commanded them and the Lord accepted Job It may be there be times when you can not pray or when God will not heare your prayers but remember you have a stock of prayers going for you And thus much shall suffice by way of answer to this objection I now come to make application LUKE 11. 8. Though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him c. IN the first place let me draw some Inferences or Corollaries from what hath been insisted upon Corol ∣ lary 1 1. Returnes to prayer are not given for the works sake but for the persons sake Though the matter of thy prayer may be good yet if thou art not a good man thou shalt not be accepted God had respect first to Abel then to his offering Psal 34. 17. The righteous cry and the Lord heareth The person must be in a state of favour before the dutie can be accepted Corol. 2 2. Though prayers are not returned for the work yet they are not returned without the work God expects the worke and the worke you must doe though God will not have you to look for acceptance for the workes sake Corol. 3 3. Nor are returnes of prayer made to a person singly considered but a member of Christ as one that hath a share in his intercession Joh. 15. 7. If yee abide in mee yee shall aske what you will and it shall be given you So Joh. 16. 23. Whatsoever ye aske the Father in my Name that he will give to you All our prayers are but Cyphers till Christs intercession be added Cyphers in Arithmetick stand for nothing till a figure be added Coroll 4 4. The longer and the more thou hast prayed the more affectionate shouldest thou be in prayer Mat. 6. 7. Aske and yee shall have seeke and yee shall finde knock and it shall be opened unto you Observe the gradation in these words Aske but you must not stay there you must seeke nor yet must you rest satisfied there you must knock Your affections should be every day more eager and earnest you should pray more fervently as it is said of Christ Luk. 22. 44. Corol. 5 5. He can never pray importunately that doth not pray daily Intermission of dutie will quickly cause an interruption in thine affections you must therefore pray in secret pray fervently pray morning and evening And to stirre you up to and incourage you in this worke Consider 1. The example of those holy men of God who have done thus Nehemiah 1 6. Let thine eare now be attentive and thine yet open that thou maiest heare the prayer of thy servant which I pray before thee day and night So you have the example of Daniel Dan. 6. 10. hee kneeled upon his knees three times a day and prayed and gave thankes before his God as he did before time It was a custome that he had observed of former time Though he was a great Courtier and a man full of great imployment yet he would not neglect prayer Nor was this an extraordinary fit but his ordinary course So in David Psal 5. 3. My voyce shall thou heare in the morning and in the evening will I direct my prayer unto thee and will looke up So Psal 88. 13. But unto thee have I cryed O Lord and in the morning shall my prayer prevent thee So Psal 119. 147. I prevented the dawning of the morning and cryed unto the Lord. Psal 55. 17. Evening and morning and at noone will I pray and cry aloud 2. You have the example of Jesus Christ himselfe Mark 1. 35. In the morning rising up a great while before day he went out and departed into a solitary place and there prayed and so at evening Mat. 14. 23. He went unto a mountaine to pray and when the evening was come he was there also And least you should thinke this was onely upon extraordinary occasion it is said Luk. 22. 3. He came to the mount of Olives as he was went Joh. 18. 2. Jesus resorted thither with his Disciples 3. Consider you have the very examples of of Heathens in this The Heathens sacrificed to Heroules morning and evening upon the great Altar at Rome 4. Consider that in the Lords Prayer we are taught to pray every day Christ did not bid us pray for bread or things necessary for a moneth or a yeare but day by day 5. This was prefigured in the Law there was a daily offering to be given to God a lambe at morning and a lambe at night as you may see Exod. 29. 38 39. Yea extraordinary sacrifices did not abolish this number there was a burnt offering for the Sabbath besides the continuall burnt offering and the burnt offering at the beginning of the moneth and the Passe over and yet though these extraordinary workes were to be done yet the ordinary were not to be left undone 80 that you see here is good ground and encouragement for then to be-frequent in these religious duties And somuch for the 〈…〉 Use 2 Caution â— This may be usefull for the instruction of those to whom God hath given returnes of prayers to whom God hath out of his bounty given more then they did â—â—ke To such I must give first Sâ—â—ne negative cautions secondly Some positive cautions Nega ∣ tive 1 â— Some 〈…〉 cautions and that in foure regards 1. Let not Gods returnes to thy prayers make thee remisse and carelesse in the performance of duty Beware of an empty heart when God brings in thy mercies with a full hand Merchant adventurers iâ— they have good returnes are incouraged to adventure their Ships to Sea againe Our hearts are so base and disingenuous that wee are apt when we have what we seeke for to seeke no more O take heed of this let not Gods goodnesse make you worse 2. Another caution iâ— this Let not returnes to prayer make you conceited and proud of your gifts or of your graces Wee are too apt to reflect upon our selves our parts our graces our abilities and therefore we have more need to 〈…〉 of it Beware that thine heart be not lifted up in pride against God least God be provoked to lift up his hand against thee in judgement 3. Take heed that you doe not ascribe the returnes of prayer do your owne importunitie but 〈◊〉 to the freenesse of Gods grace Men are 〈◊〉 apt to 〈◊〉 to their owne 〈◊〉 and 〈◊〉 because to their owne drags Take â—eed o◠〈◊〉 God cannot endure to have his glory givs and another Say rather I have received mercy but alas there is nothing in mee that could deserve it all comes solely from the free grace of God 4. Take heed of returning againe to sin after God hath returned thy prayers into thy bosome Psal 85. 8. I will heare what the Lord God will speake for he will
