The Zealous Christian Taking Heaven by Holy Violence, Sermon 6
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.
Sermons preached at Lawrence Jury in London, June 18. 1649.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 Context.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 pl… 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 Lords prayer is not commanded to be uſed.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 aNe de verbis nimis ſuperſtitio… ſoliciti ſimus..
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 GodbMalt… …unt preca…nes in Pſalmis D…vidi…is, multae in Prophetis, maltae in Acti… Apoſtolieis, …uliae in E…ſt…lis Pan…inis, &c. Reaſ. 4.
4. Reaſ. Another argument is this. Becauſe it is the worke, and office of the Spirit of God, not onelyonly 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 Rom. 8. ….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. Luke 11. 5, 6, 7, 8.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 me, and I have nothing to ſet before him. And be from within ſhall anſwer and ſay, trouble me not, the doore is now ſhut, and my children are in bed with me; I cannot riſe and give thee. I ſay unto you, though he will not riſe and give him, becauſe he is his friend; yet becauſe of his importunity, he will ariſe and give him as many as he needeth: Which Parable conſiſts of two parts.
1. A Prayer.
2. An anſwer to it.
In the prayer here are foure parts.The co…erence.
1. The relation of the perſon praying, to him, to whom he prayes, his friend verſ. 4. Which of you ſhall have a friend, &c. Whence obſerve, God muſt be a friend to us, before any of our prayers can be accepted.
2. The time of his addreſſe, ver. 5. at midnight, in times of greateſt need, of extreameſt neceſſity, Iſa. 26. 9. With my ſoule have I deſired thee in the night.Iſa. 26. 9.
From whence obſerve; That the chiefeſt time for Gods people to be earneſt in prayer to God, is a time of trouble.
3. The matter of his requeſt, Lend me three loaves. By which ſome Interpreters underſtand the three perſons in the Trinity, the Father, the Son, and the holy Ghoſt. Some refer them to the three cardinall graces, Faith, Hope, and Charity; but theſe are vaine interpretations. It is obſervable, that in Parables ſome things are uſed for ornament onelyonly, not for the ſenſe. The intent and deſigne of it is this, That we are to order our prayers according to our preſent neceſſities.
4. There is the occaſion of this requeſt, verſe 6. A friend …f … in come to …, and I have nothing &c.
The Anſwer returned to this requeſt is double.
1. By way of negation, ver. 7. Trouble me not &c. Obſerve…, that God… people may have denialls to their prayer: The reaſon of this deniall is, the doore i… now ſh… and my children are with me in bed. There are ſome times when Gods own people may pray to him, yet he ſhut his eates to their prayers, God will a… it were hide himſelfe from the prayers of his own people, that they ſhall not come at him. Not onelyonly the doores are ſhut, but his God … in bed with him. Theſe children here ſpoken of are the creatures of: God; from whence obſerve. That there may be times, where God may take away all his creature comforts from his owne people, that they ſhall not any wayes he help full to them.
2. By way of conceſſion, and that is in the words of the text; I ſay unto you, though he will not ariſe and give him, becauſe he is his friends, yet becauſe of his importunity, he will ariſe and give him … …thy as he needs.
In which words you have firſt the relation The Text divided.of him that prayes, …o him whom he prayes, a friend. Obſer… There muſt be a ſtate of friendſhip between God and a ſinner before his prayers can be heard.
2. The condition upon which the prayer was heard, and than is ſet downe two wayes.
1. Negatively, he will hear him, not becauſe he is his friend.
2. Poſitively, he will … him becauſe of his importunity.
Obſ. 1. That meerely a ſtate of friendſhip and reconciliation with God is not a ſufficient ground for us, to beleeve that our prayers ſhall be heard and accepted by God.
Obſ. 2. There muſt be an holy importunity, even in Gods own friends, in their prayers, to which they expect a gracious returne.
