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
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
willing people in the day of thy power And this was to be when God should send forth the rod of his power out of Sion as it is vers 2 You know what Hushai said of David 2 Samuel 17. 8. He and his men were mighty men and chased in their mindes as a Beare robbed of her whelps in the field And yet he that is feeble shall be as David Deodate referres this promise to the beginning of the Gospel and so Cartwright That is the second reason Reson 3 3 The Lord did this to put a greater glory upon the Gospel and to raise the estimation of it in the hearts of men for had the Gospel had but a few converts and had it had but a little successe at the first promulgation of it the people would not so much have taken notice of it neither would they so much have admired it nor so highly esteemed of it as they did Reson 4 4 This comes to passe because of the perspicuity of the doctrine of the Gospel above that of the law The Gospel came now to be preached to the peoples capacity more then it was in the time of the law Though it is true that pure Gospel for the substance of it was preached in the time of the Law yet not so plainly as in the time of the Gospel For the law is nothing else but a dark Gospel and the Gospel nothing else but a clear law The law was hid and vailed under dark shadowes and ceremonies But the Gospel was clear and evident This you have fully set forth 2 Cor 3. 15. When Moses was read there was a vail upon their hearts v. 6. and when they turn to the Lord the vail shall be taken away And vers 18. But we all with open face behold as in a glasse the glory of the Lord c. This is also foretold Isa 30. 26. at the promulgation of the Gospel The light of the Moon shall be as the light of the Sun and the ligho of the Sun shall be sevenfold as the light of seven dayes c. Reson 5 5 Because of that great and glorious liberty which the Gospel instated them in above the law I do not mean sensuall but a Christian and holy a Gospel-liberty Thus Baptisme was appointed in the room of Circumcision Our Saviour made this proffer Come unto me all you that are weary and heavy laden and I will give you rest Matth. 11. 28. Which place is not onely to be understood of labouring under the burden of sin but also under the bondage and yoke of the Ceremoniall law under all those costly painfull and toilsome rites imposed upon them which were a yoke that neither they nor their fathers were able to bear as Peter speaks of Circumcision Acts 15. 10. And so you have the reasons for the Gospels successe in the dayes of John And thus much for the first question The second question is this How comes it to passe that the Ministery of the Word is not so successefull now as it was in the dayes of the first preaching of it I anwer many reasons may be given Some from the Minister some from the people 1 In regard of the Minister and they are five Reson 1 Because Ministers are not so powerfull in preaching and exemplary in life as John was Joh. 5. 35. He was a burning and a shining light There was his zeal in preaching there was the holinesse of his conversation Luke 1. 16. And many of the children of Israel shall he turn to the Lord their God and he shall go before them in the spirit and power of E lias to turn the hearts of the fathers to the children and the disobedient to the wisdome of the just c. Nazianzen said of Basil that he thundred in his doctrine and lightened in his life Reson 2 Ministers preach not the Gospel so purely and perfectly as John did Mark 1. 1. John preached the Gaspel of Jesus Christ Verse 3. He preached repentance and remission of sins Although John did bring in the Gospel yet withall he preached up duties and not cried down duties he pressed on duties and did not cast them off he did earnestly presse on the duties of the morall law he preached repentance whereas many Ministers now a dayes account this but a legall and servile work not fit for Christians under the Gospel to be employed about not fit for Ministers to preach or people to hear And this is one great reason why men take up such sinfull liberty to follow their own wayes and lusts and by which meanes the Gospel comes to be the lesse successefull But this you see was far from Johns minde and temper for said he Repent for the Kingdome of heaven is at hand Matth. 3. 2. Oh generation of vipers how can ye escape the damnation of hell was our Saviours language Matth 22. 33. Jerem. 23. 22. But if they had stood in my counsell and had caused my people to hear my words then they should have turned them from their evill way and from the evill of their doings and 32. Behold I am against them that prophesie false dreams saith the Lord and do tell them and cause my people to erre by their lies and by their lightnesse yet I sent them not nor commanded them therefore they shall not profit this people at all saith the Lord. 2 Cor. 4. But we have renounced the hidden things of dishonesty not walking in crastinesse nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God It doth enervate and emasculate the power of the Word to have it mixed with falshoods Much truth is preached in the Church of Rome yet conversion is not ordinarily amongst them because they adulterate the truth by many errours The Scribes did little good by their preaching because they did mingle so many ungrounded traditions which they taught without any authority Matth. 