forth the Spirit of his Son into your hearts crying Abba Father So that till you be sons you cannot have the Spirit And so much for the reasons I come now to the application If this be so that a man must be in a state of friendship before his prayers can be accepted Hence learn That all that ever thou dost before that estate is odious to God Not onely thy sinful actions but even thy civil thy natural yea thy religious actions Not that they are so in themselves or in regard of God but in regard of the doer of it Psal 109. 7. let his prayer be turned into sin Thou makest a prayer against sin God will turn thy prayers into sin Many prayers cannot then one sin into a grace but one sin wilfully and resolutely continued in can turn all thy prayers into sin Prov. 21. 27. The sacrifice of the wicked is an abomination to the Lord how much more when he bringeth it with a wicked minde A diseased body turns that food into corrupt humors which an healthful body doth into sound nourishment I have read of a precious stone that had excellent vertue in it but lost all its efficacy if it was put into a dead mans mouth Prayer is an Ordinance of great excellency of great efficacy but if it be in a dead mans mouth if it come out of the heart of one that is dead in trespasses and sins it looseth all its virtue water that in pure in the fountain is corrupted in the channel Use 2 2. This doctrine overthrowes one main pillar of the Romish religion justification by works If God accepteth of the person before he accepts the work how can any person be justified by works Unlesse thy person be justified unlesse thou art reconciled thy works are wicked works and can wicked works justifie Good works make not a man good but a good man makes a work good and shall a work that a man made good return again and make the man good Iâ— we had no other reason against justification by works saith â—erkins but this it were sufficient Use 3 3. For this teach you not onely to look to the fitnesse and disposednesse of your hearts in prayer but also to make inquiry what thou art that prayest It is our duty and it is very good to look to the qualification of the heart in prayer to look to the qualification of the duty but the main work is to look after the qualification of the person and to see whether thou art in a state of favour and reconciliation with God for if the person be not in favour with God you may be confident the petitions will not be heard nor accepted but God looks upon it as the corrupt breathings of thy sinful and corrupt heart You are to look therefore in the performance of duty whether you can go to God in prayer as a Father There are many that look after the qualification of their duty but few look after the qualification of the person to see whether they be justified or no whether God be their friend or not But we should mainly look to this for let the heart of a man be never so well disposed let us suppose it for indeed no unreconciled men can be well disposed to speak properly yet if thy person be not justified thy prayer cannot be accepted God cares not for the Rhetorick of prayers how eloquent they are nor for the Arithmetick of prayers how many they are nor for the Logick of them how rational and methodical they are nor for the Musick of them what an harmony and melody of words thou hast but he looks at the divinity of prayers which is from the qualification of a person from a justified person and in a sanctified manner It is good to enquire Is my heart right Is my mind composed Are my affections raised kindled in prayer But chiefly enquiâ—e is my person accepted of God Vse 4 4. Let me give a caution here Take heed you do not mistake this Doctrine Let no man think that because God accepts no prayer except the person be justified therefore wicked men are excused from prayer for though God doth not accept of every mans prayer yet every man in the world ought to pray For 1. They must pray as creatures that stand in need of their Creator The Ravens cry and God giveth them meat 2. The Lord blames wicked men for not praying to him Jer. 10. 25. Pour out thy wrath upon the Heathen that know then not and upon the families that call not upon thy Name Rom. 3. 11. There is none that understandeth there is none that seeketh after God 3. They are commanded to pray Acts 8. 22 23. Peter said to Simon Magus Repent therefore of this thy wickednesse and pray God if perhaps the thought of thine heart may be forgiven thee for I perceive thou art in the gall of bitterness and bonds of iniquity LUKE 11. 