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THE
RETURN OF PRAYERS.
THE
RETURN OF PRAYERS
A TREATISE
WHEREIN
^' How to Discern God^s Answers to our Prayers,'' is Briefly Resolved;
WITH
OBSERVATIONS UPON PSAL. LXXXV. 8.
CONCERNING
GOD'S SPEAKING PEACE, &c. BY THO. 'GOODWIN, B. D.
I WILL WATCH TO SEE WHAT HE WILL SAY TO ME. HAB. II. 1.
OXFORD: D. A. TALBOYS.
1839.
^
'■EC. JL'fv I
TO THE
MUCH HONOURED K^f^HT'
SIR NATHANIEL RICH.
li^''
Sir,
God, who from all eternity hath had an infinite mass of grace and glory lying by him, to bestow upon his Church: and did accordingly provide a treasury and magazine sufficient wherein to store up all, [the bosom of his Son:] in whom are hid riches so unsearch- able as cannot be told over, much less spent to all eternity.
He hath as richly shed his Holy Spirit on us: that we, who could never have known of anything be-
Eph.iii,
ttXov- (xicos. Tit. iii.
VI
THE EPISTLE
queathed us, nor what to pray for as we ought, might both, fully from him know all that God hath given us ; and through him lay claim thereto, who maketh intercession for us, and so doth furnish us with a privy key to all that treasury, which otherwise, is fast shut up to all the world.
Through which spirit of prayer, and supplications thus poured forth, believers come to be at once an- ointed to the fellowship, and execu- tion of those three glorious offices of Christ their head. Not only of priests, by offering up their prayers, as spiritual sacrifices, acceptable to God, through Jesus Christ : but of kings, to rule with God; Hos. ii. 12. Being hereby made of privy council to the King of kings, so as their
DEDICATORY.
councils, and desires expressed in their petitions, are said to be ful- filled; and their decrees in their prayers made, ratified, and esta- blished. Nay, further, by virtue of this privilege, advanced to such height of favour, as by their strength in prayer alone, to have power with God himself; and not only with him, but also over him ; and in their wrestlings to prevail. Yea to com- mand: himself hath said it; thus saith the Lord, the Holy One of Is- rael, and his maker. Ask of me, of things to come, concerning my sons, and concerning the work of my hands, command ye me, Isai. xlv. 11, which so transcendent privilege of power, is, by the express words of this great charter, universally ex- tended unto all transactions, of this
Psal. XX. 4.5.
Job xxii. 27, 28.
Hos. xii. 3.4.
Vlll
THE EPISTLE
Matt. vi. 10.
lower part of his dominions; whe- ther ecclesiastical, which do con- cern his sons, that is, his Church : or whatever other, the more ordinary works of his hands, that belong to common providence.
And forasmuch as these grand af- fairs of this his kingdom, as future, and to come, are commended to their prayers, as their most proper subject, about which they are to treat, Ask of me of things to come: in this respect, they do become as truly prophets also: though not in so full and complete, yet in some kind of true resemblance; not by foretelling, yet by forespeaking in their prayers, things that come to pass. God, who made and upholds this world, and all things in it, by the word of his power, doth likewise rule
DEDICATORY.
and govern it, by the presidents, and prescript rules, of the word of his will : exactly dispensing unto men, both rewards and punishments, according to the tenor of some or other of his promises and threaten- ings, and former like proceedings therein recorded : though with such various liberty, in respect of the par- ticulars, that his ways remain un- searchable and past finding out : that look as he appointed in the heavens, those ordinances of the sun, moon, and stars, by their light, heat, and motion, to rule the day and nighty to divide, and cause the se- veral seasons of the year, and all the changes and alterations that do pass over this animal and natural world : in like manner hath he stretched out, that so exceeding
Psal. XXV. 20.
THE EPISTLE
Ps. cxix. 96,
Ps. xix. 1, 2. com- pared with Rom. X. 18.
broad expanse of his word and law, (to which the Psalmist doth assimu- late it) over this rational world of angels and men ; and therein set his statutes and his judgments, that by the light of precepts, and their in- fluences in rewards and punish- ments, they might order and direct these his creatures reasonable, and all their actions; also dispose and set out all the issues of them. And seeing his saints they are a people in wJiose hearts is Ms Law; and their delight is to meditate therein both day and nighty they daily cal- culating and observing the various aspects, conjunctions, and mixed in- fluences of those innumerable pre- cepts, promises, and threatenings, which themselves and others, nations or men, stand under; and by a
DEDICATORY.
judgment thence resulting, so far as they have attained, endeavouring to frame their supplications and peti- tions according to God's will : hence their prayers oft, full happily suc- ceed, and aforehand do accord, to those issues and events, that after- wards fall out. That like as the earth comes to be just under the sun and moon, in some of their conjunc- tions ; so their desires and prayers, sometimes in a direct line fall under, and subordinate ly concur with God's secret purposes, and some revealed promise met in conjunction, to pro- duce such and such effects. The Spirit also, herein helping their in~ firmitieSi sometime so guiding and directing them, by a gracious pre- instinct, though unbeknown to them, to pitch their requests upon such
J6r.viii.7.
THE EPISTLE
Is. xxxvii. 2, 3, 4.
Zep. ii. 2.
particulars, as God hath fully pur- posed to bring to pass; becoming thereby, as it were, the spirit of pro- phecy unto them; respectively, in some measure and degree.
Thus doth that great King em- ploy his nearest servants, as his un- der officers and sheriffs, to serve his writs and executions upon his enemies, to execute the judgment written in his threatenings, Psal. cxlix. 9, and to accomplish his mer- cies written also, by suing out all the promises; to be as man-mid- wives (as Hezekiah's allusion, when he sent a visiting to the prophet Isaiah, for his voice and suffrage, seemeth to import) to help and assist his promises and decrees in their travail with mercies and de- liverance, when these their children
DEDICATORY.
do come unto the birth, and there is no strength to bring them forth.
In all which they shall therefore have the honour to be accounted co-workers together with God in his greatest works of wonder. And at the latter day, when that great and last edition, both of all God's works and likewise ours, then complete and finished, shall be published to all the world, they shall find their names put to them, together with his own ; and the same by him ac- knowledged to be as truly the works of their hearts and prayers as that they are the sole work of his hands and power. Such honour have all his saints.
And if all the works of God are so exceeding great, and his thoughts therein so very deep that every iota
Psal. xcii. 5.
THE EPISTLE
Ps. xxvii. 6.
Mic. vii.
of them doth deserve our deepest studies and intentions, and there- unto require a proper skill and wis- dom, to read his hand, peculiar unto the saints, ver. 6, whereunto there must be adjoined the most diligent search and attentive observation, to find out his meaning in them ; and withal a special inclination and de- light to be conversant therein. Thy works are very great, sought out of those that have pleasure in thenii Psal. cxi. 2. And if, of all the rest, those choicer pieces, his works of mercy, may challenge our best regard ; in which his heart and de- lights are most; on which his wis- dom hath laid on the richest work- manship, in the most curious con- trivements of his love. Then surely that selected volume of more special
DEDICATORY.
mercies (his Epistles) vouchsafed in answer to our prayers, is above all other most exactly to be studied, and most diligently to be perused by us. Wherein God doth unbo- som himself, and lay open his heart more sweetly, more familiarly unto us, which are directed, and in a manner dedicated more particularly unto ourselves alone : many of them written with his own hand, in a more immediate manner discovered and appearing in them : and all of them come sealed with the impress of everlasting love, and down laden with the enclosure of the most pre- cious tokens of his special favour. Whoso is wise, will observe these things, and they shall understand the loving-kindness of the Lord. Neither have such favours only
Psal. cvii. 43.
THE EPISTLE
more of mercy in the things them- selves bestowed, but are further en- deared to us by being made our own mercies, by a more pecuHar title to them ; by which the kind- ness in them is rendered double. For therein we have that royal liberty to become our own choosers, and contrivers of our own condition, having all the promises thrown down to us, with blanks for us to write our names in which of them we please, which is the greatest liberty. And we have withal his spirit se- cretly directing and fixing the needle of our desires to the same point, wherein his great intentions towards us do meet with our best good : which is indeed the truest liberty. And to be made ourselves, whom we love so well, and there-
DEDICATORY.
fore delight to do good unto, the chiefest instruments under him of our own greatest] happiness, is jsl privilege than which the creature is not made capable of a more trans- cendent royalty. And when the greatest love, thus rectified, which possibly we can bear ourselves, hath opened its mouth widest, and stretched our desires in praying to the utmost compass, then mil God's infinite vast love not only fit them, but do for us above all that we are able to ask, yea to think; exceed- ing abundantly above all ; as far above as his thoughts are above our thoughts, which is far more than the heavens are higher than the earth.
All which, when' put together, if well considered, how would it pro- voke us to call in all that precious
THE EPISTLE
stock of our time, thoughts, and in- tentions which we cast away on tri- fles, to lay out the choicest portion of them in this thriving trade of in- tercourse with God; the returns whereof are better than the mer- chandise of silver, and the gain thereof than fine gold. It is the praying Christian that alone em- ploys the riches of the promises, which we usually let lie by us, like dead stock, unimproved : whilst he, like a wise and diligent merchant, looks abroad upon all the affairs of Jesus Christ that are afloat here in this world, and adventures in them all ; is watchful to spy out all ad- vantages, and with a holy irpay- /jLoavvr), intermeddleth in every bu- siness that may bring in glory unto God, good unto the Church, grace
DEDICATORY.
and comfort to his own soul. And how infinitely rich must that man needs become, that puts even God's riches out to use, with the increase of ten talents for one, yea a hun- dred fold !
The due estimate whereof, would no less quicken us to as diligent an inquiry, what becomes of all those goodly adventures, the prayers we make ; to listen what haven they arrive at, how, and when, and with what fraught they do return.
In which great duty, and most necessary property of all true mer- chants, many of the best and great- est dealers, that are diligent enough in praying, are yet found failing and deficient ; that omit no gainful oppor- tunity of adventure, but are careless and unobservant of their returns.
THE EPISTLE
Some through ignorance (it may be) that this is at all a duty, or of any such importance, are careful only how to lade in prayers enough, not expecting to find any of this bread cast upon the waters, until that great and general return of themselves, and all the world with joy bringing their sheaves with them. Others, though at present, many of their prayers come home after a few days, and richly laden ; yet through want of skill to read those bills of exchange which God often writes in an obscurer charac- ter, they lie unreguarded by them. Many, when voyages prove long, (though to them greater advantage, when once they do return, yet in the mean time) through discourage- ment, they give all for lost, as we
DEDICATORY.
do ships at sea we cannot hear of. The most are commonly complain- ing, that their adventures still mis- carry, and that little or nothing comes of all their prayers. And all are negligent of keeping their books of accounts, to cast up their comings in and goings out the one with the other. By Avhich they lose the chiefest portion of that comfort, which for the present, God hath here allotted us to live upon [the revenues of their prayers.] And God also is not only robbed of that custom of his glory which should thence accrue ; but wronged also by standing still as debtor in their accounts to many prayers, in the return of which he hath been creditor long ago.
I have endeavoured in this small
THE EPISTLE
treatise to convince believers of the grand importance of this duty, which is so full of gain : to discover like- wise the causes of the neglect herein, and remove the temptations and discouragements which do occasion it; and have briefly resolved such cases as do more usually occur in the practice of it. But principally my desire was to give in some few experiments and observations which may help to teach the weaker sort, though not perfectly to read, yet here and there to spell, (and espe- cially out of the impressions in their own hearts,) God's meaning towards them in his answers. I have cast in some scattered calculations of broken prayers cast up, which though they will not amount to make general and perfect tables out of, yet may
DEDICATORY.
XXlll
serve as instances and examples for young beginners, to direct them in the exercise of this most useful skill and wisdom, how to compute and balance their accounts by comparing their prayers and their returns to- gether.
This small and imperfect embryon I have presumed to send forth into the world; and directed it first of all to present its service unto you, and make an honourable and thank- ful mention of your name. Your worth deserves a more costly, large, and lasting monument for this in- scription. Your own abilities of learning, eloquence, and depth of wisdom in human affairs, would you be persuaded to lay them out as you are able, would erect such a remembrance and sumptuous me-
THE EPISTLE
morial of you when you are gathered to your fathers, as would bear some proportion to your great worth. But that which emboldened me was, the near affinity which meditations of this nature do hold, with those other your more retired thoughts you think to none but God and your own soul. You have been long a frequent and constant dealer in this blessed way of intercourse with God in private: those that know you, know your strict observ- ance of those exchange hours you have devoted to meet with God and enjoy communion with him. But above all, it was that personal obligation under which a great and special favour from you long since brought me, upon which 1 devoted (with myself) the first of my labours
DEDICATORY.
unto your service. And it became one great relief unto my thoughts, weighing the many inconveniences of appearing thus in public, that it gave so full occasion to pay my vows thus openly before all the world; which having now done, God that is rich in mercy to all that call upon him, fill you with all grace, and fulfil all your petitions ; so prays
Your Worship's obliged to love and serve you, THOMAS GOODWIN.
|
TABLE OF CONTENTS. |
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CHAPTER I. |
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The main observations : that God's people are dili- |
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gently to observe the answers of their prayers Page 3 |
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The sinfulness of the neglect hereof demonstrated |
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by seven reasons |
4 |
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Reason 1. An ordinance of God taken in vain . |
ib. |
|
Reason 2. God's attributes taken in vain . |
7 |
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Reason 3. God in answering made to speak in vain |
10 |
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Reason 4. God provoked not to answer |
12 |
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Reason 5. We shall not return thanks |
13 |
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Reason 6. We shall loose much experience . |
14 |
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1st, Of God's faithfulness .... |
ib. |
|
2nd, Of our own ways towards him |
15 |
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Reason 7. We shall lose much comfort |
17 |
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CHAPTER II. |
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Three cases : the first concerning prayers for such |
|
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promises as may be accomplished in ages to come . |
20 |
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Sect. 1. Such prayers the Church to come doth |
|
|
reap |
21 |
xxviii TABLE OF CONTENTS.
Sect. 2. Yet we at present may have an answer about them 24
Sect. 3. In heaven, and at the last day, we shall rejoice for their accomplishment , . .25
CHAPTER III.
Second case : Concerning prayers made for others of
our friends, S^c. How answered . . .26
Sect. 1. Such prayers oft granted . . .27 Sect. 2. Yet not always in the very thing prayed for 29 Such promises but indefinite . . . .30
As all temporal promises are . . . .31
Our faith towards them not required to be as- surance ........ 33
Unless God give a special faith . . . .35
Sect. 3. Such prayers returned into our own bosoms 38 Sect. 4. God in the end casts some out of our prayers ........ 40
Sect. 5. Those prayers answered in some others . 42
CHAPTER IV.
Third case : How the influence of our own prayers when others pray also for the same thing with us, may be discerned ...... 44
Sect. 1. If our hearts are affected with the same holy affection ....... 45
TABLE OF CONTENTS.
Unbeknown each to other ..... 46
Sect. 2. By some special evidence : as,
1st, Some notable circumstance . . .47
2nd, By joy in the accomplishment . . 48
3rd, By thankfulness for the accomplishment . 50
Sect. 3. This less to be doubted when the thing
prayed for by us doth concern our own particular ib.
52
CHAPTER V.
Common directions helpful in all cases and prayers : taken first from observations, from before and in praying ........
Sect. 1 , Before : when God prepares the heart . ib.
Difference between Satan's motions to prayer and God's 54
Sect. 2. In prayer : God's speakings in prayer are evidences of hearing : and discerned by four things ........ 57
1st, Giving a quietness by prayer about the thing prayed for ....... ib.
Sect. 3. 2nd, By revealing his love, in and upon such petitions ....... 60
A caution herein 62
Reasons why God draws nigh when he grants not the thing 63
Sect. 4. 3rd, God sometimes gives a particular as- surance 65
d 2
TABLE OF CONTENTS.
A caution herein 67
Sect. 5. 4th, By giving a restless importunity to pray for a particular mercy . . . .71
CHAPTER VI.
Observations made upon the disposition of the heart after prayer : until the issue of the thing prayed for 72
Sect. 1. When God gives an obedient dependant heart . ib.
Sect. 2. When God gives an heart waiting for and expecting it 74
CHAPTER VII.
Observations made after pi'oyer upon the issue : first, if accomplished : whether as the fruit of prayer, or of common providence . . . . .76
Sect. 1. God sometimes answers the prayer in the very thing and manner desired . . . ib.
Sect. 2. Directions to discern that things thus ob- tained are in answer to prayers . . .81
1st, From the manner of God's performance . ib.
A more than ordinary hand discovered in things accomplished by prayer, instanced in five par- ticulars ........ ib.
1st, By bringing it to pass through difficulties . 82
2nd, By facilitating all means . . . . 8 i
TABLE OF CONTENTS. xxxi
3rd, Effecting it suddenly 84
4th, "With addition of other mercies above what was desired ........ 85
5th, By some special circumstance as a token of
his hand in it 86
Sect. 3. 2nd, From the time wherein it is accom- plished 88
As 1st, When we were most instant in prayer . 89 2nd, In the fittest time for us. Then, , . 91 1st, When we have most need . . . ,92 2nd, When the heart was best prepared to receive it 93 Sect. 4. 3rd, From the proportion which may be observed betwixt God's dealings in the accom- plishment and our prayers . , . ,95
CHAPTER VIII.
Seven observations more, from the effects which the
accompUshment of the mercy hath upon the heart . 98 Sect. 1. If it draw the heart nearer to God . ib.
Sect. 2. Enlargeth the heart with thankfulness . 100 Sect. 3. And encourageth the heart the more to
pray for other things 102
Sect. 4. If it makes more careful to perform the
vows made to obtain it . . . . .103 Sect. 5. If by faith a man sees and acknowledgeth
God's sole hand in the accomplishment . .105
xxxii TABLE OF CONTENTS.