7. 29. Christ taught as one having authority and not as the Scribes Reson 3 3 Because Ministers preach not so plainly as John did either in matter method or manner of expression 1 Cor. 14. part of the 5 verse Greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying Many Preachers are like Heraclitus who was called the dark Doctour they affect sublime notions obscure expressions uncouth phrases not making difficult truths plain but plain truths difficult They darken counsell by words without knowledge Job 38. 2. Reson 4 4 Because Ministers preach not so methodically as John did Matth. 3. 2. John preached saying Repent for the Kingdome of heaven is at band Mark saith the Gospel begun with Johns Ministery Mark 1. 1. and his doctrine began with repentance Men take up other methods now adayes and so prove unsuccessefull Reson 5 5 Because there is not that
had been slain by it as slaying in my bones Moses vvas a man very meek in his ovvn vvrongs Numb 12. 3. Moses was very meek above all the men that were upon the face of the earth but in the cause of God Exod 32. he carried himselfe as if he had been a man made up all of passion he broke the tables of stone So Jesus Christ vvas famous for his gentlenesse he vvas a lambe for meeknesse and yet in the cause of his Father he applied that to himselfe The zeal of thine house hath eaten me up John 2. 17. 2. He never thinks that he began to serve God soon enough or did him work enough Psal 63. 1. Early will I seek thee and v. 8. My soul followeth hard after God Act. 13. 22. God gave David this testimony and said I have found David the son of Jesse a man after mine ovvn heart vvhich shall fulfill all my vvill Psal 119. 6. Then shall I not be ashamed when I have respect to all thy commandments 3. He is desirous to glorifie God by suffering as vvell as by doing to follow the lamb whitherscever he goes to the vvildernesse as vvell as to paradise to a prison as vvell as to a palace Jer. 2. 2. I remember the kindeness of thy youth when thou wentest after me in a land that was not sowne Cant. 8. 5. Who is this that cometh up from the wildernesse leaning upon her beloved from the wildernesse of afflictions Matth. 8. 19. A certain Scribe came to him and said Master I will follow thee whithersoever thou goest He would follow Christ in doing but not in suffering as cloth doth last in wearing but shrink in wetting for when Christ told him The foxes have holes the birds of the air nests but the son of man hath not where to lay his head verse 20. his courage was abated 4 He lookes more after duty then reward and complains more of his defects in it then for want of expected returnes to it Many men are content to follow God so long as there is any advantage in so doing they wil do their duty but they do not care for duty but upon expectation of rewards Remiss spirits follow God as a dog doth his master till he comes by a carrion then he leaves his master and turns aside to it So wicked men follow God till they come at a carrion till they meet with some stinking lust some occasion or object of sin but then they depart from God and close with it But on the contrary David followed after God and thirsted for God even then when he was in a drie and thirsty land where no water was Psal 63. 1. Had we been in Davids case we should have said O Lord give me drink had we been in a barren land we should have said O Lord give me food but David in a barren and thirsty land cries O Lord give me thy self That is the spirit of a man that is truly zealous after the Gospel 5 Difficulties and opposition do rather quicken then abase his endevours what adventures will he not make what paines will he not take what hazards will he not run for God And as it is with the fire in the Smiths forgeâ— that growes hotter and more violent when the water is sprinkled upon it or as fire burnes the most vehemently in a cold and frosty day So that opposition that is made against a zealous man doth but make it the more eager and fervent by a holy Antiperistasis Thus it was in the dayes of Christ the harder it was to get to him the more violent and restlesse were they till they came to him They trod one upon another being an innumerable multitude of people Luke 12 1. Some forced their passage to Christ as we say hunger doth to meat through stone walls Mark 2. 4. And when they could not come nigh unto Christ for the preasse they uncovered the roof where he was and when they had broken it up they let down the bed c. Such was the temper of that Syrophenician whose zeal vvas not quenched but increased by opposition though even Christ did set himselfe against her as an adversary When Christ said It is not meet to take the childrens bread and give it to dogs Mark 7. 