Practical Divinity, Sermon 4
THE EFFICACIE Of Importunate PRAYER The ſecond Sermon.
BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.
THE EFFICACIE OF Importunate Prayer.
LUKE 11. 9.
Ask, and it ſhall be given unto you; Seek, and you ſhall find; Knock, and it ſhall be opened unto you.
TO proceed then: There be ſix ſignes to know whether our Prayers be importunate, or no.
Firſt, importunate prayer is evermore the prayer of an importunate man; and the man is importunate, if his praier be importunate: But how can a man importune God for mercy, when his perſon importunes God for vengeance? It muſt be the prayer of a godly heart; Preſerve my ſoule, for I am holy. Pſal. 86. 1, 2. David makes a prayer, and he was holy when he made it; his prayer could tell him that he was one that labored to work in holines. Therefore when thou goeſt to God in praier, conſider, whether thou canſt ſay, Lord hear me, for I am holy, and I would fain be holy: but if the ſaying of theſe words choak thee, then thy prayer condemns thee.
Of all begging, it is a great matter who it is that begs at the door: Who is that, ſaith the indweller? and when he opens the door and ſees it is a thief, &c. Oh, is it you, ſaies he; you may ſtand long enough, you ſhall never have alms of me. So in praier, it is all in all who it is that prayes.
The woman in the Goſpel having an iſſue, touched our Saviour; he looking about, asked who touched him; and when he ſaw the woman, Oh is it you, ſaies he, bee of good chear, Luk. 8. 48. So when a man prayes to God, Who is that, ſaies God, that would have theſe mercies? And when the Lord ſees it a Drunkard, or a covetous man, &c. is it you? ſaies the Lord; you may ſtay till Dooms-day, and yet never find merciemercy. The ſpirit of ſupplication and the ſpirit of prayer, is called the ſpirit of grace, Zach. 12. 10. If then thou haſt not the ſpirit of grace, thou canſt not pray. The text ſaith not, Whoſoever asketh the Father in my name, but, whatſoever you ask the Father in my name? there is many a man may uſe the name of Chriſt at the throne of grace, but certain it is none but thoſe that are in Chriſt can pray, and with them every thing operates. A man that will walk with God in obedience to his laws, muſt be a holy man: hence is that ſaying of our Saviour, John 15. 7. a place fit for the purpoſe; If you abide in me, and my word abide in you, &c. as if he ſhould have ſaid, You may ask what you pleaſe, & intreat God all the daies of your life; yet unleſſe you abide in me, you cannot ſpeed. That man that walks not in holineſſe of life, can never be an importunate orator as was Moſes the man of God; but a wicked mans prayer (as Auguſtine ſpeaks) is tanquam latratus canum, &c. no betrer then the barking of dogs, or the grunting of ſwine: therefore you whoſe conſciences tell you that you live in ſin, your praiers never ſpeed at the throne of grace for eternal merciemercy.
Secondly, an importunate praier is the praier of a pure conſcience. Suppoſe a man doth not ſee that he lives in ſin, yet if his conſcience crie guilty, if he have a foul conſcience, his praier never prevails with God. If I regard wickedneſſe in my heart, the Lord will not hear my praier, ſaith David, Pſal. 66. 18. that is, if I can ſay, or my conſcience can tell me that I regard iniquitie in my heart, the Lord will not hear me. A man muſt have a pure conſcience, 2 Tim. 1. 3. elſe let him not look God in the face beg he may, but he ſhall never ſpeed as long as he goes on with a conſcience that can tel him he regards iniquitie.
There be many pray, (for indeed their conſcience will make them pray) but they may pray till they come to hell, yet they ſhall never be delivered, if there be but one ſin unrepented of.
I remember a ſtorie of a poor woman being troubled in conſcience, and many Miniſters uſing to viſit her, at laſt came one which (after much talk and praying) hit upon one ſin which ſhe was guilty of, and loth to part with; Then the woman cried out, Till now you have ſpoken to the poſt, but now you have hit the mark, my conſcience tels me I have been loth to part with this ſin, but I muſt leave it, or elſe I cannot be ſaved.