Sect. 6. By an assurance which comes sometimes with the mercy 108
Sect. 7. By the event : things obtained by prayer prove stable mercies 108
CHAPTER IX.
Considerations to quiet us, and to help to discern an acceptation of the prayer, when the thing is not accomplished . . . . . .110
Sect. 1. The thing not always granted when yet the prayer is heard . . . . . ib.
An objection answered . . . . .112
Sect. 2. Some blessings not absolutely promised nor absolutely to be prayed for . . .113
In which a denial is to be interpreted as best for las in God's judgment 114
Sect. 3. There may be a reservation in the denial, for some greater mercy . . . . ib.
Sect. 4. There may be a transmutation into some other blessing of the same kind . . .116
Sect. 5. God, when he denies, yet answereth to the ground of our prayers . . . .118
Sect. 6. And yields far in it, to give satisfaction to his child 122
Sect. 7. We may know that the prayer notwith- standing is accepted, by the effects upon the heart, which are four 124
TABLE OF CONTENTS. xxxiu
1st, If we acknowledge God righteous in the denial 124 2nd, If God fills the heart with contentment in
the denial 125
3rd, If the heart be thankful out of faith . . ib. 4th, If not discouraged, but prays still . .126
CHAPTER X.
Application : a reproof of them that pray, hut look not after the returns of their prayers. The causes of this neglect are . . . . . .127
1st, Temptations: 1. From want of assurance that our persons are accepted . . . . .130
2. From the weakness of our prayers, three an- swers to it 132
3. From not obtaining what we formerly prayed ' for, answered by four things . . . .136
2nd, More sinful discouragements, as . .139
1. From slothfulness in praying . . . .139
2. Looking at prayer as a duty only, and not as
a means to obtain 142
3. Falling into sin after prayers . . .144
TIDINGS OF PEACE.
Six observations more out of the text. Observ. 1. That God doth sometimes not speak peace to his own people . . . .149
xxxiv TABLE OF CONTENTS.
Observ. 2. The cause thereof some folly . . 150 Observ. 3. God only can speak peace . .154
Observ. 4. God easily can give peace . .160
Observ. 5. God will certainly speak to his people 167
THE FOLLY OF RELAPSING.
Observ. 6. After peace spoken his people should
return no irwre to folly . . , . . 1 73
The sin and folly of relapsing shewn by seven reasons . . . . . . .173
Temptations from relapse into the same sin, after
peace spoken, answered By Scriptures , . , . . . .194
By three Examples . . . . , .198
By four Reasons 203
Five Cautions ....... 215
THE
RETURN OF PRAYERS.
PSAL. IXXXV. 8.
I will hear ivhat God the Lord will speak : for he will speak peace unto his people^ and to his saints : but let them not turn again to folly.
THE COHERENCE OF THE WORDS.
This Psalm was penned in the name and for the comfort of the whole Church of the Jews, both as a pro- phecy of, and a prayer for their re- turn out of the Babylonish captivity, and the flowing in again of that an- cient glory, peace, administration of justice, liberty of God's ordinances, plenty and increase, which formerly they enjoyed, but had now suffered an ebb of seventy years' continuance. And first he beginneth with prayer, from the first verse to this we have
The Return of Prayer.
in hand, putting the Lord in mind of, and urging him with his gracious dealings in former times unto his Church : this is not the first time, saith he, that the Church hath been in captivity, and that thou hast re- turned it, (as out of Egypt, &c.), and therefore we hope that thou wilt do so again. Thou hast been favourable unto thy land, kc. His prayer being finished, and he having spoke, he now stands, and listens, as you use to do when you expect an echo, what echo he should have, what answer would be returned from heaven, whither his prayer had already come ; / will hear what tJie Lord will speak ; or, as some read it, / hear what the Lord doth speak : for sometimes there is a pre- sent echo, a speedy answer returned to a man's heart, even ere the prayer is half finished, as unto Daniel, Dan. ix. 20, 21. And in brief it is this, The Lord will speak peace unto his peo- ple: this answer he finds written at the bottom of the petition, but with
The Return of Prayers.
this clause of admonition for time to come added, But let them not return again to folly : a good use to be made of so gracious an answer.
CHAP. I.
The main observation and subject of this discourse thence deduced : That God's people are diligently to observe the an- swers to their prayers : The reasons of it.
These words being especially spoken in relation to God's returning answer to his prayer made, therefore in that relation I mean principally to handle them.
The observation is this : That when a man hath put up prayers to God, he is to rest assured, that God will in mercy answer his prayers ; and to listen diligently, and observe how his prayers are answered : both are here to be observed. / tvill hear what God will speak; that is, how he will ac- complish them: and withal he confi-
Tlie Return of Prayers.
Chap. 1.
The sin- fulness of the neg- lect here- of demon- strated by seven reasons.
Reason 1. Hereby an ordi- nance of God is taken in
dently expresseth an assurance, that God will speak peace. Thus doth the Church, Mic. vii. 7, 8. / will look to the Lord, I ivill wait, my God will hear me: she was both sure of gra- cious audience with him, my God will hear me: and she will wait till he answers her, and observe how he doth it, I will look to the Lord ; and, ver. 9, / will bear the indignation of the Lord, till he plead my cause. So Habakkuk, he having made a prayer against the tyranny of Nebuchadnezzar, in the first chapter, having ended it, he be- gins the second chapter thus, / ivill stand upon my watch tower, and see what he ivill answer me : and in the end an answer comes, ver. 2 ; and as he thus waited for a vision, (for some- time their prophecies were in answer to their pray^srs,) so should we for an answer unto ours.
First reason. Because otherwise you take an ordinance of God in vain in your hearts, which is to take God's name (with whom in that ordinance
The Return of Prayers.
you deal) in vain : for it is a sign you think your prayer not an effec- tual means to attain that end it is ordained for ; and say secretly in your hearts, as they, Job xxi. 15, WJiat profit have we, if we pray to him ? for if we use any means, and expect not the end, it is a sign we think the means vain to accomplish that end. Whereas every faithful prayer is or- dained of God to be a means to ob- tain what we desire and pray for, and is not put up in vain, but shall have answer: 1 John v. 14, 15. This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. It is true God heareth an enemy, but to hear with favour, is the hearing there meant ; and is so used in our ordinary speech, as we say of a favourite that he hath the king's ear ; and if a man be obstinate to a man's counsel, we say he w ould not hear, though he give the hearing ; so here, to hear is a word of gracious inclination to do the thing required;
B2
Chap. 1.
which is
God's
name.
The Return of Prayers.
Chap. 1. and thus God's ears are said to be open to their prayers ; and so it fol- lows there, that if he heareth usy what- soever we ask, we know tliat 2ve have the petitions that we desired of him. As soon as we have prayed, we are said to have our petitions, that is, they are then granted, and we may be con- fident they are assented unto by God ; although in regard of outward dis- pensation, the command for accom- plishment is not yet come forth : even as a petitioner is said to have his suit, when the word of the king is gone forth that it shall be done, though it passeth not the seal, or be not signed a good while after. And like as when a wicked man sinneth, as soon as the act is committed, so soon doth sen- tence from God go forth against the sinner, but the execution overtakes him not (it may be) a good while after, according to that of Solomon, sentence against an evil doer is not presently executed; it is presently sen- tenced, as the words imply, but not
Eccl. vii 11.
The jReturn of Prayers.
executed : so in like manner falleth it out, when a godly man prays, that as soon as the prayer arrives in heaven, (which is in an instant,) so soon is the petition granted, (so Dan. ix. 23, at the beginning of his prayer the com- mand came forth ; though the angel, who brought the answer, arrived not at him till towards the end in the evening, ver. 21,) but the real accom- plishment of it may be deferred. So as no prayer in respect of an answer to it is in vain ; but where God hath given a heart to speak, he hath an ear to hear ; which not to regard, is to take an ordinance in vain, which is God's name.
And, secondly, not simply God's name, as in an ordinance made known, but also his name, that is, his attri- butes are taken in vain. For it is a sign you think of that God you pray to, that either his ear is heavy, that he cannot hear, or his hand shortened, that he cannot save, or his heart straightened, and his bowels restrained,
Reason 2. We take the attri. butes of God in vain.
The Return of Prayers.
Chap. 1.
Psalm Ixv. 2.
that he will not: and thus you rob him, and despoil him of one of his most royal titles, whereby he styles himself, a God that heareth prayers ; who is so regardful of them, that in 1 Kings viii. 59, they are said to be nigh the Lord day and night; they are all before him, and he sets them in his view, as we do letters of friends which we stick in our windows, that we may remember to answer them ; or lay them not out of our bosoms, that we might be sure not to forget them: so the petitions of his people pass not out of his sight, till he sends an answer, which is called speaking here; God speaking as well in his works as in his word. But you, by your neglect herein, make an idol god of him, such as were the vanities of the heathen, as if he had ears and heard not, eyes and saw not your need, &c. Such a god as Elias mocked ; you must speak aloud, says he, he may he in a journey, &c. Even such a god do you make the God of heaven and
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earth to be, whilst you put no more confidence in him, or make no more reckoning of your prayers to him, than the heathens did of their sacri- fices to their gods. Petitioners do not only put up their requests, but use to wait at great men's doors, and enquire, and listen what answer is given unto them ; and it is part of an honour to great men that we do so : and for the same end are we also to wait on God, to shew his greatness, and our distance from him, and de- pendance upon him ; as the eyes oftJw servants look to the hand of their mas- ters, so do we, saith David, on thee, till thou hast mercy on us. And Psalm cxxx., after he had prayed, ver. 2, he says, he waited more than they that ivatchfor the morning: like those that having some great business to do on the morrow, long for the day light, and look often out to spy the day, so he for a glimmering, and dawning of an answer. The like we have Psalm V. 3, In the morning will I direct my
Chap. 1.
Psalm cxxiii. 2.
10
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Chap. 1.
Reason 3. If God give an answer, we make him speak
1 Samuel iii. 19.
prayer to thee, and look, that is, for an answer.
Again, 3, If God doth give you an answer, if you mind it not, you let God speak to you in vain, when you do not listen to what he answers : if two men walk together, and the one, when himself hath said and spoke what he would, listens not, but is re- gardless of what the other answers, he exceedingly slights the man. As, non respondere pro convitio est, not to answer again is contempt ; so, non attendere, not to attend to what one says. Now our speaking to God by prayers, and his speaking to us by answers thereunto, is one great part of our walking with God ; and to study out his dealings with us, to compare our prayers and his answers together, which are as dialogues be- tween us and him. It is said of Samuel's prophecy, that not a, word of it fell to the ground: and so it may be said of our prayers ; and so it ought to be of God's answers, not a word of
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11
tJiem should fall to the ground: as there doth, if you by your observation and listening thereunto catch them not, (as Benhadad's servants are said to do Ahab's words,) apprehend, and observe them not : and by the same reason, that you are to observe the fulfilling of God's promises, you are of your prayers also : now, 1 Kings viii. SQ^ it is said, not one word failed of all he promised. Solomon had ob- served this by a particular survey and register made of all that God had spoken and done for them, and found not a promise unperformed : and there is the like reason both of answers to prayers, and for our observing of them, for prayers are but putting promises into suite ; and therefore Solomon brings those words in there, to this very purpose, to confirm their faith in this, that no prayers made would fail being grounded on a pro- mise, thereby to encourage others and his own heart to diligence herein, as also as a motive unto God to hear
12
Chap. 1.
Reason 4. God may be pro- voked not to answer at all.
Heb.x.36.
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him; for ver. 59, he infers upon it, Let my words be nigh thee, &c. ; seeing thou always thus performest thy good word unto thy people.
1. Yea, you will provoke the Lord not to answer at all, he will forbear to answer, because he sees it will be thus in vain. When a man is talking to one that listens not to him, he will cease to answer, and leave off speak- ing; and so will God. So as that which the Apostle saith of faith, that it is not enough to believe, but when you have done the will of God, you have need of patience to eke out faith, that you may inherit the promises, may be also said, and is alike true of pray- ing: it is not enough to pray, but after you have prayed, you have need to listen for an answer, that you may receive your prayers; God will not fulfil them else. As he said, the Ser- mon luas not done, when yet the preacher had done, because it is not done, till practised; so our prayers are not done, when yet made, but you
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must further wait for, and attend the accomplishment.
5. If you observe not his answers, how shall you bless God and return thanks to him for hearing your pray- ers? Psalm cxvi. 1, 2. / love the Lord, because he hath heard my voice and my supjilication ; and therefore he goes on to thank him, throughout the whole Psalm. You are to ivatch unto prayer with thanksgiving : and there- fore as to watch, to observe, and re- collect your own wants, which you are to pray for, that you may have matter of requests to put up, so also to observe God's answers for matter of thanksgiving ; and many fill that com- mon place head full of matter to fur- nish them for petitioning, but as for this other of thanksgiving, they watch not unto it against they come to pray, nor study matter for that head also ; and if any study will furnish you this way, it is the studying out of God's answers to your prayers : the reason you pray so much, and give thanks so
13
Chap. 1.
Reason 5. We shall not return thanks to God for hearing
Col. iv. 2.
u
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Reason 6. We lose much ex- perience. 1. Of God's faithful- ness to us.
little
that you observe not God's you do not study them.
IS,
answers
When we have put up a faithful prayer, God is made our debtor by promise, and we are to take notice of his pay- ment and give him an acknowledg- ment of the receipt of it, he loseth of his glory else.
6. As God loseth, so yourselves also the experience which you might get hereby. 1. Both experience of God and his faithfulness, which will cause in you hope and confidence in God another time, when you have found him again and again answering your prayers. It was a speech of one eminent in holiness, upon occasion of the accomjDlishment of a great request made to God by him, that God having never denied him any request, I have tried God often, now (says he) hence- forth I will trust him ; if the hearing the prayers of another will encourage us to go to God, (as Psalm xxxiii. 5. Par this cause shall every one that is godly pray unto thee) much more when
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15
we observe, and have experience that our own are heard; therefore, says David, Psalm cxvi. 1, 2. The Lord hath heard me, and I will call upon him as long as I live: as if he had said, now that God hath heard me, I know whither to go : this experi- ment, if I had no more, is enough to encourage me for ever to pray unto God : I have learned by it to call upon him as long as I live. And also, % by observing God's answers to your prayers, you will gain much insight into your own hearts, and ways, and prayers; and may thereby learn how to judge of them. So Psalm Ixvi. 18, 19. David's assurance that he did not regard iniquity in his heart, was strengthened by God's having heard his prayers : for thus he reasons. If I regard iniquity in my heart, God will not hear me : but God hath heard me. For 1, if God doth not grant your petitions, it will put you to study a reason of that his dealing : and so you will come to search into your prayers.
Chap. 1.
2. Of our own hearts and ways to- wards him.
16
Chap. 1.
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and the carriage of your hearts, therein to see whether you did not pray amiss ; according to that, Ye lust and have not, because ye ask amiss, James iv. 3. As if you send to a friend, who is punctual in that point of friendship of returning answers, and useth not to fail, and you receive no answer from him, you will begin to think there is something in it: and so also here, when a petition is denied, you will be jealous of yourselves, and inquisitive, what should be the matter, and so by that search come to see that in your prayers, which you will learn to mend the next time. Or, 2, if they be answered, yet because that therein usually God deals in a proportion with you to your prayers, (as you might perceive if you would observe his dealings with you,) you would by this means come to have much insight into God's acceptation and opinion of your ways : for you should see his dealings with you, and yours with him, to be exceeding parallel and corres-
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17
pondent, and hold proportion each with other. So Psal. xviii. 6. In my distress I called upon the Lord : and so verse 7, 8, &c. he goes on to de- scribe his deliverance which was the fruit of those prayers, and then at verses 20, 21, &e. he adds his obser- vation upon both. According to the cleanness of my hands hath he dealt with me, ^c. For with the pure thou shalt shew thyself pure.
7. You will lose much of your comfort : there is no greater joy than to see prayers answered, or to see souls converted by us, John xvi. 24-. Ash and you shall receive, that your joy maybe full: the receiving answers makes joy to abound and overflow. Yea, even when we pray for others, if our prayers be answered for them, our joys are exceeding great ; much more when in our own behalf: and therein, even in the smallest things which a Christian doth enjoy, doth his comfort exceed another's, that he hath them by virtue of prayers and pro-
Chap. 1 ,
Reason 7. We shall lose much comfort.
18
Chap. 1.
Prov. ix. 17.
3 John iv.
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mises: he knows how he came by them ; If stolen waters be siceet^ and bread eaten in secret^ &c., as Solomon says, to wicked men, begged meat is much more sweet to godly men : yea, in the very praying for outward mercies, there is more sweetness than they have in enjoying them. As it is joy to a good heart to see any one converted, but much more to him that is the means of it. / have no greater joy ^ says St. John, than that my children walk in truth : so to see God do good to his Church, and hear others' prayers is a comfort, but much more to see him do it as a man's own prayers. There- fore, when God restores comfort to a drooping soul, he is said, Isai. Ivii. To restore comfort also to his mourners, that is, to those that prayed and mourned for him, as well as unto that soul itself; it being a comfort to them to see their prayers answered. Com- fort it is many ways ^ : To hear from God ; as to hear from a friend, though it be but two or three words, and that
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19
about a small matter, if there be at the bottom this subscription : your loving Father ; or, your assured friend, it satisfies abundantly : so also ^ to know that God is mindful of us, ac- cepts our works, fulfils his promises^: how doth it rejoice one to find another of his mind in a controversy ; but that God and we should be of one mind, and concur in the desire of the same things ; not two in the earth only agree, but God who is heaven and we to agree, this rejoiceth the heart exceed- ingly. And thus it is when a man perceives his prayer answered. There- fore you lose much of your comfort in blessings when you do not observe answers to your prayers.
Chap. 1.