8. Though he will not give him because he is his friend c. AND thus much for the first Doctrine and first part of the Text the relation between him that prayes and him to whom prayers are made I come now to the second part which is the condition upon which the prayer was heard and that I told you was set down two wayes 1. Negatively 2. Positively 3. Negatively Not because he is his friend The observation thence is this Doct. 2 That a state of friendship or reconciliation with God is not sufficient to assure a man that God will give returnes to his prayers Although a man must be brought into a state of friendship and favour with God before his prayers can be heard yet it is not a sufficient ground for a man to believe that God will give him an answer of all his prayers He will give unto him not because he is friend So that a godly man may make many prayers and yet God may not give any answer to his prayers In the handling of this Doctrine I shall do three things 1. Shew the reasons of the Doctrine 2. I shall shew in what cases God may refuse to give his own people the things that they pray for 3. I shall shew how we may know when God denies to hear our prayers whether the denial be in mercie Reas The first particular is the reason why God may and doth sometimes deny to hear the prayers of his friends And that is this Because God hath tied returns of prayer not onely to the qualification of the person but also to the qualification of the dutie that the dutie be performed not onely by a fit person but also in a right way in a right manner to a right end God doth not say Let a godly man pray how he will I will hear his prayers that were the way to make him to be carelesse and remiss in the performance of duties Therefore the Lord expects qualification of the dutie as well as of
In regard of God 2 In regard of ourselves 3 In respect of the devil 4 In respect of other men 5 In respect of heaven it self 1 In regard of God Eccles 9. 10. Whatsoever thy hand findeth to do do it with all thy might God requires this at your hands Rom. 12. 11. Not slothfull in businesse fervent in spirit serving the Lord. The word signifies boiling in spirit 2 In regard of our selves and that for two reasons 1 We have violent temptations against us our affections must be equal to our temptations if our affections be not violent how can we resist violent temptations shall not we be as violent to save our souls as the Devil is to damne them Satan invades the soul with fierce and furious assaults 2 We have been violent in the wayes of sin Shew as much violence in the wayes of God as you can and when you have done all it will come short of your former violence in the wayes of sin Rom 6. 19. As ye have yielded your members servants to uncleannesse and to iniquity unto iniquity even so now yield your members servants to righteousnesse unto holinesse There are three To 's in the expression of the service of sin to uncleannesse to iniquity and unto iniquity but in the service of God there are onely two To 's to righteousnesse and unto holines To note that we were more addicted to sin formerly then now we are to grace the reason is then there was nothing but sin in the soul now there is something else besides grace a stream of corruption to oppose it We ought to be as violent in good as in evil the same word which signifies to persecute Act. 26. 11. is used to set out his earnest pressing towards heaven Phil. 3. 14. 3. In regard of the devill He hath violent temptations and suggestions 1 Pet. 5. 8. Be sober be vigilant because your adversary the Devil as a roaring lion walketh about seeking whom he may devour 1 He is said to be an adversary Now an adversary will watch all opportunities for your hurt and wil be intently set upon it 2 He is a lion not a lamb a lion a savage fierce and furious creature 3 He is not asleep but a roaring lion 4 Not a lion standing still contented with the prey when he hath gotten it but still going about for more he is not contented with what he hath gotten though he hath been going about ever since Adams fal yet he goes about still for more he labours to sill hell with souls 5 He seeks whom he may devour The devill watcheth and doest thou sleep 4 In regard of other men and those either bad or good 1 In regard of bad men 1 Consider they are violent against the truth and wilt not thou be as eager and violent in the profession of the Gospel as they are in their oppositions against it As Zeno said to one of his acquaintance who was enticed to bear false witnesse against another and walked privately because he would avoid the man that sought to suborn him Oh said Zeno Shall he not be ashamed of sin and wilt thou be ashamed to set thy selfe against sin 2 Bad men rage and are violent in wayes of wickednesse Wicked men are as swift as dromedaries in the wayes of sin and wilt thou be as a dull asse in the service of God shall a man run fast in a way of sin to destroy his soul and will you but creep in the wayes of God to save your soul shall wicked men run post to hell and wilt thou but creep slowly to heaven Shall a man make speed to the place of execution and wilt thou but move slowly towards a crown and throne shall wicked men not be ashamed to shew their rage in a sinfull course and shall godly men be ashamed to be zealous in the wayes of God Jer. 8. 6. They turn to their course as the horse rusheth into the battel Jer. 9. 5. They weary themselves to commit iniquity will not you do as much for God as they do for Satan 2 In regard of good men How eager and earnest are they after God Caleb and Joshua followed God fully Numb 14. 24. vvhen hypocrites follow God partially and by halves Psal 132. 4 5. David vvas so violent for God that he would give no sleep to his eyes nor slumber to his eye-lids untill he found out a place for the Lord an habitation for the mighty God of Jacob. As on the contrary those wicked men Prov. 4. 16. were so violent in wickednesse that they could not sleep except they caused some to fall Psal 69. 