The returne of prayers A treatise wherein this case how to discerne Gods answers to our prayers is briefly resolved, with other observations vpon Psal. 85.8. concerning Gods speaking peace, &c. By Tho: Goodvvin. B.D.

Chapter 1 Chap. 1.CHAP. I.

THeſe words being eſpecially ſpoken in relation to the anſwer of God returned to his Prayer made, therefore in that relation I meane principally to handle them.

The obſervation is this; That when a man hath put up Prayers to God, hee 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 bee obſerved. I will heare what God will ſpeake, that is, how Hee will accompliſh them: and withall he confidently expreſſeth an aſſurance, that God will ſpeake peace. Thus doth the Church, Mich. 7. 7, 8. I will looke to the Lord, I will wait, my God will heare mee: Shee was both ſure of gracious audience with Him, my God will heare me: and ſhe will wait till hee anſwers her, and obſerve how hee doth it, I will looke to the Lord: and verſ. 9. I will heare the indignation of the Lord, till he plead my cauſe. So Habakkuk,

hee having made a Praier againſt the Tyrannie of Nebuchadnezzar, in the firſt Chapter, having ended it, hee begins the ſecond Chapter thus, I will ſtand upon my watch tower, and ſee what hee will anſwer mee: The ſinfulneſſe of the neglect hereof demonſtrated by 7. reaſons. and in the end an anſwer comes verſ. 2. and as hee thus waited for a Viſion (for ſometime their Prophecies were in anſwer to their prayers) ſo ſhould wee for an anſwer unto ours.

1. Reaſon, Reaſ. 1. Hereby an Ordinance of God is taken in vaine: which is Gods Name. becauſe otherwiſe you take an Ordinance of God in vain in your hearts, which is to take Gods Name (with whom in that Ordinance you deale) in vaine: for it

a ſigne you thinke your prayer not an effectuall meanes to attain that end it is ordained for; and ſay ſecretly in your hearts, as they Iob 21. 15. What profit have we, if we pray to him? for if we uſe any meanes, and expect not the end, it is a ſigne wee thinke the meanes vaine to accompliſh that end. Whereas every faithfull prayer is ordained of God to bee a meanes to obtaine what wee deſire and pray for, and is not put up in vain, but ſhall have anſwer: 1. Ioh. 5. 14, 15. This is the confidence that we have in Him, that if we aske any thing according to His will, He heareth us: tis true, God heareth

an enemy, but to heare with favour, is the hearing there meant; and is ſo uſed in our ordinary ſpeach, as we ſay of a Favourite, that he hath the Kings eare; and if a man bee obſtinate to a mans counſell, we ſay, hee would not heare, though hee give the hearing; ſo here, to heare is a word of gracious inclination to doe the thing required; and thus Gods eares are ſaid to bee open to their prayers; and ſo it followes there, that if he heareth us, whatſoever we aske, wee know that we have the petitions that wee deſired of Him. Aſſoone as wee have prayed, wee are ſaid to have our petitions, that is,

they are then granted, and we may be confident they are aſſented unto by God; although in regard of outward diſpenſation, the command for accompliſhment 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 ſeale, or bee not ſigned a good while after. And like as when a wicked man ſinneth, aſſoone as the act is committed, ſo ſoone doth ſentence from God goe forth againſt the ſinner, but the Execution overtakes him not (it may bee) a good while after, according to that of Solomon,

Sentence againſt an evill doer is not preſently executed, Eccleſ 7. 11 it is preſently ſentenced, as the words imply, but not executed: ſo in like manner falleth it out, when a godly man praies, that as ſoone as the praier arrives in Heaven (which is in an inſtant) ſo ſoone is the petition granted, (So Dan. 9. at the beginning of his praier the Command came forth ver. 23. though the Angel, who brought the anſwer, arrived not at him till towards the end in the Evening, ver. 21.) but the reall accompliſhment of it may be deferred. So as no prayer in reſpect of an anſwer to it is in vaine; but where

God hath given a heart to ſpeake, Hee hath an eare to heare, and love to returne anſwer: which not to regard, is to take an Ordinance in vain, which is Gods Name.