Mat.xviii. 19.
20
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Chap. 2.
CHAP. II.
Three cases propounded : the first con- cerning prayers for the Church, and for the accomplishment of such pro- mises as may fail out in ages to come.
Now as for rules and helps to find out God's meaning towards you in your prayers, and to spy out answers, and how to know when God doth any thing in answer to your prayers, this is the next thing to be handled : where- in first I will answer some cases and queries which may fall out in several sorts of prayers, about the answering of them.
1. As first, concerning prayers put up for the Church, for the accom- plishment of such things as fall out in ages to come.
2. Concerning prayers made for others of your friends, kindred, &c.
3. Concerning those prayers, whe- ther for yourselves or others, wherein others join with you.
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21
For the first. First, there may be some prayers which you must be con- tent never yourselves to see answered in this world, the accomplishment of them not falling out in your time : such as are those you haply make for the calling of the Jews, the utter downfall of God's enemies, the flou- rishing of the Gospel, the full purity and liberty of God's ordinances, the particular flourishing and good of the society and place you live in, a,ll you whose hearts are right do treasure up many such prayers as these, and sow much of such precious seed, which you must be content to have the Church (it may be) in after ages to reap ; all which prayers are not yet lost, but will have answers : for as God is an eternal God, and Christ's righteousness an everlasting righteous- ness, and therefore of eternal efificacy, Dan. ix. 24, being offered up hy the eternal Spirit, Heb. ix. 14, so are prayers also which are the work of the eternal Spirit of Christ, made to
Chap. 2. Section 1. The full answer to such prayers is to come.
22
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Chap. 2.
Rev.xii.l,
that God in his name, and in him are eternally accepted, and of eternal force, and therefore may take place in after ages. So the prayer that St. Stephen made for his persecutors took place in Saul when St. Stephen was dead. So David's prayer against Ju- das, Psal. cix. 8, 9, took effect above a thousand years after, as appears Acts i. 20. So the prayers of the Church, for three hundred years, in the primitive times, that kings might come to the knowledge of the truth, and they lead peaceable and quiet lives in all godliness and honesty (which St. Paul in Nero's time exhorted unto, 1 Tim. ii. 2,) were not answered and accomplished till Constantine's time, when the Church brought forth a man child. So Isai. Iviii., after he had exhorted to, and given directions for fasting and prayer in a right man- ner, he adjoin eth this promise : Thou shalt raise up the foundations of many generations; thou shalt be called the repairer of the breach; namely for
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23
this, because his fasting and prayers might have influence into many ages yet to come, in the accomplishment of what was prayed for. And that which Christ says of the apostles, reaping the fruit of St. John the Bap- tist's ministry, and the seed he had sown, is in like manner herein verified, John iv. 37, One soweth and another reapeth. And in this sense, that which the Papists say is true, that there is a common treasury of the Church, not of their merits, but of their prayers: there are bottles of tears a filling, vials a filling to be poured out for the destruction of God's enemies : what a collection of prayers hath there been these many ages towards it I and that may be one reason why God will do such great things towards the end of the world, even because there hath been so great a stock of prayers going, for so many ages, which is now to be returned: and herein it falls out to us in our prayers, as in their prophecies to the prophets
Chap. 2.
24
Chap. 2. 1 Peter i. 11.
Sect. 2. Yet they may have an answer at pre- sent, in assurance both that they shall come to pass, and of the ac- ceptation of our prayers for them.
The Return of Prayers,
of old, The Spirit in them did signify the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things tfiat are now revealed. And thus is it in the spirit of prayer, which is in- stead of the spirit of prophecy: for we pray through the guidance of the Spirit, who teacheth us what to ask, for many things that come to pass in after ages.
Only at present in prayer, it may be thou hast revealed unto thee by a secret impression made on thy spirit, that these things shall come to pass, and so hast thy faith confirmed in them, and withal an evidence, that even for thy prayers, among others, God will perform tliem ; and that the contribution of thy prayers, doth help to make up the sum : and upon such prayers God usually for the present also testifies the acceptation of a man's person, and reveals himself most to him that he is his; as he did to
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25
Moses ; he never revealed his love to Moses more, than when he prayed most for God's people. And haply thou hast that as one of thy best evi- dences of the uprightness of thy heart, that thou canst pray for the Church's good, though for a long time to come, which thou mayest never behold with thine eyes, even as David also did, and rejoiced in it.
And when they are accomplished, and thou in heaven, thy joy will surely be the more full for these thy prayers : as at the conversion of those thou hast prayed for, so at the ruin of the Church's enemies, &c. whom thou didst pray against ; for if there be joy in heaven at the conversion of a sinner, as at the birth of a new prince and heir of heaven, then haply in a proportion he shall rejoice most, whose prayers had most hand in it, and a special interest therein. And so as thy other works, so thy prayers follow thee, and the fruit of them, as Jeremiah speaks: and however, yet
Chap.
Sect. 3. And in heaven we shall rejoice at the ac- complish- ment of them : and at the day of judgment.
Jer. xvii. 10.
26
Chap. 2.
Chap. 3.
Pray for others we ought.
The Return of Prayers.
at the day of judgment thou shalt re- joice, as well as they that enjoyed the fruit of thy prayers in their times, thou having sown the seed of their happiness; both he that sows, and he that reaps, shall then rejoice together, as Christ says, John iv. 36.
CHAP. III.
The second case, concerning prayers made for others : of our friends, §"c. How they are answered.
The second case is, concerning an- swers to our prayers for others, for particular men, as friends, and kin- dred, &c. and likewise for temporal blessings.
Pray for others you know we must : so the elders of the Church for those that are sick, Jam. v. 15, 16. Pray one for another, says St. James : as in case a man is troubled with a lust, tell some private friend of it ; Coif ess your sins one to another ; that when a man's own prayers are not strong
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27
enough to cast it out, it may be done by the help of another's prayers joined with his. So it follows, that ye may he healed, ver. 16: for in that sense I understand healing, in ver. 16. So also 1 John v. 16. If a man see his brother siii a sin ivhich is not unto death, that is, not against the Holy Ghost, he shall ash life for him, and God shall give him life, that sins not unto death.
Concerning this case I give these considerations, how such prayers are answered.
1. Consideration. Such prayers God often heareth ; why else are any such promises made? As, that they shall he healed in their hodies, Jam. v. 15. Healed of their lusts, ver. 16. Con- verted to life, 1 John v. 16. God hath made these to encourage us to pray, and to testify his abundant love to us; that it so overflows and runs over, that he will hear us, not only for our- selves, but for others also ; which is a sign we are in extraordinary favour.
Chap. 3.
Sect. 1. Such prayers for others God often graiiteth.
28
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Rev. i.
Hab. ii. 4,
So God intimates concerning Abra- ham, to Abimelech, Gen. xx. 7. He is a 'prophet, and he shall pray for thee, and thou shalt live : and as he was a prophet, so we are priests ; as for ourselves, so for others also, to God our Father : and it is a prerogative we have through the fellowship we have, and communion of Christ's priestly office, who hath made us kings and priests, to prevail and intercede for others; and a special token and pledge of extraordinary love : for if God hears a man's prayers for others, much more for himself in his own be- half. So when Christ healed the man sick of the palsy, it was, as it is said, for the faith of the standers hy. Matt, ix. 2 ; he seeing their faith, said, thy sins are forgiven thee: the meaning is, not as if for their faith's sake he for- gave that man his sins, for the just doth live by his (own) faith; but to en- courage them, who out of faith brought that sick man to him ; and us all in like manner to bring others, and their
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plaints by prayer, before him ; he therefore then took occasion to de- clare and pronounce forgiveness to that poor man ; he therefore then said, thy sins are forgiven thee.
2. Consideration. Yet, secondly, prayers for others may often also not obtain the particular thing prayed for them. So Samuel's prayer for Saul, 1 Sam. XV. 35. So David for his ene- mies, Psal. xxxvii. 13.
For it is in this, as it is in the use of other means and ordinances for the good of others ; God making such like kind of promises to our prayers here- in, as he hath made to our endeavours to convert when we preach to men : that look as we preach to many, and yet but few believe ; for, WJio hath believed our report? even as many as are ordained to eternal life: we become all to ally and win but some. So we pray for many, not knowing who are ordained to eternal life, which whilst we know not, we are yet to pray for them, 1 Tim. ii. 3, 4. Only as where
29
Chap. 3.
Sect. 2. Yet al- ways they do not prevail for the parties prayed for.
The reason.
Rom. X. 16.
30
Chap. 3.
Such pro- mises to hear us for others, being but indefinite, not uni- versal.
The Return of Prayers.
God hath set his ordinance of preach- ing, it is more than a probable sign he hath some to convert, and usually the word takes among some, though often but a few. So when he hath stirred up our hearts to pray for others, it is a sign God will hear us for some of those we pray for : yet so as we may be denied. For God doth require it as a duty on our parts, be- cause it is an outward means ordained by God, by which sometimes he useth to bring things to pass : but yet not as such a certain and infallible means, as he hath tied himself universally unto, to bring the thing to pass on his part.
And though indeed his promise to hear and accept the prayer is general and universal ; yet the promise to hear it, by granting the very thing it- self prayed for, is but an indefinite promise, such as he makes to other means of doing men good, as to our admonitions and reproofs, and to our preaching, &c. He makes such pro-
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31
niises, because sometimes he doth hear and convert by them. For instance, that promise, Jam. v. 15, of healing the sick, cannot be universal : for it might then be supposed as a truth implied in it, that sick men might never die, whereas it is appointed for all men once to die, seeing it may be supposed that the elders may at all such times of danger of death still come and pray with them : but the meaning is, that it is an ordinance, which God hath made a gracious pro- mise unto, because he often doth re- store the sick at their prayers : and therefore upon every such particular occasion, we are to rely upon God for the performance of it, by an act of recumbency ; though with an act of full assurance that we shall obtain it, we cannot ; the promise being not universal, but indefinite.
Of the like nature are all other promises of things temporal and out- ward, (of which we herein speak,) as when God promiseth to give long life
Chap.
Heb. ix. 27.
Illustrat- ed by the like tenor of all pro- mises of things temporal.
32
The Return of Prayers.
Chap. 3.
Eccles. vii. 2.
to them that honour their parents ; riches and honours to them that fear him ; the tenour and purport of which promises is not^ as if absolutely, in- fallibly, and universally God doth al- ways perform these to those that are yet truly qualified with the conditions specified in those promises ; the con- trary both Scripture instances, and common experience shews: they are therefore indefinitely meant, and so to be understood by us; for, because whenever God doth dispense any such mercies to any of his, he would do it by promise ; all his ways to his being truth, that is, the fulfilling of some truth promised ; and also God having purposed in his outward dispensation of things here in this world, to bestow riches and honours upon some that fear him, (though not upon all, for how then should all things fall alike to all ? Poverty and contempt upon them that fear God, even as well as those that fear him not.) He hath therefore indefinitely expressed his gracious dis-
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33
pensation herein : requiring answerably an act of faith (which principle in us is suited to a promise, as a faculty is to its proper object) suitable to that his meaning in the promise; that as he intended not in such promises an absolute, infallible, universal obligation of himself to the performance of them to all that fear him : so the act of faith which a man is to put forth toward this promise, in the application of it for his own particular, is not required to be an absolute, infallible persuasion, and assurance that God will bestow these outward things upon him, having these qualifications in him; but only an indefinite act (as I may so call it) of recumbency and submission ; cast- ing and adventuring ourselves upon him for the performance of it to us, not knowing but he may in his out- ward dispensations make it good to us, yet with submission to his good plea- sure, if otherwise he disposeth it.
It is true indeed, that that act of general assent, which faith is to give
Chap. 3. The faith towards them re- quired to be but an indefinite act of re- cumbency not of as- surance.
Though of assur- ance to
34
The Return of Prayers.
Chap. 3.
the pro- mise in general, yet not in the appli- cation of it.
to this promise in the general abstract truth of it, is to be an assured certain persuasion and belief, that God hath made this promise, and that he cer- tainly will and doth perform it unto some according to his purpose ex- pressed therein ; which act of general assent is that believing without waver- ing ; namely, of the truth of the pro- mise in general, which St. James calls for in prayer, Jam. i. 6. But yet that special act of application (as Divines call it) required in this faith, whereby I am to rest upon it, for my own par- ticular, is not required to be such an undoubted persuasion, as to think that I shall certainly have this particular promise in kind fulfilled to me; for the truth, purpose, and intent of the promise, is not universal, but inde- finite. So as it is but an it may be (as God elsewhere expresseth such pro- mises, as Zeph. ii. 1, 2.) That it shall be performed to me : and yet because it may be God will perform it unto me, therefore my duty is to cast my-
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35
self upon God, and put in for it, with submission to his good pleasure for the performance of it to me. So that so far as the truth and intent of it is revealed to be infallible and certain, so far a man is bound to have an an- swerable act of faith, of certain and infallible persuasion towards it, as to believe without wavering that God hath made such a promise, and will perform it according to his intent in making it, which is unto some : but yet withal because the tenor of it is but indefinite, and in that respect, whether it shall be performed to me or no, is not therein certainly re- vealed. Therefore God requires not of me in the application of such a promise an absolute full persuasion that he will perform it to me in such or such a manner, &c. But only an act of dependence and adherence with referring it to his wise and righteous good pleasure towards me.
And yet again, if God should at any time give a man such a special
Chap. 3.
Yet when Godsome- times
36
Chap. 3. gives a special faith, then we are to be assur- ed the thingshall be done.
An objec- tion pre- vented.
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faith concerning any such particular temporal blessing for himself or an- other, then he is bound to believe it thus in particular : as when he gave power to any to work miracles, (as to his apostles he did, with a commission to work them,) then they were bound to believe that such and such a mira- cle should infallibly be wrought by them, as that the devils should be cast out by them, &c. And therefore in this case Christ rebukes his disciples, for not believing thus upon such par- ticular occasions. Matt. xvii. 20. And then it is also true, that if God give such a faith, he will infallibly perform it : and thus those his words are to be understood. Matt, xxvii. 22. Whatso- ever ye ask in faith^ believing^ ye shall receive: he speaks it of the faith of miracles; for, ver. 21, he had said, if ye believe and doubt not, ye shall say to this mountain, remove into the sea, and it shall be removed: so that when God works such a faith, and we are called to it, we are bound to
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37
believe with a certain persuasion that such a thing will be done, and it shall be done : but unto such a kind of spe- cial faith in temporal jDromises for our- selves or others, God doth not now always call us. If indeed at any time we (lid believe and doubted not, by reason of a special faith wrought by God, that God would remove a moun- tain into the sea, or bestow any out- ward mercy, it should be done : for he that stirred up such a faith, would ac- complish the thing : but it is not that, which God requires of believers, that they should without doubting thus be- lieve concerning outward things ; the promises thereof being not universal but indefinite; and therefore answer- ably a man is not absolutely bound to believe that God will certainly bestow such a temporal blessing on him, no not though he should have the qualifi- cation, which the promise is made unto, the promise being not universal, made to all so qualified, but indefinite to some of such so qualified. The case
The Return of Prayers.
Chap, 3.
Sect. 3. Such prayers for others are often returned into our own bo-
is the same of believing promises made to our praying for others, which is the thing in hand.
3. When the prayers are thus made out of conscience of our duty for such, who yet God doth not intend that mercy unto, then they are returned again into our own bosoms, to our advantage : even as St. Paul saith, that his rejoicing that others preached, though they lost their labour, should turn to his salvation, Phil. i. 20. So prayers for others, though to the par- ties themselves we prayed for they prove in vain, yet they turn to our good. So Psal. XXXV. 12, 13. When his enemies were sich, David he prayed and humbled himself; and my prayers (says he) returned into my bosom. Da- vid did by this his prayer in secret for his enemies, testify the sincerity of his heart to God, and his true forgiveness of them (for it is the usual disposition of God's children, to pray for them that arc? tlie greatest enemies to them,) and this prayer though it did not pro-
The Return of Prayers.
fit them, yet it turned to David's own good, it came back, and home again to him, with blessings to himself; God delighting in, and rewarding such a disposition in his child, as much as any other ; because therein we resem- ble Christ so truly, and shew that God is our Father, and ourselves to have his bowels in us ; and God stirreth up this praying disposition in his children for their enemies, not always that he means to hear them for them, but be- cause he means to draw forth, and so have an occasion to reward those holy dispositions, which are the noblest parts of his image in them and where- with he is so much delighted ; and so their prayers return into their own bo- som, and it is taken, as if they had prayed for themselves all that while. Thus in like manner, when Moses prayed so earnestly for the people of Israel, God offered to return his prayer into his own bosom, and do as much for him alone, as he had desired that God would do for them. / vjill make
39
Chap. 3.
The rea- son.
40
The Return of Prayers,
Chap. 3.
Sect, 4. God often in the end casts such out of our prayers he intends not to hear us for.
thee a great nation (says God to him) for whom I will do as much for thy sake, as thou hast prayed I should do for these. As in preaching the Gospel, Christ told the disciples, That if in any house they came to preach peace, there were not a son of peace, Luke 10, on whom the message might take place, and their peace rest, Your peace (says he) shall return unto you again. So is it if your prayers take not place.
4. If we have prayed long for those whom God intends not mercy unto, he will in the end cast them out of our prayers and hearts, and take our hearts off from praying for them. That which he did by a revelation from heaven to some prophets of old, as to Samuel and Jeremiah, the same he doth by a more undiscerned work ; that is, by withdrawing assistance to pray for such ; by withdrawing the spirit of supplication from a man, for some men, and in some businesses. Now thus he did with Samuel, Wliy dost
The Return of Prayers.
thou mourn for Saul? 1 Sam. xvi. 1. So with Jeremiah, Jer. vii. 16. Pray not for this people : and this he cloth, because he is loath when his people do pray but to hear them ; and would not that such precious breath as that of prayer is, should be without its full and direct success, or be in vain : therefore when he means not to hear, he lays the key of prayer out of the way, so desirous is he to give answers to every prayer. It falls out in this case of praying for another, as in re- proving another. One whom God in- tends not good unto, God will lock up a man's heart towards such a man, that he shall not be able to reprove him ; when towards another God doth en- large it as much, where he intends good ; thus it is sometimes in praying for another; so as in praying a man shall not be able to pray for, as not to reprove such a man, though his heart was to do both : but it fareth with him as God threateneth concern- ing Ezekiel towards that people, that
41
Chap. 3.