9. The zeal of thine house hath eaten me up and the reproaches of them that reproached thee fell upon me 5 In respect of heaven it self Luke 13. 24. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Strive to an agony or as in an agony men strive for life it is not enough to seek many seekers shall never finde but there must be striving there must be a kinde of holy impatiency to get into heaven 1 Cor. 9. 24 25. Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain And every man that striveth for the mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 2 Tim. 2. 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully Heaven is compared to a hill and hell to a pit It vvill cost a man sweat and labour to get up an hill but it is an easie thing to go down into a pit Heaven is as Canaan the type of it was though a land of promise yet of conquest too There were many Giants there the sons of Anak in the land Heaven is not had vvithout eagernesse Luk 16. 16. Every man presseth into it It is an allusion to souldiers that storm a City or strong Garrison vvith all the speed and violence they can Should souldiers go about that great vvork in a marching pace they might all be cut off And thus much shall suffice for the second thing to shevv the necessity of this holy violence The 3 thing is the discovery of this holy violence Novv it is discovered by these follovving marks A violent or zealous person is one 1 Who is patient in his ovvn cause but impatient in Gods cause This vvas the temper of David What the enemies did to David vvas but as a pin in the flesh but vvhat they did against God vvas as a svvord in his bones Isal 42. 1 As with a sword in my bones mine enemies reproached 〈◊〉 whilest they say daily unto me Where is thy God The reproaching of God vvas as death to him as though he
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
and that is in these cases Answ 1 1. This is a mercy in case any of his people ask any thing that is sinful in it self God denies that to his people in mercy which he gives to others in wrath God will not alwaies give to his people what they pray for but what is best for them If God should give his people all they ask they would be undone It is mercy to deny a mad man a sword for he would cut his own throat with it To deny a child a knife for he would cut his fingers with it You have an instance in Peter Luke 5. 8. When Simon Peter saw him he fell down at Jesus his knees saying Depart from me for I am a sinful man O Lord. Had Jesus Christ granted Peter his request he had been undone for ever Therefore he would not depart from him So that this denial was in mercy As on the other side it is a demonstration of Gods wrath many times when God doth grant mercies to wicked men So it was to Pharaoh he desired that God would remove the plagues from him God granted it thereby to harden Pharoahs heart and make him ripe for destruction 2. God denies in mercy if that we ask would be an occasion of sinne Suppose a man beg wealth God sees the having of wealth would make him a proud man Now the denial of that is a mercy to him As in the forementioned instance God would not let Isaac go down to Aegypt because it would have been an occasion of sin to him As he said very well God denies that in love which he grants in anger God doth not hear many in their desires that he may hear them for their good 3. God denies a prayer in mercy when he gives a better in lieu of it It was the desire of Moses that he might goe into the land of Canaan but it was better to him to goe to the heavenly Canaan and therefore God translated him thither So the Apostles desired Christ to tell them when he would restore the Kingdome to Israel He would not resolve them that yet he gave them a greater mercy for he gave them the holy Ghost So David desired the life of that childe that was illegitimate but God tooke away the bastard which would have been a living monument of Davids folly and gave him a Solomon God will either give us what we aske saith Bernard or what he knowes to be better for us 4. God may deny to returne this request in mercy to quicken our he'res and affections in prayer and to make us more eager in the pursuit after mercy God many times denies that mercy which thou beggest not as though he would not heare thee but to see how thy heart will be drawn out towards him in prayer to make thee more vehement and importunate in thy desires Thus God was angry with the prayers of his people Psal 80. 