And ſecondly, Reaſ. 2. Wee take the Attributes of God in vaine. not ſimply Gods name, as in an Ordinance made knowne, but alſo His name, that is, His Attributes are taken in vaine. For it is a ſigne you thinke of that God you pray to, that either his eare is heavy, that hee cannot heare: or his hand ſhortned, that he cānot ſave: or his heart ſtraitned, and his bowels reſtrained, that he will not: And thus you rob him, and deſpoile him of one of his moſt royall

Titles, whereby he ſtyles himſelfe,Pſal. 65. 2. a God that heareth prayers; who is ſo regardfull of them, that in the firſt of Kings 8. 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 wee doe letters of friends which wee ſticke in our windows, that we may remember to anſwer them; or lay them not out of our boſomes, that wee might be ſure not to forget thē: ſo the petitions of his people, paſſe not out of his ſight, till hee ſends an anſwer, which is called ſpeaking here; God ſpeaking as well in his workes as in his word. But you, by your

neglect herein, make an Idoll God of him, ſuch as were the vanities of the heathen, as if hee had eares and heard not, eyes and ſaw not your need, &c. Such a God as Elias mockt, You muſt ſpeak aloud, (ſaith he) he may be in a journey, &c. Even ſuch a God doe you make the God of heaven & earth to bee, whileſt you put no more confidence in him, or make no more reckoning of your prayers to him, then the heathens did of their ſacrifices to their Gods. Petitioners do not onely put up their requeſts, but uſe to wait at great mens doores, & enquire, and liſten what anſwer is given unto them;

and it is part of an honour to great men that we doe ſo: and for the ſame end are wee alſo to waite on God, As an acknowledgement of his greatneſſe, and our diſtance from him, and dependance upon him; as the eyes of the ſervants looke to the hand of their Maſters, Pſal. 123. 2 ſo doe we (ſaith David) on thee, till thou haſt mercy on us. And Pſalm. 130. after he had prayed ver. 2. Hee ſaith, hee waited more then they that watch for the morning, like thoſe that having ſome great buſineſſe to doe on the morrow, long for the day light, and looke often out to ſpy the day, ſo hee for a glimmering, and dawning of an

anſwer. The like we have Pſal. 5. 3. In the morning will I direct my prayer to thee, and looke, that is, for an anſwer.

Againe, Reaſ. 3. If God give an anſwer we make him ſpeake in vaine. 3. If God doth give you an anſwer, if you minde it not, you let God ſpeake to you in vaine, when you doe not liſten to what hee anſwers: if two men walke together, and the one, when himſelfe hath ſaid, and ſpoke what hee would, liſtens not, but is regardleſſe of what the other anſwers, hee exceedingly ſlights the man: As non reſpondere pro convitio eſt, not to anſwer againe is contempt, ſo non attendere, not to attend to what one

ſayes: Now our ſpeaking to God by prayers, and his ſpeaking to us by anſwers thereunto, and to ſtudy out his dealings with us, by comparing our praiers and his anſwers together, which are as Dialogues between us and him, is one great part of our walking with God. It is ſaid of Samuels prophecy,1. Sam. 3. 19. that not a word of it fell to the ground: and ſo it may bee ſaid of our prayers; and ſo it ought to bee of Gods anſwers, not a word of them ſhould fall to the ground: as there doth, if you by your obſervation, and liſtning therunto catch them not (as Benhadads ſervants are ſaid to doe Ahabs words,)

apprehend, and obſerve them not: & by the ſame reaſon, that you are to obſerve the fulfilling of Gods promiſes, you are of your prayers alſo: now, 1. Kings 8. 56. it is ſaid, not one word failed of all hee promiſed, Solomon had obſerved this by a particular ſurvay, 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, (for prayers are but putting promiſes into ſuite;) and for our obſerving of them: and therefore Salomon brings thoſe words in there, to this very purpoſe, to confirme

firme their faith in this, that no prayers made, would faile, being grounded on a promiſe, thereby o encourage others, and his owne heart to diligence herein, as alſo as a motive unto God to hear him; for verſ. 59. hee inferres upon it, Let my words be nigh thee, &c. Seeing thou alwaies thus performeſt thy good word unto thy people.