27. Here is cold vvater one vvould think enough to quench the zeal of many a professour but the fire of her zeal made fuel of this cooling expression She answered Yet the dogs under the table eat of the childrens crumbs verse 28. One compares a violent Christian to a burre the more paines you take to get it off it sticks the faster on So a zealous Christian the more you endevour to pull him from God he cleaves the closer to him This vvas Davids disposition vvhen he danced before the Lord vvhen Michal despised him and reproved him and fell foul upon him for it he ansvvers I will yet be more vile then thus will be base in mine own sight for it was before the Lord 2 Sam 6. 21 22. And thus much for the third particular the discovery of this holy violence I novv come to the fourth The fourth particular is the difference betvvixt an heady and rash and an holy and religious violence Novv I shall shevv that in 10 particulars 1 It is most seen in triviall and circumstantiall matters Such vvas the violence of the Pharisees about vvashing their vessels and their hands before meat but they never lookt after the vvashing of the heart So the Prelaticall party shevved much heat and violence about ceremonies vvhereas they vvere lukevvarm yea cold in more substantiall matters the observation of the Sabbath and the strict exercise of holinesse c. They were very violent for the linnen Ephod though it may be there was a leprous skin under it they took great care to have railes about the Communion-table but never took care to make a rail to keep prophane persons from the prophanation of the Sacrament but now a godly man is most conversant about that which may be most advantagious to him which will bring him neerest heaven which will be of most use to him to glorifie God and to save his soul 2 It is kindled by passion and vain glory in the one by a zeal and holy indignation in the other Thus many men are zealous in the broaching of errours when they cannot get glory by holding the truth then they will give up themselves to vent errours Whereas true violence comes from a better principle and aimes at an higher end The fire of the Altar was to come from heaven Levit. 9. 24. And when Nadab and Abihu offered sacrifice with strange fire it was not accepted nay they were slain in their enterprize Our zeal should be a fire from heaven God accounts that strange fire we fetch from our own hearts 3 Violent rash zeal makes a man go beyond the bounds
meat with Publicans and sinners they said He was a friend of Publicans and sinners Do not entertain hard thoughts of Christ not of the wayes of Christ for that Indeed if religion were any cloak for sin if it did countenance and incourage men in sin it were something but it is that which makes of a sinner a Saint Conversion though it finde us vile and bad it doth not leave us so 2 Take heed you do not suck this poison from it that when you hear the worse men are before conversion the better they will be after conversion Some it may be will draw this inference from it That it is the best to be as vile and wicked as one can for so one shall be most zealous afterward Take heed of that For 1 It is a great question whether God will convert thee or not and if thou be not converted all thy sins will be so many cords to tie thee in hell the aggravations of thy sin will be additions to thy torment and punishment 2 The deeper thou art in sin the greater must thy humiliation be Will any wise man break his leg because a broken bone well set and knit again will be stronger then ever it was before Knotty timber shall have most blowes 3 The longer thou continuest in sin the longer will God keep thee under suspension and it will be long before he vouchsafeth the comforts of his Spirit he will fill thee with indignation and horrour Though great sins cannot vast are gratiam lay waste the grace of God yet they may vast are conscientiam lay waste the peace of conscience though it may be they will not put thee into a state of ejection yet they will bring thee into a state of dejection if thou art not cast off yet thou shalt he cast down and therefore take heed thou doest not abuse this precious doctrine And so much for this last use And so I have done with both Doctrines and finished the Text And from the dayes of John the Baptist untill now the Kingdom of heaven suffereth violence and the violent take it by force FINIS The Zealous CHRISTIAN Holding Communion with God in wrastling and importunate Prayer LUKE 11. 8. I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will give unto him as many as he needeth MY Text is the conclusion of a familiar Parable used by Christ whereby he instructs his Disciples touching the Doctrine and use of prayer The occasion offered to Christ-to fall upon this Subject is intimated ver 1. of this chapter One of his Disciples said unto him Lord teach us to pray as John also tought his disciples Whether it was a one of the twelve Apostles or one of the seventy Disciples that propounded the question is not easie to determine nor is it materiall to know Hereupon Christ gives them a plâ—â— for me or directions for prayer to direct them about the matter and withall gives them a parable to informe concerning the manner of praying For the matter of it you have it in these words when you pray say Our father c. Not as though it were a command from Jesus Christ that alwayes when we pray we should use that forme of speech which is here set down Jesus Christ indeed intended it for a platforme or a patterne to direct us in the making of our prayers for there is nothing we stand in need of and goe to God for but it is to be found in these words but he never intended to tye up his people to this forme And that I will prove by some reasons Reas 1 1. Because though Luke here saith when you pray Say Our c. yet Matthew varies in his expression and saith when you pray say after this manner Mat. 6. 