4. that they might be more fervent God doth not delay to heare our prayers saith Anselme because he hath no minde to give but that our desires may be kindled and so he may take occasion to give more plentifully 5. God may deny a thing in mercy if thou didst too eagerly desire the mercy and too affectionately set thine heart upon it if thou lovest it too much in the expetition thou wilt be excessive in the fruition Rachell had better wanted Children which she so impetuously desired for she had a childe and died in childe-bed God turnes mercies too passionately desired into curses and snares to us or else takes them away from us And so I have answered this second Question And that is the third and last particular I come now to application Use 1 Use 1. Consider this oh all you wicked and ungodly men Consider how far you are from having your prayers heard What will not a father heare his childe when he prayes to him coldly and remissely and will he heare a slave If God will 〈…〉 â—eare the remisse prayer of a god ly ma◠〈…〉 dost thou thinke he will heart the prayers of a wicked man If God will not heare his peoples prayers at all times notwithstanding they are in a state of friendship will God heare thy prayers oh wicked man that art in state of enmity against him If God will not heare the prayers of his own people which are sometimes his delight dost thou thinke he will heare thy prayers which are alwayes an abomination to him 2. This should put an holy awe upon the hearts of all godly men what though you are in a state of favour with God though this will carrie your soules to heaven yet this will not bring you a return of your prayers You must have your hearts rightly qualifyed before God will give a returne of thy prayers And thus much for the second doctrine and also for the negative condition I come now to the condition positive to which returnes of prayer are annexed Though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needs From which part of the text you may observe this doctrine Doct. 3 That the people of God must not content themselves with being in a state of favour and friendship with God but they must also labour after this holy importunity in prayer before they can have their prayer accepted In the handling of this doctrine I shall proceed in this method 1. I shall answer an objection that stands in the way 2. I shall shew what this importunity is 3. At what times God works this in his people 4. Wherein lies the difference between an holy importunity and a naturall importunity 5. What are the reasons why the people of God must have this importunity in prayer 6. How comes it to passe that so many want this holy importunity in their prayers 7. What helps may be used to attaine this servencie and importunity of spirit And then I shall apply it by way of Caution Obje 1 1. I must answer an objection which is this It may be some will say what need is there that this condition should be so much pressed what need is there of importunity in prayer Hath not God decreed what mercy to bestow vpon me if so then I am sure I shall have those mercies let me pray how I will and on the contrary if God hath not decreed to give me such a mercy I shall not have them let me pray never so well for the decree of God is effectuall irresistable and cannot be altered All mine importunity cannot alter the decree of God For answer to this I shall propound three things to your consideration 1. We have not to doe to search into the secret will of God we are to minde the revealed will of God and not the secret It concernes not us to know what God will doe but what God would have us to doe
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
it may be it is in temporall favours but not in spirituall mercies God gives thee a temporall mercie but he denies thee spirituall mercies It may be thou hast begged riches and God hath granted thee this request to make thee rich in the world It may be thou hast desired honour and thou art raised to places of honour But remember thou doest beg Christ thou dost beg grace and glory if God doth not give thee these thou shalt never see the face of God and consider what will all these doe thee good They will but feed thee sat for the day of slaughter and make thee a sweet morsell for wormes and Devills Now consider what benefit this will be to thee to have riches pleasures and worldly contentments and they prove a snare to thee So then it is no just ground for a man to conclude that he hath prayed aright because God hath answered him That is the third ground A fourth ground of mens presumption of the goodnesse and acceptablenesse of their prayers is this they pray by heart and not by booke they use not set formes they pray ex tempore But this also is but a false ground as appeares by these considerations 1. It is possible and usuall too for men to pray without booke and yet without heart too A man may pray a third way he may pray and yet neither pray with books nor with heart he may pray by the strength of naturall parts as I told you even now 2. A man may pray without a forme and yet make but a formall prayer A formall prayer is not to use a forme of words for that Jesus Christ did he prayed three times saying the same words A man may possibly use a forme of words and yet not be formall And on the other a man may be formall and yet not use a forme of words that is he may pray and yet not have his heart and affections wrought upon in that prayer 3. Prayer is not a worke of the memory invention or expression but a worke of the heart Prayer doth not consist in varietie of phrases or change of the method and expression used in prayer but a worke on the affections God doth not account that to be a prayer that doth not come from the heart and is not accompanied with the heart And therefore you finde this expression concerning the Saints prayers formerly Hannah poured out her soule before the Lord and so the Psalmist he is said to poure out his heart and the Israelites are said to poure out their hearts