The reason.
42
The Return of Prayers.
Ezek. iji. 26.
God some- times an- swers those prayers in some others whom we prayed not for. The reason.
he makes his tongue cleave to the roof of his mouth.
5. God will hear those prayers for, and answer them in some others, in whom we shall have as much comfort, as in those we prayed for: and so it often proves and falls out. God, to shew he looks not as man looks, nor chooseth as he chooseth, lets our hearts be set on work to pray for the conver- sion or good of one he intends not mercy to ; and then answers them in some other, whom he makes as dear unto us. When God had cast oif Saul, still Samuel's heart lingered after him, and he mourned for him : but God at the same time, when he bids him cease mourning for Saul, 1 Sam. xvi. to shew that yet he accepted that his mourning as it came from him ; Go (says he) and anoint one of the sons of Jesse ^ 1 Sam. xvi. 1. Samuel desired to see a good successor in that government, and he having been their ruler, it was his special care, he having anointed Saul, it exceedingly grieved him, that
The Return of Prayers.
he should prove so wicked ; and God saw and answered the ground of his desires ; and therefore immediately upon his prayers, sent him to anoint the best king that ever was upon that throne, who was the issue and man- child of those his prayers. And again, when Samuel came to anoint one of the sons of Jesse ; when he saw Eliab, ver. 6. Surely (says he) the Lords anointed is before me : If Samuel had been to choose, he would have chosen him, and would have prayed for and desired him : but God seeth not as man seeth, ver. 7, aiid chooseth not as man chooseth: but in David was his prayer fully heard, and answered, and that better. So Abraham, he had prayed for Ishmael ; and Oh let Ishmael live in thy sight! Gen. xvii. ; but God gave him Isaac instead of him. So perhaps thou prayest for one child more than for another, out of thy natural affec- tion, looking on his countenance and stature, as Samuel did on EHab's : but yet thy prayers being sincere in the
44
The Return of Prayers.
Chap. 3.
ground of them, in that thou desirest a child of promise, God therefore an- swers thee, though in another, for whom yet haply thy heart was not so much stirred ; who yet when he is converted, proves to thee as great a comfort ; and it is as much as if that other thou didst most pray for had been wrought upon.
CHAP. IV.
The third case, about such prayers wherein others join with us : How therein to discern the influence of our own prayers.
The third case to be considered is, when a man prays for something with others ; or which others likewise pray for with him, so as he is not alone in it ; how then should he know that his prayers have a hand in obtaining it, as well as theirs ? For in such cases Sa- tan is apt to object, though the thing is granted indeed ; yet not for thy prayers, but for the prayers of those others joined in it with thee.
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45
1. If thy heart did sympathize and accord in the same holy affections with those others in praying, then it is cer- tain thy voice hath helped to carry it; If two agree on earth (says Christ) Matt, xviii. 19, the word is crv^(})(ovr]- ao3(nv, that is, if they harmonially agree to play the same tune : for prayers are music in God's ears, and so called 3Ielodi/ to God, Eph. v. 19. It is not simply their agreeing in the thing prayed for, but in the affections : for it is the affections that make the con- sort and the melody : now if the same holy affections were touched, and struck by God's spirit in thy heart, that in theirs, then thou doest help to make up the consort ; and without thee it would have been imperfect : yea, without thee the thing might not have been done ; for God stands sometimes upon such a number of voices, and one voice casts it ; as when he named ten righteous persons to save Sodom : when therefore the same holy motives and affections affected thee in thy prayer,
Chap. 4.
Sect. 1. If our hearts were af- fected in praying with the same holy affections where- with o- thers that prayed with us were.
46
The Return of Prayers.
Chap. 4.
Especial- ly when this sym- pathy is unbe- known each to other.
Sect. 2. By some special evidence as first, some- times by
wliich did them in theirs, it was the work of the same spirit, both in them and thee, and God hath heard thee.
Especially if God did stir up the same secret instinct in thee, to sympa- thize with another in praying for such a thing unbeknown one to another, as sometimes it falls out ; then surely thy prayers are in it as well as his. You shall observe sometimes a general in- stinct of the Spirit, put into God's people's hearts, generally to pray for or against a thing, without each other's stirring up one another : even as Eze- kiel by the river Chebar prophecied the same things Jeremiah did at home at Jerusalem. Thus against the time that Christ the Messiah came in the flesh, there was a great expectation raised up in the hearts of the godly people, to look and pray for him, Luke ii. 27. and 38.
2. God doth usually, and often evi- dence to a man, that his prayers con- tributed, and went among the rest to- wards the obtaining of it ; as,
The Eeturn of Prayers.
47
1st, By some circumstance: as for example, sometimes by ordering it so, that that man that prayed most for a thing of concernment, should have the first news of it when it comes to be accomplished : which God doth, as knowing it will be most welcome news to him. God doth herein, as we do with a friend, who we know is cordial in, and wisheth well to a business ; he sends him the first word of it, who was most hearty in it, and prayed most about it. Good old Simeon had surely been earnest in seeking the Lord, as well as the rest in Jurusalem, to send the Messiah into the world, to restore and raise up the ruins of Israel, for God did reveal to him, that he should see him before he died: and therefore to evidence to him his re- spect to his prayers, God carried the good old man into the temple, just at the time when the child was brought into the temple, for to be presented to the Lord, Luke ii. 27, 28. And in like manner good Anna, wlio hiid served
Chap. 4. some no- table cir- cum- stance.
48
Chap. 4.
Secondly, by the heart's being fill- ed with much joy in the ac- complish- ment.
The Return of Prayers.
God with fasting and prayer, night and day : God ordereth it so, that she must also come in at the same instant, Luke ii. 38. By some such like pe- culiar circumstance or other, doth God often use to witness to a man's heart, that he hath heard him in busi- nesses, prayed for in common with others.
2. By filling the heart with much joy in the accomplishment of w^hat a man prayed for : which is an evident argument that his prayers did move the Lord to effect it, as well as the prayers of others. Thus that good old Simeon, seeing his prayers now answered, he was even willing to die through joy ; and thought he could not die in a better time, Lord now let thy servant depart in peace. For when the desires have vented and laid out much of themselves, then when the return comes home, they have an an- swerable part and share in the comfort of it : and as desires abounded in praying, so will joy and comfort also
The Return of Prayers.
4.9
in the accomplishment. As when a ship comes home, not only the chief owners, but every one that ventured shall have a share out of the return, in a proportion to the adventure : so here, though some one whom it mainly concerns hath especial interest in the mercy obtained, yet thou shalt have thy prayers out in joy from God, that the thing is granted. St. Paul had planted a Church at Thessalonica, but he could not stay to water it with his own preaching, yet when absent, he waters those plants which he had set, with prayers, night and day ; 1 Thess. iii. 10. Night and day praying ex- ceedingly for you, says he : and as his prayers were exceeding abundant for them, so was his joy as abundant in them, when he had heard that they stood steadfast, and fell not back again ; Now we live, if ye stand fast in the Lord, ver. 8. And what tJianks can we render to God for all the Joy whereivith we joy for your sokes, before the Lord ? ver. 9.
50
Chap. 4,
3. By
thankful- ness for it when ac- complish- ed.
Sect. 3. Especial- ly when the thing obtained concenis
own parti- cular.
The Return of Prayers.
3. If God give you a heart thankful for a blessing vouchsafed to another, prayed for by you with others, it is another sign your prayers have some hand in it : St. Paul knew not what thanks to give for the answering of his prayers, as in 'hat forementioned place. Old Eli had put up but one short ejaculatory petition that we read of, for Hannah ; and that was The Lord grant thy petition^ 1 Sam. i. 17. and for the return of that one prayer when Hannah related how God had answered her, ver. 26, 27, he returned solemn thanks, And he worshipped the Lord there, ver. 28.
And lastly, in case the thing con- cerned thyself, which was prayed for by others helping thee therein, what cause hast thou but to think that it was granted for thy own prayers, and not for theirs only ? seeing God stir- red up their hearts to pray for thee, and gave thee a heart to pray for thy- self, and besides gave thee the thing which thou desiredst : which argues
The Return of Prayers.
thou art beloved as well as they, and accepted as well as they. / know this shall turn to my salvation through your prayers, saith St. Paul, Phil. i. 19, though their prayers went to the bu- siness, yet had not St. Paid been ac- cepted himself, the prayers of all the men in the world would have done him but little good. God may hear the prayers of the godly for wicked men, when they do not pray them- selves, in temporal things : so he did hear Moses for Pharaoh, Abraham for Abimelech ; and he may hear godly men the sooner for others' prayers ; so he heard Aaron and Miriam the sooner for Moses's sake, Num. xii. 1 3 : but if God stirs up thy heart to pray for thy- self, as well as others for thee, then God that gave thee a heart to pray hath heard thy prayers also, and hath had a respect to them more in it than to theirs, because it concerned thyself, as a more special mercy unto thee.
51
Chap. 4.
52
Chap. 5.
Sect. 1. Before : when God prepares the heart to pray.
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CHAP. V.
Common directions helpful in all cases and prayers. First, from such obser- vations as may be taken, from before, and in praying.
Having premised these cases, I come now to more general and com- mon directions to help you in discern- ing and observing the mind of God, and his answers to you in your prayers. All which directions are such as may be helpful in all the forementioned cases, and in all sorts of prayers what ever. And they are taken from observations, to be made upon your prayers, &c. both before, in, and after praying.
First, before praying; when God bespeaks a prayer (as I may so speak) that is, when God secretly speaks to the heart to pray much about a thing ; I express it thus according to that phrase of David, Psal. xxvii. 8. Thou saidst seek my face, and I said, Thy face, Lord, will I seek : now God then speaks to the heart to pray, when
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53
not only he puts upon the duty by saying to the conscience, this thou oughtest to do : but God's speaking to pray is such, as his speech at first was, when he made the world, when he said, Let there be lights and there was light: so he says, Let there be a prayer, and there is a prayer : that is, he pours upon a man a spirit of grace and supplication, a praying disposi- tion ; he puts in motives, suggests ar- guments and pleas to God ; all which you shall find come in readily, and of themselves, and that likewise with a quickening heat and enlargement of affections, and with a lingering and longing, and restlessness of spirit to be alone, to pour out the soul to God, and to vent and form those motions and suggestions into a prayer, till you have laid them together and made a prayer of them. And this is a speaking to the heart : and observe such times when God doth thus, and neglect them not, then to strike whilst the iron is hot: thou hast then his
Chap. 5.
54
CUAP. 5.
The diffe- rence be- tween Sa- tan's un- season- able urg- ing us to pray and God's moving
The Return of Prayers.
ear ; it is a special opportunity for that business, such an one as thou raayest never have the like. Suitors at court observe moUissima fandi tem- pora, their times of begging when they have kings in a good mood, which they will be sure to take the advan- tage of, but especially if they should find that the king himself should begin of himself to speak of the business which they would have of him : and thus that phrase of Psal. x. 17. is un- derstood by some, that God prepares the heart, and causeth the ear to hear ; that is, he fashions it, and composeth it into a praying frame. And sure it is a great sign that God means to hear us when himself shall thus indite the petition.
And by the way let me give this note of difference between these speak- ings to the heart and those whereby Satan puts us upon such duties at un- seasonable hours and times ; as when we are otherwise necessarily to be em- ployed in our callings, to cat, or to
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55
sleep, &c. ; then to put upon praying is a device of his he useth, to tire out new converts with. The difference will appear in this: the devil comes in a violent imperious manner upon the conscience, but enlargeth not the heart a whit unto the duty ; but when- soever God at such extraordinary by- times doth call upon us, he fits and prepares the heart, and fills the soul with holy suggestions, as materials for the duty ; for whatsoever he calls to, he gives abilities withal to the thing he calls for.
And thus usually, when he will have any great matters done and ef- fected, he sets men's hearts a-work to pray, by a kind of gracious pre-in- stinct ; he stirs them up and toucheth the strings of their hearts, by his Spi- rit sent down upon them : thus against the return of the captivity he stirred up Daniel's heart, Dan. ix. 1. he know- ing by books the time to be near ex- piring, was stirred up to seek God : and so he that made this Psalm, Sal-
Dan. ix.2.
56
The Return of Prayers.
Chap. 5.
vation being then nigh, ver. ix. 10. then God stirred him up to pray, and pen this prayer for their return : which God had foretold he would do, Jer. xxix. 10, 11, 12. For having promised, ver. 10, I will cause you to return after seventy years : Then (says he, ver. 12) shall ye call upon me, and ye shall go and pray unto me, and I ivill hearhen unto you: he speaks it not only by way of command, what it was they ought to do, but as prophe- cying also what they should do ; for then he meant to stir up their hearts, as then he did, as appears by those forementioned instances. Therefore observe what things God thus, by an instinct, doth enlarge thy heart to pray for at times, and sometimes at extra- ordinary by-times, when haply tliou didst not think to pray about any such thing; yet he then stirred thee up most, it may be, as thou wert walking, &c. ; and having spare time, he draws thee into his presence and moves thee in that manner specified.
The Return of Prayers,
Now secondly : as God thus speaks to the heart to pray, so also in pray- ing : and his speaking to the heart in prayer may be discerned by these par- ticulars.
1. When God quiets, and calms, and contents the heart in prayer, which is done by speaking something to the heart, though what is spoken be not always discerned. If you should see one who was an earnest and importunate suitor, and exceeding anxious when he went in to a great man, but behold him after coming out from him contented, and quieted, and cheerful in his spirit, you would con- ceive that certainly something had been said to him which gave him en- couragement, satisfaction, and con- tentment in his suit : thus when thou goest to God, and hast been importu- nate in a business (as suppose for Christ, O give me Christ, or else I die ! ) and thy desires were exceed- ingly up for it : but thou risest up with thy mind calmed and satisfied.
57
Chap. 5,
Sect, 2. 2. In praver : God's speaking to the heart in prayer, an evidence of hearing which may be discerned. 1. By giv- ing a quiet rest of spirit about the thing prayed for in and by prayer.
58
The Return of Prayers,
Chai'. 5.
and feelest the aiixiousness, the solici- tude of thy heart about the thing taken off and dispelled : this is a good sign that God hath heard thy prayer, and hath spoken something to thy heart which makes it thus composed. When Hannah, out of much bitterness and with strong desires (which by a long delay had been made more violent, so as her heart was much disquieted) for Prov. xiii. 12, hope, (and by the same reason desire also deferred makes the soul sick) when out of the abundance of her grief she had poured her soul out before the Lord, 1 Sam. i. 16, Eli the priest joining in prayer also for her, the Lord grant thy petition ; after that prayer she found her heart so quieted, that she looked no more sofl, as the text says there, she arose quieted a7id calmed, and it was that prayer that did both fill Eli's mouth with that word of prophecy and her heart with quietness ; and a secret word from God accompanying it, that did still those waves: and accordingly God
The Return of Prayers.
gave her a son, a son of her desires. And the like God doth now, by speak- ing (as I said) something to the heart : as by dropping in some promise or other into the heart, or some like considera- tion ; saying as it were to the heart, even as Eli from God did to her, The Lord grants thy petition. As to St. Paul, when he was earnest with God about remov- ing his buffetings by Satan (which whether they were the stirring up a lust, or temptations of blasphemy, I do not now dispute) I besought God thrice, that is, earnestly (says he) that it might depa/rt ; and to this he had an answer in the mean time given him, till it should be taken away, enough to still and quiet him, so 2 Cor. xii. 8, 9. And he said, that is in prayer, the Lord did put in this consideration and promise into his thoughts : And Jie said unto me, my grace is sufficient for thee, and my power is made perfect in weak- ness: this answer thus coming in, this promise thus seasonably suggested, stayed and quieted Paul's heart. In
59
60
The Return of Prayers.
Chap. 5.
Heb. xiii. 5.
Sec. 3. 2. When God draws nigh and reveals his love in and upon such a petition.
like manner thou hast (it may be) been long praying against poverty or the like distress, and God lets fall this or the like promise into thy heart, / will never leave thee nor forsake thee, which quiets and contents thy mind. This is an answer, and observe such answers, for they are precious.
2. If whilst thou art a praying, God doth draw nigh to thy soul, and revealeth himself to it in and upon such or such a particular petition. As in case thou didst mainly intend when thou didst begin to pray, to set thyself to beg some temporal mercy at his hands, some great matter for the good and prosperity of the Church (as Daniel, chap. ix. did set himself to seek God for the return of the capti- vity :) and even before thou comest to ask it, or in asking it, God smiles upon thee, welcomes thee, falleth about thy neck and kisseth thee, this thou art to observe as a sign he hears thy prayer, and accepteth both thee and it ; when there is such a strong
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61
sense of God's favour and presence whilst thou art upon such a suit and request, more than at other times or than in other passages of the same prayer, this is a token God hears thee in that particular, and thou art to observe this his speaking to thy heart. When thus thou shalt no sooner come into his presence to enquire of him, but he says Here I am, as the promise is, Isai. Iviii. 9. Therefore, Psal. Ixix. 17, 18, Hear me speedily, says David, and (that I may know thou hearest me) draiv nigh to me : therefore when God draws nigh to thee, it is a sign he hears thee. Daniel having fasted and prayed for three weeks together, Dan. X. 2, 3, then an angel came, and one of the three persons came and told him he was a man greatly beloved^ ver. 11 and 19, when in like manner God by his Spirit comes down, and meets thee, and tells thy heart in secret that thou art his beloved, and he is thine, then thy prayers are certainly heard : for if he accepts thy person, much
Chap. 5.
