BEfore I come to the particular intreatie of this text , it will not be amisse , as I take it , generally to obserue some fewe things . Our Sauiour , saies not here , as to one , Aske thou , seeke thou , knocke thou : but as to many , Aske , seeke , knocke . For it is , Our Father ; though it be , I beleeue . A sparke of fire in the fire , keepes fire ; by it selfe , of it selfe goes out . A droppe of water in the sea , is safe ; beeing alone , is soone dried vp . Euen so , in priuate praier , that small sparke of zeale which is in vs , may quickly be put out , and that little droppe of deuotion which is in vs may quickly be dried vp : but in publique praier , it is not so . Whereupon Daniel a a 2.17 . requesteth his companions , Sidrach , Misach , and Abednago , to pray with him . Yea , Ioel b b 1.14 . aduiseth them , to gather a solemne assemblie , and to call the elders , and all the inhabitants of the land , into the house of the Lord , to offer vp praiers vnto God . A threefold cord , is not easily broken c c Eccles. 4.12 . . Now what is praier els , but a cord , wherewith we binde Gods hands , when he is readie to smite vs for our sinnes ? Euen as Esay complaining to god , saies , d d 64.7 . There is none that calleth vpon thy name , none that riseth vp to take hold of thee , to hold thy hands , and binde them fast with the cord of praier . But if a twofold cord , or a threefold cord , cannot easily be broken , whenas two or three of Daniels companions are gathered together in the name of Christ : then much more a hundred-fold cord , or a thousand-fold cord , cannot easily be broken , whenas not onely two or three of vs , haue agreed vpon a petition in earth , but euen Ioels solemne assembly , such a solemne assembly as here is , many hundreds , yea many thousands of the faithfull , are gathered together in the house of the lord , to offer vp praier vnto God . Such a strong cord of praier , as this is , so well twisted by so many , must needs most forcibly draw downe from heauen , infinit graces for vs . And therefore our Sauiour saies here , not as to one , but as to many , Aske , seeke , knocke . So likewise it is not saide here , as in the time present , that by and by we obtaine the thing we pray for ; but as in the time to come , And it shall be giuen you , and you shall find , and it shall be opened vnto you . For as Laban kept Iacob a long while from his yongest daughter , whome he loued best , that his loue might be more increased continually : so God oftentimes holdeth vs a while in suspence , that he may the more sharpen our appetite , and inflame our e e Vt accenditur desideria . Martial . Epist. ad Tolos . desire . Because , saies Gregorie , The more earnestly he is desired of vs , the more sweetely he is delighted in f f Quo à nobis evidius desideratur , eo de nobis suavius laetatur . vs . Wherefore , as a marchant , beeing about to put money into a bagge , and perceiuing the bagge will scarce hold all the money , first stretches out the bagge , before he put in the money : after the same sort , in this case , dealeth God with vs . God knowing that those blessings , wherewith vpon our praiers he purposes to inrich vs , are so great , that our hearts as yet are not capable of them , staies a while , till afterward when our hearts are more inlarged , and stretched out like a wide bagge , we may then receiue them , when we are fitter for them . Whereupon the princely prophet saies , Lord , I crie vnto thee in the day time , and thou hearest not , also in the night time , and yet this is not to be thought follie in g g Psal. 22.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Septuagint . me . Some perhaps would thinke it a great point of folly , for a man to call and crie vnto him , who stoppes his cares , and seemes not to heare . Neuertheles , this follie of the faithfull , is wiser then all the wisdome of the world . For we know well enough , that howsoeuer God seem at the first not to heare , yet , The Lord is a sure refuge , in due time , in h h Psal. 9.9 . affliction . First , in due time : then in affliction . Because , for the most part , in helping vs , God rather respects the due time , then the affliction . So that although , as soone as we pray , he doe not alway presently free vs from affliction , yet if we can be content to wait a while , and tarie the Lords leisure , in his due time , he will surely releeue vs . And therefore it is said here , not as in the time present , but as in the time to come , And it shall be giuen you , and you shall finde , and it shall be opened vnto you .