4. Yea, Reaſ. 4. God may be provoked not to anſwer at all. you will provoke the Lord not to anſwer at all, he will forbear to anſwer, becauſe hee ſees it will be thus in vain. When a man is talking to one that liſtens not to him, hee will ceaſe to anſwer, and leave off ſpeaking,

and ſo will God. So as that which the Apoſtle ſaith of faith, Heb. 10. 36. that it is not enough to beleeve, 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 bee alſo ſaid, and is alike true of praying: 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 fulfill them elſe. As he ſaid, the Sermon was 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

muſt further waite for, and attend the accompliſhment.

5. If you obſerve not his anſwers, Reaſ. 5. We ſhall not return thankes to God for hearing us. how ſhall you bleſſe God, and returne thankes to him for hearing your prayers: Pſal. 116. 1, 2. I love the Lord, becauſe hee hath heard my voice, and my ſupplication, and therefore he goes on to thanke him, throughout the whole Pſalme. You are to watch unto prayer with thankſgiving: Col. 4. 2. and therefore, as to watch, to obſerve, and recollect your owne wants, which you are to pray for, that you may have matter of requeſts to put up, ſo alſo to obſerve Gods anſwers

for matter of thankeſgiving; and many fill that common place head full of matter, to furniſh them for petitioning, but as for this other of thankeſgiving, 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 Gods anſwers to your prayers: The reaſon you pray ſo much, and give thankes ſo little, is, that you minde not Gods anſwers: you doe not ſtudy them. When we have put up a faithfull prayer, God is made our debtor by promiſe, and wee are to take notice of his payment,

and give him an acknowledgement of the receipt of it, hee loſeth of his glory elſe.

6. As God loſeth, Reaſ. 6. We loſe much experience. ſo your ſelves alſo the experience which you might get hereby.1. Of Gods faithfulnes to us. 1. Both experience of GOD and his faithfulneſſe, which will cauſe in you, hope and confidence in God another time, when you have found him againe and againe anſwering your prayers. It was a ſpeech of one eminent in holineſſe, upon occaſion of the accompliſhmēt of a great requeſt made to God by him, That God having never denied him any requeſt, I have tryed God

often, now (ſayes he) henceforth I will truſt him; if the hearing the prayers of another, will encourage us to goe to God, (as Pſal. 33. 5. For this cauſe ſhall every one that is godly pray unto thee) much more when we obſerve, and have experience that our owne are heard: Therefore (ſayes David) Pſal. 116. 1, 2. The Lord hath heard me, and I will call upon him as long as I live: as if hee had ſaid, Now that God hath heard mee, now I know what to doe: this experiment, 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 2. by obſerving Gods anſwers to your prayers,2. Of our owne hearts and wayes towards him. you will gaine much inſight into your own harts, and wayes, and prayers; and may thereby learne how to judge of them. So Pſal. 66. 18, 19. Davids anſurance that he did not regard iniquity in his heart, was ſtrengthned by Gods having heard his prayers: for thus he reaſons, If I regard iniquity in my heart, God will not heare 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: & ſo you will come to ſearch into your prayers, and the carriage

of your hearts therein, to ſee whether you did not pray amiſſe; according to that, Ye luſt & have not, becauſe ye aske amiſſe, Iames 4. 3. As if you ſend to a friend, who is punctuall in that point of friendſhip of returning anſwers, and uſeth not to faile, and you receive no anſwer from him, you will beginne to thinke there is ſomething in it: And ſo alſo here, When a Petition is denied, you will be jealous of your ſelves, & inquiſitive, What ſhould be the matter, and ſo by that ſearch come to ſee that in your prayers, which you will learne to mend the next time. Or 2. if they be anſwered,