like water before the Lord. So that this proves to be a false bottome And so much for the first use of Caution 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 rise and give him as many as he needeth 2. THis may be for caution to the godly to prevent the mistakes of those that have this importunitie and thinke they have not Yet here also they have some seeming reasons I shall name them and withall answer them Their first reason is this Others pray better then I saith a godly man Others performe duties with more inlargednesse Now this reasoning is not good For 1. It may be those that thou apprehendest to pray better then thou are of longer standing and larger experience in the wayes of God then thou art God doth not expect any more from a man but according to that measure of grace that he gives the man and according to his growth and standing in grace Paul was not at all discouraged because Epinetus was the first fruits of Achaia unto Christ Rom. 16. 5. nor at Andronicus and Junia that were of note among the Apostles and in Christ before him verse 7. And if Paul was not discouraged why shouldest thou be discouraged to see other Christians outstrip thee it may be they are of longer standing then thou 2. It may be thou doest judge and compare they selfe with others at a great disadvantage As first it may be thou dost compare thy selfe and thy praying in secret with the praying of others in publick Now this is very disadvantageous for in publick men have not onely inward but also outward incouragements and so thorough the corruption that is in all our hearts they are more drawne forth at that time then in secret 2. It may be thou dost compare their expression with thine affection it may be there is more in thy affections then in all the multitude of their expressions Thou are not to compare thy affections with the multitude of other mens words 3. Iâ— may be thou dost compare thy 〈◊〉 with others when they are at the best and highest and thou at the worst and lowest There is a great difference betwixt a man and himselfe at severall times now you judge unequally if you compare your selfe in that manner 3. In some cases this may be no discouragement to thee as 1. If thou art weaker in naturall gifts Though good affections flow from grace yet good expressions proceed from the goodnesse of naturall abilities 2. In case thou art not of as long standing in religion 3. It thou hast lesser time and opportunities for prayer by reason of necessary cares and encumbring employments When Jonah was entered into the ship there was a great storme in so much that the ship was ready to sinke now all the Mariners were at prayer every man cryed to his God but Jonah was fast aslâ—â—p now one would have thought that Jonah had been a most stupid man but the reason was the greatnesse of his journey a little before which caused him to be so heavie to sleep It may be a man that hath lesse grace then thou may pray better then thou because he is not troubled with these worldly incumbrances that thou art necessarily ingaged in 4. God doth not distribute gifts and graces to all alike God hath not appointed that all men should grow in grace alike To this purpose I may apply Nehem. 11. 17. Mattaniah the son of Micha the son of Zabdi the son of Asaph was the principall to begin the thanksgiving in prayer and Bakbukiah the second among his brethren and Abda the son of Shammuz the third God doth not intend that all should be alike in grace or gifts God hath his first second and third one may fall short of another and yet all have truth of grace yea all have some growth in grace Another may pray better and yet thou pray well Another may pray more affectionately and yet thou pray as acceptably in the sight of God so much for Answer to the first reason 2. Many a poore soule may say I can remember since I could pray better and more largely Now if I could pray better formerly then now I am now grown remisse and want this holy importunity But this is no sound reason for 1. It may be
thou hadst formerly more affection but lesse judgement lesse experience lesse spiritualnesse in thy prayers It may be now thou art more sound in knowledge thou makest a more inward progresse in holinesse thou canst now make a more inward prayer to God thou hast now more inward communion with God Now if this be so thou hast no cause to be discouraged God loves a judicious prayer as well as a large and affectionate prayer you see what you want one way you make up another way A young carpenter gives more blowes and makes more chips but an old and experienced workman doth the most and the best worke A young Musitian can play more quickly and nimbly upon an instrument but an old Musitian hath more skill 2. It may be when thou hadst more affections in prayer thou hadst more sin in prayer more pride in thy gifts more dependance upon thy duties more sensoriousness of others and many other corruptions that did accompany thy prayers and thy affectionatenesse in them Now though thou hast lesse affections yet those other corruptions are in great part eaten out 3. It may be thou hast not now so many helps and opportunities to keep up thine heart to stirre up thine affections in prayer as thou hadst formerly It may be thou didst formerly live