The Zealous Christian Taking Heaven by Holy Violence, Sermon 10
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.
V. SERMON.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 Pſal. 5. 3.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 Tanta fiducia ut cum amico, tanta reverentiâ ut cum Deo.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. Job. 15. 4.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 Pſal. 5. 1, 2.words O Lord, and conſider my meditation, give eare unto my prayer oh God and my King; for unto thee will I pray. Davids prayer you ſee is uſherd in with meditation. The ſame word in the Hebrew ſignifies both foreignto meditate, and to pray. You finde concerniag Iſaac, Gen. 24. 26. Iſaac went out into the fields to meditate, ſome read it; Gen. 24. 26.to pray, others tranſlate; It is likely he did both firſt meditate, and then pray: Be much imployed in the worke of meditation, if you would have your hearts much enlarged in prayer. Meditate in to whoſe preſence you come, what a glorious God he is, before whom you are to appeare.
2. Meditate in whoſe name you are to come, and to pray, by whom you muſt have acceſſe to the throne of grace.
3. Meditate what chiefe mercies you want, and are to beg, what grace you would have ſtrengthned, what luſts you would have quelled, what doubts you would have ſatisfied, what ſins you would have pardoned, in a word, what bleſſings you would have God to beſtow upon you. The meditation of theſe things muſt needs give a man more ſcope, and ſtirre up a mans affections in prayer.
Help. 3 3. If you would get this holy importunity, you muſt recall your thoughts from worldly and diſtracting cares, when you come to prayer. The Apoſtle therefore doth exhort the Corinthians, 1 Cor. 7. 1 Cor. 7.to f…e themſelves from, and rid their hands of the cares of the world, and he gives this as a reaſon, that they may attend upon the Lord without diſtraction. The cares of the world will eat out that good that is in the hearts of men, will rob a man of that freedome and enlargement, that otherwiſe he might have in prayer. Anſelme, as he was walking in the fields, ſaw a ſhepheards boy tie a ſtone to a birds legg, and as the bird ſought to flie up, ever and anon, the ſtone pulled it down again. The ſpirituall interpretation that he partly made, and that we may make, is this; when the ſoule would mount aloft in prayer, and grow fervent, the cares of the world pluck it down, and coole it. And therefore you muſt labour to free your ſelves from theſe incombrances. You muſt doe as Abraham did, when he went to ſacrifice, he left his ſervants and cattell at the bottome of the hill: So when you goe to offer to God the ſacrifices of prayer, you muſt get above the impediments and diſtractions of this preſent life. That is the third help.
Help. 4 Another way to get this holy importunitie, Coloſ. 4. 2.is to watch the heart in prayer. Coloſ. 4. 2. Continue in prayer, and watch in the ſame with thanksgiving. There is a watching to prayer, and a watching in praying. A watching to prayer is, when a man watcheth his heart, and ſees that he doth not omit duties, and there is a watching in prayer, of which I am now ſpeaking. Now there are foure enemies, that a man muſt watch againſt in prayer.
1. Watch againſt drowſineſſe of body. This is agreat impediment of prayer, and we have great need to watch againſt it.
2. Watch againſt a deadneſſe and dulneſſe of ſpirit, againſt a flat and low temper, that is a great hinderance of importunitie.
3. Watch againſt Satanicall ſuggeſtions; Satan is alwayes ready to aſſault thee, he watcheth to diſturbe and moleſt you in your prayers, you had need watch to counterworke him.
4. You muſt watch from ſecular diſtractions. All theſe adverſaries you muſt watch againſt, and that is the way to get this holy importunitie into your hearts.
Help. 5 5. If you would get this holy importunity, you muſt labour to ſtirre up all your affections, when you come to pray. This you finde was the practiſe of holy David, Pſal. 103. 1. Bleſſe the Lord O my ſoule, and all that is within mee praiſe his holy name. Pſa. 103. 1.See how this good man doth muſter together all the faculties of his ſoule, how he calls up al his ſtrength, all that he is or can doe to ſet forth the name of God. So the Apoſtle Peter in his firſt epiſtle chap. 1. ver. 13. exhorts thoſe to whom he 1 Pet. 1. 13.writes, to gird up the loynes of their mindes. A Chriſtian going towards heaven, is compared to a man that is going a journey; now a man that is going a journey, he girts up his cloathes together about his loynes, that nothing may hinder him in his journie. To this the Apoſtle alludes, when he bids them gird up their loines. So the like you have Luke 17. 8. Luke 17. 8.Gird up thy ſelfe, and ſerve me. It is an expreſſion of a maſter to his ſervant. God is our maſter, we are his ſervants, we are to doe his worke while we be in the world. To that end let us gird up our loines, let us gather our affections together, that we may be the more fit for, and the more vigorous in the worke. A diſcinct and ungirt minde is not fit for prayer; in ancient times at the firſt aſſemblings, and Church-meetings, the Deacons cryed, Let us pray, let us attend. There are many that pray, and doe not Oremus, attendainas.attend to prayer, many pray, as if they prayed not; if therefore we would pray, indeeed, we muſt attend to it, we muſt ſtirre up all that is within us, to call upon the name of the Lord.