3. Here is the amplification of the conceſſion: There is more given in the conceſſion then was deſired in the ſupplication. He deſired but three loave, and becauſe of his holy importunity, he did riſe and give him as many as he needed.
Whence obſerve; That where there is an holy importunity in our prayers, God doth, in his returnes to that ſoule, give more then was deſired.
The firſt part of the text was the relation of the prayer, to him, to whom he makes his prayer. The obſervation is this.
Doct. 1 A … be brought into a ſtate of friendſhip, or reconciliation with God, before any prayer he makes can be accepted.
I will prove this doctrine by three reaſons, and then apply it.
The reaſons are three.
Reaſ. 1 1. God accepteth not the perſon for the prayers ſake, but the prayer for the perſons ſake. We read Gen. 4. 4. God hath reſpect Gen. 4. 4.unto Abel and unto his offering; firſt to Abel, then to his ſacrifice. God did accept of his ſerivce, becauſe his perſon was in a ſtate of favour with God; God is firſt pleaſed with the workes, before he can accept the works. This is alſo laid downe Heb. 11. 5. by faith Enoch was tranſlated Heb. 11. 5.that he ſhould not ſee death,—for before his tranſlation he had this teſtimony that he pleaſed God. Now without faith in Chriſt to juſtifie thy perſon, thou canſt not foreignpleaſe God. Here lies the great difference between the Papiſts and us. The Papiſts ſay that works juſtifie the perſon, we ſay, the perſon juſtifies the worke; for make the tree good, and the fruit muſt needs be goodſt.
2. Becauſe, till we be brought into that ſtate of reconciliation, we have no ſhare …n the interceſſion, ſatisfaction and righteouſneſſe of Jeſus Chriſt. And till we have a ſhare in the…, our prayers can not be accepted. Jacob could not receive the bleſſing from his father, but in the garments of his elder brother; not can we receive any thing from the hands of God, but in the Robes of Chriſt. No prayer can be accepted by God, but in and through the interceſſion of Jeſus Chriſt. If Chriſt be not an Interceſſon in Heaven, no prayer will be heard … in the 8. Chapter of Rev. 1. v. 3. …. is written, there was an Angel Rev. 8. 3.thus came and ſtood at the Altar, having a … and there was given unto him much incenſe, that he ſhould offer i… with the prayers of all Saints upon the golden Altar which was before the throne. The word in the Greek is to foreign. Iſa. 56. 7.this purpoſe, That he ſhould add it to the prayers of the Saints: As if the prayer of Chriſt and a Believer were all one. In the 56. of Iſal. 7. God promiſeth, I will bring my people to my holy mountain, and make them joyful in my houſe of prayer, &c. In the foreignHebrew it i… thus, I will make them joyful in the houſe of my prayer. Our prayers ar… but as ſo many cyphers, that ſignifie nothing, till the interceſſion of Chriſt is added to them; without that they cannot be accepted.
Reaſ. 3 3. Becauſe till we are in a ſtate of friendſhip and reconciliation, we have not the aſſiſtance of Gods Spirit to help us; and if we have not the aſſiſtance of the Spirit, wee ſhall never finde acceptance with him. All …queſts that are not dictated by the Spirit, are but the breathings of the fleſh, which God regards not. Now till we are reconciled to God; we cannot have the Spirit, Gal. 4. 6. And becauſe ye are ſons, Gal. 4. 6.God hath ſent 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 Uſe 1.of friendſhip before his prayers can be accepted; Hence learn, That all that ever thou doſt before that eſtate, is odious to God. Not onelyonly 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. 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? I… we had no other reaſon againſt juſtification by works (ſaith …erkins) but this, it were ſufficient.
Uſe. 3 3. For this teach you, not onelyonly 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 enqui…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 Jer. 10. 25.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, Rom. 3. 11.there is none that ſeeketh after God.
3. They are commanded to pray, Acts Act. 22, 23.8. 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.