the Romane Church Reason for Christs Corporall presence in the Sacrament of the Altar they obtrude to us Asylum Haereticorum est omnipetentia Dâ—i Chrys miraculous Doctrines of Transubstantiation and the like upon a possibility only It may be done say they it is possible God can do it which yet implying contradictions cannot be done but should it be granted that God can do it yet an Argument à posse ad esse is infirme and weak unlesse they can find Gods will to be there as well as his power they prove nothing The like absurd Reasoning we heare from many carelesse people God can save me without meanes help me without praying Indeed by Gods omnipotent and absolute power he can do this he can feed Eliah by a Raven cause Corne to grow without plowing or sowing of stones raise up Childeren unto Abraham but will God think you do this Is not his power limited by his will And by his limited power he will not do this that you say verse 21 The other sort to be reproved are such as tempt God concerning his power for when matters succeed not according to their hopes when they find every dore shut and no probability of help from the Creature presently they are dejected not because they think God will not but because they imagine God cannot help men And this was the fault of Moses God promised to spread such a Table in the Wildernesse that all the Israelites should have flesh to eate Numb 11.19 Numb 11.19 and that not for a day or two but a month together Moses questioned whether God were able to make good his promise verse 21. thus he argues the people are six hundred thousand foot men c shall the Flocks and the Heards be slaire for them to suffice them c but see the Answer that God makes verse 23 verse 23. Is the Lords hand waxed short c. implying that Moses and the people of Israel had such an apprehension of his power for this is said likewise of them Psal 78.20 They spake against God and said can God furnish a Table in the Wildernesse Pro. 78.29 from the strongest premises which Omnipotency it self could make they could not dispute Faith in the Conclusion Behold he smote the Rock c can he give bread Oh cursed Infidelity which will pervert Gods Logick and dispute Gods Arguments backward From what God hath done Faith gathers strength 1 Sam. 17.34 as David said in Goliahs Case God hath done this and will But Infidelity from the premises of Gods power concludes weaknesse from a Can to inferr a Cannot so verse 41. verse 41 they turned back and limited the Holy one of Israel they said he cannot do and why because they have Cityes walled up to Heaven that is the thing laid to their charge in limiting the holy one of Israel they thought if their Cityes had been but low and the men had been but ordinary men God might have brought them into that Land but heare what they said Numb 13.22 23. Numb 13.22 23. The Land through which we have gone to search is a Land that eateth up the Inhabitants thereof and all the men that we saw were men of great Stature and there we saw Gyants A strange story and a likely tale The Land did eate up the Inhabitants and yet they are men of great Stature and Gyants surely then they were no starvelings they wanted no victualls but put the Case that they were so great had not God power that it was they doubted Many other Instances might be brought 2 King 7.2 Mark 9.22 John 11.21.38 2 King 7.2 Mark 9.22 Joh. 11.21.38 In all these Instances there is doubt made of Gods Power and so it is still with us our unbeliefe ariseth more from a suspition of Gods Power then of his Will else why do we believe least when dangers are greatest In little Dangers we believe that God will help but in greater troubles we believe not but are much cast down with doubtings and the Reason is for that then we see a greater Power is required and that we doubt of but here you lee the power of God is Absolute were it not limited by his Will so that we need not doubt of that Use 2 Secondly if it be so that the Will of God doth not ever permit his Power to bring into Act what it could do then let it advise us to make sure Gods will that we may comfortably rest upon the Power of the Almighty It is Gods Power that worketh all things for us but it is his Will that sets that Power on work He can do by his Power more then he will but he cannot do any thing by his Power which is contrary to his will That there is a Power in God is very comfortable unto us he is able to help us The Faith of the Godly hath built much upon that as did Jehosophats So. Heb. 11.19 and the three Children in the fiery Furnace but if the Will of God accompany it not sollid comfort cannot be had from thâ—nce but being assured of Gods Will we need not then doubt his Power Abraham thus builded his Faith upon Gods promise and his ability to performe it Rom. 4.19.20 This bred that strength of Faith in him Rom. 4.19.20 What God willeth once we may conclude that he effectually worketh Obj. But God hath manifested a willingnesse to help which his power hath not seconded he wills something which yet is not done Ezek. 33.11 Psal 81.11 Hos 7.1 