Help. 6 6. If you would get this holy importunitie, then you muſt ſtore your hearts with fulneſſe of matter, when thou goeſt to prayer; It is emptineſſe of Spirit that cauſeth deadneſſe of heart.
Help. 7 7. If you would get this holy importunitie, bemoane the deadneſſe and dulneſſe of thy heart. This was the courſe that holy David tooke, Pſal. 38. 9. My deſires oh Lord are before thee, and my groaning is not hid from thee. So it was the practiſe of the Church, Iſa. 63. 17. O Lord why Iſai. 63. 17.haſt thou made us to erre from thy wayes, and hardened our hearts from thy feare. So it was the way that Ephraim went in, Jer. 31. Jer. 31. 18.18. I have heard Ephraim bemoaning himſelfe. Thou haſt chaſtiſed mee and I was chaſtiſed, as a bullock unaccuſtomed to the yoke.—
Ver. 19. Surely after that I was turned, I repented, and after that I was inſtructed, I ſmote upon my thigh: I was aſhamed, yea even confounded, becauſe I did heare the reproach of my youth. God doth love to heare his people mourning over, and bewailing their wants and weakneſſes, and that is one neceſſary requiſite in an acceptable prayer. Bewaile therefore thy dulneſſe, conſider that prayer without this holy importunity, is like a meſſenger without legs, as an arrow without feathers, an advocate without a tongue. St Jerome complained very much of his Siccine putas or aſſe Jonam, ſic Danielem inter leones, ſic latronem in cruce?diſtractions and dulneſſe in prayer, and chid himſelfe thus: What doeſt thou thinke that Jonah prayed thus when he was in the whales belly, or Daniel when he was among the Lions, or the thiefe, when he was upon the croſſe? Bemoane your want of importunity, if you would get this importunitie. And ſo much ſhall ſuffice for the helps or meanes to get importunitie. And ſo I have diſpatcht all thoſe particulars propounded in the beginning, I now come to the application of the point.
I ſhall apply it by way of Caution, to prevent Uſe of Caution.ſeverall miſtakes in the world about this holy importunity. And there are two ſorts of miſtakes. There are ſome that thinke they have this importunitie when they have it not. And there are others that thinke they have not this importunitie, when indeed they have it. Both theſe miſtakes I muſt labour to rectifie.
Caution 1 1. There are ſome that thinke they have this importunitie, when they have it not. To thoſe that think they have importunity upon fal…e grounds.Every man by nature is proud of his own parts and abilities, and apt to thinke that he hath more grace then indeed he hath. And here there are foure miſtakes, or if you will, foure grounds of this great miſtake. Many conceit they have importunitie, when indeed they have it not.
1. Becauſe they are fluent in their expreſſions in prayer.
2. Becauſe they have ſome ſtirring of the affections in prayer.
3. Becauſe God gives them the mercy they aske.
4. Becauſe they pray by heart and not by book. Now all theſe are falſe grounds, and therefore I ſhall endeavour to diſprove them in order.
The firſt ground of this deceit is this. There are ſome that conceive they have Firſt falſe ground conſuted.this importunitie, becauſe they have multitude of words, and variety of expreſſions in prayer.
Now this is no juſt ground for a man to conclude, that he hath this holy importunitie, in foure caſes.
1. In caſe expreſſions come from the ſtrength of naturall gifts, and parts, and not from ſaving grace. A man may have a ſtrong memory, and volubilitie of tongue, and good naturall abilities, and yet all this while fall far ſhort of this gracious importunitie.