yet becauſe that therein uſually God deales in a proportion with you to your prayers, (as you might perceive if you would obſerve his dealings with you) you would by this meanes come to have much inſight into Gods acceptation, and opinion of your wayes: For you ſhould ſee His dealings with you, and yours with Him, to be exceeding parallel and correſpondent, and hold proportion each with other. So Pſal. 18. 6. In my diſtreſſe I called upon the Lord, and ſo verſe 7, 8, &c. hee goes on to deſcribe his deliverance which was the fruit of thoſe prayers, and then

at 20, 21. verſes, &c. hee addes his obſervation upon both, According to the cleanneſſe of my hands hath he dealt with mee, &c. For with the pure thou ſhalt ſhew thy ſelfe pure.

7. You will loſe much of your comfort: Reaſ. 7. We ſhall loſe much comfort. there is no greater joy than to ſee prayers anſwered, or to ſee ſouls converted by us, Iohn 16. 24. Aske and you ſhall receive, that your joy may be 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 joies are exceeding great; much more when in our owne behalfe: and therein, even

in the ſmalleſt things which a Chriſtian doth enjoy, doth his comfort exceed anothers, that hee hath them by vertue of prayers, and promiſes: he knowes how hee came by them; If ſtolne waters bee ſweet, And bread eaten in ſecret, Pro. 9. 17. &c. (as Solomon ſaies) to wicked men; beg'd meat is much more ſweet to godly men: yea, in the very praying for outward mercies, there is more ſweetneſſe, 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 meanes of it. I have no greater joy (ſaies S. Iohn) then that my children walke

in truth: So to ſee God doe good to his Church, and heare others prayers is a comfort, but much more to ſee him do it at a mans own praiers. Therefore when God reſtores comfort to a drooping ſoule, he is ſaid, Eſay 57. To reſtore comfort alſo to his mourners, that is, to thoſe that prayed and mourned for him, as well as unto that ſoule it ſelfe, it being a comfort to them to ſee their praiers anſwered. Comfort it is many wayes: The heare from God; as to heare from a friend, though it bee but two or three words, and that about a ſmall matter, if there be at the bottome

this ſubſcription, Your loving Father, or, Your aſſured friend, it ſatisfies abundantly: ſo alſo, To know that God is mindfull of us, accepts our works, fulfills his promiſes: How doth it rejoice one to find another of his mind in a controverſie: but that God and we ſhould be of one mind, and concurre in the deſire of the ſame things;Mat. 18. 19. not two in the earth onely agree, but God who is in heaven and we to agree, this rejoiceth the heart exceedingly. And thus it is when a man perceives his prayer anſwered. Therfore you loſe much of your comfort in bleſſings, when you do not obſerve anſwers to your prayers.

Chapter 2 Chap. 2.CHAP. 2.

NOw as for rules, and helps to find out Gods meaning towards you in your prayers, and to ſpie out anſwers; and how to know when God doth any thing in anſwer to your prayers, this is the next thing to bee handled: wherein firſt, I will anſwer ſome caſes, and queries which may fall out in ſeverall ſorts of prayers,

about the anſwering of them▪

1 As firſt, concerning prayers put up for the Church, for the accompliſhment of ſuch things as fall out in Ages to come.

2 Concerning praiers made for others of your friends, kinred, &c.

3 Concerning thoſe praiers, whether for your ſelves or others, wherein others joine with you.

For the firſt.§. 1. The full anſwer to ſuch prayers is to come. Firſt, there may bee ſome prayers, which you muſt bee content, never your ſelves 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 Iews, the utter downfal of Gods enemies, the flouriſhing of the Goſpel, the full purity and liberty of Gods Ordinances, the particular flouriſhing and good of the ſociety and place you live in: all you whoſe hearts are right, doe treaſure up many ſuch praiers as theſe, and ſowe much of ſuch precious ſeed, which you muſt bee content to have the Church (it may be) in after Ages to reape: All which prayers are not yet loſt, but will have anſwers: for as God is an eternall God, and Chriſts righteouſneſſe an everlaſting righteouſneſſe, and therefore of