desire And when the time of the Bond was almost out he being much troubled in his minde came to Luther and told him what he had done and what was like to befal him upon it Whereupon Luther called the Church together and kept a solemn Fast in the behalf of the young man And whilest that Luther was in prayer being earnest with God there was a great noise heard amongst them and the Bond was cast into the lap of Luther in the midst of the Congregation And so for time to come the young man did lead an holy and godly life 7. And lastly Mercies are given as answers of prayers in case you make care and conscience to perform to God those vowes which you made to God before you did enjoy the mercy But when we promise God largely before we have the mercy and when we have them do not perform our vowes it is an argument we have the mercies by general and common providence Job 22. 27 28. Thou shalt make thy prayer unto him and he shall hear thee and thou shalt pay thy vowes thou shalt also decree a thing and it shall be established unto thee and the light shall shine upon thy wayes When thou begest a mercy and saiest Lord give me such a mercy and I will do thus and thus I will walk so and so before thee I will improve them to thy glory Now when thou shalt thus ask for mercy and make vowes to God he will hear but then thou must be sure to perform thy vowes This frame of heart we finde to be in David Psal 66. 13 14. I will go into thine house with burnt offerings I will pay thee my vowes which my lips have uttered and my mouth hath spoken when I was in trouble You see David was in trouble and he prayed to God and made some promises and vowes in case God would deliver him Now God did deliver him out of trouble and hee did make good his vowes Now here was a return of prayer David you see did not grow secure and carelesse but he made conscience to pay what he had promised to God And so you see how you may discover whether the mercies you receive from God be returns of prayer or onely fruits of common and general providence And so much for Answer to that Question Another Objection or case of conscience is this How can this be true that God gives his people more then they need seeing it is the complaint of Gods people many times that they have been a long time begging mercy and God doth not give them so much as they desire Many say I pray for pardon of sin and I cannot get it pardoned and the pardon sealed I pray daily for power against my corruptions and yet I cannot get my lusts subdued What then shall I think of my prayers may some poor soul say Now to this I shall lay down several things by way of answer Answ 1 1. It must be considered that God many times gets glory by the denials of his people yea he gets more glory by denying then by the granting of a mercy And if the denying of a mercy to thee be the way to advice Gods glory it is better that God should have his glory and thou be without the mercy then that thou shouldst have the mercy and God want his glory An eminent instance of this you have Joh. II. There was a prayer made by Mary and Martha for their brother Lazarus And they came unto Jesus and said he whom thou lovest iâ— sick But Jesus said This sicknesse is not unto death but for the glory of God When Jesus Christ heard that he was sick yet he staied two dayes in the place where he was though he loved Martha and he loved Lazarus yet he stayed two dayes and would not go to him but in the 14. verse Christ said plainly Lazarus is dead And I am glad for your sakes that I was not there to the intent that you might believe But they said unto him Lord if thou hadst been here he had not dyed Christ came and commanded them to role the stone away Martha answered He hath been four dayes in the grave and by this time be stinketh This was that that Christ aimed at Christ knew that it was greater glory to him to raise the dead out of the grave then to raise him out of the bed of sicknesse The power of his Godhead did more appear in the former then in the latter And when Martha told him He stinketh Jesus answered Said I not unto thee if thou didst believe thou shouldst see the glory of God that is thou shouldst see the power of my Godhead This was the end of Christs denying of mercy though it was earnestly desired 2. I answer It may be thou dost not hear God in his commands and then it is no wonder God doth not hear thee in thy prayers If thou dost not hearken to the call of God it may be expected that God should not hearken to thy call See Prov. 1. 24. Because I have called and ye refused I have stretched out my hand and no man regarded Compared with verse 28. Then shall they call upon me but I will not answer they shall seek me early but they shall not finde me Mic. 3. 4. Then shall they cry unto the Lord but he will not hear them he will even hide his face from them at that time as they have behaved themselves ill in their doings Zach. 7. 13. Therefore it is come to passe that as he cryed and they would not hear so they cryed and I would not hear saith the Lord of Hosts It may be God hath been calling upon thee this many years to believe and to repent to be reformed to forsake the evil of your doings and thou hast not heatd his calling his mercies have not drawn thee his judgements have not affrighted thee and is it not just with God to let thee call and he not hear thee 3. It may be thou dost ask but sleightly and therefore thy prayers are not successful As it is with a man that asketh any thing of another man sleightly and coldly he doth as it were desire him to say him nay So when man askes mercies of God carelessly and indifferently this provokes God to give no answer It may be thou prayest sleepily and drouzily and with a wandring heart And dost thou think God will hear that prayer that thou dost not hear thy self Dost thou think that God will accept of that prayer when thou knowest not what thou sayest 4. God may give thee a mercy and thou through thy incredulity impatiency and inobservancie not minde the returns that God gives God may hear thy prayers and yet thou not take any notice of it This you may see in Job Job 9. 16 17. If I have called and God answered yet I will not believe that God hath heard me because thou breakest me with
live after the resurrection of Christ from whence the Gospel or Kingdom of heaven is dated should be greater then John in regard of that full knowledge and clear manifestation they should have of Christ 4 He commends him for the successefulnesse of his Ministery and that is set forth in the Text From the dayes of John the Baptist the Kingdome of heaven suffers violence and the violent take it by force A little for the explication of the Text. By the kingdome of heaven is not meant the glorious seat of the blessed Angels but the Evangelicall state of the Christian Church It signifies the preaching of the Gospel and propagation of the Church It notes that state and condition of the Church which is properly called Christian The Kingdome of heaven is in Scripture interpreted a breaking off from the observation of the Ceremoniall law and a publishing of the Gospel by John the Baptist and so it begun when John did first preach the Gospel And whereas Matthew tels us Matth. 3. 1. John preached saying Repent for the Kingdome of heaven is at hand Mark cals this The beginning of the Gospel of Jesus Christ the Son of God Mark 1. 