2. In caſe thou art full in expreſſion, but emptie in affection. There are many men whoſe words doe outſlip their hearts, and their expreſſions exceed their affections. So did they, Iſa. 29. 13. For aſ much as this people draw neare mee with their mouth, and with their lips doe honour me; but have removed their heart far from mee. Some men are like boyling water, when it boiles faſteſt, and boiles out of the top, then there is nothing at the bottome; All their prayers are at the top, in their mouth, and not in their heart and affections. Their affections doe not carrie equipage with their words.
3. In caſe thy importunate expreſſions be more uſed in company, then in ſecret, it is a ſigne thou haft not this holy importunitie, but it comes from popular applauſe. It is not ſo with the people of God. Chriſt ſpeaks to his people, Cant. 8. 13. Thou that dwelleſt in the gardens, the companions hearken to thy voice, cauſe mee to heare it; to ſhew, that they ſhould not onelyonly pray, and be importunate when the companions hearken to their voice, when they are in company, but even then when no eye ſees them, when no eare heares them, when none is preſent, but God alone; God expects that we ſhould pray in ſecret, as well as in company.
4. In caſe thy fluencie of expreſſions doe make thee conceited of thy ſelfe, and of thy gifts, and to ſleight the gifts of other men, this is an argument thou haſt not this holy importunitie; for that makes a man humble, and low in his own eyes. When a man comes to deſpiſe other men, and exalt himſelfe above his brethren, this is a token thy importunitie comes not from a right principle. And ſo I have diſproved the firſt falſe ground, upon which many conceit they have this importunity.A ſecond falſe ground conſuted.
2. Another falſe ground upon which men conceive they have this importunitie, when they have not, is this; Becauſe they finde in themſelves ſome ſtirrings in their affections in prayer to God. But this is no juſt ground for that opinion in theſe caſes.
1. In caſe thine affections are more ſtirred up, for the removall of affliction upon thee, then corruption within thee. As it was with the Mariners in Jonah, they cried mightily unto God, but what was it for? not that they might be delivered from their ſins and corruptions, but that God would bring them ſafe out of that tempeſt wherein they were.
2. In caſe thine affections be kindled by a falſe Principle, as by popular applauſe, or vaine glory, and not by the Spirit of God.
3. In caſe thy affections are more drawn out after pardoning mercy, then ſubduing grace. A man whoſe conſcience is awakened, may be ſo far rouzed with the feare of hell, that he may be very earneſt to have ſin pardoned, out of a meere principle of ſelfe-love.
4. If theſe ſtirrings be fading; There are many that have a fluſhing in their affections, that have no ſtanding affections in their hearts. They are like a man in a fever, that when the diſtemper is on him, he may be ſtronger by farre, then he is in his ordinary courſe; now this is not the naturall ſtrength of the man, but onelyonly the violence of his diſtemper, and the decay of nature. Juſt ſo the violence that ſome men have, doth not argue a ſtrength of grace, but a decreaſe of grace rather. And ſo much for the ſecond ground of that miſtake.
A third ground upon which many miſtake, is this. Becauſe God gives them A third ground confuted.the mercy they aske: Now they thinke God would not give them what they ask, if he did not hear and accept their prayers: But neither is this a good ground, and that for theſe reaſons.
1. God may give you mercy, not as a returne of prayer, but as a fruit of his generall providence, whereby he doth take care for all his creatures; God giveh meat even to the Ravens that crie unto him. The Lord gives to every thing their meat in due ſeaſon. God heares the cries of the meaneſt of all his creatures in the time of need.
2. God may hear thee, and grant thy requeſt in wrath, and not in mercy; So it was with the Iſraelites; they were weary of that government that God had ſet over them, and they were very importunate to have a King; Nothing would ſatisfie them but a King. They refuſed to heare the voice of Samuel, and ſaid, nay, but we will have a King. Well, God heares their requeſt, and grants it, and gives them a King. Might they thence conclude, ſurely their prayers were accepted of God, becauſe God did give them what they deſired? No, God tells us the quite contrary, Hoſea 13. 11. I gave thee a King in mine anger. So in the 78. Pſal. The Iſraelites were very deſirous of meat. God heard them; Verſe 29. 30, 31. So they did eat and were filled, for he gave them their own deſire. They were not eſtranged from their luſt; but while the meat was in their mouthes, the wrath of God came upon them, and ſlew the fatteſt of them, and ſmote down the choſen men of Iſrael; So that Gods giving of a man the merciemercy he wants, is no argument to a man, to conclude that God accepts his prayers.
3. If God hath heard thee, it may be it is in temporall favours, but not in ſpirituall mercies. God gives thee a temporall merciemercy, 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 A fourth ground confuted.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.