62
Chap. 5.
A caution: that yet this is not always an infallible sign the thing is granted, though that the prayer is accepted.
The Return of Prayers.
more thy prayers, 1 John v. 19, 20. Men, false men, (false upon the ba- lance, as David speaks, when they come to be tried and weighed,) they will, out of cunning, use suitors most kindly then, when they mean to put them off, and deny them their re- quests : but God, who is truth and faithfulness itself, doth not use so to deal, but when he means to answer the prayer, he withal sometimes re- veals his free grace most, to the end they may see and acknowledge the fountain of all to be his everlasting love, and so take the thing granted as a fruit of it, and thereby come to be the more abundantly thankful.
Only let me add this caution, which may be of great use to you. That it is not always infallibly true that when God draws nigh to you in a particular request, that that request in particular shall be granted in that manner you desired, but it is a certain evidence that thy prayer is heard, and that the thing thou askest is agreeable to his
The Return of Prayers.
will, and that he approves of thee and thy request exceedingly, and thinketh the better of thee for it, and he will give thee it, or something that is bet- ter. There may be herein and some- times is a mistake of God's meaning, to think that always then the thing shall be granted when God draws nigh to a man : experience sometimes shews the contrary.
But you will say, why doth God draw so nigh, if he means not to grant it?
1. He shews thereby his approving will of the thing prayed for. Now God approves many things he decrees not. There is his approving will and his decreeing will. God may shew his approving will of the thing thou askest, (as suppose it be in view a matter which is of great consequence to the Church, ) which he doth for thy encouragement : but yet it follows not that his decreeing will is for the ac- complishment of that very thing in particular.
63
Quest.
Answ. The rea- sons why God some- times draws nigh when he grants not the thing.
64
Chap. 5.
The Return of Prayers.
2. God may accept the person and the prayer when he doth not grant the thing prayed for ; and by that drawing nigh witness his accepta- tion of thy person and the prayer. Yea,
3. That revealing of himself is often- times all the answer he intended to such a prayer, and it is answer enough too, to enjoy in the stead of a parti- cular mercy the assurance of God's love. As suppose thou didst pray against some evil coming upon his Church, which he yet intends to bring, which he did set thy heart a- work to pray against, thereby to manifest the sincerity thereof, and then he seeing thee thus sincere, draws nigh to thee, and tells thee, however, it shall go well with thee, and that thou art greatly beloved of him : thou art sometime to take this for all the answer he means to give. And this he doth sometimes also to content the heart, and prepare it for a denial in the thing : whereas, otherwise, the denial of what a Chris-
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65
tian hath been earnest in, might occa- sion (as in many it doth) a questioning and doubting of God's love.
3. When God stirs up in the heart a particular faith in a business : as sometimes he doth, and upholds the heart to wait for it, maugre all dis- couragements. So he did in David, Psal. xxvii. 3. David was then in great hazards by reason of Saul, or Absalom, and those such and so often, as that to sense and outward probabi- lities he was like never to live quietly again at Jerusalem, and enjoy God's ordinances there in .peace ; but for this David had prayed, and had made it as the grand request of his whole life (as every man hath some one great request of all other, even as he hath some special grace above all other, or gift, &c. So request to God next to his salvation, as haply for his ministry, or the like, therefore says David, verse 4, This one thing have I desired) and accordingly God gave him a special faith in this thing, above all other,
G2
Sect. 4. Godsome- times stirs lip a par- ticular faith of assurance in some busi- nesses.
66
The Beturn of Prayers.
xxvii. 1.
because it was his great request, In this luill I be confident^ verse 3. And though a host of men should again and again incompass me, says he, yet in this I tvill be confident^ that I shall still escape, and see Jerusalem again, and enjoy the ordinances and live in peace ; and though his faith failed him often (as in the persecution of Saul it did) for he said he should one day perish by the hand of Saul : yet at other times his faith was marvel- lously upheld, and he was confident in this. He used not to be so, in other requests thus absolutely, particularly, and distinctly ; and therefore, he says. In this, ^c. As there is a witness of the Holy Ghost immediate to the heart, sealing up adoption to a man's person, so in some cases, there is the like testimony for the obtaining of some eminent thing we have asked. Which particular special faith, doth in a kind of similitude answer to the faith of miracles of old, whereby a man had a particular confidence that God would
The Return of Prayers.
do such a miracle by him : so in and by means of prayer, in some things there may be a particular strengthen- ing and assuring the heart, that God will do such a thing for a man : which I confess is rare and extraordinary, as also that immediate testimony con- cerning our persons is, which many want that go to heaven. And haply this other concerning the accomplish- ment of special mercies, is much more rare; and but in some businesses; and is a thing which some men are not ac- quainted with, but yet may be in some cases existent to some men's spirits, as it was to David's in the thing men- tioned.
And concerning this also I will also add a caution, as about the former. That it doth not always fall out upon all such kind of evidences made to a man's spirit, and that by God, that the thing prayed for doth come to pass. For these very persuasions stir- red up by God, may be and are often but conditional, though thus imme-
67
Chap. 5.
A caution, that here- in a con- ditional evidence be not taken for absolute.
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diately made to a man's spirit, and are so to be understood, and not per- emtory and absolute. It cannot be imagined that all these should always be of greater absoluteness and peremp- toriness, than were many of those revelations made by God to the Pro- phets, wherein he manifested his gra- cious purpose towards such a man or people, either to vouchsafe them such a mercy, or bring such a judgment ; which forewarnings though they were particular and express, yet limited and intended with a condition, according to the performance, or not performance of which it fell out, either the judg- ment expressly threatened was di- verted, or that good thing which was as directly and fully promised, was not bestowed: as it was in the case of Jonas threatening the destruction of Nineveh; and so in the promise concerning Eli's house, 1 Sam. ii. 30, / said indeed that thy house, and the house of thy Father should tualk before me for ever, hut now the Lord says, it shall not be so : For
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they had broken the condition which was implied in it ; they had despised the Lord; and them that despise ine, says God there, / will despise. In like manner is God's meaning expressed towards us in such like persuasions wrought in us by prayer, to be under- stood ; as that such mercies will surely come to pass, but still under a con- dition of obedience, and performing of those vows, which a man joined with those his petitions, to move the Lord to grant the things ; which if a man fail in, or ceaseth to go on to be- lieve, it may and doth often come to pass, that things fall out contrary to that persuasion ; and then we are apt to question whether it was from God or no ; which it might be, and truly wrought by his Spirit, and yet not always absolutely meant (that was your mistake so to take it) but con- ditionally only. For in such great re- quests of the soul unto God, there use to pass mutual covenants between God and us ; and indentures are drawn and
Chap. 5.
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sealed unto by us, that is, we in prayer, offer and promise to do thus and thus, if God will vouchsafe us such a mercy, and plead it to God to move him to bestow it; and God, he thereupon (it may be) seals a covenant on his part to grant the thing, and works such an undoubted persuasion ; but if we in that interim of waiting for that mercy, do deal falsely in that covenant which we have made ; and this even whilst we are yet in dependance upon God for it; whereby it appears that we would have done so much more after we should have received it once, in this case God denies the thing, and yet notwithstanding that persuasion and evidence was from God that heard the prayer. He said indeed he would do thus and thus for thee : (as he told David, / would have given thee much more:) because thou saidst to him, thou wouldst walk thus and thus, or didst vow this or that to him ; thou failest in thy word, upon which God uttered his ; and thereupon, says God,
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as to Eli, Now it shall not he so<, and yr't God had spoken it afore, and not Satan, nor thine own heart only.
4. When God doth put a restless importunity into the heart, maugre all discouragements. So in that Psalm xxvii. 4-. One thing I have desired, and I will seek after it; that is, as I have sought it, so I will not leave seeking to God for it: when God main- tains this in the heart, it is a sign he hears, and will answer : for you know the parable, that the unjust judge heard her for her importunity ; there- fore when God puts an importunity into the heart, he means to hear.
Only this likewise is to be added in this, there is a double importunity : one out of such an inordinate desire to a thing, as the heart knows not how to be without such a mercy, and so continues to ask, but asketh amiss-) and so receives not, James v. But there is an importunity joined with a subjection to God's will ; which when it runs along with it, then God hath
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Sect. 5. When God puts a restless importu- nity into the heart, to pray for a particu- lar mercy.
A double importu- nity: one accepted, not the o- ther.
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Chap. 6.
Sect. 1. When God gives an obedi- ent de- pendant heart, in walking before him.
stirred it up, and then look for some- thing to come ; otherwise you may be importunate, as they seek me daily^ when yet God heard not, Isai. Iviii. 2.
CHAP. VI.
Further observations to be made on the dispositions and carriage of our hearts after prayer, until the issue of the thing prayed for.
Next : after thou hast prayed, ob- serve what God doth towards thee.
As first, how he doth guide thy feet and heart after praying : there is much in that: that which was the spirit of supplication in a man when he prayed, rests upon him as the spirit of obe- dience in his course; so as that de- pendance he hath upon God for the mercy he seeks for, is a special motive and means to keep him fearful of of- fending, and diligent in duty ; to look to his paths, to walk and behave him- self as becomes a suitor, as well as to come and pray as a suitor. Thus David,
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he walked by this principle, Psal. Ixvi. 18. If I regard iniquity in my heart, God loill not hear me ; that consider- ation still came in as a curb unto sin ; and without this a man provokes God, and so casts himself behind-hand again, and by sinning loseth what ground he had got by praying. Therefore David, Psal. cxlv. 8, 9, 10, when he was to pray, even as for his life, (as then he did, it being a deliverance from his enemies he sought) he specially prays God to direct him and keep him, that he might not sin against him ; for he knew by sinning he should enervate and spoil all his prayers : not only hear me speedily (says he) but also cause me to hnow the way wherein I should walk; teach me to do thy will; this he especially prays for, and more than for deliverance, for else he knew God would not hear him. Therefore when thou art in treaty with God for any mercy, observe, doth God still after praying keep thee in a more obedient frame of spirit? it is a sign he intends
Chap. 6.
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Chap.
2. When God gives a heart to wait for and ex- pect the mercy.
to answer thee ; as in like manner, when he keeps thee from using ill means, &c. When he meant to give David the kingdom, he kept him in- nocent, and his heart tender, that it smote him but for cutting off the lap of Saul's garment : he was not so tender after. Therefore in Psal. xviii. when he was delivered from all his enemies, he says, God dealt with him according to his uprightness: for I kept myself from mine iniquity. So also Psal. xxvii. 11.
2. When God after prayer strength- eneth the heart to wait for the mercy, so Psal. xxvii. ult., David having prayed, says to his soul. Wait on ilie Lordf be of good courage, and he will strengthen thy heart. Honest men, when they nourish hopes in one that is in dependance on them, who waiteth and is obsequious upon the hopes he hath of a suite, use not to deny him : it were dishonesty in them to keep a man underhand, and then frustrate his expectations ; therefore, when God
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keeps thy soul after praying in such a dependant frame, look for some good answer. And indeed when a man hath prayed long, in the end he begins to wait (as I may so say) rather than pray (though he pray still) because now he looks God should perform: before, and at first, he told the Lord he desired it, but now he can with some boldness tell him, that he waits for it and expects it. The hope of a godly man and his expectation should make him ashamed if it were not an- swered, therefore in this case answers use to come.
Both these two last we have together joined Psal. xxxvii. 34, Wait on the Lord, and keep his ways, and he shall exalt thee.
Chap. 6.
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Chap. 7.
Sect. 1. God some- times an- swers the prayer fully in the way and man- ner de- sired.
CHAP. VII.
Observations to be made after prayer^ upon the issue of what was prayed for : and first, if accomplished, whether as the fruit of prayers, or out of common providence ; helps herein.
When a man hath thus waited, and kept his way, then let him observe the issue and conclusion of what he sought for, how things are cast by God. Now of necessity, one of these two must fall out, that either the thing desired is accomplished, or not accomplished ; and in either of these he may come to spy out answers to his prayers; for prayer may be answered, though the thing be not done.
I mean to insist severally on these : 1. If the thing thou pray est for doth come to pass, then what needest thou doubt of an answer, and whether God heard thee or no ? For tliou be- holdest it with thine eyes: and so often it falls out, that God doth grant according to the desires of a man's
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heart ; and not only so, but also fulfils his counsel therein, as it is, Psal. xx. 4, that is, fulfils not only his desire, and aim of his prayer, but in that very way, by that very means, which his judgment and counsel pitch upon in his own thoughts. The desire of the heart may be satisfied, when God gives some other thing, but the counsel of the heart is then fulfilled, when a man is answered in that particular, which his own judgment pitched upon as best for him. For counsel is an act of the understanding, deliberating about means to an end, and directing to choose a particular means tending to an end : so that as Eliphaz says to Job, xxii. 27, 28, Thou shalt make thy prayer to God^ and he shall hear thee: and decree a thing ^ and it shall he established to thee; that is, a man is guided to decree and pitch upon such mercies in his prayers, as God makes good in particular: he says what he would have, and God performs it : and this privilege thou shalt have (says
H2
Chap. 7.
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Chap. 7.
Eliphaz there) if thou wilt turn to him, and be acquainted with him, and receive the law from his mouth : thou shalt not err in praying ; but what thou settest upon to pray for, shall be accordingly granted to thee: such a man shall have the privilege, Fingere sibi fortunam in a right sense, to be his own chooser, and carver of his own mercies ; and as Christ said, Be it ac- cording to thy faith, so God says some- times. Be it according to thy prayers ; and Eliphaz speaks of it as of a special favour, that whereas other prayers are answered obliquely, thine, says he, shall be answered directly, which is more comfortable ; as direct beams are, and have more heat in them than collateral and oblique : thus if a man will hear God and obey him, God will hear him : for if a man be subject to Christ's kingly office, his prophetical office shall guide him, and cause him not to err in his petitions; but by an un- erring providence and pre-instinct in- fused by his spirit, God will so guide
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him, as to ask even that very thing which God intends to give; whereas of himself he knows not what, nor how to ask. So David asked long life, and God gave it him, Psal. xxi. 2, 3, 4. God not only gave him his heart's desire, but the request of his lips, ver. 2. Hannah asked a son, and God answered her in the very thing she desired, and therefore she called him Samuel, 1 Sam. i. 20, because (says she) / asked him of the Lord, and ver. 27 ; JFor this child I prayed, and the Lord (did not give another thing instead of it, but) hath given me my petition I asked of him. So 1 Chron. iv. 10, Jabesh called on God (it is said) and God granted him the thing he requested. And thus God often deals with his children. And to this end hath God given us his spirit ; and made Christ wisdom unto us, who knows what is good for us, though we do not. And hath, therefore, also commanded us to spy out mercies for ourselves, and then come to him for
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Chap. 7.
Yet our hearts are often jea- lous, whe- ther it be an answer to prayer, or out of common provi- dence.
them : and to this end hath made such particular promises of particular mer- cies, which he would have us have an eye unto in our prayers ; all which is because often he means to bestow the very things we ask.
And yet because, although we have the very things we did ask and desire, such is the jealousy and infidelity of our hearts, that we often discern not, nor acknowledge that it was our prayers that obtained them from God: but we are apt, when once we have them, either to look but to things be- low, and the second causes of them, though before we did earnestly seek them of God, or else still distrustfully to question whether or no it was at our prayers that he granted them, or out of common providence. Thus Job, in his distemper, Job ix. 1 6, as though I had called, and God had ansiuered me, yet (says he) I would not believe that he had hearkened to my voice, that is, not that he did it in respect to my prayer and request, because he now
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deals so severely with me, For he breaketh me with a tempest, ver. 17. and thus do our distrustful hearts (which are apt to be unsatisfied with all the clearest pledges of God's favour, and still to misconstrue and pervert them,) although God doth answer us upon our calling upon him, yet we will not believe that he hearkened to our prayer in it. Therefore that you may be further enabled to discern, how, and when things you prayed for, come in by prayer ; I give you these further directions.
1. When God doth a thing in an- swer to prayers, he often doth it in such a manner, that his hand may be in a more than ordinary manner seen in it. There are few prayers, wherein a man hath sought God much, but in the answers of them God discovers himself much, and turns many great wheels in the accomplishment of them, and manifests (as David desires, Psal. xvii. 7,) his marvellous loving kind- ness; and indeed when God hears
Chap. 7.
Sect. 2. Direc- tions to help to disceru this : 1. From the man- ner of God's per- formance : God dis- covers a more than ordinary hand of provi- dence in things ac- complish- ed by prayer :
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Chap. 7.
instanced and dis- covered in five parti- culars.
1. By
bringing it to pass through many dif- ficulties.
prayers that have been a long while a making, he shews usually half a mira- cle one way or other.
Now God discovers his immediate hand in the answers of prayers many ways.
1. When he carries a thing through many difficulties, when there were a great many cross words in a business prayed for, the least whereof would have kept the key from turning, when God shall make (as it were) a key on purpose to unlock it ; when God plots and contrives all the passages in a bu- siness thou didst pray for, and so ac- complisheth it ; this is a sign, it is a fruit of prayer, and that prayer had been a making that key all that while : So in bringing David to the kingdom ; Joseph out of prison ; Mordecai to honour : and likewise St. Peter out of prison, which was done at the prayers of the church. Acts xii. He was sleeping between two soldiers : if they had waked, he had been discovered : and he was in chains, but they fall off.
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ver. 6, 7, and the keepers stood be- fore the door, but they mind him not, ver. 6, and when one watch is past, he passeth quietly through another, ver. 10, and when both those were past, an iron gate flies open of its own accord, ver. 10. Now such difficulties are there in many businesses, which yet in the end are accomplished by prayer: iron chains fall oflP, iron gates, enemies' hearts fly open of their own accord ; and though not in that miraculous manner, by the means of an angel, yet no less wonderfully.