9. to reach us that we are to stick to the matter contained in this prayer but we are not confined every time we pray to use the same expressions By Luke we learne that the using of this forme of words is lawfull by Matthew that it is not necessary Reas 2 2. A second reason is this Because in the recitall of the Lords prayer by Matthew and Luke there is much difference and though the difference be not materiall yet it is verball which is enough to prove what I intend to wit that we are not bound to the words In the third Petition it is thus in Matthew Thy will be done in earth as it is in heaven In Luke it is thus thy will be done as in heaven so in earth In the fourth Petition it is said in Matthew Give us this day our daily bread In Luke it is said Give us daily day by day our daily bread In the fifth Petition it is said in Matthew and forgive us our debts In Luke it is said for we forgive every one that is indebted to us Lastly it is said in Matthew For thine is the Kingdome the power and the glory for ever Amen But these words are wholly left out in Luke Which variance teacheth us thus much that you must not recede from the matter or purport of the words yet we are not to be superstitious and sollicitous about the expressions as Chemnitius observes Reas 3 3. Another reason to prove that we are not limited to that forme is this Because Jesus Christ himselfe and all his Apostles did never use this forme in all their prayers And if there had been a necessity that we should have used it Christ would as he might easily have left a command behinde him in the word and also he would have practised it himselfe that it might have been our example This reason Chemnitius gives There are many prayers in Davids Psalmes many in the Prophets many in the Acts of the Apostles many in the Epistles of Paul which are different in expression from this forme and yet doubtlesse received acceptance from God 4. Reas Another argument is this Because it is the worke and office of the Spirit of God not onely to help the people of God in the manner how but also in the matter what to pray to put even words into our mouthes Rom. 8. 76. We know not what we should pray for as we ought but the Spirit helpes our infirmities And upon these grounds it appeares that we are not bound to use that forme of words Ministers doe sometimes use this forme of prayer to justifie the lawfulnesse of it and sometimes they doe not use it lest people should dote too much upon set formes And so much for the matter of prayer I come now to the manner and that is expressed in this Parable which Parable is laid down in the 5 6 7 8. verses And be said unto them which of you shall have a friend and shall goe unto him at midnight and say unto him Friend lend me three loaves For a friend of mine in his journey is come to
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
they might have in their prayers We should therefore chuse the fittest seasons for prayer It is said of Luther by Vitus Theodorus who was present with him at Coburge and many times heard him at his private prayers in a letter of his to Melanchthon That there was no day passed over his head wherein Luther did not spend three hours at the least in prayers and those not hours that he could best spare unseasonable hours but such hours as were the fittest for his study And that was a reason that Luther was very importunate in his prayers as the same Author informs us Good God with how much reverence did I hear him pray With how much boldnesse and confidence c. And on the contrary one reason why men have so little of this holy importunity is for want of taking fit seasons for the work 4. Another reason of the want of this holy importunity is the difuse and neglect of prayer in your Christian course Many there are that pray sometimes and leave off praying again now this doth very much dull mens affections in prayer There is a Proverb Use makes perfectness I am sure it is so in the duty of prayer let a Christian pray often and he will come to pray well and to pray with much enlargednesse of heart and let him leave off prayer and he will finde his heart exceedingly streightned Take a Key if you use it frequently it will be bright but if you lay it aside it will soon grow rusty thus will it be with a mans heart use prayer much keep it close to the performance of duty it is the way to have thy heart bright Let this Key of prayer which doth open heaven be used it will be kept bright and thy prayer will enter into heaven but let this Key of prayer be laid aside and do not thou often use it and it will quickly grow rusty again thy prayers and performances will not be able to enter neaven and thou wilt not be able to perform duty in that manner that God expecteth If thou dost not watch unto prayer with all carefulnesse thou wilt loose thy zeal and servent affection and thy holy desires after God in duty As it is with a Pump use it every day and water will come but if you forbear the use of it two or three dayes water will neither come so easily nor so plentifully If you do not pump out your holy desires every day they will quickly flag and grow remisse Physitians observe concerning the teeth that that side of the teeth that is not used is most subject to rheumes and distillations That heart that is not inured to prayer and holy duties is most subject to Satans instillations and suggestions This is the fourth reason Reas 5 The fifth reason why this importunity is wanting is this because men tye themselves to prescript forms of prayer I do not say that it is unlawful to use set forms of prayer we finde that Jesus Christ himself used a form Matt. 26. 