Mala conſcientia bene ſperare non poteſt. The Pagans had ſo much divinitie, as to ſay The gods muſt be honoured with puritie; therefore they wrote on the doors of their temples, Let none having a guilty conſcience enter this place,
Thirdly, Importunate prayer is evermore a prayer that is full of ſtrong arguments. And hence it is that Job ſaith, I will fill my mouth with arguments, Job 23. 4. like an importunate man, who will bring all reaſons and arguments to effect his cauſe; even ſo an importunate man at the throne of grace, will bring all arguments to perſwade God. If a man be to pray for any particular grace, he will bring all the arguments he can deviſe to get it; as, Lord, it is a grace of the Covenant, for the want whereof I endure many temptations; thou haſt made me a Miniſter, I cannot work on mens conſciences untill I have it; he preſſeth all arguments he can deviſe. A good orator before God, muſt be a good logician. It was noted of the High-Prieſts that were to pray before God, they were to have Vrim and Thummim, and that was two parts of Logick, viz. knowledge and perfection: ſuch a one ſhould a Miniſter be, he muſt be a good Logitian at the throne of grace.
Fourthly, importunate prayer is a ſtout prayer; Continue in praier, ſaith the Apoſtle, Col. 4. 2. a weak-hearted praier is a cold praier, a praier without a ſpirit; yet theſe men that have weak ſpirits to pray, have ſtrong enough to ſin, and wit enough to ſin, and knowledge enough to ſin; but bring them to grace, then they have no ſtrength. Thou canſt not ſtrive to prevail with God, unleſſe thou ſtand to it. How came Jacob to prevail with God, but by wreſtling▪ Prayer is called fighting, it is a holy kind of violence. Thou canſt not obtain a merciemercy at Gods hand, unleſſe thou lay all thy force on it. Even as a Father who hath an apple in his hand, and his child would fain have it; he firſt opens one finger, then another, till the apple drop out. So is it with a poor ſoul at the throne of grace: the Lord opens his hands, and fills all things living with plenteouſneſſe; What is the meanes that is uſed? why, the praiers of his children; they by their praiers open Gods hand, and ſo make the bleſſings to deſcend. Go for grace; why, the Lord will ſay unto thee, Thou art proud, thou muſt be humble, and ſo open that finger; Thou art careleſſe, thou muſt go quicken thy ſelf, and ſo open that finger: God ſaies, thou wilt not make much of this grace when thou haſt it, but thou wilt turn it into a wantonneſſe; then thy ſoul muſt learn to mortifie its members, and ſo open that finger; thou canſt not get grace at Gods hand, unleſſe thou do open all his fingers, and then it will fall down. There is a ſeverall power in all Gods children, ſome have more, ſome have leſſe, yet all muſt be powerful, elſe none can prevaile with God.
Fifthly, if thou pray importunately, thou praieſt wakefully; he muſt be deeply awake that praies; his ſoul, his heart, his underſtanding muſt be awake: that man that praies drowſilie, praies not powerfullie; Watch therefore, ſaith Chriſt, and pray, Luk. 21. 36. Watch to pray. q. d. for as there is a ſleepie head, ſo there is a ſleepie heart. As a Begger who is begging, is all awake, head, feet, hands, &c. all is awake to beg; ſo muſt that ſoul be that means to ſpeed in praier.
Sixthly, importunate praier is an aſſureance-getting praier; a praier that will not be quiet till it have got aſſurance that God hath heard it. Wicked men pray, and preſume that God hears them, but God hears them not; nay, many of Gods dear children pray many times, and are not heard. How long wilt thou be angry with thy people that praieth? Pſ. 80. 4. Not only with their perſons, but with their praiers alſo. How then, think you, is the praier of ſuch as live in their ſins taken? who pray, but their praiers vaniſh away in the aire like clouds: theſe may pray and pray, but they get nothing.
Behold he praies, ſaith the voice to Saul Act. 9. 22. What, did he not pray before? Yes, he had made many a long praier, elſe he could not have been a Phariſee; but now he did not onlie pray, but he praied unto God as David did, who did lift up his heart to God, Pſal. 25. 1. or elſe his heart could not have praied; and then in the next verſe David begins his praier. Our hearts are juſt like a bell, which ſo long as it lies on the ground will make no muſick, till it be lifted up; Our hearts are not like the bell of Rochea, which (they ſay) will ring of its own accord; but our hearts muſt be lifted up, elſe they will make no delightful muſick in the eares of God. Wherefore if you pray, and labour not to bring your hearts home to God, that ſo he may hear them in merciemercy, he will (it may be) heare them, but it will be to your condemnation, as he hears the praiers of wicked men: therefore if thou praieſt, pray ferventlie.
There be ſix or ſeven marks of Praier that is not importunate, and he that praies ſo, may go to hell, for ought I know.