1. And therefore it is that John is called an Evangelicall Preacher Suffereth violence Violence is not to be taken as it is in our dayes of opposition and as in the dayes of persecution as it is in our dayes in opposition to right and justice and as it was at the first comming in of the Gospel when the wicked men of the world did go about to oppose and obstruct the publishing of the Gospel but it is an holy violence whereby men presse forward to obtain the grace of this Kingdome And so it is generally taken to be an holy violence of affection or a gracious disposition that was implanted and wrought in the hearts of many men in John Baptists dayes Violence is here opposed to lukewarmnesse and moderation in Religion to that coldnesse and frozennesse that is in the hearts of men under the preaching of the Word It is called an holy violence to distinguish between them that were Christians indeed and other men to distinguish them from the Scribes and Pharisees that were cold and frozen under the Ministery of the Cospel They were so earnest after Christ in the Gospel that no difficulties or discouragements could take them off from their pursuits after Christ ' They were so greedy of Christ that no force could pluck them away but they would rather die then be drawn away from the Gospel It is a metaphor taken from warriours who force their passage into a City and take it by storm and divide the spoil The parallel phrase is Luk. 16. 16. Every man presseth into the Kingdome of God For the period of time wherein this violence was declared and expressed it was in the 15th year of Tiberius as you read Luke 3. 1. in the 29th yeare of Christ Many doctrines may be raised from these words but I shall not multiply observations The first and main doctrine is taken from the time wherein this violence was and the doctrine is this Doct. At the first promulgation of the Gospel the preaching of the Word was more successefull multitudes of men did express more holy violence and vehemency of affection towards the service and worship of God then in any age beside From the dayes of John the Baptist untill now the Kingdome of heaven suffereth violence The people were cold and frozen under the Ministery of the Scribes and Pharisees they were heated under the Ministery of John In the handling of this point two Questions must be answered 1 Whence it came to passe that people were at that time so fervent and affectionate towards the Gospel that the Gospel was so successefull then 2 Whence it comes to passe that it is no more successefull now or why that holy violence is now abated 1 What are the reasons why it was so successefull in the dayes of John the Baptist I answer divers reasons may be rendered Reson 1 1 Because of the novelty of the Gospel New things are most affecting and pleasing to mans nature This was the ground of the peoples admiration at Christ Mark 1. 27. They were all amazed saying What new Doctrine is this For with authority commandeth he the unclean spirits and they obey him We are like to the Athemans of whom it is written Act. 17. 21. They spent their time in nothing else but either to tell or to hear some new thing While Johns Ministery was new and fresh all rejoyced in it John 5. 35. Ye were willing for a season to rejoyce in hulight And so the Ministery of Paul was most successefull among the Thessalonians in the beginning of it 1 Thess 2. 1. You know our entrance in unto you that it was not in vain It was Melanchthons observation that men were favourers and followers of the Gospel when it first came into a place Reson 2 Another ground of the successefulnesse of the Gospel at that time is this Because the prophecies of the Old Testament were to be accomplished both for the extension of the Church in regard of place and persons and the intention of affection 1 For the extension of the Church in regard of place and persons That was fore-spoken of in Holy Writ Isa 54. 1 2. Sing Oh barren thou that didst not bear break forth into singing and cry aloud thou that didst not travell with childe for more are the children of the desolute then the children of the married wife saith the Lord. Enlarge the place of thy tents and let them stretch forth the curtains of thine habitations spare not lengthen thy cords and strengthen thy stakes c Which place is applied by Paul to the conversion of the Gentiles upon the first promulgation of the Gospel Gal 4. 27. where he cites the very words of the first verse now mentioned Another prophecy of the same nature you have Isa 2. 2. It shall come to passe in the lust dayes that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hils and all Nations shall flow unto it Which promise in the same words is repeated Micab 4. 1. Another promise of the same nature is Isa 60. 3 4 5. and in many other places which it is needlesse now to mention 2 There were promises also for the intention of the affections Isa 40. 31. They that wait upon the Lord shal renue their strength they shall mount up with wings as eagles The eagle is a bird of the strongest and highest flight of any that flies in the air So 12 Zach. 8. In that day he that is feeble shall be as David and the house of David shall be as God So 110 Psal 3. It is prophesied of the first bringing in of the Gospel that Thy people shall be a
of those things A little religion will serve the turn Most of the Statists and Politicians of this world are of this temper which God will one day account a Laodicean lukewarmnesse or timerous cowardize Geographers who write of the situation of England say that it is between the Torrid and the Frigid Zone neither hot nor cold I wish our hearts were not like our land 9 This reproves those that expresse more violence outwardly then they have inwardly There are many men that wil hear Sermons on Lords dayes Lectures on week-dayes speak well of religion and of the wayes and people of God but if you look to them in their families and in their closets you shall finde them of another temper These men are like pepper hot in the mouth but cold in the stomack I may resemble such to a pot boiling over the fire hot at the top cold at the bottome So some men are boiling hot in the mouth but their hearts are cold and frozen As it is with men sick of a feaver the face and hands and other externall parts of the body burn when the heart shakes and quivers with cold 10 This reproves those who all their life remain dull and sluggish in religion that like Carriers horses keep their ordinary pace they will not go beyond their bating place they are like Dromedaries swift in the wayes of sin but like the dull Asse slow in the vvayes of God The firstling of other beasts was to be offered to God but not the firstling of an asse Exod. 13. 13. And every firstling of an asse thou shalt redeem with a lamb and if thou wilt not redeem it thou shalt break its neck to note that of sluggish and dull hearts the very best services are not acceptable to God The snail is reckoned among the unclean creatures Levit. 11. 30. Those hearts that are of this dull constitution are impure and odious in the sight of God And thus much shall serve by way of reproof 2 This doctrine is usefull for comfort and that 1. To Ministers 2. To hearers 1 To Ministers and that for 3 reasons 1 Though here is matter of trouble yet no fear of guilt if thou discharge thy duty faithfully though not succesfully Ezek. 3. 19. If thou warn the wicked and he turn not from his wickednesse nor from his wicked way he shall die in his iniquity but thou hast delivered thy soul Act. 20. 26. when Paul had used his utmost endeavours at Ephesus he vindicates himselfe thus I take you to record this day that I am pure from the blood of all men Act. 18. 