eternall efficacie, Dan. 9. 24 Being offered up by the eternall Spirit, Heb. 9. 14. So are prayers alſo, which are the worke of the eternall Spirit of Chriſt, made to that God in his Name, and in him are eternally accepted, and of eternall force, and therefore may take place in after Ages. So the prayer that S. Stephē made for his perſecutors, tooke place in Saul when S. Stephen was dead. So Davids prayer againſt Iudas, Pſal. 109. 8, 9. took effect above a thouſand yeeres after, as appeares, Acts 1. 20. So the prayers of the Church for three hundred yeeres in the Primitive times, That Kings might come to

the knowledge of the truth, and they leade peaceable and quiet lives in all godlineſſe and honeſty, (which S. Paul in Nero's time exhorted unto, 1. Tim. 2. 2.) were not anſwered, & accompliſhed till Conſtantines time, whē the Church brought forth a Man-childe.Revel. 12 1▪ So Eſay 58. after hee had exhorted to, and given directions for faſting & prayer in a right manner, hee adjoyneth this promiſe: Thou ſhalt raiſe up the foundation of many generations; thou ſhalt be called the repairer of the breach, namely for 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 ſaies of the Apoſtles, reaping the fruit of S. Iohn the Baptiſts miniſtery, and the ſeed he had ſowne, is in like maner herein verified; Iohn 4. 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 praiers: there are bottles of teares a filling, Vials a filling to be powred out for the deſtruction of Gods enemies: what a collection of prayers hath there been theſe many Ages towards it? and that may bee one reaſon

why God will do ſuch great things towards the end of the world, even becauſe there hath beene 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 of old,1. Pet. 1. 11▪

The Spirit in them did ſignifie the ſufferings of Chriſt, and the glory that ſhould follow. Vnto whom it was revealed, that not unto themſelves, but unto us they did miniſter the things that are now revealed: and thus is it in the ſpirit of prayer, which is inſtead of the ſpirit of prophecy: for wee pray through the guidance of the Spirit

(who teacheth us what to aske) for many things that come to paſſe in after ages.

Onely at preſent,§. 2. Yet they may have an anſwer at preſent, in aſſurāce both that they ſhall come to paſſe, and of the acceptation of our perſons for them. it may bee, in prayer thou haſt revealed unto thee by a ſecret impreſſion made on thy ſpirit, that theſe things ſhall come to paſſe, and ſo haſt thy faith confirmed in them, and withall an evidence, that even for thy prayers, among others, God will performe them; and that the contribution of thy prayers, doth help to make up the ſumme: and upon ſuch prayers God uſually for the preſent alſo teſtifies the acceptation of a mans perſon, and reveales himſelfe

moſt to him that hee is his; as he did to Moſes; he never revealed his love to Moſes more, then when he praied moſt for Gods people. And haply thou haſt that as one of thy beſt evidences of the uprightneſſe of thy heart, that thou canſt pray for the Churches good, though for a long time to come which thou maieſt never behold with thine eyes even as David alſo did, and rejoyced in it.§. 3. And in heaven we ſhall rejoyce at the accompliſhment of them: and at the day of Judgement▪

And when they are accompliſhed, and thou in heaven, thy joy will ſurely bee the more full for theſe thy praiers: as at the converſion of thoſe thou haſt prayed for, ſo at

the ruine of the Churches enemies, &c. whom thou didſt pray againſt; For if there bee joy in heaven at the converſion of a ſinner, (as at the birth of a new Prince and Heire of heaven) then haply in a proportion hee ſhall rejoyce moſt, whoſe prayers had moſt hand in it, and a ſpeciall intereſt therein. And ſo as thy other workes, ſo thy prayers follow thee, and the fruit of them, Ier. 17. 10. as Ieremy ſpeakes: and how ever, yet at the day of Judgement thou ſhalt rejoice, as well as they that enioyed the fruit of thy prayers in their times, thou having ſowne the ſeed of their happineſſe; both hee that

ſowes, and hee that reapes ſhall then rejoyce together, as Chriſt ſayes, Iohn 4. 36.