Now then in this whole sentence , two principle parts would be considered . The first , what we in our prayer must performe to god . The second what God for our prayer will performe to vs . What we in our praier must performe to God , is in these wordes , Aske , seeke , knock . Aske with the mouth , seeke with the heart , knock with the hand . What God for our praier will performe to vs , is in these wordes , And it shal be giuen you , and you shall find , and it shal be opened vnto you . And it shall be giuen you , that 's for temporall things : and you shall find , that 's for spirituall things : and it shal be opened vnto you , that 's for eternall things . Aske , seek , knock , and it shal be giuen you , and you shall find , and it shall be opened vnto you . First we must aske with the mouth . Ioakim the virgin Maries father , going to the wildernes to pray , said thus , Prayer shal be my meate and i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . drink . Whereby it is euident , that as meate and drink , the naturall food of the bodie , must go in at the mouth : so on the other side , prayer , the spirituall food of the soule , must go out of the mouth . Which is the reason , why Pythagoras willed his schollers to pray aloud k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . Not that he thought that God could not otherwise heare , but to teach vs , as Clemens noteth l 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 Iewes , witnesseth of himselfe , that praying in his sicknes , he chattered like a young swallowe m m Esa. 38.14 . . Nowe we knowe by that prouerb , which forbiddeth to keepe swallows vnder the same roofe n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where we keepe our selues , that no bird is so troublesome for chattering , as the swallow is . His meaning then was this : that as a yong swallow openeth her mouth , and neuer leaues yawning vnto the damme , till shee she be satisfied : so he opened his mouth , and as the Prophet Esay saies o o 62 6. , kept no silence , neuer left asking , gaue the lord no rest , vntil he had mercy vpon him . Balack , king of the Moabites , speaketh thus p p Num. 22.4 . , Shall this multitude licke vp all that are round about vs , as a calfe licketh vp the grasse of the field ? Nowe we knowe that a calfe licketh vp the grasse of the fielde with his mouth . The thing then which he feared , was this : least the Israelites should licke vp , that is , ouercome and destroy him , and all his , with the asking of their mouthes , with their praiers to God , which are called q q Ose. 14.2 . the calues of the lipps , euen as a calfe licketh vp the grasse of the field . The Church wisheth the southerne winde would blow , that her spices might slowe forth r r Cant. 4.16 . . The southerne winde , is the milde & comfortable spirit of God . The spices , are the praiers , the sweete odours of the Saints . So that we wish the southerne winde would blowe vpon vs that our spices might flowe forth , when as we wish the holy Ghost would worke vpon vs , that our praiers might flowe forth . That as God breatheth in his spirit into vs , by the inspiration of grace : so we might breath out our spirit vnto God , by the respiration of praier . According to that of the prophet , s s Psal. 119.131 . I opened my mouth and drewe in breath . I drewe in breath , ther 's inspiration . I opened my mouth , ther 's respiration So that they which neuer open their mouthes to aske , are dumbe fishes , which haue liues , and breath not ; or else dead idols , which haue mouths , and speake not . Whereas in trueth , euery one that hath an eare to heare , ought to heare ; and so euery one that hath a mouth to speake , ought to speake . Speake vnto the rocke , saies God to Moses t t Num. 20.8 . , when the children of Israel wanted water in the wildernesse . And after the same manner , when we want the water of comfort , in the wildernesse of this world , we must aske it of God , we must speake for it vnto the rocke Christ Iesus . For it was his onely request he made to his spouse ; when he tooke his very last farewell of her vpon earth , Let me heare thy voice u u Can. 8.13 . . As if Christ should say thus to his Church , My dearest , now I am readie to ascend vp vnto my father . Howbeit , in the meane while , I will not leaue you comfortlesse . But though I shall be absent from you in bodie , yet I will be present with you in spirit ; alwaies beholding your order of seruice , and hearing your praier vnto me . Therefore , let vs not hereafter be strange to one another , but let tokens of louing kindnesse passe continually betwixt vs . I will send downe to you my spirit , like tongues of fire . Send you vp to me your praier , like pillars of smoake . And in case you want any thing at any time , doe no more , but let me heare your voice ; let me by a praier , as by a letter from you vnderstand it , and you shall haue it . Aske , and it shall be giuen you .