6. when Paul preached to the Jews and they would not obey the Gospel He shook his raiment said unto them Your blood be upon your own heads I am clean from henceforth I will go to the Gentiles Though a Minister doth all his dayes plow the rocks and sowe the sands and spend his strength in vain yet this will bring no guilt upon a Ministers conscience for though it be the Ministers duty to preach the Word yet it is Gods work to convert the soul 3 God rewards Ministers according to their labour not successe 2 Cor. 2. 15. For we are unto God a sweet savour of Christ in them that are saved and in them that perish The father payes the nurse though the childe die The Apothecaries bill must be paid though the patient die So God will reward Ministers though successe be not answerable to their endeavours Isa 49. 4. Then I said I have laboured in vain and spent my strength for nought and in vain yet surely my judgement is with the Lord and my work with my God or the reward of my work 3 The word may live in the hearers hearts when the Minister is dead John 4. 36 37. He that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoyce together And herein is that saying true One soweth and another reapeth As a wicked man doth hurt after his death so a good man doth good 2 King 23. 15. Jeroboams wickednesse proved a snare to Israel in the dayes of Josiah which was 360 years after his death And Davids example did good on Josiah 400 years after 2 King 22. 2. Josiah did that which was right in the sight of the Lord and walked in all the wayes of David his father 2 As here is comfort for Ministers so also here is comfort to hearers and that for 3 reasons 1 God never expected all should attein the same measure of grace Although Luk. 8. 8. the seed that fell in good ground is said to bear an hundred fold yet Matth 13. 23. the grounds differed and some brought forth but sixty some but thirty Christ hath lambs in his fold as well as sheep Babes in his house as well as strong men 2 It may be what is wanting in a sudden and short violence is made up in solidity Oakes grow not so fast as the Willow-trees but they grow more solidly 3 God will cherish the smallest beginnings of good in the hearts of his people Cant. 7. 12. Let us go up early to the vineyards let us see if the vine flourish whether the tender grape appear the pomegranates bud forth there will I give thee my loves The Lord Jesus took notice not onely of the strong and grown grapes but also of the tender grapes not onely of the fruit but of the buddings The very buddings of grace are accepted And how should this comfort weak Christians and incourage them to increase with the increase of God and to get more of this holy violence in heavenly things Matth. 12. 20. A bruised reed he will not break and a smoaking flax he will not quench till he send forth judgement into victory He speaks there of new converts holy desires and gracious resolutions in a poor soul though they do but smoak and not burn yet Jesus Christ will not quench them till he have brought forth judgement to victory by which he meanes till they come to be perfect men and women in Christ Jesus MATTHEW 11. 12. And from the dayes of John the Baptist untill now the Kingdom of heaven suffereth violence and the violent take it by force IN the third place this doctrine may serve for instruction touching severall things 1 The nature of this holy violence 2 The necessity of it 3 The discovery of it 4 The differences betwixt an heady and holy violence Quest 1. If you ask what is the nature of this holy violence I answer 1 It is a full and vehement bent of a mans desires affections and endeavours after Jesus Christ in the Gospel so that no difficulties or discouragements whatsoever shall take him off from his pursuit after Christ in the way of his ordinances 2 For the necessity of it that appears in 5 regards 1
of his place and calling Samuel reprov'd Saul for his heady violence 1 Sam. 13. 13. When Saul had taken upon him to offer sacrifice Samuel said Thou hast done foolishly Yet Saul pleaded a fair excuse verse 11 12. Saul said Because I saw that the people were scattered from me and that thou camest not within the dayes appointed and that the Philistines gathered themselves together to Michmash therefore said I The Philististines will come down now upon me to Gilgal and I have not made supplication unto the Lord. I forced my selfe therefore and offered a burnt-offering You see Saul had much to say yet all would not serve to justifie his invasion into the Priests office Such was the violence of Peter Matth. 26. 51. He stretched out his hand and drew his sword and strook a servant of the High Priest and smote off his ear But an holy violence makes a man zealous in his place A zealous Magistrate will severely punish sin let other Justices indulge it A zealous Minister will be faithfull and fervent in the reproving of sin though others prove dumb dogs or flatterers that sowe pillowes under mens elbowes So a zealous master of a family resolves with good Joshua That he and his house will serve the Lord Josh 24. 15. whatever other masters and other families do Fire in its place is good and usefull but out of its place how hurtfull and destructive MATTHEW 11. 12. And from the dayes of John the Baptist untill now the Kingdom of heaven suffereth violence and the violent take it by force 4 AN heady violence is more eager at first then at the latter end This difference the Philosopher puts between naturall and violent motions that naturall motions are slow at the beginning but swifter when they come neerest their journeys end as a falling stone moves very slow when it first begins to fall but faster when it comes neerer its center On the contrary violent motions are swifter in the beginning slower in the conclusion As an arrow shot out of a bow moves exceeding swiftly at the first but afterwards flags and growes remisse 〈◊〉 at last the motion of it cease An heady violence is like the violent motion swift at first slow afterward But contrarily an holy violence is like a naturall motion that acts vvith more vigour in the end then in the beginning This vvas the commendation of the Church of Thyatirâ— That her last workes were more then her first Revel 2. 19. 5 Heady violence vvill be discouraged in religion by small difficulties Such vvas the violence of that man forementioned that was earnest to come to Christ but when Christ told him The foxes have holes and the birds of the air have nests but the son of man hath not where to lay his head Matth. 8. 20 his zeal was abated But an holy violence is quickened not abated by opposition Joh 32. 