under the teachings of an able godly minister Now thou hast lost that opportunity And so there are severall other helps that peradventure are now taken away from thee 4. Though it is true thou art abated and thou didst pray better formerly then now yet ought not this to be matter of discouragement to thee 1. If it doth not proceed from a voluntary carelessenesse 2. If it be not accompanied with hardnesse and insensiblenesse 3. If it be not continued in with lazinesse and contentednesse And so much for answer to the second reason 3. Another ground of doubting to the people of God is this They complaine they have not those inlarged expressions in prayer which Gods people use to have For answer consider these things 1. This hath many times been the case of Gods own people that they have wanted expressions they could not finde a vent for their affections Thus it was with Hannah she spake in her heart but she was not able to expresse her selfe So it was with holy David Psal 77. 4. I am so troubled that I cannot speak and yet in the first verse of that Psalme he tells us he cried unto the Lord with his voice Here was an heart full of prayer though he wanted utterance 2. It is better to have affections without expressions then expressions without affections God lookes more to the desires of the heart then the words of the mouth It may be what thou wantest of expression is made up in affection 3. It may be what is wanting in words is made up in life as thou art defective in expression so thou makest a recompence in conversation and that is the best expression that can be It is much better to live a prayer then to expresse a prayer It is good to pray for grace but it is better to live a life of grace It is good to pray against sin but it is better to live against sin And so much for answer to the third doubt A fourth ground of doubting is this Many a disconsolate Christian is apt to say I am troubled with wandring thoughts with deadnesse and dulnesse of heart in prayer I confess thy case is sad and to be lamented for and it is just matter of humiliation Yet even here is matter of comfort 1. If thou dost what thou canst to free thy self from wandrings before thou comest to pray 2. If thou dost what thou canst to resist these wandrings when you are come before God in prayer 3. If you be sensible of these wandrings afterward If you can say you do these three things your wandrings shall never be laid to your charge And thus I have done with both these Uses of Caution And so I have done with the principal Doctrine which was this That on holy importunity and earnestness of spirit is a condition required in the prayers of Gods people if they expect returns thereunto There is another considerable Doctrine yet behinde taken from the amplification of the concession He asked but three loaves but because of his importunity he gave him as many as he needed The observation thence is this That when the heart is importunate in begging mercy God usually gives us more then we pray for In the handling of this Doctrine I shall 1. prove it by Scripture-instances 2. I shall lay down the reasons of it 3. I shall answer some objections and cases of conscience and so I shall come to application 1. I shall prove it by Scripture instances 1. You have the instance of Hannah 1 Sam. 1. She beg'd a son with much importunity being a woman of a sorrowful spirit for want of a son Well God returns her an answer Chemnitius observes that Hanna asked a son and God gave her a Prophet She begged a son God gave her a gracious son a son greatly beloved of God She asked a single mercy and God gave her a double blessing Another instance you have in Abraham Gen. 17. Abraham prayed O that Ishmael might live in thy sight Well what answer doth God return That you have vers 19. Sarah thy wife shall bear thee a son indeed and thou shalt call his name Isaac and I will establish my covenant with him for an everlasting covenant and with his seed after him It was Abrahams desire that Ishmael might live Now God not onely grants that but hee grants him a better mercy Another instance you have in the Canaanitish woman Matth. 15. who did importunately beg of Christ the life and health of her daughter Christ answered her thus Be it unto thee even as thou wilt Now if you ask what is the reason why God deals thus with his people I answer Reas 1 1. This proceeds from the largenesse and greatnesse of Gods power and the riches and freenesse of his grace towards us Ephes 3. 20. Now unto him that is able to do exceeding abundantly above all that we are able to ask or think according to the power that worketh in us A man may ask of another man and it may be receive but then hee must not aske again but herein appears the power and ability the goodness and bounty of God if we ask of him once or twice he is a God that is able to give not according to our asking onely but above what we ask and not onely above what we can ask but above what we can ask or think The words are so full that they cannot well be expressed God doth more then excessively God hath not onely a fulnesse of abundance but of redundancy not onely of plenty but bounty he is better then our prayers Reas 2 2. God will do this to
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.