Or secondly, wb^ God facilitates all means to accomplish the thing which was prayed for, so as all means do in view conspire and combine in it, that thou hast wind and tide, and a fair day, and all the way paved ; or as David says, hxist thy way made plain before thee ; and there falls out a great conjunction and meeting of many cir- cumstances together to effect it, which had influence into it, whereof if any one had been wanting, haply the thing
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Chap. 7.
Or se- condly, by facilitat- ing all the means and caus- ing them to con- spire to accom- plish it.
84.
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Chap. 7.
Exod. xii. 31,33.35, ver. 32.
3, By
bringing it to pass suddenly and unex- pectedly.
had not been done; when the thing prayed for is thus granted, prayer then hath done it. Thus, when he deli- vered the people of Israel out of Egypt, which was the accomplishment of their long desires and prayers, {their cry came up, the text says) how were all things facilitated! they that detained them do themselves come and intreat them to go out ; yea, are urgent, says the text, and that at midnight: nay, hire them to go out with their ear- rings ; and Pharaoh himself then parts lovingly and fairly with them, and de- sires their prayers ; Bless me also. Yea, to shew there was no resistance, the text says, a dog did not move his tongue: the brute creatures did not disturb them though at midnight, when those creatures use to be most obstre- perous through noises.
3. When he doth it suddenly, and accomplisheth the thing thou hast long prayed for, ere thou art aware of it; as the return of the captivity of Baby- lon, which was the conclusion of many
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prayers, was done in a trice, they were as men in a dream ^ Psal. cxxvi. 1, they could scarce believe it was so when it was done ; it was because they had sown many prayers which came up on the sudden, ver. 5, 6. So Peter, he was fast asleep, and did not so much as dream of deliverance. So Joseph's delivery out of prison, and advance- ment to be the greatest man in the kingdom, the suddenness of it shewed it was God's remembering of him, and hearing his prayers.
4. When God grants the thing with an overplus, above what we did ask, and casteth many other mercies in to- gether with that which we long prayed for ; this also may be a sign God did hear our prayers in it; for when he doth hear indeed, he useth to do above what we did ask or think, thereby the more to overcome the heart. So David asked long life, and he gave him more than he asked, Psal. xxi. 2, 3, 4, 5. So Solomon, he asked but wisdom, and he gave him more than he asked, peace,
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Chap. 7.
4. By do- ing above what was de- sired with addition of other
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Chap. 7.
Jam. i. 2.
5. By ad- ding some special circum- stance as a token of God's special hand in it.
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riches, honour, and all with it, 1 Kings iii. 12, 13. Hannah, she asked but one male child, 1 Sam. i. 10, but God gave her three sons more and two daughters, chap. ii. 21. When prayers are answered, usually mercies come thick, they come tumbling in ; the thing we prayed for comes not alone ; as when sins are punished, then miseries also they come like armies in troops upon us : as temptations likewise come to- gether, and we fall into many of them at once, as St. James speaks, thus do mercies also.
5. When the thing is granted by prayers, there is often some particular circumstance of providence concurrent with it, which is a token for good, and sealeth to us that it is from God ; such often as a man himself takes notice of, and which others take no notice of also. Shew me a tohen for good, says David, Psal. Ixxxvi. 17? that others may see it and be ashamed: and such tokens doth God often make small circum- stances to be. Things small in them-
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selves, may be magna indicia^ great signs and tokens : for example, Moses and Aaron, and the Israelites had long cried to God for the deliverance of his people, and laid up many prayers; their cry came up, as was said ; and when God doth deliver them, what tokens were there of good? and of God's hand in it, and of his answer to their prayers ? The text notes (as was observed before) that a dog did not bark at their going out, Exod. xi. 7, which was a small circumstance, but it was magnum indicium, and so in- tended by God ; for the text adds, That ye may know that God puts a differ- ence betiveen the Israelites and the Egyptians. This was a token of God's hand, to overrule the tongues of rude brute creatures, that use to stir at such unusual noises, and at travellers espe- cially in the night. So w^hen Isaac and Abraham, and his servant also, had prayed for a wife for Isaac, see by what a token God shewed he had heard their prayers ; Rebekkah was
Chap. 7.
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Chap. 7.
Gen.xxiii. 13, 14.
Sect. 3. Observa- tion from the time wherein the tliincr prayed for is accom- plished,
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the first that came out to the servant sent to bring a wife for him : and if she be the woman appointed for Isaac (says the servant) let her offer me drink, mid my camels also : this was a small thing in appearance, but a great indi- cium of God's hand in it, and therefore the servant bowed at it, and worshipped : and the sign in itself was such as ar- gued a good nature in her, and a kind courteous disposition, which therefore (it may be) he singled out as a token of a meet wife, as a thing especially to be looked at in the marriage choice. Again, the consideration of the time wherein the things we have asked are granted, may much help us to discern whether it be in answer to our prayers. For God who doth all things in weight and measure, shews his wisdom and love as much in the season as in giving the thing itself. God considereth all times of thy life, and still chooseth the best and fittest to answer thy prayers in ; In an acceptable time have I heard thee^ so Isai. xlix. 8. As David like-
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wise says, he prayed in an acceptable time, Psal. Ixix. 13. So accordingly God answers in the best and most ac- ceptable time to us ; for he waits to be gracious, for he is a God of judgment, Isai. XXX. 18; that is, he is a wise God that knows the fittest times and seasons wherein to shew kindnesses, and to deal forth his favours in.
As first, it may be, that at that very time when thou hast been most instant and earnest, yea even whilst thou art a praying, or presently after, the thing is done and accomplished. To this pur- pose is that of Isai. Ixv. 24, That as sometimes he hears before they call (which argues much love to give mer- cies unsought) so also whilst they are speaking I ivill hear, and grant the thing, which argues no less love ; and he culls out that time on purpose that they might rest assured that it was in answer to their prayer. Thus to as- sure Hezekiah his prayer was heard, God sent the prophet in unto him whilst he was a praying and weeping,
12
1.
Sometime the thing is accom- plished a- bout the time wherein we are most in- stant in prayer.
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Chap. 7.
with his head turned towards the wall. So Isaac, going out to pray in the field, meets his Rebekkah then a com- ing, that blessing of a good wife being surely the great request temporal he was then in treaty with God for, this Rebekkah was the fruit of many prayers. So when St. Peter was in prison, the Church being gathered to- gether to pray for him, St. Peter comes and knocks at the same hour^ Acts xii. from the 12th ver. to the 18th. So as it often falls out herein, as to the ruler in the Gospel, John iv. 52, who in- quiring diligently, found that the same hour that Christ had said to him, Thy Son liveth, his son recovered, and so he believed, and his whole household: So also here, that sometimes the thing is done, or the news of it comes the same hour, or soon after, wherein a man was praying about it, and haply then when the heart was most stirred about it, more than at any time else : this is a sign it was an answer of prayers, and may help to confirm a
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man's faith in it, as that also did his.
Or secondly, when it is the most ac- ceptable and every way the fittest time to have the thing granted. At that time ^ when thou hadst most need, and ^when thy heart was most fit for it. For in answering prayers, God aims especially at two things ; ^ To shew his mercy, that a man might magnify and exalt that ; and ^ To have the heart satisfied and filled with joy and con- tentment in his answer, and the thing made sweet, and a mercy indeed to him : in brief, that his goodness might be delighted in, and his mercy exalted. And for these two purposes he culls out such times, when we have most need; and also when our hearts are most subdued, and our lusts mortified. For then we are fittest to relish his goodness alone and not to be drawn away with the carnal sweetness that is in the thing. The one you have ex- pressed, Isai. xxx. 18, He waits to be gracious to have his mercy exalted. The
Chap. 7.
2. When granted in the fittest time.
Thefittest time known two ways.
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Chap. 7.
1. Wlien we have most need.
second intimated, James v. Ye ask and receive not, because ye ask amiss, to consume upon your lusts; such prayers, whilst the heart is in this temper, the Lord denies, or defers in mercy till the heart be weaned.
For the first of these : As, suppose thou didst pray long for assurance of salvation, and joy in the Holy Ghost, and when thou hadst most need of it, either when thy spirit would have failed without it, as Isai. Ivii. 16, or against some great affliction approaching, or some great encounter with the world for the name of Christ, then God filled thy heart with it, &c., that was the fittest time : now hath God heard thy prayer. As St. Peter, he was in prison, and had been so for many days ; as appears by the fourth and fifth verses, Acts xii., God could have delivered him, all that while the Church prayed for him, ver. 5. But God kept him in on purpose, till that very night, when in the next morning Herod meant to bring him forth to execution, and
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then God delivered him at the prayers of the Church ; then was the most fit time ; as the Psahiiist says, The full time to have mercy on him was come. And then to receive an answer, is a sign God did it out of special love, which love he would have exalted by thee, as Isai. xxx. 18.
If 2. when thy heart was most fit for the mercy, it was granted, then art thou also heard in an acceptable time ; for God doth not withhold mercies from those that are his, out of want of love ; neither so much for what is past, as for the present evil disposition of their hearts, whereby they are unfit to re- ceive them : and in this sense likewise may that be understood, that God prepareth the heart and heareth the prayer, Psal. x. 17.
As first, when thy heart is most weaned from that temporal mercy (supposing it such) granted thee upon seeking of it : so David, when had he the kingdom in possession given him? then, when he was as a weaned child,
Psal. cii. 11.
2. When the heart was best prepared to receive it, and most weaned from it.
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Chap. 7.
Answer.
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and had his high thoughts (which haply at the first news of it had risen in his mind) purged out, Psal. cxxxi. % I have no high thoughts, 8^c., says he then ; thus, when thy heart had let all carnal ends go, and had betaken itself alone to God, for thy portion to be had alone out of him, then the thing prayed for comes to pass: this was the fittest season.
But you will be ready to say, to have a thing when my heart is taken off from it, and even contented not to have it, makes it to be as no mercy ; for where there is no desire there is no rejoicing.
If thy desire be taken off the thing then thou wilt rejoice the more in God now; and though the thing of itself should now give thee less satisfac- tion, yet God by the thing will give thee more, and he will make it up ; for thou wilt relish his love and sweetness in it now, which is better than life, and therefore much better than that thing enjoyed; and indeed
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the violence of the desire before, would have made it less sweet, for the thing alone would not have filled and contented that desire, when it was an inordinate lust, and so thou wouldesthave been vexed with it, rather than satisfied, and found a greater va- nity in it : but now when it is become a subordinate desire unto God, that the desire is down, and the heart quieted and contented with God in the thing : the heart says as she said, / have enough. So, 2. likewise thou may est have an affliction thou prayedst long against taken off then, when thy heart was most willing to accept thy punish- ment (as Moses's phrase is,) and to submit to God in it.
A third thing you are to observe concerning the accomplishment of the thing prayed for, whereby you may discern whether granted in answer to prayers, is, when thou seest God in his dealings with thee, and answering of thee, to deal in a kind of proportion with thy manner of praying and seek-
Chap. 7.
Lev.xxvi.
41.
Sect. 4. A third sortofob- serva- tions,from the an- swerable propor- tion be- tween God's dealing in the ac- complish- ment of it, and our prayers.
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Chap. 7.
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ing of him, and of walking with him whilst thou wert dependant on him, for such or such a mercy. And as you may see a proportion between sins and punishments, which are the rewards of them ; that you can say, such a sin brought forth this affliction, it is so like the father : so you might see the like proportion between your prayers and your walking with God, and God's answers to you, and his dealings with you. So did David, Psal. xviii. 24, According to the cleanness of my hands hath he recompeiised me, &c. His speech notes some similitude or like- ness : as for example, the more by-ends or carnal desires you had in praying, and the more you mingled of these with your holy desires, and the more want of zeal, fervency, &:c. were found in your prayers, the more you shall (it may be) find of bitterness mingled with the mercy, when it is granted; and so much imperfection and want of comfort in it: so says David in the same Psal. vers. 25, 26, With tJie pure
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thou wilt shew thyself pure. Pure prayers have pure blessings ; et e con- tra : With the froward thou wilt shew thyself froward : and again, as you in praying sometimes slackened and grew cold, so you might see the business in like manner to cool, and cast back- ward : as when Moses's hands were down^ Amelek prevailed; but when they were lifted up, Israel had the better, Exod- xvii. 12. God let him see a proportion, which argued his prayer was the means of prevailing. A man finds in praying, that his suit sometimes sticks, and goes not on as he expected, this is because he gives not so good a fee as he was wont, and doth not ply God, and solicit him ; but on the contrary, when he was stirred up to pray, then still he found things to go well : by this a man may clearly see that it was the prayer which God did hear and regarded. Thus likewise when a man sees hills and dales in a business, fair hopes often, and then all dashed again, and the thing in the end
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Chap. 7.
Chap. 8.
Sect. 1. If the thing obtained draws the heart nearer to God, and to rejoice in his fa- vour in it, more than in the thing.
brought to pass, let him look back upon his prayers : didst not thou in like manner just thus deal with God ? when thou hadst prayed earnestly, and thought thou hadst even carried it, then dash all again by interposing some sin, and thus again and again ? Herein God would have you observe a pro- portion ; and it may help you to dis- cern how and when they are answered and obtained by prayer ; because God deals thus with you therein in such a proportion to your prayers.
CHAP. vm.
Seven observations more^ from the effects
which the accomplishment of the mercy
hath upon the heart, ^c.
Fourthly : thou mayest discern
whether they be in answer to thy
prayers, by the effects upon thy heart.
As, 1. If the thing that is granted
upon thy prayers draw thy heart more
near unto God, it is then certain that
it was granted as an answer to thy
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prayers. Things granted out of ordi- nary providence only do increase our lusts, and are snares to us, as Saul gave David his daughter Michol to be a snare to him : so their full tables are made snares : so God gave the Israelites their will, the things they desired, but withal gave them up to their lusts, Psal. cvi. 15 : he gave them their requests, but sent leanness into their souls : the quails might fat some of their bodies that survived, yet their souls grew lean : there was a curse upon their spirits : this new de- licate food made their bodies more lustful, they did eat and drink, and rose up to play. But things obtained by prayer are sanctified to us, for every thing is sanctified by prayer, so as it shall not ensnare nor entangle our hearts ; a thing obtained by prayer, as it came from God, so a man will return it to God, and use it for his glory : so Hannah having ob- tained Samuel by prayer, she returns him unto God, 1 Sam. i. 27, 28, For
99
Chap. 8.
Psal.lxix. 22.
Exod. xxxii.
1 Tim. iv. 5.
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Chap. 8.
Sect. 2. Prayer answered
this child I prayed, and God gave me my petition, and therefore also I have lent him to the Lord as long as he liveth. If therefore thou findest this, his dealing with thee in answering thee, to be a kindly motive to cause thee to mourn for sin, and to be as a restraint against sin, it is a sign it was the fruit of prayer. Thus it wrought with David, Psal. vi. 8, Away from me ye that work iniquity: God hath heard the voice of my weeping.
Also if thou rejoicest in God more than in the thing obtained : so Han- nah begins her song when she blesseth God for her child, My heart rejoiceth in the Lord, ^c. •! Sam. ii. 1, she re- joiceth not so much in the gift as in the giver : and his favour more in this that her prayer was answered than in the thing obtained : this is a sign of having obtained the mercy through prayers when it is thus sanc- tified unto a man's spirit.
2. Prayers answered will enlarge thy heart with thankfulness, and thus
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usually they do: self-love makes us more forward to pray than to give thanks, for nature is all of the craving and taking hand : but where grace is there will be no eminent mercy gotten with much struggling, but there will be a continued particular thankful re- membrance of it a long while after, with much enlargement : and As prayers abounded so ivill thanksgiving abound also. Hannah she makes a song, 1 S^am. i. 2. Great blessings that are won with prayer are worn with thankfulness: such a man will not ask new, but he will withal give thanks for old. Thankfulness, of all duties, proceeds from pure grace; therefore, if the spirit stirs thee unto it, it is a sign he made the prayer: What thanks shall I render to God for the joy I have in you 9 saith St. Paul, 1 Thess. iii. 9, 10. So in all his other Epistles, all those he writes to, as he prays for them, so he tells them, he gives thanks for them, and for their graces which he had prayed for. And
Chap. 8.
enlargeth the heart with thankful-
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Chap. 8.
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Sect. 3. If this en- courageth thee to go to God again.
if answering prayers for others makes St. Paul so thankful, what when for himself? Prayer and thanks are like the double motion of the lungs; the air that is sucked in by prayer is breathed forth again by thanks. Is thy heart afresh enlarged, as to mourn for past sins long since committed, so in like manner for past mercies won with long prayers, and this for a long while after ? it is a sign that they were obtained by prayer.
3. If the mercy obtained doth en- courage thee to go to God another time, to pray again the more confi- dently and fervently, it is a sign thou hast got the former that way : for the Holy Ghost having once shewed thee this way of procuring mercy, hence it is thou art thus ready to take the same course another time. Psal. cxvi. 2, The Lord hath heard 7n£, and I will call on him as long as I live. I know, says he, now what course to take, if I be in any want, even to call upon him ; and he calls upon others to do so too.
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4. When, God having heard thy prayers upon solemn vows made by thee, thy heart is made careful to pay those vows which thou didst make in the time of thy suing to God for that mercy, this may be an argument to thee, the thing being granted, that thy prayer was heard. For first, it argueth that thy heart itself doth secretly make such an account, that upon them God did grant the thing, and thou doest therefore make conscience to return all again to God in service, as the condition of thy indentures made with him, and as a homage due, and an acknowledgment for ever that such a mercy was won by prayer; and by this preservest the memory of the re- ceipt of that mercy, vows being of the nature of homage : and secondly, in this also it is an evidence that the thing was obtained by prayer, in that God calls for those vows from thee, by his spirit in thy heart, and stirs thee up to perform them, it argues that in re- lation to thy prayers answered, he
Chap. 8.