19. Behold my belly is as wine which hath no vent it is ready to burst like new bottles 6 An heady violence is led more by example then rule like that violence of the people of Ephesus for Diana Act. â—9 Some cried one thing and some another and the most part knew not wherefore they were come together Such was the violence of the Scribes and I haâ— sees John 〈…〉 48 49 Then answered him the 〈…〉 you also deceived Have any of 〈…〉 the Pharisees believed on him But this people who know not the law are cursed But an holy violence is led by Scripture-rule not by popular example The word was the rule that guided Joshua to that resolution That he and his house would serve the Lord. 7 One that hath this heady violence is most busied with controversials and circumstantials in religion Thus Saul was violent against the eating of the blood of the sacrifices yet made no conscience of shedding the blood of fourscore and five of the Priests of the Lord But an holy violence makes a man conversant in the practicals of Christianity Tit. 2. 14. The people of God are a people zealous of good workes There was lesse of the power of religion in those times wherein the Schoolmen most flourished and the heat of mens spirits was spent in curious and frivolous speculations while they that should have instructed the people turn'd disputants the poor multitude became Atheists It was an heady violence betwixt the Eastern and Western Churches touching the time of the observation of Easter when many other truths of God that lay a bleeding were neglected and they did not contend earnestly for many of the doctrines of faith that was once delivered to the Saints So many men among us spend all their time about notions and disputes and this hath proved a very canker to eat out the power of godlinesse In the City of Megara there was a great contention between two men which of them should stand in the shadow of an asse upon a Sun-shine day Such was the violence of Paul before his conversion Gal. 1. 14. He was exceedingly zealous for the traditions of his fathers 8 An heady violence is an uneven violence there is no uniformity in it it is a violence against some sins not all it is for some duties not others to act some graces but not all Such was the violence of Jehu He was very hot and violent against the Priests and worship of Baal 2 Kings 10. 28. Jehu destroyed Baal out of Israel But Jehu departed not from the sins of Jeroboam which made Israel to sin verse 31. Such was the violence of Saul for sacrifice but not for obedience But now an holy violence is uniform it carries a man out against every sin for every duty it makes a man to walk in all the commandements of God 9 This heady violence will make a man disturbe humane societies and civil government anticipate authority But an holy violence though violent towards God yet is quiet and peaceable towards men though he pursue heaven with violence yet he lives in the earth with meeknesse and quietnesse 2 Pet. 2. 10. Those ancient hereticks were such as did despise government presumptuous self-willed and were not afraid to speak evill of dignities But the wisdome that is from above is first pure then peaceable gentle easie to be intreated c. I am 3. 17. 10 Heady violence is accompanied with stoutnesse of heart both towards God and men it proceeds from a naturall rashnesse But holy violence is accompanied with humiliation Revel 3. 19. The Church of Laodicea is commanded to be zealous and repent Their zeal for God must be joyned with the breaking of their own hearts So the zeal of the Corinthians 2 Cor. 7. 11. was accompanied with a godly sorrow with fear with indignation against themselves with revenge And thus much shall suffice for the fourth particular and last branch of the use of instruction namely the difference between heady and holy violence And so much
he would accomplish seventy years in the desolation of Jerusalem Then he set his face to seek the Lord by prayer and supplication Daniel prayed at other times but then he was most importunate when the promise was neer the accomplishment then he was most fervent To the same purpose is that Jer. 29. 13. Then shall you call upon me and ye shall seek for me and finde me when ye shall search for me with all your hearts During the seventy years the Jews did not expresse any holy importunity towards God which is the reason of that expression you read Dan. 9. 13. Though all this evil is come upon us yet made we not our prayer before the Lord our God c. But when the seventy years were come neer to an end the Jews prayed more the last year then they did all the seventy years before Therefore said God I know my thoughts that I have towards you thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and shall go and pray unto me and I will harken unto you Therefore when you see mercies for a Family or a Nation wanting if thine heart be indifferent that thou dost not care whether thou prayest or not then you may conclude that mercy will be long before it comes But if you finde that God drawes out thine heart for mercy if God stirre up thy desires and work this holy importunity in thine heart it is an argument that mercy is neer for when prayer is in thine heart mercy is at the door 4. Another time when the people of God are most importunate in prayer is when they are most drawn off from the world when they are most free from worldly distractions The same word in the Hebrew signifies both meditation and prayer to shew that when the heart hath been drawn off from the world by meditation then it is in a fit posture for prayer 5. Another time is when they walk most closely with God He that lives carelesly will not pray importunately Therefore Job saith If iniquity be in thine hands put it away so shalt thou lift up thine heart c. to note that iniquity entertained and countenanced in the soul is the great hinderer of the lifting up of the heart the great cooler of importunity 6. Another time is in deep and bitter afflictions then the people of God are most importunate in their prayers Psal 130. 1 2. Out of the deeps have I cryed unto thee Lord hear the voice of my supplication So Psal 142. 1 2. I cryed unto the Lord with my voice I poured out my complaint before him I shewed before him my trouble So it is said of the Jews Psal 107. 6. They cryed unto the Lord in their trouble And the same words are repeated vers 13 19 28. When trouble and great distress was upon the Jews by Sennacherib it is said For this cause Hezekiah the King and the Prophet Isaiah the son of Amos prayed and cryed to heaven So it is said of Manasseh When he was in affliction he besought the Lord his God and humbled himself greatly and prayed unto him c. So said that good woman 1 Sam. 1. 15. I am a woman of a sorrowful spirit and have poured out my soul before the Lord. Thus it was with the whole Church Isai 26. 9. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early for when thy judgements are abroad the inhabitants of the world will learn righteousnesse And that is the last season wherein the people of God use to be importunate with God in prayer And so much for the third thing LUKE 11. 8. Though he will not rise and give him because he is his friend yet because of his importunity he will c. THE fourth particular is this wherein lyes the difference betwixt that holy importunity in the hearts of Gods people and the seeming importunity which flowes from the gifts of nature Answ It lyes in these seven things 1. An holy importunity makes a man restlesse till his prayers be heard Psal 143. 