Yet it is not enough for vs , to aske with the mouth : we must also seeke with the heart . For seeking with the heart , hath oftentimes preuailed , without the asking of the mouth . But asking with the mouth , could neuer yet obtaine any thing of God , without the seeking of the heart . Therefore Hierom findeth himselfe greatly grieued , that now and then in praier time , his mouth & his mind went not both together . My minde , saies he , x x Aut per porticus deambulo , aut de faenore cogito in dialog. aduersus Lucifer : Ipso in tempore quo eleuare mentem paramus insertis manibus , cogitationibus ad terrena plerumque denicimur . Ambr. de Fuga sicuti c. 1 citante August . contra Iul. l. 2. is wandring or walking in this or that gallery : or else telling or counting this or that summe of monie : or diuers other waies misled and seduced . This is satans subtilty , to be then most busie in tempting of vs , when we are most busie in praying to God . As when two goe to law with one another , the plaintife will doe what he can , to hinder the defendant , that the iudge may not heare what he is able to say in his own cause : in like sort the deuill , the common plaintife , the common accuser of all mankind , when he seeth vs vpon our knees , pleading for our selues by prayer , and seeking fauour and pittie of God , the iudge of all , then doth he most interrupt and disturbe vs . And euen as the furies , are described to haue snakes and serpents vpon their heades , in stead of haire : so sathan distracts our mindes , and makes vs like furies , putting pestilent and noysome cogitations into our heades , in stead of deuout and holy affections . Which is the cause why Iob , y y Iob. 1.20 . before he fell downe vpon the ground to pray , did shaue his head , did shaue and cut off all idle and earthly thoughts , which are nothing els , but snakes and serpents , suggested by that old serpent the deuill . For blessed Iob knew right well , it was vnpossible God should heare him , if he heard not himselfe . No no , saies God , I will neuer heare such a people , because this people drawes neare to me with their mouthes , & honour me with their lippes , but their hearts are farre from z z Esa. 29.13 . me . What then saies the Apostle ? I will pray with my breath , or with my mouth : yea and I wil pray also with my vnderstanding , or with my a a 1. Cor. 14.15 . heart . Seeing indeede fiue wordes , though they were no more , comming from a well disposed and a faithfull heart , are a thousand times better , than ten thousand words , which are neuer at all vttered , but muttered onely and mumbled vp in the mouth . Gods promise to his people is this , You b b Deut. 4.29 . shall seeke me , and you shall finde me , because you shall seeke me with your whole heart . Gods performance of his promise is this , c c Ierem. 29.13 . You haue sought me , and you haue found me , because you haue sought me with your whole heart . Therefore when thou seekest , seeke with thy heart ; when thou praiest enter into thy chamber . Thy lippes are but the chamber dore . So that , when thou hast opened the dore of thy lips , then thou must enter into the very chamber of thine heart . That thy praier may not be an emptie or a windie praier , puft or blowne from the lungs , or from the lippes : but a heartie and a pithie praier , a sacrifice which hath marrow and d d Medullatum sacrificium . Psal. 66.15 . fatnes . Such a sacrifice as Dauid offered , whenas hauing first said , My heart hath failed e e 4. Psal. me , I haue lost my heart : anon after he saies , I haue now , O Lord , found my heart again to pray vnto thee f f Inueni cor meum . 1. Sam. 7.27 . . Salomon deckt & garnished his temple , before he praied in it : and so before thou praiest , prepare thy g g Ecclesiasticus 18.22 . heart . Be sure thou finde and furnish thy heart , which is the true temple of him , who is greater then Salomon . And as that woman that sought her groat , swept ouer all the whole house ; so when thou seekest any thing of God , sweepe ouer the whole house of thy h h Psal. 11.1 . heart : say with Manasses , O Lord , I bow vnto thee , the knees of my heart : seeing thou hast saide , Seeke ye my face , thy face , O Lord , doe I seeke : yea I doe seeke thee with my whole heart : seeing thou hast saide , Seeke , and you shall finde .