Math. 23.37 1 Tim. 2.4 Resp Ezek. 33.11 Psal 81.11 Hos 7.1 Math. 23.37 1 Tim. 2.4 Some distinguish here and say that the Will of God is Absolute or Conditionall In things that God hath Absolutely determined to do there his Power doth work them effectually But the things which God would have on condition from us those his Power doth not work further then the condition is performed by us God would that a Sinner should live and is willing to give him Life and Salvation but it must be understood according to that course of providence that he hath taken for him in and by the New Covenant And that he may live and obtayne Salvation God would that he should turne from his wicked wayes come to the knowledge of the Truth And for that end and purpose he sends his Word and Messengers to convince him of his Sin Acts 26.18 to reclaime him from his evill courses Acts. 26.18 wherein if they be wanting to themselves God with-holds his Power and they perish And thus by this Conditionall Will he wills the Salvation of all but by his Absolute Will which doth alwayes most certainly and infallibly take effect he wills the Salvation of none but the elect only The Usuall distinction of Gods will is Secret or Revealed the former is called Voluntas Beneplaciti the good pleasure of his Will the other Voluntas Signi that will of his word wherein he
as one Friend may give another yet a Friend will be at length overcome by his Friend if not for Friendship sake yet through the importunity of his Friend to arise and give him what he needeth How much more will God who is a true Friend indeed and calls upon us to call on him and hath promised to hear us when we do call be prevailed with by us if we hold on our suits and give not over Shall a denying friend be overcome by importunity and not a promising God That were strange We begin with the Assertion that though last in my Text is first in order He will rise and give From the Letter of the Parable we may gather some profitable Observations First we may take notice thence that Doct. There is no want to a willing mind You heard before that he said he could not I shewed you then that it was because he would not and here you find it true for when he found a will unto it then there was no let at all he hath as many loaves for him as his need required Hereunto tends that Parable of Solomon Prov. 15.19 Prov. 15.19 The way of the sloathful is an hedge of Thorns but the way of the Righteous is made plain or is like unto a paved Causie Every thing to a sloathful man seems difficult and dangerous he is as unwilling to go about his business as a Traveller is to walk in a Path that is over-grown with Thorns and Brambles But it is otherwise with the Righteous who have a willing mind they go about their work readily and contentedly and albeit they meet with some Lets and Rubs in the discharge of the Duties of their Callings yet they go on with as much chearfulness as if their way were plain or paved and all such obstacles taken away and removed This is true both in Spirituals and Morals In Spiritual matters Thus David speaking of the Countrey Israelites who tendered their appearance before the Tabernacle of the Lord in Sion according to the Statute Exod. 37.17 Deut. 16.16 Exod. 37.17 Deut. 16.16 Psal 84.6 describes them by their resolute undergoing and enduring all the difficulties of the way Psal 84.6 They were to pass through a dry and barren Desert the Valley of Baca or of Mulberries the Greek saith the Vale of Teares a Valley very dry and destitute of water unless what flowed from their eyes with much weaâ—iness and faintness of body they did overcome that journey yet having a will unto it and a desire to undertake it they made this Valley a Well of refreshing they made account of that dry place as though they had Wells of Water and their willing minds afforded them many sweet and pleasant showres so that as in a paved way they went on chearfully from strength to strength encountering with patience all sense of weariness So that they felt no weariness not feebleness at all No Let no Rub in the way could discourage them in their journey their Will sweetned their hard and tedious Travail Many Examples might be brought for the further confirmation of the Point delivered I shall onely trouble you with some few in matters civil You shall find this true in the different carriage betwixt the Spyes who went to view the Land of Canaan Some of them thought it altogether impossible to overcome that people they had no heart to go up Briars and Thorns were in their way the people say they be strong that dwell in the Land and the Cities are walled and very great and there are Giants in it the Children of Anak are there Numb Numb 13.28 13.28 Others as Caleb and Joshua encourage the people Let us go up at once and possess it for we are well able to overcome it The way to them was a paved way it was no more then to go and see and conquer Those mighty men that the other spake of could not dant their spirits They are but as bread for us Numb 14.9 say they Numb 14.9 Therefore fear them not