrh, in a hand that knocketh. When Moses prayed in mount Oreb, 
r Exod. 17.5.  his hands were holden up by Vr and Aaron. Yea they did not only hold up his hands, but also they held his rod in his hands. Now the rod of Moses was a figure of the cross of Christ. Whereby we are taught, that we must not knock with our own hands, but with Moses rod in our hands, not trusting to be heard for the works of our own hands, for our own merits, but for Christ's mercies. For this rod of Moses is the cross of Christ, the key of David, the key wherewith Elias 
s jam. 5.17.  knocked; or rather indeed he stood not without, knocking like a stranger, but with this key of prayer, he locked and unlocked heaven at his pleasure. Among them that have been borne of women, there hath not risen up a greater than john Baptist. Not a greater. True. Only the first john Baptist Elias was as great, as the second Elias john Baptist. For both of them came in one and the self same spirit, in one and the self same power. No marvel then though Elias, being such a holy man, one while by turning the key one way, did lock up the whole heaven, another while by turning the same key of prayer as much another way, in the turning of a hand, did unlock all the doors and windows of heaven, and set them wide open. Why do ye marvel at this? Even we, we ourselves, I say, shall be able to do as much as ever Elias did, if we come in the spirit and power of Elias, as john Baptist did. If we have such a spirit in our heart to seek, and such a power in our hand to knock, it shall likewise be opened unto us. For Christ hath said here, Knock, and it shallbe opened unto you. Thus much for the first part, what we in our prayer must perform to God, in these words, Ask, seek, knock.  
The second part followeth, what God for our prayer will perform to us, And it shall be given you. That's for temporal things. In another place it is said, Give, and it shall be given you. Here, Ask, and it shall be given you. So that it is all one with God. We may get as much of him by ask, as by giving. By ask that which we have not, as by giving that which we have. Yet S. james says, 
t 4.3.  You ask, and it is not given you. But the reason follows, Because you ask amiss. Because you ask not with your mouth. For you ask temporal things, to consume them upon your lusts. Now though this be the end which thou intendest, yet thou darest not confess so much with thy mouth. Therefore then perhaps, thou mayst ask and miss, whenas thou dost ask amiss. Whenas, says Barnard, 
u Aut praeter verbum peris, 〈◊〉 propter ven●um non ●●tis.  either thou dost ask from the written word, or else thou dost not ask for the begotten word. Seeing every thing which we ask, as it must be assured and warranted to us by the Scripture, which is the written word; so it must be count'nanced and commended to God by Christ, which is the begotten word. Now both these words, written and begotten, presuppose a mouth. Which if they be in thy mouth, than God's promise is plain, Open thy mouth, and I will fill it. Ask of me, and I will give thee, the heathen for thine inheritance. For the eyes of the Lord, are upon the righteous, and his ears are in their 
x Aures eius in precious eprum. Ps. 34.16.  prayers. He says not, their prayers are in his ears, but, his ears are in their prayers. To signify, that though our prayers be so weak, that they cannot pierce through the clouds, & much less enter into the ears of the Lord of Hosts, yet that he will bow down, and incline his ears unto our prayers. So that though our prayers cannot be in his ears, yet his ears shall be in our prayers. A captain of the host of Israel being cut off by the time, before he could cut off all his enemies, spoke to the sun, saying, Sun, stand thou still. This was a temporal thing, even time itself which he prayed for. But there was never seen such a day, neither before nor since, wherein the Lord obeyed the voice of a man 