Yet it is not enough for vs to seeke with the heart : we must also knocke with the hand . For he that was borne blinde , could notwithstanding both see and say , that God heareth not sinners ; but that euery one which calleth vpon the name of the Lord , must depart from iniquitie . So that it is to litle purpose , for a man to seek , though with neuer so faithfull a heart , except also he knocke with a righteous hand The heretikes called Euchitae , professed to doe nothing els but pray . Because the Apostle exhorteth vs to pray continually . But they did not consider , that to pray alwaies , is to serue God alwaies . And that a godly life knocks aloude , and is a perpetuall praier to God . So that professing to pray , and to doe nothing else , in effect they did nothing lesse . Seeing as Theodoret reporteth of them , They did h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nothing for the most part , but sleep . Whereas in Basils iudgement , a praier should be filled , i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not with syllables , or good words , so much , as with good workes . Which none can doe , who either with these heretickes , doe nothing at all , or else no good thing at all , but onely that which is ill with others . When you shall multiply your praiers vnto me , saies God k k Esa. 1.15 . , I wil not heare you , because your hands are full of blood . If a subiect should offer vp a supplication , hauing his hands imbrued in the blood of the kings sonne , tell me , I pray you , what thinke you ? how would the king take it ? would he grant him his request , trow you ? or rather would he not be most wrathfully incensed , and enraged against him ? And euen so doth God take it at our handes when we knock with bloody & vncleane hands , presuming still to pray , and yet continually crucifying the sonne of God by our sinnes . Therefore say the godly , Let vs lift vp our hearts with our handes l l Lam. 3.41 . . They say not , Let vs lift vp our hearts alone : but let vs lift vp our hearts with our hands . Let vs not only seeke with our hearts , but also knock with our hands : yea euen with innocent hands . And another : m m Psal 241.3 . Let my prayer be directed vnto thee as incense : & let the lifting vp of my hands , be an euening sacrifice vnto thee . And yet another : I will that men pray euery where , lifting vp pure handes n n 1. Tim. 2.8 . . For as the precious stone diacletes , though it haue very many excellent soueraignties in it , yet it looseth them al , if it be put in a dead mans mouth : so prayer , which is the only pearle and iewell of a Christian , though it haue very many rare vertues in it , yet it looseth them euery one , if it be put into a mans mouth , or into a mans heart either , that is dead in sinne , and doth not knock with a pure hand . Hence it is , that the Church is said to be perfumed with frankinsence and myrr . o o Cant. 3.6 . By frankinsence is ment , a burning feruencie of affection , whenas an enflamed heart seeketh . By myrr is ment , mortification and dying vnto sinne , when as an vndefiled hand knocketh . As when the Church saies , p p Cant. 5.5 . My hands drop downe myrr , and my fingers pure myrr , vpon the handles of the barre . This is that holy perfume of the tabernacle , which god appoynted to be made of pure myrr and frankinsence of each like waight . q q Note that , Of each 〈◊〉 waight . But we for the most 〈◊〉 〈◊〉 it in the making . For we put into this perfume of prayer whole pounds of frankinsence , but not a dram , nay scarce so much as one graine of mirr . We put into it much frankinsence , much pretence of faith , much shew of seeking with the heart ; but little myrr , litle true mortification , little holines 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 myrrhe , to put in the very drugges , and the dregges of their vile sinnes . Which is the cause why many a mans praier , is so lothsome , and so odious to God . Whereas if we would make this perfume , as it should be made , according to Gods prescription , and put in as much of the myrrhe , as of the