6 7. I stretch forth mâ—ne hands unto thee My soul thirsteth after thee as a thirsty land hear me speedily my spirit failes hide not thy face from me lest I be like them that go down into the pit As a thirsty land A thirsty land is never satisfied till it gets rain So Psal 119. 20. My soul breaks for the longing it hath Psal 42. 1. As the Hart panteth after the water brooks so panteth my soul after thee O God The Hart never ests never gives over running till it come to the water Such is the importunity of a godly man he is never quiet never satisfied till his prayers be returned into his bosom But it is otherwise with an hypocrite he prayes for mercy for pardon of sinne but he can rest contented though God doth not hear him he can beg grace but he can be very well satisfied without grace Prov. 13. 4. The soul of the sluggard desires and hath nothing but the soul of the diligent maketh fat 2. An holy importunity is known by this That it makes a man more earnest for spiritual then temporal mercies This hath been the temper of Gods people Psal 4. 6. There be many that say Who will shew us any good but Lord lift thou up the light of thy countenance upon us Observe the difference between Davids and wicked mens tempers Their great question and desire was Who would shew them any good any temporal good Who would give them the increase of corne and wine But Davids heart breathed after other things after Gods favour and the light of his countenance So Psal 143. 6 7 8. I stretch forth mine hands unto thee my soul thirsteth after thee Psal 63. 1. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is David was in a wildernesse he wanted water One would have thought he should have sought God for water But you see Davids desires runne in another channel he thirsted more for God then for water he more desired spiritual advantages then temporal enjoyments This importunity makes a man more to endeavour against sin then affliction more to desire saving grace then common mercies But now the heart of an hypocrite is more desirous of temporal then spiritual mercies You read in Hosea 7. 14. They have not eryed unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebel against me They howled for what Was it for grace and spiritual blessings No it was for corn and wine and oyl not for grace not for acquaintance with God Another instance you have Acts 8. Simon Magus offered money to purchase
with Abraham Gen. 15 11. When Abraham was sacrificing fowles came downe upon the sacrifice but Abraham drove them away Deodate saith this is a signe that the Devills those infernall spirits labour to disturbe us in holy duties as the good Angels behold us in our assemblies and rejoyce to see our order so the wicked Angells labour to disturbe us and molest us 2. There is strength against us from within There is that in thy heart that will carry thee more violently from God then the good motions in thee can bring thee to God there is a forcible withdrawing of the heart from God James 1. 14. Every man is tempted when he is drawn away of his own lust and enticed When you have no will to doe good even then you have a will to doe evill nay there are wills of the flesh and lusts of the flesh shall we not have halfe a will for God when we have many wills for sin You see therefore it is not without good reason that we should be thus importunate in prayer And so much for the fifth particular The sixt particular is this What are the reasons why so many people doe want this holy importunity that so many pray and so few pray with that earnestnesse and eagernesse of heart and affection that is required I answer that comes to passe for many reasons Reas 1 1. This comes to passe from the injections and instigations of Satan The Devill acts not onely powerfully but also subtilly and craftily he will endeavour to divert you from the performance of duty he will perswade you to neglect it if he can But it may be thou wilt say thou wilt direct thy prayer unto God and thou wilt have thine eye fixed upon God Why now Sathan will fall in with you he will jogge your arme he will take off your eye from the marke that you shall not be able to hit it Thus he dealt with Abraham as you heard before Thus he dealt Job 1. 6. Now there was a day when the sons of God came to present themselves before the Lord and Sathan came also among them I am not ignorant that many Interpreters by the sons of God doe understand the Angells because the Angells are called the sons of God Job 38. 7. but it cannot be so taken here I will give but one reason to prove it because the place where the Angells are is in heaven and if so then the Devill must be in heaven which is by all denyed he never was in heaven since he was cast out of it And therefore Bolducius saith that this day was the Lords day and by the Sons of God are meant the godly men that lived in the time and place where Jobâ—ived â—ived the posterity of Seth. And you hall finde in Scripture this very appella tion given to them Gen. 6. 2. The sons of God saw the daughters of men These sons of God must needs be men and not Angells And so they are to be understood in this place in Job the people of God met together and came before the Lord and Sathan came also among them he came to hinder them and disturbe them So it was Zach. 3. 1 2. And be shewed me Joshua the high Priest standing before the Angell of the Lord and Sathan standing at his right hand to resist him And the Lord said unto Sathan The Lord rebuke thee O Sathan even the Lord that hath chosen Jerusalem rebuke thee is not this a firebrand pluckd out of the fire You see how Sathan laboured to divert the thoughts and distract the heart of the high Priest in the performance of religious duties That is the first reason 2. This importunity is wanting in our prayers when we know and allow our selves in any one sin and let it lie upon our hearts unrepented of Hildersham gathers from the 51 Psalme that all the while that David did lie in that sin of adulterie all the time that sin was unrepented of the heart of David was shut up that he could not pray as he was wont to doe before and as he did after he had repented of that sin at which time he writ that penitentiall Psalme You had need looke to your hearts that there doe not lie there any sin incouraged and unrepented of for be sure of this if thy prayer doe not make thee leave sinning thy sin will make thee leave praying That is the second reason of the want of importunity 3. Another reason is this because many take unfit seasons for the performance of dutie It is the judgement of that learned and reverend man of God Mr Bolton that the taking of unfit seasons for the performance of prayer doth more obstruct and hinder this holy importunity in prayer then all the suggestions and instigations of Sathan Now there are three unfit seasons for the performance of this duty 1. When the body is sleepy and fit for nothing but to take its rest A sleepy and sluggish temper is a canker to eat out many sweet affections Cant. 3. 