y josua. 10.14. . His prayers were not in the ears of the Lord. They went up to the sun, and no further. Yet the ears of the Lord, were in his prayers. For the scripture says not, that the sun obeyed, but that the Lord obeyed the voice of a man. To signify, that not only God, himself, will yield unto us, but also if the sun, or any other of his creatures, should refuse to give us our ask, yet that he will command and compel them also, with himself to serve us. And what man then will not obey the voice of the Lord, seeing the Lord will obey the voice of a man? Pharaoh, being plagued with frogs, got the man of God to pray for him. And the Lord did according to the word of Moses 
z Exod. 8.13. . And the Lord obeyed the voice of a man. Moses did according to the word of the Lord. That's plain. The Lord did according to the word of Moses. That's strange. Yet thus it is. And this it shows; that if Moses will do according to the word of the lord, the lord will do according to the word of Moses. If we will keep his precepts, he will fulfil our prayers. He will fulfil the desire of them that fear him, he also will hear their cry, and will help them. I have cried, says the Psalmist, because thou hast heard me 
a Psal. 17.6. . One would think he should have said chose, Thou hast heard me, because I have cried. Yet he says, I have cried, because thou hast heard me. To show, that crying, doth not always go before hearing, with god, as it doth with us: but that God will not only hear our cry, but also hear us before we cry, and will help us. And that which is most admirable of all, though it were a thing which once he purposed never to give us, yet if we ask it, he will reverse and repeal his own sentence to pleasure us. God once repent him, that he had made man, & said, I will destroy man whom I have made, from the face of the earth. Yet when Noah had built an altar and prayed to God 
b Gen. 8.21. , The lord smelleth a savour of rest, and said in his heart, I will not henceforth curse the earth any more for man's cause. God once was so displeased with his people, that he said flatly, 
c Non add●m 〈◊〉 ut 〈◊〉 vos.  I tell you truly, I will deliver you no more. Yet when when they asked a deliverer of him, his very soul was grieved within him, for the misery of Israel, and he gave them Iepthe to deliver them from their enemies 
d judg. 10.16. . God once sent Nathan with this message to David, As the Lord liveth, the man that hath done this thing shall surely die. Yet when David had asked forgiveness, and said, Have mercy upon me O lord, after thy great goodness, and according to the multitude of thy mercies, do away mine offences; God sent the same prophet with a contrary message 
e 2. Sam 12.13. , The lord hath taken away thy sin, and thou shalt not die. God once sent Esay with this message to Ezechias, Set thy house in order, for thou shalt die and not live. Yet when Ezechias had turned him toward the wall, and wept, and prayed, and said, O Lord remember how I have walked before thee in truth, and with a perfect heart; God sent the same prophet with a contrary message, 
f 2. Reg. 10.6. . Thus saith the lord, I have heard thy prayers and thy tears, and now behold thou shalt live and not die. Then did the king rejoice in thy strength O lord, exceeding glad was he of thy salvation. For thou didst grant him his own desire, and didst not deny him the request of his lips. He asked life of thee, and thou gavest him a longer life, even fifteen years longer. As also here thou dost promise us, both for this life, and for all temporal things concerning this life, yea though it be a thing, which once thou hadst purposed never to give us, Ask, and it shall be given you.  