The firſt is a lazie praier; An importunate man works hard to bring up his ſuit; his underſtanding, his counſel, and all his policie works: ſo if the ſoul be importunate, then it is a working praier. Praier is a labour, 2 Cor. 1. Labour with me in praier. That man that plowes his field, and digs his vineyard, that man praies for a good harveſt; if a man pray to God never ſo much, yet if he do not uſe the meanes, he cannot obtain the thing he praies for. Even ſo it is with grace; A man may pray for all the graces of Gods ſpirit, and yet never get any, unleſſe he labour for them in the uſe of the means. God cannot abide lazie beggers, that cannot abide to follow their calling, but if they can get any thing by begging, they will never ſet themſelves to work. So, many there be, that if they can get pardon of ſin for begging, then they will have it; but let ſuch know that the Lord will not give it for ſuch lazie kind of praying; but if thou wilt have pardon of ſin, thou muſt labour for it, thou muſt get it with thy fingers ends; God gives not men Repentance, Faith &c. by miracles, but by means: Thou muſt then uſe the means, and keep watch and ward over thine own ſoul, that ſo thou maieſt get the grace thou praieſt for.
Secondly, a praier that is not a full praier never ſpeeds with God; but an importunate praier is a full praier, it is a pouring out of the heart, yea of the whole heart, Pſal. 62. 8. the Pſalmiſt ſaith, poure out your hearts before him, truſt in him at all times, poure out your hearts (the addition is made in the Lamentations of Jeremie) like water. It may be thou poureſt out thy praier like tar out of a tar-box, half ſticking by the ſides; but when thou praieſt, thou muſt out with all before God. When thou giveſt thanks, doſt thou labour to remember all the bleſſings of God? when thou doſt petition to God, doſt thou poure out all thy heart before him? doſt thou caſt all thy care on God?
Thirdly, Snatch-prayer is no importunate prayer; when men pray by ſnatches, or peecemeals, by breaking off a limme of their praier, becauſe of ſluggiſhneſſe, or becauſe their hearts are eager about other buſineſſe; it is not good to truſt fits of devotion; 'tis a baſe kind of praying, when men gallop over their praiers, that ſo they may come to an end quickly. Should I accept this at your hands, ſaith God by his Prophet? when they brought a ſheep, it wanted a lim, they were loth to give God a whole offering, Mal. 1. 13. Many pray a peece of a praier in the morning, and then they go after the world; he down's on his knees, and gives God a rag of a praier, a companie of ragged ends; And God counts it an indignitie; ſhall I accept this (ſaith he)? What, a lame praier? No, no, the Lord looks for a prayer that hath its full growth; it is a ſhame to ſpeak in the congregation what men do in ſecret before God, which many have confeſſed after they have been converted, how they have gone into Gods preſence, and have ſhuffled over their praiers, thinking every houre ſeven, untill they had done.
Fourthly, Silent praiers are never importunate. I mean by ſilent praier, when a man is ſilent in that which God looks he ſhould moſt inſiſt upon. David made a praier, Pſal. 32. and the Lord looked that he ſhould ſtand much upon his adulterie and murther which he had committed, to ſee what ſhame he took on him for it; but he ſhuffled it over: and what ſaith the text? When I kept ſilence; what, did the Prophet roare, and yet keep ſilence? theſe are contradictions. Yea, the Prophet roared, and kept ſilence; as if he ſhould ſay, the Lord counted his praier but roaring, ſo long as he laid not open that ſinne which the Lord lookt he ſhould have ſtood on; the Lord let him roare, and roare he might long enough, but (ſaith he) I brake my ſilence, I ſaid I will confeſſe my tranſgreſſions, and then thou forgaveſt the wickednes of my ſin. So many go to God, and tell God they muſt needs have merciemercy, and fain they would have merciemercy, and yet they are ſilent in confeſſing the ſinne they ſhould. I ſay, the Lord will never hear that man; he may pray to God all his life, and yet go to hel in the end. Haſt thou been a drunkard, and doſt thou think that the Lord will forgive thee for crying, Lord forgive me &c? No, no, thou muſt inſiſt on it, and ſay, Againſt thy word I have been a drunkard; my conſcience told me ſo, but I would not heare; I hauehave felt the motions of thy holy ſpirit ſtirring againſt me, and I regarded not; Now if thou ſhouldeſt turn me into hell, I were well requited; ſo many Sermons have I neglected; I have wronged others in this kind, and I have been the cauſe why many are now in hell, if they repented not. I have praied for merciemercy, yet with the dog to his vomit have I returned, and therefore for all my praiers thou maieſt caſt me into hell for ever; and now I hauehave praid, yet it is a hundred to one but I ſhall run into my old ſin again; yet as I expect forgiveneſſe, ſo I deſire to make a covenant to give over all my ſinful courſes, and I am juſtly damned if I go to them again. Such a kind of praier the Lord loves.