Sect. 4. It makes a man careful to perform his vows made in prayer to obtain it.
104.
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Judg.xiii. 23.
takes them as dues from thee ; that having dispatched thy suit, he now calls for what was agreed to be given him when it should be performed. And thirdly, in that also he doth ac- cept the payment of these thy vows of thee, he acknowledgeth that those vows and prayers were heard : for as Manoah said in another case, If he meant to have destroyed us, he would not have accepted a sacrifice, so in this case it may be said, if God had not heard thy prayers, he would not have accepted thy vows after thy praying. Thus David, Psal. Ixvi. 13, 14, I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in 7ny trouble ; the reason follows, ver. 17? 19, because that Ve- rily God hath heard me when I cried to him; and so Eliphaz in Job doth connect and hang these two together. Job xxii. 27, Thou shalt make thy prayer to him, and he shall hear thee, and thou shalt pay thy vows. This which he speaks of paying his vows
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was not only as it was to be his duty, but also as a consequent that would follow the other, that when his prayers should be heard, he thereupon would perform his vows : for his scope is to move Job to turn to God, shewing what benefit would accrue to him by it, and amongst others this : the hearing his prayers and performing his vows.
5. When thou art enabled by faith to see clearly God's hand sheAved forth in the effecting of that mercy over and above the power of second causes, and to acknowledge it to his glory : for the truth is, one main cavilling reason in our blind hearts, whereby we are usually hindered and put by from ap- prehending our prayers to be answer- ed, when yet the thing is done, we shall find to be, that our eyes are ter- minated and bounded in second causes, and not raised to see God's hand in the thing : therefore, on the contrary, when God enableth thee to see that he hath done thee this kindness, so as thy mind is clear in it, this is a fruit
Chap. 8.
5. If a man sees by faith, and ac- know- ledgeth God's sole hand in the ac- complish- ment.
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Chap, i
of his hearing thy prayers ; and this you will usually find to be true, that so much faith and dependance as you had upon God in prayer for the ob- taining of a mercy, so much faith and acknowledgment you will have in the accomplishment of it. Parallel with this rule is that other, which in another case is usually given, that in perform- ance of duties, so much as the soul did go out of itself to God, for strength to perform them, so much, when they are performed, will the heart acknow- ledge God's assistance, and be hum- bled : and this is a sign of prayer be- ing heard upon this ground, because God's end of hearing prayers is, that we might glorify him. So Psal. 1. 15, Call upon me in the day of trouble^ and I will deliver thee, and thou shalt glorify me. Therefore when the heart hath prayed much for a mercy, with dependance before the obtaining of it, and then is enabled to exalt God when it is obtained, it is a sign that God did it in relation to those prayers. For
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\0\
there is that connexion made between these as between the cause and the effect, / will hear thee, and thou shalt glorify me. David, when he was deli- vered out of all his troubles (as when he made that xviii. Psal. he was, as appears by the title of it), then at the 6th verse he relates how he had pray- ed, and how he was heard : and see thereupon how his heart was enlarged to acknowledge God alone to have done all, in the rest of that Psalm ; so from the 27th and also from the 31st verses. When we see angels from God, beyond the power of second causes descending, it is a sign that prayers, as angels, first ascended, and obtained that mercy. Thus also the Church, Isai. xxvi. having obtained those deliverances by prayer, ver. 17 (for which there she makes that song by way of thankfulness), she ascribes all unto God, ver. 12, Thou hast wrought all our works for us, and ver. 18, Verily we Jiave not wrought any deliverance in the earth.
Chap. 6.
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Chap. 8.
Sect. 6. With the mercy some- times a special evidence comes in that it is obtained by prayer.
Sect. 7. By the event things ob- tained by prayer prove real and stable
6. When with the mercy there cometh the assurance of God's love, and an evidence of his favour, when God sends not a bare token only, but a letter also with it, to bear witness of his love, in which the token is wrapt. I need not make that a sign, for when this comes with a mercy, it carries its own evidence ; you will then know well enough that it is the fruit of prayer.
7. Lastly, it will be evident by the event : things obtained by prayer have few thorns in them, the curse is taken out : but what comes but by ordinary providence comes as it were up of itself alone, and like the earth until- led, is full of thorns and briars, and many vexations. The reason is, for what comes in by prayer comes as a blessing, and so no sorrow is added to it: and also because prayer killeth those inordinate lusts which are the cause of that vanity and vexation which are in the things enjoyed. But when the blessing of God mdheth rich.
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Chap.
22. Things long deferred, at last ob- tained by prayer, prove most com- fortable, and in a settled manner such : they prove standing and stable bless- ings : and what trouble the heart was put to in the deferring, it is recom- pensed by the more settled, constant, immixed sweetness in the enjoying ; prayer having long perfumed it, and the thing being steeped therein, it proves exceeding pleasant. So, Prov. xiii. 12, Hope deferred makes the heart sick ; but when the desire comes it is a tree of life, and heals that sickness, and abundantly comforts the heart. Thus Isaac found Rebekkah a great blessing, and a comfortable wife to him. Gen. xxiv. ult. Such a comfort also was Isaac to Abraham, Gen. xvii. 18, 19. A son indeed, a son of laugh- ter, as his name signifies: and such was Samuel to Hannah ; she had not only a son of him, but a good son, a blessed son, a prophet, and the judge of the people of God : whereas Jacob
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Chap.
Chap. 9.
Sect. 1. The thing prayed for is not ilways granted when yet the prayer is heard.
getting the blessing, but without prayer, how embittered was it to him (though a blessing to him in the event) by twenty years' banishment from his mother's house ? When Israel them- selves set up a king, but not by me, as God says, what a punishment was he to them ? given in wraths and taken away in anger ^ Hos. xiii. 11.
CHAP. IX.
Considerations to quiet the hearty and to help it to discern an answer to, and acceptation of the prayer when the thing is not accomplished.
But now the next and more diffi- cult question is, when the thing is not granted, how shall we then discern and know that God doth notwith- standing hear the prayer ?
Concerning which, I must premise this, that it is true, that always the very thing itself desired is not granted, when yet the prayer is heard. Christ prayed the cup might pass from him^
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which though some interpret the word passing, for the short continuance of the brunt, and that therefore in that respect he was heard directly in what he asked : yet if so, why was that clause, if it be possible, added? that argues his petition was for a total re- moval, yet with subjection to God's will, for he knew there was no great impossibility in a short removal of it : nay, it was impossible but that it should pass, Acts ii. 24-. But, howsoever, it is plain in Moses, about his going into Canaan : Deut. iii. 26, / besought the Lord, says he, ver. 23. and he was angry with me, and would not hear me, ver. 26. Likewise, ere I come to resolve the case, an objection is also to be removed, which is,
That if the spirit of God doth make every faithful prayer in us, as Rom. viii. 26, it is said he doth ; we know not what to pray for^ but the spirit helpeth our infirmities, 8^c. and he searcheth the deep things of God, as it is said, 1 Cor. ii, that therefore he
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Chap. 9.
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An objec- tion an- swei-ed : That though the Spirit knows God's mind, and teacheth us what to pray for, yet the thing prayed for may not be grant- ed.
knowing that God will not grant such a thing, you may think that he should not stir up the heart to pray for that which God means to deny, but always guide the heart aright, and not let us err or miss in the things we pray for. To this, in brief by way of answer.
1. The spirit makes not prayers in us, always according to what God's secret will and foreknowledge is, but according to his revealed will to us, both in his word and in his providence, as things therein are pi^esented to us, and do lie before our view, and so not always according to what he means to do, but according to what it is our duty to pray most for : for he con- curs to assist us to pray, as he doth in preaching or using other such like means and ordinances, wherein though the spirit knows whom God means to convert, whom not, yet he assists us ministers in our spirits often times as much to preach to those he means not to convert, as to those he means to convert: he dealing with us therein
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according to what is our duty, not ac- cording to what is his decree.
Again, secondly, that phrase helps to answer this, when he is said to help our infirmities, and therefore not ac- cording to his own vast knowledge, doth he frame our prayers, but so, as he applies his assistance to our infirm, weak, and narrow apprehensions, and stirs up desires in us to such things, as according to our knowledge we are in duty to conceive, and which by all we can see, by what is afore us revealed in his providence, we think to be most for our good, and his glory ; and God accepts such desires as from us, but yet doth for us according to the large- ness of his own love.
And so now to come to the case propounded, and therein unto helps to pacify, and direct the heart about those prayers at which the things are not granted.
And first how didst thou frame thy prayer for that thing which is denied thee ? Didst thou pray for it abso-
L2
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Chap. 9.
Section 2. A mistake to pray abso- lutely for such bles- sings as are not abso- lutely promised.
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Chap. 9.
In which when we are denied we are to rest in God's judgment as best for us and so interpret the prayer answered.
Section 3.
lutely, and peremptorily as simply best for thee ? thou must not then think much, if such a prayer be denied, for therein thou wentest beyond thy com- mission : but if thou didst pray for it conditionally, and with an (if) as Christ did, if it be possible (which instance is a strong ground for such kind of prayers) and not my will, hut thy will be done, so, as thou didst refer it unto, and trust God's judgment in the thing, and not thine own, only didst put him in mind as thy duty was, of what was represented to thee as best for thee in view, and so left it to him to cast, and didst refer it to his will and wisdom ; then thy prayer may be most fully answered and heard, and yet the thing denied, and thou art to interpret, and take God's meaning and mind revealed in the event in the best sense, which way soever it falls; for otherwise, Christ had not been heard, when yet, the text says, He was heard in all he feared, Heb. v. 7.
2. Observe, if there were not a ye-
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servation in that denial, for some greater and further mercy, whereof that denial was the foundation. Thus, 1. oftentimes some great cross is pre- vented by the denial of a thing, which we were urgent for: if we had had many of our desires, we had been un- done : so it was a mercy to David, that his child was taken avray, for whose life he was yet so earnest, who would have been but a living monument of his shame. It was also a mercy to David that Absalom was taken away, (whom surely he prayed much for, for he loved him much) who, if he had lived, might have been the ruin of him and his house. As a wicked man's deliverance and the granting his re- quest lays a foundation, and is a reser- vation of him to a worse judgment : So, the denial of a godly man's prayer is for his greater good, and is. laid as a foundation of a greater mercy : And again, oftentimes the very denial breaks a man's heart, and brings him nearer to God, puts him upon searching into
Chap. 9.
There may be a reser- vation in the de- nial, lor some greater mercy.
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Chap. 9.
Section 4. There may be a trail 5:mu- tation of the thing denied into some other blessing that is better of the same kind.
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his ways and estate, and in his prayers to see what should be amiss therein, which alone is a great mercy ; and better than the thing, seeing by the loss of that one thing he learns how to pray better, and so to obtain an hundred better things afterward. Christ desired the cup might pass, it did not; and that was the foundation of our salvation, and the way to his glory : he being to pass through that suffering into his glory : the woman that had the bloody issue, though she used many means, and haply prayers among the rest, and all in vain, yet none took effect ; that in the end she might come to Christ, and have both body and soul healed at once.
3. Observe, if there be not a trans- mutation and a translation or turning of the thing desired into some other greater blessing of the same kind : for God {all whose ways are mercy and truth to his people) doth improve, hus- band, and lay out the precious stocks of their prayers, to the best advantage,
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in things, whereby the greatest returns and gains may accrue : as old Jacob laid not his hand of blessing as Joseph would have guided them, but laid the right hand upon the younger son, whom Joseph did set at his left : so often doth God take off his hand of blessing from the thing we prayed for, and lays and discovers it in another more for our good : and as God giving Isaac the power and privilege to bless a son, though Isaac he intended it for Esau, yet God unbeknown to him trans- mitted it to Jacob, yet so, as the bless- ing was not lost : thus is it in our prayers for blessings both upon our- selves and others. There is often a transmutation, never a frustration of them : which may as truly and directly be called an answer to the prayer ; as if a factor beyond sea, when the owner sends for such and such commodities, supposing them more vendible and advantageous, but the factor knowing the state of things and the prices, sends him over instead of them, such
Chap. 9.
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Chap.
Section 1. God an- swers to the
ground of our prayers.
as shall sell better and bring in more profit, may be said to answer his letters, and that better than if he had sent those very commodities he writ for; thus Abraham's prayers for Ishmael were turned for Isaac ; David's for the child to Solomon.
4. Observe if in the end God doth not answer thee still according to the ground of thy prayer : that is, see if that holy end, intention, and affection which thou hadst in prayer be not in the end fully satisfied, though not in the thing thou didst desire : for God answers secundum cardinem^ according to the hinge which the prayer turns upon. As when a general is sent out with an army by a king or a state, who give him many particular directions how to order and dispose and manage the war, although in many particulars that fall out wherein they could not foresee to give so punctual and parti- cular directions, he swerves from the directions, yet if he keeps to the in- tent of their commission, and doth
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what is most advantageous for their ends, he may be said to keep to his commission. For as they say of the law, mens legis est leXy the mind of the law is the law, not the bare words it is printed in : so the meaning of the Spirit is the prayer, Rom. viii. 27, and not simply the things desired, wherein we express those our desires : and still the meaning, the intent, the ground of our prayers shall be answered. To open this, the main ends and meanings of our hearts in our requests are God's glory, the church's good, and our own particular comfort and happiness : we can desire but comfort, and a man looketh out and spyeth out such a particular mercy, which he thinketh tends much to God's glory and his happiness, and yet that thing is de- nied ; yet notwithstanding God will answer him according to the meaning of his prayers, his glory shall certainly be advanced, even for that prayer of his, some other way, and his comfort made up, which is the common desire
Chap. 9.
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of all mankind : and thou canst have but comfort, let the thing be what it will that conveys it to thee : and God will take order that that comfort thy soul desired thou shalt have come in one way or other ; which when it doth thou canst not but say thy prayers are heard. For as God fulfils his pro- mises, so he hears prayers ; there is the same reason of both: now God hath promised, He that leaves father and mother shall have an hundred fold : not in specie, as we say : in kind this cannot always be fulfilled, for an hundred fathers he cannot have. God fulfils it not therefore always in the same kind, but in some other things, which shall be more than an hundred fathers would be.
Moses he prays he might go into Canaan : God answers the ground of his prayer, though not in the matter in it expressed and desired ; and that both for Moses's comfort and his own glory : for he takes him up into hea- ven, the true Canaan, whereof that Ca-
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naan was but a type ; and he appoints Joshua, a fresh and a young man, coming on in the world, and one whom Moses himself had tutored and brought up, and was his pupil, servant and attendant, Num. vi. 11, 28; and this was more for God's glory, for Joshua was therein to be the type of Christ leading us to heaven, which the law (of which Moses was the tj^e) could not bring us unto, by reason of the weakness of it; and he being young did it better, and it was not so much also for God's glory that one man should do all ; and whereas Moses desired to have the honour of it, in that his servant that attended him, and had been brought up by him, and had all from him, that he was the man should do it was well nigh as great a honour to Moses as if he had been the leader himself. And so David, when he desired to build the temple and a house to God, for the like reasons God denied it, but yet honoured him to prepare the materials, and to draw the
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Chap, 9.
Section 6. God when he denies yet some- times yields far in it, to give satis- faction to his child.
pattern, as also in that his son did it, who was therein also the like type of Christ, being a prince of peace, but David a man of blood and war, and likewise God accepted this of David, as if he had built it, and will recom- pense him as much.
5. Observe, if in the thing which thou hast prayed much about, though it be denied thee, yet if God doth not endeavour to give thee (as I may so speak) all satisfaction that may be, even as if he were tender of denying thee, and therefore doth much in it for thy prayers' sake, though the con- clusion proves otherwise, as being against some other purpose of his, for some other ends : as when he denied Moses to go into the land of Canaan, he did it with much respect (as I may so speak with reverence) to Moses: he yielded as far as might be, for he let him lead them till he should come to the very borders ; and he let him see that good land, carrying him up to a hill, and (as it is thought) by a
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miracle enabled his sight to view the whole land ; and the man he chose to perform this work was his servant, which was a great honour to Moses, that one brought up by him should succeed him. So when Abraham prayed for Ishmael, Oh let Ishmael live in thy sight, Gen. xvii. 18, God went as far in granting his request as might be ; for, says he, ver. 20, 1 have heard thee, mid I have blessed him, and I will make him fruitful, and multiply him exceedingly, and he shall beget tivelve princes ; but my covenant I ivill establish tvith Isaac. So likewise, when in casting that thing thou didst seek at his hands, he shews an extraor- dinary hand in turning it, it is a sign he had a respect to thee, that he would vouchsafe to discover his hand so much in it ; let the thing fall which way it will, if God's hand appear much in it, thou mayest comfortably conclude that there is some great thing in it, and that prayer wrought that miracle in it, to dispose it so ; and that there is some
Chap. 9.
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Section 7. Observe the effects that deni- als have upon the heart. As first, if a man doth acknow- ledge God righteous in it, &c.
great reason why he denies thee, and a great respect had to thy prayers, in that he is pleased to discover so extraordi- nary a providence about it.
Lastly, look into the effect of that denial upon thine own heart, as,
1. If thy heart be enlarged to acknow- ledge God to be holy and righteous in his dealings with thee, and thine own unworthiness, the cause of his denying thee. Thus we often find the saints expressing themselves in their prayers : that Psal. xxii. though typically made of Christ, yet as it was penned by David, and as it may concern his per- son, it may serve for an instance for this, / cry in the day time, hut thou hearest not, this might have made him jealous of God: but, says he, TJiou art holy, 8^c. and dealest now with me in a holy manner, and art just in it: Others have called on thee, and have been heard, though I now for my un- worthiness am denied : But I am a worm. It might have put a man off when he should think others are heard.