frankinsence , of each like waight , then I assure you , no pomander which is made of amber and muske , would be so pleasant in the nostrils of God , as this perfume of praier , wherewith the Church is perfumed , which is made of frankincense and myrrhe . Of frankincense , in a heart that seeketh ; and myrrhe , in a hand that knocketh . When Moses praied in mount Oreb , r r Exod. 17.5 . his hands were holden vp by Vr and Aaron . Yea they did not onely hold vp his hands , but also they held his rod in his hands . Now the rodde of Moses was a figure of the crosse of Christ . Whereby we are taught , that we must not knocke with our owne hands , but with Moses rod in our hands , not trusting to be heard for the works of our owne hands , for our own merits , but for Christs mercies . For this rodde of Moses is the crosse of Christ , the key of Dauid , the key wherewith Elias s s Iam. 5.17 . knockt ; or rather indeede he stood not without , knocking like a stranger , but with this key of praier , he lockt and vnlockt heauen at his pleasure . Among them that haue beene borne of women , there hath not risen vp a greater then Iohn Baptist. Not a greater . True . Onely the first Iohn Baptist Elias was as great , as the second Elias Iohn Baptist. For both of them came in one and the selfe same spirit , in one and the selfe same power . No maruell then though Elias , beeing such a holy man , one while by turning the key one way , did locke vp the whole heauen , another while by turning the same key of praier as much another way , in the turning of a hand , did vnlocke all the dores and windowes of heauen , and set them wide open . Why doe ye maruell at this ? Euen we , we our selues , I say , shall be able to doe as much as euer Elias did , if we come in the spirit and power of Elias , as Iohn Baptist did . If we haue such a spirit in our heart to seeke , and such a power in our hand to knocke , it shall likewise be opened vnto vs . For Christ hath saide here , Knocke , and it shal be opened vnto you . Thus much for the first part , what we in our praier must performe to God , in these words , Aske , seeke , knocke .

The second part followeth , what God for our praier will performe to vs , And it shall be giuen you . That 's for temporall things . In another place it is said , Giue , and it shall be giuen you . Here , Aske , and it shall be giuen you . So that it is all one with God . We may get as much of him by asking , as by giuing . By asking that which we haue not , as by giuing that which we haue . Yet S. Iames saies , t t 4.3 . You aske , and it is not giuen you . But the reason follows , Because you aske amisse . Because you aske not with your mouth . For you aske temporall things , to consume them vpon your lusts . Now though this be the ende which thou intendest , yet thou darest not confesse so much with thy mouth . Therfore then perhaps , thou maist aske and misse , whenas thou dost aske amisse . Whenas , saies Barnard , u u Aut praeter verbum peris , 〈◊〉 propter ven●um non ●●tis . either thou dost aske from the written word , or els thou dost not aske for the begotten word . Seeing euery thing which we aske , as it must be assured and warranted to vs 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 wordes , written and begotten , presuppose a mouth . Which if they be in thy mouth , then Gods promise is plaine , Open thy mouth , and I will fill it . Aske of me , and I will giue thee , the heathen for thine inheritance . For the eyes of the Lord , are vpon the righteous , and his eares are in their x x Aures eius in precious eprum . Ps. 34.16 . praiers . He saies not , their praiers are in his eares , but , his eares are in their praiers . To signifie , that though our praiers be so weake , that they cannot pierce through the cloudes , & much lesse enter into the eares of the Lord of Hostes , yet that he will bowe downe , and incline his eares vnto our praiers . So that though our praiers cannot be in his eares , yet his eares shall be in our praiers . A captaine of the host of Israel beeing cut off by the time , before he could cut off all his enemies , spake to the sunne , saying , Sunne , stand thou still . This was a temporall thing , euen time it selfe which he praied for . But there was neuer seene such a daie , neither before nor since , wherein the Lord obeyed the voice of a man y y Iosua . 