Yea not only God will give you temporal things, but also you shall find spiritual things. Yet the Church says, 
g Cant. 3.1.  I sought him whom my soul loved, I sought him, and I found him not. But the reason goes before, because she sought him in her bed: she sought him not with her heart. My soul loveth him, says she, yet at that time her heart loved her bed better. Therefore says Augustine, 
q Quaeite quod quaeritis, sed non ubi quaeritis.  Seek what you seek, but seek not where you seek. Seek Christ: that's a good what. Seek what you seek. But seek him not in bed. That's an ill where. But seek not where you seek. Moses found Christ, not in a soft bed, but in a bramble bush. So that the bed is no fit place to find him in, who had not where to rest himself. But go into the garden among the bramble bushes, and there you shall find him, not sleeping, but sweeting drops of blood for your redemption, and calling you to him, 
i Math. 11.29.  Come unto me all you that labour, (not you that lie a bed and are secure, but you that labour) and are heavy laden, and I will refresh you. Take my yoke upon you, and you shall find rest for your souls. If you seek rest with you hearts, with your souls, you shall find rest for your souls; & that rest also, which is not to be found in the bed of pleasure, but in the yoke of Christ. If thou seekest for this spiritual rest, as for silver, and search for it, as for treasures, 
k Prou. 2.5.  then shalt thou understand the fear of the Lord, and find the knowledge of God. Therefore seek the Lord, not in the bed of sensuality, but where he may be found. And seek the lord while he may be found 
l Esay 55.6. . Or rather indeed, though not in what place soever, yet at what time so ever we sinners seek, we shall be sure to find him, that says, I am found of them that sought me 
m Esay 65.1.  not. So that no man, seeking God, shall return with a Non est inventu●; but we that have erred & strayed like lost sheep, shall find him, or rather we shall be found of him, before we seek him. And that which is most wonderful of all, we shall not only find oftentimes before we seek, but also we shall find much more than we seek. That good Centurion 
n Math. 8.8.  sought only one word, Dic verbum, says he, but he found more. Christ uttered not only one word, whereby his servant was healed, but also very many words, wherein he gave himself a most singular praise and commendation for his faith. Dymas, the thief on the right hand, 
o Luk. 23.42.  sought only to be remembered, when Christ should come into his kingdom, but he found more. What talkest thou of being remembered, says Christ, as though thou shouldst be far from me out of my sight? Tush man, I will do more for thee then so? Thou shalt not only be remembered, but thou shalt be with me. And why sayst thou, When I come into my kingdom? as though it would be a long while first? This very day shalt thou be with me in my kingdom; this day shalt thou be with me in paradise. That needy man in the Gospel, 
p Luk. 11.9.  sought only to borrow three loaves, but he found more. God his good friend, bade him welcome at midnight, and did not only lend him, but frankly and freely give him, not only three loaves, but as many as he needed, He gave him as many as he needed. Solomon, 
q 2. Chron. 1. 1●  sought only wisdom, but he found more. Seeing he sought first the kingdom of God & the righteousness thereof, all other things beside, were added unto him. Wherefore if any man want wisdom, or any such spiritual thing, let him with Solomon seek it of God, & he shall find it. Yea we shall find infinitely above measure, more than we seek, or can devise to seek, of him that says, Seek, and you shall find.  
Yea not only you shall find spiritual things, but also it shall be opened unto you: that's for eternal things. Yet we read that some began to knock, saying, 
r Luk. 〈◊〉.  Lord, Lord, open unto us, and it was not opened unto them. But the reason is evident elsewhere. Because they did not knock with their hands. They had, I grant lamps in their hands, but they had not oil in their lamps. So that all their knocking, was but as a sounding brass, or as a tinkling cymbal. Whereas if we would knock to purpose indeed, the way were, as Christ teacheth us elsewhere, not to cry Lord, Lord, but by setting to our hands, to do and work the will of our heavenly father. Lo ye, says Chrysologus, 