as if they should say We should make but a Breakfast of them consume them with great ease and feed upon their rich Provisions And this different carriage proceeded from a different spirit that was in them Numb 14.24 Chap. 14.24 The one had a free and willing spirit the other not and that enkindled the spirit of the one which quenched the other A second Example we have in David going to fight Goliah Could a man have more discouragements then he had partly from his Brethren and then from Saul and then from the potency of his Adversary 1 Sam. 17.28 Vers 33 41 42 43. Mark 2.4 1 Sam. 17. Yet his will and desire put him upon the service and he would try it with him In the New Testament we read Mark 2.4 of a Palsie man that was brought to Jesus to be healed but the Text sayes that there was no coming to the door of the house where Jesus was by reason of the press of people What do they in this case Why they uncover the Roof of the House and let him down bed and all into the Room where Christ was that was a plain and paved way to them who had a willing mind to have this poor man healed The Will is wonderfully active in affecting that which it is minded to do Another instance I commend unto you Luke 19.2 3. Luke 19.2 3. Zacheus is very desirous to see Christ as he passed through Jericho the place of his abode but he could not saith the Text for the press of the people and because he was little of stature and so could not see the face of Christ over the shoulders of the Croud his Will is not wanting being seconded by his wit to find out a way to remedy both He runs before the multitude and so frees himself from the press of people and climbes up into a Fig-tree and thereby supplies the others want of stature what might he think the people would say of him Zacheus climb a Tree like a Boy to see novelties But let them say what they would his Will sets him a work to employ both hands and seet No want to a willing mind Reas And indeed the Will is as Queen-Regent in the Soul it governs and rules all When it saith with the good Centurion to one Go it goes to the other Do this and it doth it It is an active thing it will sharpen Wit and sets it on devising and contriving It quickens Sense both in Seeing and in Hearing and employs Tongue Hand Feet all in effecting what it undertakes Obj. But the Will follows the Understanding you will say depends upon it there is nothing in the Will Nehil in voluntate quod non prius fuerat in Intellectu which was not in the Vnderstanding first How then doth it govern Resp The power of the Understanding over the Will is onely a regulating and directing it is no constraining or
said Jacob he holds with his hands though his joynts were our of joynt Let God seem to take Esau's part smite him maim him he will not let go his hold What is thy name said the Angel never did I meet with so stout a man Well! kneel down Jacob rise up Israel thou art a Conquerour vers 28. Now Was this strife corporal onely No no hear what the Prophet speaks Hos 12.3 4. Nor was it perfunctory and formal prayer but earnest and importunate Hos 12.34 He cryed and made supplication and thus overcame Besides this Parable of a Friend coming to his Friend at Midnight Christ hath given us another that of the unjust Judge who heard the Widows Cause in regard of her Importunity and not otherwise Luke 18. and withall leaves us a History of his own of the Woman of Canaan who overcame him in the behalf of her Daughter by importunity with which History we have before acquainted you such have the Prayers of the godly been For the further clearing of the Point let me shew you what this Instancie and Importunacie in Prayer is and wherein it consists And so Importunate Prayer is a fervent and frequent desire of the Soul for some special mercy so as it will take no denial Or A fervent and frequent pouring forth our souls to God without giving over till he grant us our desires There are three things in Importunity First Fervency Secondly Frequency Thirdly Perseverance First Fervency This consists not in the loudness of the voyce albeit it be many times expressed by loud crying the Peacock hath a louder voyce then the Nightingale Nor in long praying for God doth not measure prayer by the length albeit long Prayers may be fervent Prayers but in the crying of the Heart The earnest intention and contention of the Soul and Spirit expressed in Scripture Joel 2.3 by renting of the heart and pouring out the Soul and crying of the whole heart Psal 119.145 146. This is added as a Proviso to effectual Prayer 1 Sam. 1.15 Psal 119.145.146 Jam. 5.16 Ver. 17 18. Jam. 5.16 where effectual and fervent are joyned together the more fervencie the more prevalencie in our Prayer Eliahs example is added ver 17 18. He prayed and prayed so it is in the Original We translate it He prayed earnestly and he was heard Thus our Saviour prayed in the days of his flesh Heb. 5.7 Heb. 5.7 We read of a Dutch Martyr in our own Monuments one Giles of Bruxels who was so ardent in his Prayer kneeling by himself in some secret place of the Prison where