10.14 . . His praiers were not in the eares of the Lord . They went vp to the sunne , and no further . Yet the eares of the Lord , were in his praiers . For the scripture saies not , that the sunne obeyed , but that the Lord obeyed the voice of a man . To signifie , that not onely God , himselfe , will yeeld vnto vs , but also if the sunne , or any other of his creatures , should refuse to giue vs our asking , yet that he will command and compell them also , with himselfe to serue vs . And what man then will not obey the voice of the Lord , seeing the Lord will obey the voice of a man ? Pharaoh , beeing plagued with frogs , got the man of God to pray for him . And the Lord did according to the word of Moses z z Exod. 8.13 . . And the Lord obeyed the voice of a man . Moses did according to the word of the Lord . That 's plaine . The Lord did according to the word of Moses . That 's straunge . Yet thus it is . And this it shewes ; that if Moses will doe according to the word of the lord , the lord will doe according to the word of Moses . If we will keepe his precepts , he will fulfill our praiers . He will fulfill the desire of them that feare him , he also will heare their crie , and will help them . I haue cried , saies the Psalmist , because thou hast heard me a a Psal. 17.6 . . One would thinke he should haue said contrariwise , Thou hast heard me , because I haue cried . Yet he saies , I haue cried , because thou hast heard me . To shewe , that crying , doeth not alwaies goe before hearing , with god , as it doeth with vs : but that God will not only heare our crie , but also heare vs before we crie , and will helpe vs . And that which is most admirable of all , though it were a thing which once he purposed neuer to giue vs , yet if we aske it , he will reuerse and repeale his owne sentence to pleasure vs . God once repented him , that he had made man , & said , I will destroy man whom I haue made , from the face of the earth . Yet when Noah had built an altar and praied to God b b Gen. 8.21 . , The lord smelleth a sauour of rest , and said in his heart , I will not henceforth curse the earth any more for mans cause . God once was so displeased with his people , that he said flatly , c c Non add●m 〈◊〉 vt 〈◊〉 vos . I tell you truely , I will deliuer you no more . Yet when when they asked a deliuerer of him , his very soule was grieued within him , for the miserie of Israel , and he gaue them Iepthe to deliuer them from their enemies d d Iudg. 10.16 . . God once sent Nathan with this message to Dauid , As the Lord liueth , the man that hath done this thing shall surely die . Yet when Dauid had ask't forgiuenesse , and said , Haue mercie vpon me O lord , after thy great goodnesse , and according to the multitude of thy mercies , doe away mine offences ; God sent the same prophet with a contrarie message e e 2. Sam 12.13 . , The lord hath taken away thy sinne , 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 liue . Yet when Ezechias had turned him toward the wall , and wept , and praied , and said , O Lord remember howe I haue walked before thee in trueth , and with a perfect heart ; God sent the same prophet with a contrarie message , f f 2. Reg. 10.6 . . Thus saith the lord , I haue heard thy praiers and thy teares , and now behold thou shalt liue and not die . Then did the king reioyce in thy strength O lord , exceeding glad was he of thy saluation . For thou didst graunt him his owne desire , and didst not denie him the request of his lips . He asked life of thee , and thou gauest him a longer life , euen fifteene yeares longer . As also here thou doest promise vs , both for this life , and for all temporall things concerning this life , yea though it be a thing , which once thou hadst purposed neuer to giue vs , Aske , and it shall be giuen you .