Chapter 3 Chap. 3.CHAP. III.

THe ſecond caſe is, concerning anſwers to our prayers for others, for particular men, as friends, and kinred, &c. and likewiſe for temporall bleſſings.

Pray for others you know wee muſt:Pray for others wee ought. ſo the Elders of the Church for

thoſe that are ſick, Iam. 5. 15, 16. Pray one for another, ſayes S. Iames: as in caſe a man is troubled with a luſt, tell ſome private friend of it, Confeſſe your ſins one to another; that when a mans owne prayers are not ſtrong enough to caſt it out, it may bee done by the help of anothers praiers joyned with his. (So it followes, That yee may bee healed, ver. 16. For in that ſenſe I underſtand healing, in ver. 16.) So alſo, 1. Iohn 5. 16. If a man ſee his brother ſin a ſin, which is not unto death, that is not againſt the Holy Ghoſt, hee ſhall aske 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.§. 1. Such prayers for others God often granteth. Such prayers God often heareth; why elſe are any ſuch promiſes made? as That they ſhall bee healed in their bodies, James 5. 15. Healed of their luſts, ver. 16. Converted to life, 1. Ioh. 5. 16. God hath made theſe to encourage us to pray, and to teſtifie his abundant love to us; that it ſo overflowes and runs over, that he will heare us, not onely for our ſelves, but for others alſo: which is a ſigne we are in extraordinary favour. So God intimates concerning Abraham,

to Abimelech, Gen. 20. 7. He is a Prophet, and he ſhall pray for thee, and thou ſhalt live: and as he was a Prophet, ſo wee are Prieſts; as for our ſelves, ſo for others alſo, to God our Father: and it is a prerogative we have through the fellowſhip wee have, and communion of Chriſts Prieſtly office, Revel. 1. 6. who hath made us Kings and Prieſts, to prevaile and intercede for others; and a ſpeciall token and pledge of extraordinary love. For if God heares a mans prayers for others, much more for himſelfe in his owne behalfe. So when Chriſt healed the man ſick of the palſie, it was, as it is ſaid,

For the faith of the ſtanders by, Matth. 9. 2. Hee ſeeing their faith, ſaid, Thy ſinnes are forgiven thee; the meaning is, not as if for their faith ſake he forgave that man his ſins,Hab. 2. 4. for, The juſt doth live by his (owne) faith: but to encourage them, who out of faith brought that ſick man to him; and us all in like maner to bring others, and their plaints, by prayer, before him; he therefore then tooke occaſion to declare and pronounce forgiveneſſe to that poore man;§. 2. hee therefore then ſaid,Yet alwaies they do not prevaile for the parties prayer for. Thy ſinnes are forgiven thee.

2. Conſideration: yet ſecondly, prayers for others

may often alſo not obtaine the particular thing prayed for them. So Samuels prayer for Saul, 1. Sam. 15. 35. So David for his enemies, Pſalm.

• 7. 13.

For it is in this,The reaſon. as it is

• n the uſe of other means and ordinances for the good of others; God making ſuch like kinde of promiſes to our prayers herein, as hee hath made to our endeavours to convert when wee preach to men: that looke as wee preach to many, and yet but few beleeve,Rom. 10. 16. for, Who hath beleeved our report? even as many as are ordained to eternall life; wee become all to all, and winne but

ſome: So we pray for many, not knowing who are ordained to eternall life, which whileſt wee know not, wee are yet to pray for them, 1. Tim. 2, 3, 4. Onely as where God hath ſet his Ordinance of Preaching, it is more then a probable ſigne hee hath ſome to convert, and uſually the word takes among ſome, though often but a few: So when hee hath ſtirred up our hearts to pray for others, it is a ſigne God will heare 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, becauſe it is an outward meanes ordained by

God, by which ſometimes Hee uſeth to bring things to paſſe: but yet not as ſuch a certaine, and infallible meanes, as hee hath tied himſelfe univerſally unto, to bring the thing to paſſe on his part.