16. Dan 7. 25. Micah 6 12. Micah 2 2. Amos 3. 10. Prov. 4. 17. Amos 2. 7. Psal 59. 6 14. Ferventissimi in terrenis sâ—â—gidissimi in coelestibus Acts 26. 11. Luke 6. 11. 2 Chron. 28. 9. Acts 2. 13. Mark 3. 21. Acts 26. 24. 2 Cor. 5. 13. Nullum viâ—lentum est perpetuum 1 Kings 1. 1. Deut. 34. 7. Acts 18. 17. Exod. 13. 13. Levit. 11 30. Use 2. For Comfor 1 To Ministers for three Reasons Ezek. 3. 19. Acts 20. 26. Acts 18. 6. 2 Cor. 2. 15. Isa 49. 2. John 4. 36 37. 2 Kings 23. 15. 2 Kings 22. 2. Comfort to hearers for three reasons Luk. 8. 8 Mat. 13. 23. Cant. 7. 12. Sermons Preacht at Lawrence Jury April 29 1629. SERMON 111. Use 3. Instruction 1 What is the nature of this violence 2 The necessity of it 1 In regard of God Rom. 12 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boyling in spirit 2 In respect of our selves Rom. 6. 19 Acts 26. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 14. In respect of the Devill 1 Pet. 5. 8. Vigilat diabolus tu do mis. In respect of other men bad men Jer. 8 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—ruit more in undantis aquae 2 In regard of good men Num. 14. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implevit ire post me He went after me with full sail Psal 132 4 5. Psal 69. 9. Luke 13. 24. 5 In regard of Heaven it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more pugilum certate 1 Cor. 9. 24 25. 2 Tim. 2. 5. Facilis descensâ—s Averni Virgil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paraeus 3 The discovery of this violence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 12 3. Exod. 32. John 2. 17. Psal 63. 1. Acts 13. 22. Psal 119 6. Jer. 2. 2. Cant. 8. 5. Matth. 8 19. Psal 63. 1. Luke 12. 1. Mark 2. 4. Mark 7. 27. Verse 28. 2 Sam. 6. 21 22. 4 The difference between a rash and a holy violence Levit 9. 24. 1 Sam. 13 13. V. 11 12. Mat. 26. 51. Josh 24. 15. Sermons Preacht at Lawrence Jury April 29 16 19 SERâ—â—N IIII. Math. 20 Joh 32. 9. Acts 〈…〉 Titus 2. 14. Gal. 1. 14 2 Kings 10. 28. Verse 31 2 Pet. 2. 10. James 3. 17. Revel 3. 19. 2 Cor. 7. 11. Use 4. For caution in 4 thâ—nâ—â— Phil. 4. 5. Habak 2 5. Isa 46. 6. 1 Kings 18. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to gush out 〈…〉 and plentrull Gal. 1. 13 Jer. 32. 35. Jam. 1. 25. For lamentation for the apostasie of our times We fall short of primitive Christians in three regards 1 In love 1 Thes 4. 9. 2 In contempt of the world Sermons Preacht at Lawrence Jury May 6 1649. SERMON V. Mat. 21. 31 32. Luke 7. 29 30. Proved by example Magdalene John 12. 5. Luke 7. 36 37. Mark 14. 4. Mat. 26. 8. Luke 7. 44. Acts 8. 1. Acts 9. 1. 1 Tim. 1. 13. Acts 26. 11. Gal. 1. 23 Quest why did God call such vile persons Why are such most â—eal 〈◊〉 2 Cor. 7. 11. Isa 30. 22. Isa 2. 20 Use 1. To great sinners converted 2 Chron. 33. 12. Levit. 11 24 25. John 21. 15. Acts 1. 15. John 20. 6. John 21. 7. Use 2. To civill men Luke 18. 14. Longe possibilius est meretâ—ices notorios peccatores salvari quà m superbos sanctulos illi enim tandemcoguntur sentire sua peccata hi verò in persuasione propriae sanctitat is moriuntur nis mirabili modo convertuntur Luke 7. 43. Jer. 5. 6. Use 3. To profane men in two regards Isa 44. 22. Mat. 1. 3 Gen. 38. 38. Heb. 11. 31. Gen. 19. 37. Sermons preached at Lawrence Jury in London June 18. 1649. Context Lords prayer is not commanded to be used a Ne de verbis nimis superstitioâ—â— soliciti simus b Maltâ—â—unt precaâ—â—â—nes in Psalmis Dâ—vidiâ—is multae in Prophetis maltae in Actiâ— Apostolieis â—â—uliae in Eâ—â—stâ—lis Panâ—inis c. Reas 4. Rom. 8. â—â— Luke 11. 5 6 7 8. The coâ—â—erence Isa 26. 9. The Text divided Gen. 4. 4. Heb. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 56. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 6. Use 1. 〈…〉 Prov. 21. 27. Jer. 10. 25. Rom. 3. 11. Act. 22 23. 11. SERMON Psal 10. 17. Job 11. 13 14 15. Psal 25. 