he was that he seemed to forget himself and being called to his meat he neither heard nor saw who stood by him till he was lifted up by the arms and then he would speak gently to them as one awaked out of a Trance Secondly there must be Frequency in it We give not over at the first denial no nor at the second if we be importunate Psal 27.4 One thing I have desired of the Lord and I will seek after it Psal 27.4 Psal 69.3 Isa 62.9 Ver. 6 7. that is I have sought it and will seek again and again So Psal 69.3 and Isa 62.1 For Sions sake I will not hold my tongue c. He would renew his Suit and follow it and the like he requires of all faithful Watch-men that they cry day and night and not keep silence till they had obtained their desire for Sion 2 Cor. 12. ver 6 7. Thus Paul prayed thrice and Latimer plyed the Throne of Grace with Once again Lord once again restore the Gospel to England as if he would have no nay Thirdly as our Suit is to be renewed Gen. 32.24 so we must persevere in it So Jacob did not onely wrastle but continued all night and morning too He gave not over till he had what he sought for this is injoyned Col. 4.2 1 Thes 5.27 And that Parable propounded for that very end that we should pray and not faint Col. 4.2 1 Thess 5.27 Luke 18.1 Luke 18.1 And thus you see what importunate Prayer is and wherein it stands These Particulars we shall hereafter in the verses following speak more fully unto let us now make some use of this Use 1 If importunate Prayer be prevailing Prayer never marvail that so many of us pray and yet prevail not The prayers of most are but lip-labour and lip labour is lost-labour Luke-warm prayers God respects no more then he doth luke-warm persons and such he hath threatned to spue out of his mouth Rev. 3.16 True Prayer is not the labour of the Lips Rev. 3.16 but the labour of the Heart and of the Soul Moses prayed earnestly to God and yet not a word that we hear him speak Exod. 14.15 Wherefore cryest thou unto me saith God that is with inward groanings Exod. 14.15 albeit there was no audible voyce and God heard that strait The like did Hannah 1 Sam. 1.13 and yet she spake not a loud 1 Sam. 1.13 she spake in her heart saith the Text and that fervently and God heard her and answered her Paul before his Conversion prayed often and long too for he was was a Pharisee and one of the strictest and devoutest of all the Sect as he testifies of himself and they were given to much praying as the Scripture testifies of them yet God took no notice of all his formal and hypocritical Prayers he gave no ear unto them before his Conversion but when he came to be humbled and poured forth his Soul earnestly and fervently God then said of him Behold he prayeth Act. 9.11 Before he prated prayers now he prayeth prayers that was prayer indeed Act. 9.11 which he now put up to God and that God heard How often do we pray and yet forget that we have prayed Can we think that God will hear us when we hear not our selves Or remember that Prayer which we have forgotten that we ever put up unto him Never think to be heard of God in mercy or to obtain any blessing at the hands of God by thy cold careless and customary prayer Psal 141.2 David compares his prayers to Incense and no Incense was offered without fire it was that that made the smoak of it to ascend Prayer that is cold makes but a smother and troubles the eyes of God Isa 1.15 as he shews Isa 1.15 but they are not a sweet Perfume in his Nostrils Vse 2 Oh! that we were more importunate in this Duty then we are that our Prayers were more fervent frequent constant for the poor distressed state of Christs Church and for our selves the Child hath escaped many a stripe by his loud crying Prayer is the Arrow of Deliverance if it be not drawn up to the Head is will hardly fly home unto the Mark. Our Saviour tells us of a King that going with Ten Thousand to make Warre with another that comes against him with
cast upon thee and me blessings not onely undeserved but undesired and been better to us then our prayers than his promises than our hopes Psal 40.5 may we not truly say with David Psal 40.5 Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred Yet consider I beseech you as you are able the marvailous goodness and bounty of the Lord towards each particular Soul of us Can we cast our eyes any ways but we see bounty What is our Body compounded of but of blessings What our Houses Barns Shops full of but of God's bounty The Cup runs over which he hath put into our hands from him we have Life Health soundness of Limbs and Senses Food Rayment Deliverance c. And for Spiritual mercies what tongue is able to reach them in his giving of his Son to dye for us Tertul. following us with the means to reclaim us continuing his grace and goodness to us Now what doth all this do Surely it emboldens us to continue in sin so that as one saith God loseth much of his credit with us by his liberality and bounty yea Rom. 2. â— we despise it and turn his Grace into wantonness when it should lead us to true Repentance Should a Servant reason thus