Fifthly, Seldome praier is no importunate praier; when the ſoul contents it ſelf with ſeldome comming before the throne of grace; an importunate ſoul is ever frequenting the way of merciemercy, and the gate of Chriſt; he is often at the threſhold before God, in all praier and humiliation.
The reeling'ſt Drunkard in the world ſometimes can do ſo too; the baſeſt Adulterer in the world ſometimes can be chaſte: the Devil is quiet ſo long as he is pleaſed, and the wicked may ſometime have a fit in praier. But this is the condition of an importunate heart, he is frequent at the throne of grace. The Propher David praied ſeven times in a day; and Hannah continued in praier night and day.
Sixthly, Lukewarm praier is not an importunate praier; when a man praies, but is not fervent, when a man labours not to winde up his ſoul to God in praier. That man that praies outwardly only, that man teaches God how to denie his praier. Though you make many praiers, ſaith God, yet I will not hear you; why? Your hands are full of blood. Qui frigidè orat, docet negare. They are like luke-warme water, that never boils out the blood: So they have been guiltie of murder and abundance of other ſinnes, and they did indeed pray againſt them, but they were never but luke-warme, they never boiled away the blood of their ſins. Thou muſt pray fervently, with a ſeething-hot heart, if thou meaneſt to get pardon for all thy ſinnes, as ſecuritie, and deadneſſe of heart, &c. And as it is Jonah 3. let every man crie mightily unto the Lord.
Seventhly and laſtly, Bie-thoughts in praier, keep praier from being importunate; as when a man praies, and let his heart go a wooll-gathering. I remember a ſtorie of an unworthy Oratour, who being to make an acclamation, O earth! O heaven! when he ſaid O heaven, he looked down to the earth; and when he ſaid O earth, he looked up to heaven. So, many when they pray to God in heaven, their thoughts are on the earth: theſe praiers can never be importunate. When a man praies, the Lord looks that his heart ſhould be fixed on his praier; for our hearts will leake, and the beſt child of God, do what he can, ſhall have biethoughts in praier:
And that,
Firſt, from corrupt nature.
Secondly, from nature curbed.
Thirdly, from Sathan.
Fourthly, from a mans own ſluggiſhneſſe.
For the firſt; The beſt children of God have corrupt natures, and when they have done what they can, diſtractions will faſten on them. They would performe good duties better, if they were able, ſaying with Paul, The good which I would, I do not, &c.
Secondly, from Nature as it is curbed; The more grace binds nature to its good behaviour, the more ruſtling it keeps. Even as a Bird being at libertie keeps no ſtir, but being in a cage, it flutters about, becauſe it is abridged of its libertie: ſo when thou haſt curbed thy corrupt fleſh, it will be skittiſh in every good dutie thou goeſt about; and hence it is that the Apoſtle uſeth this phraſe, viz. I find another law in my members rebelling againſt the law of my mind, &c. When grace curbs the law of ſinne, then nature rebels.
Thirdly, from Satan; as in Job, Satan ſtands at his right hand as a Plaintiffe, as Aegidius compares it, which puts in all Caſes to hinder the Defendant; Even ſo the Devil puts in all bie-thoughts that he can deviſe, to hinder a mans ſuit for going on before the throne of grace. But thou muſt do as Araham did, when he was ſacrificing; when the birds came, he drave them away; ſo muſt thou do by they biethoughts, if thou wilt have fruit of thy ſupplications before God.
Fourthly, they come from ſpiritual ſluggiſhneſſe that creeps on the beſt, if they take not heed: And this was the reaſon the Apoſtle cryed, O wretched man that I am, &c.
I ſpeak not now to the children of God, who are troubled wth bie-thoughts in their praiers; For they, the more bie-thoughts they have, the more earneſt they are in praier; they mourn, with David, in their praier. Conſider ô Lord (ſaith he) how I mourn, Pſal. 55. There was ſomething in the Peophets praier that did vex him, and that made him ſo much the more to mourn before God.
But as for you that can have bie-thoughts in praier, and let them abide with you, your praiers are not importunate; the Heathen ſhall riſe up againſt you and condemn you.