39. Christ went and said Father if it be possible let this cup pass from me Vers 42. He went again the second time and prayed saying O my Father if this cup may not passe from me thy will be done Vers 44. He went away again and prayed saying the same words To shew that it is lawful 〈…〉 forms of prayer but not alwaies You are to strive for the spirit of prayer A man that will use his crutches constantly shall go â—ame all the dayes of his life 〈…〉 live in an age wherein Religion is 〈◊〉 professed and the Gospel is fully 〈◊〉 known Do not content your selves 〈◊〉 forms labour for the spirit of prayer 〈…〉 you may go to God and spread 〈…〉 him your wants and necessities and 〈◊〉 those mercies that are most sutable to 〈◊〉 wants and exigences Forms indâ—ed will teach you to beg pardon for sin in general but you must beg pardon for particular sins You must not onely beg mercy in general but you must also beg 〈◊〉 particular mercies that are most 〈…〉 you And this set forms are 〈…〉 which yet is the main work in prayer He that tyes himself alwaies to another mans form will not be able to pray alone but weakly and coldly and formally This is the fifth reason 6. Another ground of this importunity is a giving way to an accustomed continuance in a sleight and carelesse performance of duties this enervates the affections and emasculates the spirits what men are accustomed to that they get an habit of so that they cannot do the contrary As a Carriers horse that is used to a dull and slow pace cannot go out of it The lessening of Acts makes Habits more remisse That is the last reason And so much shall suffice for answer to the sixth Question LUKE 11. 8. Though he will not rise and give him because he is his friend yet because of his importunity he will give unto him c. THE Fourth paticular is this By wat helps may a man attain to this holy importunity in prayer For answer I shall lay down six or seven Theological helps by which a man may come to attain this holy importunity 1. Possesse thine heart with an lawful fear of the Almighty God This was the ground of Davids importunity as you may see Psal 5. vers 3. he saith My voice shalt thou hear in the morning And in the 7 verse you will finde this holy fear did lye at the bottom Lut as for me I will come into thine house in the multitude of thy mercy and in thy fear will I worship towards thine holy temple David came to duty with a strong 〈◊〉 of Gods greatness and dreadfulness So it is the advice of the Apostle that if we would serve God acceptably we must do it with reverence and godly fear Heb. 12. 28. That fore-cited Author Vitus Theodorus writes concerning Luther That he prayed with so much confidence as if he had been speaking with his friend and familiar and yet with so much reverence as one that considered the great distance between God and him I may allude to that place Isal 60. 5. though the words are spoken to another purpose Thy heart shall fear and be enlarged An holy fear breeds an holy care If a man once comes to this that he is fearlesse of God he will quickly be carelesse in prayer Job 15. 4. Yea thou castest off fear and restrainest prayer before God A man that doth cast off the fear of God doth soon cease to pray unto God He that fears God most that man will certainly pray to God best That is the first help Help 2 2 Another help or meanes to get this holy importunity is this To recollect thy thoughts by holy meditation before thou comest to this weighty duty of prayer to God And upon this ground we finde meditation and prayer to be put together Psal 5. 1 2. Give eare to my words O Lord
speake peace to his people but let them not turne againe to folly It would be both sin and folly in thee to returne to sin after God hath given thee an answer of peace This was Davids resolution for his owne particular Psal 6. 8. Depart from mee all you workers of iniquitie Why what is the reason The Lord hath heard the voyce of my supplication As if David had said O ye wicked men you have been occasions of sin to me and companions in sin with me but how that God hath been thus gracious to mee now that God hath graciously returned my prayers I will haue no more to doe with you Depart from mee yea workers of iniquitie And so much for the negative Cautions I shall now lay down a few positive cautions 1. If God hath returned thy prayers see that thou beest more frequent in prayer then thou wast formerly This was the purpose of holy David Psal 116. Because the Lord hath heard my prayer therefore I will call upon him as long as I live So let it be your care to set your self more solemnly and seriously to seek God then ever you have doue 2. See that you be more in praises to God then you have been Those mercies that thou hast won by prayer are to be worn by thankfulness Psal 145. 