from his Masters bounty He hath dealt thus and thus with me raised me from nothing to this estate wherein now I am therefore I care not for pleasing him c. Would we not cry shame of such a one and deem him a very Miscreant And yet how frequent are such reasonings Oh bewail this lament it humble your Souls for it and do no more so wickedly but for the future look forward Use 2 Seeing God is so liberal and bountiful it calls upon us for sundry Duties First see that you make an ingenuous acknowledgment thereof and be affected with it to his praiâ—e Psal 106.1 107.1 111.1 2. Psal 106.1 107.1 111.1 2. In many places David doth urge this Use vehemently We use to extol bountiful persons to the Skies but God's bounty far excels First being the Spring-head man is bountiful but by Participation as Heat is in the Water Light in the Air in man Liberality is a Quality but a Nature in God Whence it is that God is never weary of his Bounty but man is quickly tired in any act of Charity or Liberality Secondly in measure there is difference the Creature proves but as a dry brook or Cistern but God is a full Sea never to be drawn dry man's hand is closed or but one open at a time but God's Hand is extensum or expansum no man can do so much with both hands as God with one yet both God's hands are giving Prov. 3.16 Prov. 3.16 Thirdly in the Object Man's Bounty extends but to a few now to one then to another they cannot give to all but God's Liberality extends to all his Creatures yea to his very enemies Fourthly in extent man's Bounty is but in a few things he may supply out want of money but not health if health yet not peace of Conscience but God blesseth us in all manner of blessings Fifthly nor can man give so effectually as God doth for they cannot make us to enjoy what they give but God gives us all things to enjoy he gives comfort with the Creature and strength to it to serve our turns too so that his Bounty exceeds And therefore our Tongues ought to run over in speaking of his praises therein we cannot Hyperbolize we cannot exceed Secondly Take heed of abusing God's Bounty see that it lead you to Repentance Rom. 2.4 5. Reason as Joseph did Gen. 39.8 9. Rom. 2.4 5. Gen. 39.8 9. My Master hath dealt thus kindly with me committed all things to my trust advanced me to highest dignity giving me command and rule over all his Familie how can I then commit this great wickedness and sin against God God hath done thus and thus for me shall I offend him Surely a gracious heart will thus reason Thirdly be ambitious of the service of God who is so liberal and bountiful every one desires to serve a liberal Master they conceive their gifts will be more then their earnings No service like God's Can the Son of Issai give you Gardens and Vineyards said Saul to his Courtiers so may I say of the service of the World Flesh or Devil these make large Offers as the Devil did to Christ Math. 4. Munera magna quidem praebet sed praebet in hamo he puts forth large Baits but he hides damnable Hooks in them And call you that Bounty Fourthâ—y frequently resort unto him by Prayer seeing he is so liberal It was the Answer of a great Courtier to Qu. Elizabeth who asked him when he would leave begging When your Majesty said he leaves giving The gates of bountiful personâ— never want Supplicants and shall the gate of Heaven Grace sometimes seems over-modest through Conscience of unthankfulness and unworthiness Say not Were I as Abraham David c. then God wouâ—d hear me and I might boldly ask but I am an unworthy Creature full of infirmities this discourageth me c. But let not that there is in our good God a seâ—f-propension to deal bountifully with us and the oftner Suitors come to him the better welcome Fifthly like good Children see that you tread in the steps of your Heavenly Father and as you taste of God's bounty so let others taste of yours Isa 32.8 Isa 32.8 The liberal man deviseth liberal things and by liberal things shall stand He is a gâ—eat Deviâ—er or Projector he considers wiâ—h himself what liberal things are to be done and upon thiâ— determines and concludes that he will do it and then really and actually doth it He casts about with himself where he may do a noble action where he may place a benefit how he may do goâ—d â—ither to the Pubâ—ique or else to private persons and accordingly doth it Thâ—s to communicate that good we have to otâ—ers is â—iberality and in nothing can a man be so like God as in this saith Nazâ—anzen but then we must be careful that our liberality be made up of true matter and true form else we are not like God in it he gives of his own so must we otherwise the Receiver is but a Receiver of stollen goods Math. 12.43 He gives largely so must we which may be done in a peny as well as in a pound Mark 12.43 He gives freely without any hope of requital so should we If we give that we may receive again it is not Liberality rightly performed but a Bargain well made If we thus give thus communicate that we have be it little be it much we are like God and tread in his steps and by liberal things we