1. Isai 37. 4. Jer. 7. 16. Tim. 2. 8. 4. 1 Cor. 7. 35. Dan. 9. 3. Psal 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more militari disponam Quest When doth God deny requests Answ Psal 66. 18. Jam. 4. 3. Mat. 20. 21. Gen. 26. 1 2. Gen. 46. 3. Qui frigide orat docet negare Quest Denials of prayer when â—â— mercy Luke 5. 8. Concedit iratus quod negat propitias multos Deus non exaudit ad voluntatem ut exaudiat ad salutem Act 1. 7 8. Aut dal it Deus 〈…〉 Psal 80. 4. Non dissert Deus eo quod dare non â—ult 〈◊〉 ut â—ucto 〈…〉 Sol. Deut. 29. 2 Sam. 27 28 29. Gen. 15. 5. Gen. 25. 21. Sol. Quest What is holy importunity Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. â—â— James 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest When are Gods people most importunate Plurimi novitate conversionis serventes erant Psal 42. 4. Dan. 9. 2 3. Jer. 29. 13 Dan. 9. 13. Jer. 29. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 11. 13. Psal. 130. 1 2. Psal 142. 1 2. Psal 107. 6. 2 Chron. 32. 20. 2 Chron. 33. 12 13. 1 Sam. 1. 15. Isai 26. 9. III. SERMON Difference between holy and 〈…〉 in 7. 〈◊〉 Psal 143. 6 7. Psal 119. 20. Psal 42. 1. Prov. 13. 4. Psal 4. 6. Psal 143. 6 7 8. Psal 63. 1. Hos 7. 14. Act. 8. Psal 38. 9. Rom. 8. 26. Rev. 5. 8. Isai 29. 13. Cant. 2. 14. Can 8. 13. 1 Pet. 4. 7. Mat. 15. 22. Job 21. 15. Gal. 4. 6. Levit. 9. 24. 1 King 18. 38. IIII. SERMON 5th Particular Why we must be importunate Concomitants of prayer Heb. 11. 6. Mar. 11. 24. Jam. 1. 5. Ver. 6. Psal 55. 17. Rom. 15. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Rom. 12. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 26 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas 2. Gen 15. 11. James 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Why so few importunate in prayer Job 1. 6. Job 38. 7. Gen. 6. 2. Zach. 3. 1 2. Cant. 3. 1. 1 Cor. 7. 35. Ezek. 33. 31. 1 Tim. 2. 8. 1 Pet 3. 7. Matt 26. 39. V. SERMON Psal 5. 3. Tanta fiducia ut cum amico tanta reverentiâ ut cum Deo Job 15. 4. Psal 5. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 26. 1 Cor. 7. Colos 4. 2. Psa 103. 1. 1 Pet. 1. 13. Luke 17. 8. Oremus attendainas Isai 63. 17. Jer. 31. 18. Siccine putas or asse Jonam sic Danielem inter leones sic latronem in cruce Use of Caution To those that think they have importunity upon falâ—e grounds First false ground consuted A second false ground consuted A third ground confuted A fourth ground confuted VI. SERMON 2. Caution To those that think they have not importunity when they have 1. Reason confuted Rom. 16. 5. verse 7. Nehem. 11. 17. 2. Reason confuted A third Reason confuted Psal 77. 4. A fourth Reason confuted Doct. 4. God is better then our prayers Petijt Filium accepit Prophetam Gen. 17. Vers 19. Ephes 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 26. Psal 73. Concedit iratus quod negat propitius Psal 78. 18. V. 30 31. 3. Vers 32. Mat. 8. 31 32. Quest When mercies are returns of prayers Psal 116. 2. Job 21. 7 8 c. Verse 14. Vers 15. 1 Sam. 1. 27 28. 1 Joh. 3. 22. 1 Sam. 2. 1. Psal 85. 6. VII SERMON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10. 22. 1 Chron. â— â—â— Psal 106. 15. Act. 12. Act. 4. 31. Joh. 4. 52 53. Isa 65. 24. Job 22. 27 28. Psal 66. 13 14. Object 1. Joh. II. Prov. 1. 24. Vers 28. Mic. 3. 4. Zach. 7. 13. Job 9. 16 17. Desideria dilata crescunt at cito data vilescunt Lam. 3. 8. Verse 44. Hab. 1. 2. Psal 22. 1 2. Psal 80. 4. Job 30. 20 21. Mat. 26. Heb. 5. 7. Deut. 3. ver 23. Job 42. vers 8 9. VIII SERMON Psal 34. 17. Joh. 15. 7. Joh. 16. 23 Mat. 6. 7. Luk 22. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehe. 1. 6. Dan. 6. 10. Psal 5. 3. Psal 88. 13 Psal 119. 147. Psal 55. 17 2. Mark 1. 35 Mat. 14. 23 Luk. 22. 3. Joh. 18. 2. Exod. 29. 38 39. Psal 85. 8. Psal 6. 8. Caution positive Psal 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 145. 10. Comfort