10. All thy works praise thee O Lord and thy Saints do bless thee All Gods works do praise him The heavens declare the glory of God and the firmament sheweth his handy work That is they are all the passive monuments of Gods power in creating them But the Saints they are agents in praising God Blessing is more then praising A picture praiseth him that made it but it doth not bless him The Saints they bless God in a peculiar manner their mouthes are full of the praises of God They have a principle within them of praising God they are agents in setting forth his praise And therefore it is very fit that you should bless God 3. See that you be much in obedience If God doth much for thee see that thou do much for God If God hath an hearing ear thou must have a doing hand And so much for the use of caution Use 3 3. I shall speak something by way of comfort 1. To such as have not this importunity nor this return of prayers 2. To such as have returns to prayer 1. Here is a word of consolation to those that want this holy importunity and that in three respects 1. Thou maiest pray with sincerity when thou dost not pray with importunity The Lord saith David is nigh to all that call upon him but how Not onely to them that call on him importunately and powerfully but to all that call upon him in truth if thou canst say thou dost call upon God in truth and with a sincere heart God will be high unto thee 2. It is the office of Christ to pray for thee in heaven when thou dost not pray upon earth It is the work of Jesus Christ to make intercession for thee to his Father Although thou hast not importunity in thy self yet consider O believing soul that Christ is in heaven importuning the Father for thee 3. A sense and complaining of the want of this holy importunity is accounted by God a degree of it If you did never complain of the want of the Spirit it was a signe you never had the Spirit and now that you be wall the want of it it is a signe you have it Branch 2 2. Here is also a word of consolation to those that have returns of prayer and that in four respects 1. Thy mercies are double mercies It is a mercy to have mercy but to have it in such a way is a double mercy Psal 91. They shall call upon me and I will answer them and I will be with him in trouble c. It is a mercy to have deliverance out of trouble but to have it through prayer a deliverance that comes in by prayer is a double mercy 2. These mercies are sanctified mercies Mercies as you are creatures are good but as returns of prayer they are sanctified And blest mercies are much better to the soul that enjoyeth them 3. The mercies which thou hast as returns of prayer are costly mercies Mercies that come in by providence are easie and cheap but mercies that come in by prayer are costly they cost the price of Christs blood to purchase them and they cost thee many a prayer and tear to obtain them 4. These mercies are sealing mercies and that in three particulars 1. They are seals to you that you have the Spirit of God for Christ hears no prayers and no spirit but his own God is as well pleased with the barking of a dog as with the prayers of a Christless man 2. It is a seal to thee of an interest in Christs intercession If thy prayers are returned it is a signe they are accepted Now no prayers are accepted but by vertue of the intercession of Jesus Christ 3. These returns are a seal of more mercies a signe that thou shalt have more mercies from God One mercie that is given in by prayer is a pledg of another mercie and thy mercie in this life is a pledg to thee that thou shalt have eternal happiness in heaven to all eternity FINIS Rev. 2. 5. Rev. 2. 9. 3. 1. Psal 4. Sermons Preachtat Lawrence Jury April 22 1649. SERMON I. The Content opened Verse 7. Verse 8. Verse 9. Verse 11. The Text opened Coelum Empyreum a Regnum coelorum denotat praedicationem Evangelit propagationem Ecclesiae Paraeus b Regnum Dei significatstatum conditionem Ecclesiae quae propriè Christiana â—câ—tur Camero in Mat. 18. â— Adeo avidi di sunt ut nulla vi rbstrahi possunt sed potius moaiuntur quam abstrahantur ab Evangeâ—io Luther a Frigebant sub ministerio legis Scribarum Pharisaeorum fervebant sub ministerio Joannis Musculus Quest 1 Why the Gospel so successfull then b Natura hominum novitat is avida Mark 1. 27. 1 Thes 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primum advertum nostrum Principiis savebant c. Isa 54. 1 2. Isa 2. 2. Isa 60. 3 4 5. Isa 40. 31. Zach. 12. 8. 2 Sam. 17 8. 2 Cor. 3. 15 16. 18. Isa 30. 26. Mat. 11. 28. Acts 15. 10. Quest 2. Why the Gospel not so succesfull now as formerly Reasons 1 In regard of Minister Luke 1. 16. Jerem. 23. 22. 32. 2 Cor. 4 2 Matth. 7 29. 2 Cor. 14 5. Job 38. 2. Mat. 3. 2. 2 In regard of the people Reason 1. Mat. 21. 26. 1 Thes 2. 13. Mat. 21. 25 26. John 10. 41. Miracula non sunt multiplicanda sine necessitate 1 Cor. 1. 22. 1 Cor. 14 22. 2 Cor. 12 12. Deut. 6. 6 7. Sermons Preacht at Lawrence Jury April 22 1649. SERMON 11. Jer. 8. 6. Jer. 2. 23 Eccles 8. 11. Hab. 2. 13. Prov. 4.