En quam negare nollet, qui sibi etiam neganti, qualiter extorqueretur, ostendit.  how loath our good Lord is to deny us any thing, seeing though he were never so much disposed to keep us out, yet here he teacheth us a way, how we may break open the doors, and press in upon him, and get the kingdom of heaven whether he will or no, by the violence and force of faith, from him. For there's a great difference between Dives and God, though there be a great agreement between Lazarus and us. Lazarus 
t Luk. 16.20.  was a beggar full of sores: so are we all by nature beggars, standing without, and knocking at the door. Yea, his body was not so full of sores, as our soul is of sins. Lazarus desired to be relieved with the crumbs of bread, which fell from the rich man's board: so have we all need, God wot, to be refreshed with the crumbs of mercy, which fall from our master's table. Yet in one respect, we are better than Lazarus. In that it was his hard hap, to knock at the door of a cruel, a wretched, a miserable caitiff, who could see no time to open unto him. But we knock at the door of a most kind, a most liberal, a most merciful father, who as soon as he heareth us rapping with a lively faith, which worketh by charity, hath no power to keep us out any longer, but presently he openeth unto us. And even as S. Peter, 
u Act. 3.2.  when he saw that lame cripple lying upon the ground, craving an alms, at the beautiful gate of the temple, said unto him, Silver and gold have I none, but such as I have, health, and recovery I give thee: so Christ, when he seeth us lying prostrate, groveling on the ground before him, and knocking for an alms at the beautiful gate of his holy temple, by and by openeth unto us, and gives us not silver or gold, or any such corruptible thing, but health and salvation to our souls, and all the inestimable riches of his glory, and all the eternal treasures of his kingdom. O that some of you would a little try, whether this be true which I say or no! that you would bounce as hard as ever you can, at this beautiful gate, and say with the Psalmist, 
x Psal. 44.23.  Arise, arise, O Lord, why sleepest thou? I warrant you, you should hear him answer you in another Psalm, 
y Psal. 12.5.  Now for the pitiful complaint of the poor, I will arise, saith the Lord; I will sleep no longer, I will arise and open unto them. So it was opened to the poor 
z Luk. 18.13.  Publican. He went up to the temple to pray, and when he came thither, he knocked his breast and said, Lord, be merciful unto me a sinner. Therefore the door of mercy was opened unto him, and he went home, even into heaven his long home, more justified in the sight of God, then that other which justified himself. So was it opened to S. Steven 
a Act. 7.56. . He was brought out to be stoned. But when he came forth, the very stones could not knock him so hard, as his prayer knocked heaven gate, when as he said, Lord jesus let me in, Lord jesus receive my spirit. Therefore the gate was opened unto him. He saw the heaven opened, and jesus standing at the right hand of God, where he within a while after, should sit himself. So was it opened to king 
b Psal. 118.19.  David. He knocked very imperiously, not like a petitioner, but like a commander. Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, that the King of glory may come in. Open unto me the gate of the righteous, that I may enter in and praise the Lord. And when the gate was opened, as he was entering in, he pointed to it and said, This is the gate of the righteous, the just shall enter into it. So was it opened to S. Paul. 
c Act. 16 26.  He was cast down into the very lowest dungeon. All the chains of darkness, and even hell itself, could not have held him faster, than that dungeon did. Yet at midnight, when he prayed & knocked, suddenly all the prison doors flew open, yea all the doors of heaven likewise stood open, and that which is most marvelous of all, they stood so wide open, that not only S. Paul himself went in, but also Stephanas the jailer, and his whole household, whom he at that time converted and baptised, did enter in with him. So that all, all eternal things are ours, and nothing, nothing can prevail against us, if we knock as we ought. Not the brazen gates of hell, to shut us in, nor the golden gates of heaven, to shut us out. For Christ hath said here, Knock, and it shall be opened unto you. Thus much for the second part, what God for our prayer will perform to us in these words, And it shall be given you, and you shall find, and it shall be opened unto you.  