And though indeed his promiſe to heare and accept the praier is generall and univerſal:Such promiſes to hear us for others, being but indefinite, not univerſall. yet the promiſe to heare it, by granting the very thing it ſelfe praied for, is but an indefinite promiſe; ſuch as he makes to other meanes of doing men good, as to our admonitions and reproofes, and to our preaching, &c. Hee makes ſuch promiſes, becauſe ſometimes hee doth heare and convert

by them. For inſtance, that promiſe, Iam. 5. 15. of healing the ſick, cannot be univerſall: for it might then be ſuppoſed as a truth implied in it, that ſick men might never die, whē as it is appointed for all men once to die, Heb. 9. 27. ſeeing it may bee ſuppoſed that the Elders may at all ſuch times of danger of death ſtil come and pray with them: but the meaning is, that it is an Ordinance, which God hath made a gracious promiſe unto, becauſe he often doth reſtore the ſick at their praiers: and therefore upon every ſuch particular occaſion, wee are to rely upon God for the performance of it, by

an act of recumbencie; though with an act of full aſſurance that we ſhall obtain it, we cannot; the promiſe being not univerſall, out indefinite.

Of the like nature are all other promiſes of things temporall and outward,Illuſtrated by the like tenour of all promiſes of things temporall. (of which wee herein ſpeak) as when God promiſeth to give long life to them that honour their parents; riches and honours to them that feare Him; the tenour and purport of which promiſes is not, as if abſolutely, infallibly, & univerſally God doth alwayes performe theſe to thoſe that are yet truely qualified with the conditions ſpecified in thoſe

promiſes; The contrary both Scripture, inſtances, and common experience ſhewes: they are therefore indefinitely meant, and ſo to bee underſtood by us; for, becauſe when ever God doth diſpenſe any ſuch mercies to any of his, hee would doe it by promiſe; All his wayes 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 al, for how then ſhould all things fall alike to all? Eccleſ. 7. 2. Poverty and cotempt upon

them that feare God, even as well as thoſe that feare him not.) Hee hath therefore indefinitely expreſſed His gracious diſpenſation herein:The faith towards them required to be but an indefinite act of recumbency not of aſſurance. requiring anſwerably an act of ſaith (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 hee intended not in ſuch promiſes an abſolute, infallible, univerſall obligation of himſelfe to the performance of them to all that feare him: ſo the act of faith which a man is to put forth toward this promiſe, in the application of it for his owne particular, is not required

to be an abſolute, infallible perſwaſion, and aſſurance that God will beſtow theſe outward things upon him, having theſe qualifications in him; but onely an indefinite act (as I may ſo call it) of recumbency and ſubmiſsion; caſting and adventuring our ſelves upon him for the performance of it to us, not knowing but he may in his outward diſpenſations make it good to us, yet with ſubmiſſion to His good pleaſure, if otherwiſe Hee diſpoſeth it.Though of aſſurance to the promiſe in generall, yet not in the application of it.

It is true indeed, that that act of generall aſſent, which faith is to give to this promiſe in the generall

abſtract truth of it, is to bee an aſſured certaine perſwaſion and beleefe, that God hath made this promiſe, and that He certainely will, and doth performe it unto ſome according to his purpoſe expreſſed therein; which act of generall aſſent, is that beleeving without wavering, namely of the truth of the promiſe in general, which S. Iames calls for in prayer, Iam. 1. 6. But yet that ſpeciall act of application (as Divines call it) required in this faith, wherby I am to reſt upon it, for my owne particular, is not required to be ſuch an undoubted perſwaſion, as to thinke that I ſhall certainly

have this particular promiſe in kinde fulfilled to me; for the truth, purpoſe, and intent of the promiſe, is not univerſall, but indefinite. So as it is but an it may bee (as God elſewhere expreſſeth ſuch promiſes, as Zeph. • . 1, 2.) That it ſhal be performed to mee: and yet becauſe it may be God wil perform it unto mee, therefore my duty is to caſt my ſelf upon God, and put in for it, with ſubmiſſion to His good pleaſure for the performance of it to me. So that ſo farre as the truth and intent of it, is revealed to be infallible & certain, ſo far a man is bound to have an anſwerable act