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but not I ; but it puts not him off, but humbles him : lam a ivorm, 8fc. ; and Thou art holy.
2. If God fill thy heart with a holy contentment in the denial ; if he speak to thy heart, as he did to Moses when he denied him, Deut. iii. Let it suffice thee ; if as to St. Paul, when he was so earnest about removing that buffet- ing, if thou gettest but such an an- swer as that to him, 3Iy grace is suf- ficient^ or that some such like consi- deration is dropped in that stays thee : it was the effect of David's seven days' fasting that he did so contentedly bear the loss of the child, which his servants thought w^ould have overwhelmed him, 2 Sam. xii. 19, 20, 21. But a consideration was dropped in, which was the fruit of his prayer, That he should go to him, not he return hither ; and his mind was comforted thereby, insomuch, as it is said, ver. 24, That he comforted Bathsheha also.
3. If thou canst be thankful to God out of faith, that God hath cast and
M2
Chap. 9.
Secondly, if God fill the heart with a holy con- tentment in the denial.
Thirdly, if the heart be
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Chap. 9.
thankful out of faith, when de- nied.
Section 4. If the heart be not dis- couraged, for con- tinuing still to pray for other things.
ordered all for the best, though he hath denied thee ; and although thou seest no reason but that the thing prayed for would have been for the best, yet art thankful upon the denial of it, out of faith resting in God's judgment in it, as David, in all those forementioned places was, Thou art holy, thatinhabitest the praises of Israel, he praises God for all this : David, before he did eat, after his seven days' fasting for the child, arose, And went first into the temple, and worshipped, 2 Sam. xii. 20 ; and of what kind of worship it was appears by his anoint- ing himself and changing his raiment, which was in token of rejoicing and thanksgiving, and it fell out to him according to his faith, for presently after Solomon was begotten, ver. 24<.
4. If thou canst pray still and givest not over, although thou standest for mercies which thou missest; if when thou hast mercies granted thou fearest most, and when denied lovest most, and art not discouraged, thy prayers
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are heard, Psal. Ixxx. 4. Though God seemed angry with their prayers, yet they pray, and expostulate with him, and give not over, for they made that Psalm as a prayer, Atid how long wilt thou he angry agairist tlie prayer of thy people? So, Psal. xliv. 17, Though we are cast among dragons, yet we have not been false in thy covenant. So say thou, I will pray still, though I never have an answer in this life. It moves ingenuous natures to see men take re- pulses and denials well, which proud persons will not do : and so it moves God.
CHAP. X.
Application : a reproof of those that pray ^ hut look not after the return of their prayers : the causes of this neglect. The use of all is to reprove those who put up prayers, and are earnest in begging, but look not after them when they have done, no more than if they had not prayed; who still ven- ture, and have a great stock of prayers
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Chap. 9.
Chap. 10. A reproof of those that pray, but look not after the return of their prayers.
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going, but look not after the returns that are made, cast not up their com- ings in and gainings by prayers ; and when they have prayed, sit down dis- couraged, as not making account in earnest that ever they shall hear of their prayers again, even as if they had been but as words cast away : as beating the air, as bread cast upon the waters, which they think sinks or is carried away, and they shall find it no more ; but herein you despise God's ordinance, and err, not knowing the power of prayers ; and ye contemn the Lord ; but you will say as they in the prophet said, wherein do we con- temn him 9 if you asked a man a ques- tion, and when you had done did turn your back upon him, as scoffing Pilate asked in scorn of Christ, What is truth? but would not stay for an answer, did you not contemn him ? as not to answer when a question is asked you, is con- tempt, so not to regard the answer made, when you have been earnest in begging, is no less contempt also : if
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you had written letters to a very friend about important business, and had earnestly solicited him for an answer, and he were careful in due time to send one, if you should make account to hear of him no more, should you not wrong him in your thoughts ? Or if he did write, if you should not vouch- safe to read over his answer, were it not a contempt of him? so is it here, when you have been earnest with God for blessings, and regard not the an- swer ; and because verily this is a fault among us, I will therefore endeavour to discover to you the causes and dis- couragements, which though they keep you not from praying, yet from this earnest expectation, and real, and true making account to hear of answers of your prayers ; only ray scope is not to shew you so much the reasons why God denies you many requests, as why even in your own hearts you are dis- couraged after you have prayed, as if they would not be answered, although God doth answer them. These dis-
The
causes of this ne- glect are of two sorts.
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1. Temp- tations, want of assur- ance ; as 1. That because your per- sons are not accep- ted your prayers are not.
couragements are partly temptations, partly sinful impediments wherein we are more faulty.
I. Because your assurance that your persons are accepted is weak, therefore your confidence that your prayers are heard, is weak also : for as God doth first accept the person, and then our prayers : so the belief that God doth accept our persons is that which also upholds our hearts in confidence that our prayers shall be granted : this you may find in 1 John v. 13, 14, 15; in the 13th verse he says, These things have I written to you, that ye may know you have eternal life: and upon that assurance this will follow, vers. 14, 15, And this is the confidence that we have in him, that if we ask any thing accord- ing to his will, he hears us, &:c. Aiid if we know he hears us, we knoiv ive have the petitions we desired of him. Mark how he links these three toge- ther, as effects and consequences each of other. 1. These things I write unto you, that you may he assured that life
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and heaven is yours, as in the 12th and ISth verses. And upon that, 2. this confidence will follow in your hearts, that God hears you, that is, that you have his ears open to you, and his heart enlarged towards you : and then, 3. if you be assured that God hears you, then from this will follow an as- surance that you shall have any thing granted you desire ; yea, and he makes this one of the main and immediate effects of assurance of justification ; therefore he says, this is the confidence that we have in him ; that is, this effect there is of this confidence, for whereas they might say, what benefit will ac- crue to us by this assurance? why this, says he, which is one of the great and main privileges of a Christian, even assurance that God will hear him ; and not only so, but grant him all his prayers. For when a man is assured God hath given him his son, he will then easily be induced to believe and expect. How shall he not with hhn give me all things^ Rom. viii. 32. If once
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2. Of the weakness of our prayers : which is answered by three things.
he looks upon God as a father, he will then easily conceive that which Christ says, If fathers that are evil can give good things to tJieir children^ how much more shall not your Father give his spirit and all good things to them tlmt ash them : and if he gave his Son, when we did not pray to him, how much more shall he not with him give us all things we pray for ? If a man comes to sue to any man whose mind he knew not, whether he loved him or not, he would have small hope or ex- pectation of having his suit granted, though he came again and again ; but if he be assured he is in favour with him, according to that degree of favour, he supposeth himself to stand in with him, he is assured and confident of obtaining his request.
2. Discouragement is the weakness of their prayers : though a man thinks his person is accepted, yet alas, says he, my prayers are so poor and weak, as surely God will never regard them. To remove which, let me first ask thee
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this question : Dost thou pray with all thy might? then though that thy might be weak in itself, and in thine own apprehension such, yet because it is all the might which thou hast, and which grace hath in tliee, it shall be accepted. For God accepts according to what a man hath, and not according to that he hath not. 2 Cor. viii. 1 2.
2. Thou art to consider that God doth not hear thee for thy prayers' sake, though not without them, but for his names sake, and his Sons sake, and because thou art his child, as the mo- ther when her child cries (suppose it be a weak child) doth not neglect to hear and relieve it : but tenders it not because it doth cry more loud, but because it cries ; and pities it the more the weaker it is.
3. Again, though the performance in itself be weak, yet considered as a prayer, it may be strong, because a weak prayer may set the strong God a work ; as faith for the act of it, as produced by us may be weak, yet be-
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cause its object is Christ, therefore it justifies : so is it in prayer, it prevails, not because of the performance itself, but because of the name, which it is put up in, even Christ's name; and therefore as a \Yeak faith justifies, so a weak prayer prevails as well as a stronger ; and both for the like reason in both, for faith attributes all to God, and so doth prayer; for as faith is merely a receiving grace, so prayer a begging grace. And therefore dost thou think thy prayers are accepted at all, notM ithstanding their weakness ? if that they are accepted, then they must be accepted as prayers, now if they be accepted as prayers, then as effectual motives to prevail M'ith God to grant the thing you ask ; for if he should not accept them to that end for which they were ordained, it is as if he accepted them not at all. As there- fore when he approves of any man's faith as true and sincere, he approves and accepts of it to that purpose for which it was ordained, which is to save
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and justify, and to this end doth as fully accept the weakest act of faith as the strongest; so is it with their prayers, which being ordained as a means to obtain mercies from him, if he accepts them at all, it is with rela- tion to the accomplishment of them, which is their end.
4. Men are mistaken in judging of the weakness of their prayers, they judge of the weakness of their prayers by their expressions, and gifts in performing them, or by the stirring and overflow of affections, whereas the strength and vi- gour of prayer should be estimated from the faith, the sincerity, the obedience, the desires expressed in it. As it is not the loudness of a preacher's voice, but the weight and holiness of the matter, and spirit of the preacher, that moves a wise and an intelligent hearer : so not gifts, but graces in prayers are they that move the Lord. The strength of prayer lies not in words, but in that it is fitted to prevail with God; one prayer is not more strong than another.
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3. So of- ten fail- ings of an- swers: an- swered by four things.
further than it is so framed as it hath power with God more or less; as of Jacob it is said, he had poiver with God, Hos. xii. Now prayers move God, not as an orator moves his hearers, but as a child moves his father : two words of a child humbled, and crying at his father's feet, will prevail more than penned orations, Rom. viii. It is the meaning of the spirit that God looks unto, more than the expressions : for the groans there are said to be un- utterable. Hezekiah's expressions were so rude and broken, that he says, Isai. xxxviii. 14-, that he did but chatter, (he being then sick,) even as a crane, yet God heard them.
A third discouragement is failings of answers ; I have prayed often and long, and I have been seklom or never answered, and therefore I make little account of my prayers, that they are heard : others have the revenues of their prayers coming in, but I do miss whatsoever almost I stand for : there- fore say they as those. Why have we
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fasted and thou regardedst it not ? Isai. ^^^^- ^^• Win, 3. I
To remove this consider, 1. that [ i. thou hast the more reason to wait, for ! thou hast the more answers to come ; for as wicked men treasure up wrath, so do godly men mercy, and especially by their prayers ; and therefore mer- cies and answers do often come thick together, even as afflictions also do.
Suppose thou shouldest have few answers concerning the things thou seekest for here, either in praying for thyself or others, yet thy reward is with the Lord. It is in pray is g as in preaching, a man may preach faith- fully many a year, and yet not convert a soul, and yet a man is not to give over waiting, but to observe after every sermon what good is done, and whe- ther God will give men repentance, ^s it is, 2 Tim. ii. 25. And if none be converted, yet as Isai. xlix. A^, A mans reward is with the Lord. Every man shall receive his own reward according to his own labour^ 1 Cor. iii. 8 ; and
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not according to the success of his labour only. So it is in praying, though thou missest again and again, and no- thing succeeds thou pray est for, yet be not discouraged, for thy reward is with the Lord, which will come in one day.
3. God doth it, not that he hears thee not, but to try thee ; for a man to say as David says, Psal. cxvi. 1, 2, God hath heard my prayer ^ therefore I will call upon him as long as I live ; that is nothing so much as to be able to say, Well, I have prayed thus long, and for these many things, and never sped, and yet I will call upon him whilst I live, though I find no answer in this life. To find comings in, in a trade, and yet to hold out trading still, argues not so much faithfulness in a man's calling, as when a man hath losses, and castings behind hand, and yet to follow it.
4. God usually stays so long that we have done expecting, Luke xviii. 8, The elect cry day and night, but God
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stays so long, ver. 7, that when he comes he finds not faith, they have done expecting, have forgot their prayers, and then he doth things they looked not for.
Other discouragements there are wherein we ourselves are more faulty, and which are our sins, more than our temptations, which yet weaken the ex- pectation of having our prayers an- swered, as
1. Slothfulness in prayer, when we do not put to all our might in praying, and then no wonder we do not only not obtain, but that our own hearts misgive us, that we look for little suc- cess and issue of such prayers. Qui frigide rogat, docet negare ; he that shews himself cold in a suit, teaches him he sues to deny him; if we see one seeking to us faintly and slightly, we are not then solicitous to deny him, but think he will be easily put off, and not think much ; so accordingly when we shall observe so much by ourselves, and see ourselves slothful in praying.
Chap. 10.
Isai. Ixiv.
Sect. 2. A 2. cause are sinful, discou- ragements which are three.
1.
Slothful- ness in prayer.
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and praying as if we prayed not, no wonder if b)'' reason of that conscious- ness we look not after the success of such prayers, which in the perform- ance we slighted, when we pray as if we were willing to be denied, we knowing that the Scripture says that the fervent prayer only prevails, that prayer which is ivepyov^evr), that sets all the faculties on work, James v. 16. How should we then expect that God should grant any good thing to us? For though God sells nothing to . us for our prayers, but gives freely, yet he would have his gifts accepted : now without large desires and longings they would not be accepted : and what is fervent prayer but the expres- sion of such fervent desires ? Jacob wrestled when he obtained. Ma7iy seek to enter, says Christ, but you must strive. Now when we know these things, and yet are slothful, how can we expect any answers at all ? will not the consciousness of it quell all our expectations ? and hence it comes to
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pass that God proportioning his deal- ings with us to our prayers, because we seem to pray, and yet pray not to purpose, therefore God he sometimes seems like one asleep, and then some- times to wake, and make fair offers to help, and yet falls as it were asleep again, because we were thus drowsy in our prayers ; those prayers that awaken God must awaken us: those prayers that stir God must first stir us to lay hold on God, as Isaiah speaks : as obedience strengthens faith and as- surance, so fervency in prayer begets confidence of being heard. In all other things slothfulness doth discou- rage and weaken expectation : doth any man expect that riches should come upon him when he doth his bu- siness negligently ? For it is the dili- gent hand that maketh rich : doth any man expect a crop and a harvest, if he take not pains to plough and sow his corn ? no more, if you do not take pains with your hearts in prayer, can you expect an answer, or indeed will you.
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2. Discou- ragement: looking at prayer as a duty ra- ther than as a means to obtain blessings,
2. Cause, or sinful discouragement herein, is looking at prayer only as a duty to be performed, and so perform- ing it as a task, and not so much out of desires stirred up after the things to be obtained, nor out of faith that we shall obtain them; which is as if a physician having a sick servant, to whom he prescribeth, and command- eth to take some physic to cure him, and his man should take it indeed be- cause it is. commanded and prescribed by his master, looking at it as an act of duty, as he obeys him in other bu- sinesses, but not as looking at it as a medicine or means that will have any work upon him to cure him, and therefore orders himself as if he had taken no such thing. Thus do most in the world pray to God ; take prayer as a prescription only, but not as a means : they come to God daily, but as to a master only in this perform- ance, not as to a father, and thus doing, no wonder if they look for little effect of prayers ; for our expectation never
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exceeds nor reaches further than our end and intention which we had in any business. If I perform any ordinance, but as a duty, then I rest therein and expect no further ; as if a man preach- eth for filthy lucre only, he performs his duty and then looks for his hire, but looks not after any other effect of his sermons : so nor will men do after their prayers for answers to them, when they perform them as duties only. Now to help you in this, you are to look to two things in prayer. First, to a command from God ; se- condly, to the promise of God ; and so to consider it in a double relation, first, as a duty, in respect to the com- mand ; secondly, as a means to obtain or procure blessings at God's hand, in relation to his promises : therefore, in prayer, first an act of obedience, se- condly an act of faith is to be exer- cised, Ask in faith, nothing wavering, Jam. i. Now the most in the world perform it as an act of obedience only, and so rest in the present performance
A direc- tion. Two things to be looked at in praying A com- mand. A pro- mise.
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3. Discou- ragement: falling into sins again after praying.
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and acceptation of it; but if a man pray in faith, he will pray with an eye to the promises, and look on prayer as a means, for time to come, to obtain such or such a mercy at God's hands ; and if so, then he is not satisfied till he hath an answer of his prayers, and till then will wait, as the Church says, She iDould wait till he did arise and plead her cause.
A third sinful discouragement is returning to sins after prayers ; when a man hath prayed for some mercy, and riseth full of much confidence that his prayers are heard, and so awhile he walks, yet falling into a sin, that sin doth dash all his hopes, undoes his prayers (as he thinks) and calls them back again ; meets, as it were, with the answer, which is God's messenger, and causeth it to return to heaven again. How often when God had even granted a petition, and the de- cree was a-coming forth, and the grant newly written, and the seal a-setting to it, but an act of treason coming be-
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tween, stops it in the seal and defers it, blots and blurretli all, both prayer and grant, when newly written, and leaves a guilt in the mind, which quells our hopes, and then we look no more after our prayers ; and this especially if, when we were a-sinning, such a thought came in (as often it doth to restrain us), are you not in dependance upon God for such a mercy, and have prayed for it, and are fair for it, how then dare you do this, and sin against him? When in this case the heart goes on, this blots all the prayer, and discourageth a man ; for, saith the conscience, will God hear sinners ? (as he said.) And thus far it is true that sinning thus between interrupts and hinders the obtaining our peti- tions ; that answerably as we do thus dash and betray and undo our prayers, so in a proportion we find in the way to our obtaining the thing we prayed for, so many rubs and difficulties do arise ; for as we lay blocks in God's way coming towards us to do us good.
Chap. 10.
The an- swer to it.
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so he in ours ; therefore often when a business goes prosperously on, and we think we shall carry it, comes some accident between the cup and the lip, that casts all ^behind hand again, be- cause answerably we dealt with God. For when we had prayed, and were encouraged and in good hopes, then by some sin or other we spoiled all, and bereaved ourselves of our expec- tation. But yet this you are to con- sider, that as in the^end praying useth to overcome sin in'God's children, so also God