I remember a ſtorie of a certain Youth, who being in the temple with Alexander when he was to offer incenſe to his god, and the Youth holding the golden Cenſer duplicate page duplicate page duplicate page duplicate page with the fire in it, a coal fell on the Youths hand and burnt his wriſt; but the Youth conſidering what a ſacred thing he was about, for all he felt his wriſt to be burnt, yet he would not ſtir, but continued ſtill to the end.
This I ſpeak to ſhame thoſe that can let any thing, though never ſo ſmall, to diſturb them, yea (if it were poſſible) leſſer things then nothing; for if nothing come to draw their hearts away, they themſelves will employ their hearts. Ba…ls Prieſts ſhall condemn theſe, who did cut themſelves with knives, and all to make them pray ſo much the more ſtronglie. What a ſhame is it then, that we ſhould come on life and death to pray for our ſouls, and yet come with ſuch looſe and lazie praiers! Think you that a malefactor when he is crying at the Bar for his life, will be thinking on his Pots and Whores, &c? Was it ever heard of, that a man at deaths-doore, ſhould be thinking on his Dogs? can he then think on them? Do you think that Jonah prayed on this faſhion, when he was in the Whales belly? or the Thief on the croſſe, or Daniel in the Lions den, or the three Children in the fierie furnace, or Paul in priſon? Do ye think that theſe prayed thus? What, ſhall I be at prayer, and my minde in the fields? No, no; if I will pray, I muſt melt before God, and bewail my ſins, and be heartilie affected in prayer. But as long as I pray thus, I pray not at all. And as God ſaid to Adam, where art thou? ſo may he ſay to thee, Man, where art thou? art thou at prayer, and thy mind at mill? is thy mind on thy Oxen, and art thou at prayer before me? what an indignity is this? Should a man come to ſue to the King, and not minde his ſuit? will not the King ſay, Do you mock me? know you to whom you ſpeak? The Lord takes this as a hainous ſin, when men come into his preſence with ſuch looſe hearts.
Now ſeeing theſe things are thus, take a word of exhortation to labour for importunate Prayer.
Prayer is the art of all arts; it enables a man to all other duties, it is the art of Repentance, &c. Samuel confeſſed, if he had not had the art of Prayer, he could not have had the art of Preaching, 2 Sam. 12. 23. See the antitheſis between theſe two words. God forbid; as if he ſhould ſay, God forbid that I ſhould ceaſe to pray for you, for then I ſhould not teach you the right way. A Miniſter can never preach to his people, that prayes not for his people. It is the art of Thankſgiving; a man cannot be thankfull, if he cannot pray. Pſal. 116. 12. It was the meanes whereby the Prophet David would be thankfull to God; he would take up the cup of ſalvation, and call on the name of the Lord. A man hath not a good ſervant, unleſſe he can pray for his maſter; ſee the ſtorie of Abrahams ſervant, Gen. 24. Prayer helps to perform all other good duties. How doſt thou thinke to have benefit by the Word, unleſſe thou be fervent in prayer with God to get a bleſſing upon it. We can do nothing but by begging.
Secondly, as Prayer is the art of all arts, ſo it is the Compendium of all divinitie. Therefore to call zealouſlie on the name of the Lord, is to be a Chriſtian; Whoſoever ſhall call on the name of the Lord, &c. It includes repentance, humiliation, ſorrow for ſin, joy in Gods goodnes, thankſgiving for mercies, obedience to his commandements, yea the whole dutie of man; therefore we muſt labour to be importunate in prayer. A Reaſonable ſoul is eminently all ſouls; ſo Prayer is eminently all good duties. Pſal. 72. The prayer of David the ſon of Jeſſe; that is, all his repentance, in all paſſages; he did humble himſelf before God; all Davids duties are included by the name of the prayer of David the ſon of Jeſſe. And therefore thou hadſt need to make much of Prayer; for thou canſt never repent, unleſſe thou pray well.
Thirdly, Prayer is a mans utmoſt reference; a man cannot have Chriſt, but only by Prayer. 'Tis bad enough for a man to be a Drunkard, or to live in any other ſin; but yet after all this, if a man have the ſpirit of prayer, there is hope of this man; if after all his ſinnes committed, he can pray to God, there is hope. But for a man to ſinne, and not to be importunate in prayer, is dangerous. What ſaith the Pſalmiſt? They are corrupt and become abominable, they have not called on the name of the Lord, Pſalm 14. 4. Oh fearfull condition!