Yea not only God will giue you temporall things , but also you shall find spiritual things . Yet the Church saies , g g Cant. 3.1 . I sought him whome my soule loued , 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 soule loueth him , saies she , yet at that time her heart loued her bed better . Therefore sayes Augustine , q q Quaeite quod quaeritis , sed non vbi quaeritis . Seek what you seeke , but seeke not where you seeke . Seek Christ : that 's a good what . Seek what you seeke . But seeke him not in bed . That 's an ill where . But seeke not where you seeke . 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 himselfe . But goe into the garden among the bramble bushes , and there you shall find him , not sleeping , but sweating dropps of blood for your redemption , and calling you to him , i i Math. 11.29 . Come vnto me all you that labour , ( not you that lie a bed and are secure , but you that labour ) and are heauie laden , and I will refresh you . Take my yoke vpon you , and you shal find rest for your soules . If you seeke rest with you hearts , with your soules , you shall find rest for your soules ; & that rest also , which is not to be found in the bedde of pleasure , but in the yoke of Christ . If thou seekest for this spirituall rest , as for siluer , and search for it , as for treasures , k k Prou. 2.5 . then shalt thou vnderstand the feare 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 l Esay 55.6 . . Or rather indeed , though not in what place soeuer , yet at what time so euer we sinners seeke , we shall be sure to finde him , that saies , I am found of them that sought me m m Esay 65.1 . not . So that no man , seeking God , shall returne with a Non est inventu● ; but we that haue erred & straied like lost sheepe , shall finde him , or rather we shall be found of him , before we seeke him . And that which is most wonderfull of all , we shall not onely finde oftentimes before we seeke , but also we shall finde much more then we seeke . That good Centurion n n Math. 8.8 . sought onely one word , Dic verbum , saies he , but he found more . Christ vttered not onely one word , whereby his seruant was healed , but also very many words , wherein he gaue himselfe a most singular praise and commendation for his faith . Dymas , the theife on the right hand , o o Luk. 23.42 . sought onely to be remembred , when Christ should come into his kingdom , but he found more . What talkest thou of beeing remembred , saies Christ , as though thou shouldst be farre from me out of my sight ? Tush man , I will doe more for thee then so ? Thou shalt not onely be remembred , but thou shalt be with me . And why saist thou , When I come into my kingdome ? as though it would be a long while first ? This very day shalt thou be with me in my kingdome ; this day shalt thou be with me in paradise . That needie man in the Gospel , p p Luk. 11.9 . sought onely to borrow three loaues , but he found more . God his good friend , bad him welcome at midnight , and did not onely lende him , but frankly and freely giue him , not onely three loaues , but as many as he needed , He gaue him as many as he needed . Salomon , q q 2. Chron. 1 . 1● sought onely wisdome , but he found more . Seeing he sought first the kingdome of God & the righteousnes thereof , all other things besides , were added vnto him . Wherefore if any man want wisdome , or any such spirituall thing , let him with Salomon seeke it of God , & he shall finde it . Yea we shall finde infinitely aboue measure , more then we seeke , or can deuise to seeke , of him that saies , Seeke , and you shall finde .