1. By night upon my bed I sought him but I found him not Some Inter preters take occasion hence to speak against late prayers 2. Another unfit season is when the heart is filled with worldly care and distractions and the incumbrances of this present life many men are guilty of this they will so â—log themselves with the cares of this life that they cannot have a praying time free from them Some men will be down upon their knees before the things of this world are out of their minds and so they have no time to consider or meditate or to put the heart into a fit frame for that work You know we are to attend upon the Lord without distraction 1 Cor. 7. 35. It was the fault of those Jews in hearing that when they came to hear the word their hearts did go out after their covetousnesse Ezek. 33. 31. That is another season unfit for prayer 3. Another season is when we are under passionate distempers When tumultuous passions are up holy affections are down 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting to shew that where there is wrath the duty of prayer cannot be performed in an acceptable manner And of the same mind was the Apostle Peter who therefore gives this counsel 1 Pet. 3. 7. Likewise ye husbands dwel with them according to knowledg giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindered The Apostle wisely fore-saw that if man and wife lived in discontent and trouble then their prayers would be hindred and therefore he adviseth them to prevent the hinderance of their prayers by avoiding occasions of discontent And that is the third season wherein people are are unfit for prayer so they are diverted from that servency and importunity
thy tempest Job was in a fit of impatiency and unbelief And though God did give him returns of prayer yet hee would not did not observe them 5. God may deny thee the mercy not that he is unable or unwilling to hear thee or relieve thee but to make thee the more desirous of and so the more fit for mercy It may be yet thou art not fit for an answer The Philosopher beg'd some mony of Antigonus he gave him a Drachme He said It is not for a King to give so little a Talent had been a more sutable gift The King replied Though a Talent is fit for me to give yet thou art not fit to receive So though God is alwaies fit and ready to give an answer to our prayers yet we are not alwaies fit and ready to receive it God bids us open our mouths wide and I will fill it God denies us that we may open our mouths the wider and enlarge our desires the more after mercy The Lord doth by his people as a father by his child a father may seem to withdraw and hide himself from his child to try its love to him and the child begins to mourn and cry yet the father comes not to the child but when he hears the child cry aloud then he comes to it and takes it up in his arms So the Lord many times sees his people pray but he seems to withdraw from them to hide himself from the prayers of his people and goes as it were out of their sight until they begin to cry aloug to be very earnest and importunate in their prayers till their desires be enlarged towards God and then God graciously returns their prayers into their bosom Now this is a very good reason why God denies the prayers of his people Desires defer'd grow the stronger but if the mercies be soon given the desires grow cold and the mercy growes contemptible Mannah lightly come is lightly set by God doth by us as a Fisher-man doth he drawes back the bait that so the Fish may come after it the more eagerly and bite the harder God seemes to draw back a mercy that wee may more earnestly pursue it 6. Consider this that Gods people have prayed and waited a long time before God hath given them the mercy they have asked before God hath given them an answer of their prayers God promised Abraham a son that from him should proceed such an one in whom all the families of the earth should be blessed that his seed should be multiplyed as the starres in the firmament and yet it was fifteene yeares betweene the time of Gods making him that promise and the accomplishment of it So likewise you finde it in Zacbariab and Elizabeth they prayed for a Childe at the first beginning of their marriage now God did heare their cryes and prayers yet he did not give them a returne till they were old and stricken in yeares So likewise it was with the Church Lament 3. vers 8. Also when I cry and shout be shutteth out my prayer And ver 44. Thou hast covered thy selfe with a cloud that our prayers should not passe through So also it was Hab. 1. 2. O Lord how long shall I cry and thou wilt not heare It was also the complaint of holy David Psal 22. 1 2. My God my God why hast thou for saken me why art thou so far from helping me and from the words of my roaring O my God I cry in the day time and thou hearest not and in the night season and am not silent 7. God may not onely deferre or deny to heare his peoples prayers but in some times and cases be angry with the prayers of his people Psal 80. 4. O Lord God of hosts how long wilt thou be angry against the prayers of thy people So Job 30. 20 21. I cry unto thee and thou doest not heare me I stand up and thou regardest me not thou art become cruell to me with thy strong hand thou opposest thy selfe against me 8. Consider this for thy comfort that thy person may be accepted and thy prayers heard and yet the thing thou prayest for not granted to thee An instance of this you have in Christ himselfe he prayed Father if it be possible let this cup passe from me Mat. 26. yet this cup did not passe from him but he did drink of it and yet it is said that Christ was heard in all that he prayed for Heb. 5. 7. Deut. 3. ver 23. I be sought the Lord at that time saith Moses and ver 26. But the Lord was wroth with me for your sakes and would not heare me and the Lord said unto me let it suffice thee speake no more to me of this matter Moses did importunately desire that hee might see the Land and goe over Jordan to possesse it Moses was a godly man and here he prayes for this mercy but yet God was angry with him bad him pray no more God bad him goe up into the Mount and see the Land but told him he should not goe over So when thou askest a particular mercy at the hand of God God may deny them that mercy and yet heare their prayers and accept their persons 9. God may deny thee the mercy thou askest and give thee a better in the roome of it he makes you to open your mouthes the wider that he may give you the greater mercies Abraham prayed that Ishmael might live Now God did not heare his prayer in that as Abraham did desire it but he gave him Isaac and with him he established the Covenant which was a better mercy Moses was denied in his request to go into Canaan but he was translated into a better place into the true Canaan the Kingdome of heaven 10. God may denie what we pray for in mercy which should he grant it would be a token of his wrath as if a man should aske that which was sinfull or that which would be an unavoydable occasion of sin or if he should aske it for sinfull ends or in case a man ask that that would be a monument of his shame all which cases I have spoken to before and therefore shall now say no more 11. God may heare another mans prayers for thee though he will not heare thine owne This is a great comfort to every poore weake Christian in the world they have a stock of prayers going for them to the throne of grace You reade in Job chap. 42. that God forbad his three friends to pray but bad Job pray for them and told him that he would heare him for them ver 8 9. goe to my 〈…〉 and offer up for your selves a burnt offering and my servant Job shall pray for you for him will I accept least I deale with you after your folly in that you have not spoken of me the thing that is right like my servant Job And they did as God