Now than my dear brethren, give me leave, I beseech you, to speak unto you, me I say, that am the servant of God, and your servant for God, as Naman the Syrians servants said unto him. Father, say they, if the prophet had commanded thee a great thing, wouldst thou not have done it? how much more then, when he saith unto thee, Wash, and be clean? Brethren, say, I, if he that is more than a prophet, had commanded you a great thing, would you not have done it? how much more than when he saith unto you. Wash, and be clean, Ask, and it shall be given you? He desires to be desired. And he has not his own will, except we have ours. But we may have what we will for ask. God doth ask no more of us, but only that we would vouchsafe to ask him. Do no more, says he, but ask, and have: Do no more, but seek, and find: Do no more, but knock, and enter in. O how easily, & yet how powerfully doth prayer work! It overcometh all beasts. The Leviathan, the strength of all God's creatures, was so subdued by prayer, that whereas otherwise he might have been a gulf to swallow up jonas quick, and for ever to devour him, he became a ship to save him. It overcometh all men▪ jacob giveth joseph one portion above his brethren, which he got of the Amorites, by his sword and by his bow. But the Chaldee Paraphrast, translates it, By my prayer, and by my supplication. Which translation proveth, that prayer is the sword, and supplication is the bow of a Christian, wherewith he subdueth all his enemies. It overcometh the devil himself. Prayer and fasting, are the chiefest means to cast him out. If we resist him by prayer, he will fly from us. Yea the most silly beast in all the forest, is not so much affrighted and amazed, when a lion roareth, as this cowardly beast the devil is daunted and terrified, when a Christian prayeth. What shall I say more? It overcometh him that cannot be overcome, making the virgin's son stoop down, and condescend unto us. I pray thee let me go, says he, to one that wrestled with him all the night long by prayer. If thou wilt be a suitor to God, God will be a suitor to thee. If thou wilt pray unto God, God will pray unto thee. I pray thee, says he, let me go. But what doth Israel answer? I will not let thee go, except thou bless me. No will? It is not belike now as God will, but as man will. God is taken captive by prayer, and become a prisoner to man, and stands at his courtesy, who says, I will not let thee go, except thou bless me. And that which is more than all this, if more may be, prayer overcometh God, not only being well pleased, as he was with Israel, when any child may deal with him, but also being displeased, as he was with the Israelites, when no man may come near him; when his wrath burneth as fire; when he thunders from heaven; and tears the clouds in pieces; & cleaves the rocks asunder; and shakes sand and sea together; and makes the whole earth in a trembling fit of fear, fly away from him. Yet if some Moses do but stand up in the gap and pray, all this omnipotent power, shall come to nothing; god shall not be able, though he be never so angry, to enter upon the breach, but prayer shall have the victory, & get the conquest of him. Wherefore beloved, once again I say, let us always entrench ourselves within this invincible bulwark of prayer. Our whole life alas, as we have made it by sin, is most miserable. There is no man alive, if he had known before he was borne, what miseries would have befallen him in this life, but would have wished, I warrant you, with all his heart, that that which was the womb of his birth, had been the tomb for his burial. But in all the calamities of this life, our only comfort is prayer. In all the afflictions of this life, our only fortress is prayer. Prayer, whereby we are oftentimes in spirit with the Apostle, rapt up into the third heaven, where we, that are otherwise but worms, walk with the angels, and even continually talk with God. Hence it is that holy men and women in former time, could never have enough of this exercise. Nazianzen in his Epitaph for his sister Gorgonia writeth, that she was so given to prayer, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that her knees seemed to cleave to the earth, & to grow to the very ground, by reason of continuance in prayer. Gregory in his Dialogues writeth, that his aunt Trasilla being dead, was found to have her elbows as hard as horn. Which hardness she got by leaning to a desk, at which she used to pray. Eusebius in his history writeth that james the brother of our Lord, had knees as hard as camels knees, benumbed & bereived of all sense and feeling, by reason of continual kneeling in prayer. Hierom in the life of Paul the Eremite, writeth, that he was found dead, kneeling upon his knees, holding up his hands, lifting up his eyes 
f Etiam cadaver mortui officioso gestu precabatur. . So that the very dead corpse seemed yet to live and by a kind of religious gesture to pray still unto God. O how happy and how blessed, was that soul without the body, when as that body without the soul was so devout! O that we may be, that we may be likewise, so happy and so blessed as this holy man was, that we may depart hence, in such sort as he did, that is in such sort as Christ did, who died in prayer, saying Father into thy hands I commend my spirit, that our lord when he cometh, may find us so doing, that when we shall lie upon our death bed, gasping for breath, ready to give up the ghost, than the precious soul of every one of us, redeemed with the precious blood of Christ, may pass away in a prayer, in a secret and sweet prayer, may pass I say, out of Adam's body, into Abram's bosom; Through the tender mercies of jesus Christ, to whom with the father and the holy ghost, be all honour and glory, power and praise, dignity and dominion, now & evermore. Amen.  
Finis.