Fourthly, Prayer is that which Gods people have, though they have nothing elſe; it is the beggers diſh (as I may ſo call it.) A begger hath no way to live, but by beging; thererefore he had need beg hard: ſo we have nothing to live on but praying; I mean nothing that is to be done on our ſide; all the promiſes of God are to be gotten by prayer. Suppoſe a man have nothing to live on but his fingers ends, no houſe nor land, nothing left to maintain his wife and children, but his fingers ends; will he not be toyling all the day? he is a day-labourer, as we uſe to ſay. So, to pray earneſtly, is a Chriſtians fingers ends. When a houſe ſtands but upon one pillar, will not a man be fearfull and carefull of that pillar? why, Prayer is a mans pillar; iſ this be gone, down falls all the hope of ſalvation.
Fifthly, Prayer is that which hath the command of MercieMercy; we are ſuch unprofitable ſervants, that MercieMercy will not meddle with us, unleſſe it be commanded. Patience is loth to beare; we have ſo provoked God that MercieMercy is loth to make or meddle with us; for unleſſe it have command from God, it will not admit of any ſoul. When David begged for loving kindneſſe, he was importunate; elſe merciemercy and loving kindneſſe would not look on David, Pſal 42. 8.
Sixthly, Prayer is Gods delight. The ſupplication of the wicked is abomination to God, but the prayer of the upright is his delight, Prov. 15. 8. The Lord muſt have ſomething to pleaſe; Kings (you know) muſt be pleaſed; ſo the King of heaven would be pleaſed by all that come unto him. Now nothing is more pleaſing unto him then prayer.
Seventhly, Importunate praier is a willing prayer. There be many that pray to God for merciemercy, and yet they are loth to have it; why? becauſe they are not importunate. When a mans luſt runs on the world and worldly pleaſures, &c. he ſpeeds not. When the woman of Canaan was importunate, Chriſt ſaith unto her, Woman, be it unto thee as thou wilt: ſhe had a will to grace, Mat. 15. 28.
Eightly, Importunate prayer is the only faithfully prayer. A begger never goes away from a gentlemans door, ſo long as he believes he ſhall have an alms: ſo, as long as a ſoul is importunate with God, it is a ſigne that it is a believing ſoul. O woman, (ſaith Chriſt) great is thy faith. Why? Becauſe her importunitie was great, therefore Chriſt concludes her faith was great.
The means to get importunitie in prayer, are theſe:
Firſt, Labour to know thine own miſery. See Epheſ. 6. 18, 19, 20. They could not have prayed importunately, unleſſe they had known how it had ſtood with Paul; ſo unleſſe thou know thy miſerie, thou canſt not be importunate. If a Drunkard, or Whoremaſter, or Sabbath-breaker, or Swearer, &c. knew that they ſhould be damned, they would get out of their ſins.
Secondly, You muſt be ſenſible of your miſerie. Simon Magus knew his miſerie, yet becauſe he was not ſenſible of it, he ſayes, Pray ye to the Lord for me, Act. 8. 24. If he had been ſenſible, he would himſelf have fallen down before the congregation, and he would have confeſſed how he had committed that ſinne, in a more apprehenſive manner.
Thirdly, Obſerve the prayers of Gods people, as here the diſciples of Chriſt did; they hearing Chriſt pray, ſay unto him, Maſter, teach us to pray; they were ſo affected with Chriſts prayer, that they ſaid, Oh that we could pray thus! Oh that we had ſuch a ſpirit! Maſter, teach us to pray. So I ſay, conſider Gods people, how they pray; they can pray as if they would ſoare up to God in ſupplication; they pray as if they would rend the heavens. If men did but conſider this, it would quicken them.
Fourthly, Get a ſtock of prayer. That man muſt needs be rich, that hath a ſtock in every market. So if a man have a ſtock of prayer, it is a ſigne he is like to ſpeed, as I Cor. 4. 2. If God did lend his ears to the Corinthians when they were crying for Paul, then certainly Pauls prayers were importunate.
Fifthly, If thou wilt be importunate, labour to be full of good works. Qui benè operatur, bene orat; as Act. 10. Cornelius his alms and prayers were come up to God: now if he had committed drunkenneſſe, that had come up to God with his prayer; therefore was it happy for Cornelius that he was full of good works; ſo thou canſt not be importunate, unleſſe thou be full of good works; take heed that ſwearing, and lying, &c. crie not louder in Gods eares then thy prayers.
Sixthly, If thou wilt be importunate in prayer, labour to reform thy houſhold. VVhen Jacob was to call on God, he ſaid to his houſhold, Put away your ſtrange gods, Gen. 35.