Deut. 29. 29. Secret things belong to God but revealed things to us and to our Children we know not any thing of the decree and counsell of God but onely as he is pleased to reveale it Though God can give a mercy without prayer yet he hath not any where promised to give it without prayer Prayer is the meanes that God hath appointed us to use for the obtaining of mercy 3. The decree of God must not make us to be remisse in prayer for God hath decreed not onely the end but also the meanes as God hath decreed to give thee mercy so he hath also decreed that thou shouldest pray for it And therefore wheresoever the decree or purpose of God is mentioned it is used as an argument to stirre up the people of God to prayer For thou oh Lord of hosts God of Israel hast revealed to thy servant saying I will build thee an house therefore hath thy servant found in his heart to pray this prayer unto thee And now oh Lord God thou art God that God and thy words be true and thou hast promised this goodnesse unto thy servant Therefore now let it please thee to blesse the house of thy servant that it may continue for ever before thee For thou oh Lord God hast spoken it and with thy blessing let the house of thy servant be blessed for ever You see here God had purposed and promised to blesse the house of David and to continue it for ever doth this make David remisse in prayer doth David argue what need I pray for this mercy seeing God is resolved to give it No David takes this hint and useth it to good purpose in his prayer Another instance you have in Isaac God had decreed and promised that the seed of Abraham should be multiplyed as the starres of the heaven Gen. 15. 5. and that this promised should be accomplished in Isaac Did this make Isaac neglect prayer No for we read Gen. 25. 21. Isaac intreated the Lord for his wife because she was barren and the Lord was intreated of him c. Though God had promised that in Isaac all the nations of the earth should be blessed yet Isaac betakes himselfe to prayer to God for the accomplishment of that mercy that was decreed and promised Object But you will say suppose God hath decreed he will not give me the mercy I pray for what benefit is it for me to pray for it I answer 1. It is more then any man doth know that God hath decreed he will denie thee the mercy thou askest 2. If it be so that God hath decreed not to give thee the mercy thou prayest for yet God will give thee the returne of prayer into thy bosome though it may be he will not give thee the particular thing thou desirest And thus I have dispatcht the first thing I have answered the objection The second particular is this What is this holy importunity I answer in generall The word in the originall signifies impudence or want of shame It is a metaphor taken from beggars who are impudently importunate and take no denyall if you deny them once they will aske you again and again and never leave till they get what they desire It is a gathering together of all the affections of the soule a stirring them all up in prayer whereby the soule is so earnestly desirous after the good it wants that it will not rest nor leave off the duty untill he doe finde some returne This is ment Rom. 12. 12. Continuing instant in prayer The Originall word is very emphaticall It notes not oneiy to persevere but to persevere and continue with utmost strength to ingage all a mans possibility in the worke It notes instancy and importunity It is a phrase borrowed from dogs that when they are hunting will not cease following the game till they have got it So a godly man will pursue God in duty and never leave till he finde the mercy he begs from him Thus did holy Jacob Gen. 32. 26. God said 〈…〉 for the day breaketh And be said I will not let thee goe unlesse thou blesse me So it is said of Elias James 5. 17. He prayed earnestly In the Greeke it is in praying he prayed to shew that a Christian when he is praying should yet pray should pray more earnestly he should be as it were in agony in prayer It was said of Austin in his preaching that he never left preaching till he found he had done some good upon the hearts of his hearers So must you pray and continue praying and doe not give over till you finde some good done upon your hearts till you finde sin weakned and graces strengthned This is the holy importunitie that is here spoken of And so much for the second particular The third particular is this When doth the Lord worke in the hearts of his people this holy importunity what seasons are they wherein the people of God are most importunate Answ 1 I answer 1. God workes this holy importunity in the hearts of his people at their first conversion then is the time when they are most earnest after God in duties Austin tells us it was so in his time first Converts were most fervent and affectionate towards God in duty when they were first brought from the state of nature into the state of grace At the first taste of the excellency of grace they are much ravished with it because of the newnesse of the conditions New things doe most affect men 2. There is the most holy importunity in a man when he lives under the clearest apprehension and assurance of Gods love in Christ Psal 42. 4. When I remembred these things I poure out my soule in me when he remembered and considered the marks and tokens of Gods grace in him and love to hm this made him importunate A Christian may be compared to a Marigold which while the Sun shines upon it opens it selfe but afterwards shuts Christians when the Sun of Gods favour shines upon them their soules are inlarged their affections inflamed towards God but when God hides his face they are troubled their hearts are straitned and they cannot pray as they used to doe It is said of the Nightingale that when she thinks any one is neere she sings more sweetly then when she is alone in the wood The soule when it sees that God is neare it and that his favour is towards it then it sings most sweetly then it prayes most fervently but when the love of God is clouded and the soule left as it were alone then the affections flag and grow remisse in prayer 3. Another time when the people of God are importunate is when the time for the accomplishment of a promise growes neer This we find in Daniel When he understood by books the number of the years whereof the word of the Lord came to Jeremiah the Prophet that