Yea not only you shall find spirituall things , but also it shall be opened vnto you : that 's for eternal things . Yet we read that some began to knock , saying , r r Luk. 〈◊〉 . Lord , Lord , open vnto vs , and it was not opened vnto them . But the reason is euident elsewhere . Because they did not knock with their hands . They had , I grant lampes in their hands , but they had not oyle in their lamps . So that all their knocking , was but as a sounding brasse , or as a tinckling cimball . Whereas if we would knocke to purpose indeede , the way were , as Christ teacheth vs elswhere , not to crie Lord , Lord , but by setting to our hands , to doe and worke the will of our heauenly father . Loe ye , saies Chrysologus , En quàm negare nollet , qui sibi etiam neganti , qualiter extorqueretur , ostendit . how loath our good Lord is to denie vs any thing , seeing though he were neuer so much disposed to keepe vs out , yet here he teacheth vs a way , how we may breake open the dores , and presse in vpon him , and get the kingdome of heauen whether he will or no , by the violence and force of faith , from him . For ther 's a great difference betweene Diues and God , though there be a great agreement betweene Lazarus and vs . Lazarus t t Luk. 16.20 . was a beggar full of sores : so are we all by nature beggars , standing without , and knocking at the dore . Yea , his bodie was not so full of sores , as our soule is of sinnes . Lazarus desired to be relieued with the crummes of bread , which fell from the rich mans board : so haue we all neede , God wote , to be refreshed with the crums of mercie , which fall from our masters table . Yet in one respect , we are better then Lazarus . In that it was his hard happe , to knocke at the dore of a cruell , a wretched , a miserable caitiffe , who could see no time to open vnto him . But we knocke at the dore of a most kind , a most liberall , a most mercifull father , who as soone as he heareth vs rapping with a liuely faith , which worketh by charitie , hath no power to keepe vs out any longer , but presently he openeth vnto vs . And euen as S. Peter , u u Act. 3.2 . when he saw that lame cripple lying vpon the ground , crauing an almes , at the beautifull gate of the temple , said vnto him , Siluer and gold haue I none , but such as I haue , health , and recouerie I giue thee : so Christ , when he seeth vs lying prostrate , groueling on the ground before him , and knocking for an almes at the beautifull gate of his holy temple , by and by openeth vnto vs , and giues vs not siluer or gold , or any such corruptible thing , but health and saluation to our soules , and all the inestimable riches of his glorie , and all the eternall treasures of his kingdome . O that some of you would a litle trie , whether this be true which I say or no! that you would bounce as hard as euer you can , at this beautifull gate , and say with the Psalmist , x x Psal. 44.23 . Arise , arise , O Lord , why sleepest thou ? I warrant you , you should heare him answer you in another Psalme , y y Psal. 12.5 . Now for the pitifull complaint of the poore , I will arise , saith the Lord ; I will sleepe no longer , I will arise and open vnto them . So it was opened to the poore z z Luk. 18.13 . Publican . He went vp to the temple to pray , and when he came thither , he knocked his breast and said , Lord , be mercifull vnto me a sinner . Therefore the dore of mercie was opened vnto him , and he went home , euen into heauen his long home , more iustified in the sight of God , then that other which iustified himselfe . So was it opened to S. Steuen a a Act. 7.56 . . He was brought out to be stoned . But when he came forth , the very stones could not knocke him so hard , as his praier knockt heauen gate , when as he said , Lord Iesus let me in , Lord Iesus receiue my spirit . Therefore the gate was opened vnto him . He saw the heauen opened , and Iesus standing at the right hand of God , where he within a while after , should sit himselfe . So was it opened to king b b Psal. 118.19 . Dauid . He knockt very imperiously , not like a petitioner , but like a commander . Lift vp your heads , O ye gates , and be ye lift vp ye euerlasting dores , that the King of glorie may come in . Open vnto me the gate of the righteous , that I may enter in and praise the Lord . And when the gate was opened , as he was entring in , he pointed to it and said , This is the gate of the righteous , the iust shall enter into it . So was it opened to S. Paul . c c Act. 16 26. He was cast downe into the very lowest dungeon . All the chaines of darknes , and euen hell it selfe , could not haue held him faster , then that dungeon did . Yet at midnight , when he praied & knockt , suddenly all the prison dores flew open , yea all the dores of heauen likewise stood open , and that which is most maruelous of all , they stood so wide open , that not onely S. Paul himselfe went in , but also Stephanas the iayler , and his whole houshold , whome he at that time conuerted and baptized , did enter in with him . So that all , all eternall things are ours , and nothing , nothing can preuaile against vs , if we knocke as we ought . Not the brasen gates of hell , to shut vs in , nor the golden gates of heauen , to shut vs out . For Christ hath said here , Knocke , and it shall be opened vnto you . Thus much for the second part , what God for our praier will performe to vs in these words , And it shall be giuen you , and you shall find , and it shall be opened vnto you .