of faith, of certaine and infallible perſwaſion towards it, as to beleeve 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 withall becauſe the tenour of it is but indefinite, and in that reſpect, whether it ſhal be performed to mee or no, is not therein certainely revealed; Therefore God requires not of mee in the application of ſuch a promiſe, an abſolute full perſwaſion that He will performe it to mee in ſuch or ſuch a manner, &c. But only an act of dependance and adherence with referring

it to his wiſe and righteous good pleaſure towards me.

And yet againe if God ſhould at any time give a man ſuch a ſpeciall faith concerning any ſuch particular temporall bleſſing for himſelfe or another,Yet when God ſometimes gives a ſpeciall faith, then we are to bee aſſured the thing ſhall bee done. then hee is bound to beleeve it thus in particular: as when Hee gave power to any to work miracles, (as to his Apoſtles Hee did, with a Commiſſion to work them,) then they were bound to beleeve that ſuch and ſuch a miracle ſhould infallibly bee 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 beleeving thus upon ſuch particular occaſions, Matth. 17. 20. And then it is alſo true, that if God give ſuch a faith, Hee will infallibly perform it: and thus thoſe his words are to bee underſtood, Matth. 27. 22. Whatſoever yee aske in faith beleeving, An objection prevented. yee ſhall receive, hee ſpeakes it of the faith of miracles, for 21. ver. he had ſaid, If ye beleeve and doubt not, yee ſhall ſay to this Mountaine, remoove into the ſea, and it ſhall be remooved: ſo that, when God works ſuch a faith, and wee are called to it, we are bound to beleeve with a certain perſwaſion that ſuch a

thing will be done, and it ſhall bee done: but unto ſuch a kinde of ſpeciall faith in temporall promiſes for our ſelves or others, God doth not now alwayes call us. If indeed at any time wee did beleeve and doubted not, by reaſon of a ſpeciall faith wrought by God, that GOD would remove a mountaine into the Sea, or beſtow any outward mercy, it ſhould be done: for he that ſtirred up ſuch a faith, would accompliſh the thing: but it is not that, which God requires of beleevers, that they ſhould without doubting thus beleeve concerning outward things; the promiſes

thereof being not univerſall, but indefinite; and therefore anſwerably a man is not abſolutely bound to beleeve that God wil certainly beſtow ſuch a temporall bleſſing on him, no not though he ſhould have the qualification, which the promiſe being not univerſal, made

• o all ſo qualified, but indefinite to ſome of ſuch ſo qualified. The caſe is the ſame of beleeving promiſes made to our praying for others, which is the thing in hand.

§. 3. Such prayers for others are often returned into our own boſome.3. When the prayers

• re thus made out of concience of our duty for ſuch, whom yet God doth

not intend that mercy unto, then they are returned againe into our owne boſomes to our advantage: even as S. Paul ſaith, that his rejoycing that others preached, though they loſt their labour, ſhould turne to his ſalvation, Phil. 1. 20. So prayers for others, though to the parties themſelves we prayed for they prove in vaine, yet they turne to our good So Pſalm. 35. 12, 13. When his enemies were ſick, David he praied and humbled himſelfe; and my prayers (ſaies he) returned into my boſome David did by this his prayer in ſecret for his enemies, teſtifie the ſincerity of his heart to God

and his true forgiveneſſe of them (for it is the uſuall diſpoſition of Gods children, to pray for them that are the greateſt enemies to them,) and this prayer though it did not profit them, yet it turned to Davids owne good, it came back, and home againe to him, with bleſſings to himſelfe; God delighting in, and rewarding ſuch a diſpoſition in his childe, as much as any other; The Reaſon. becauſe therein we reſemble Chriſt ſo truely, and ſhew that God is our Father, and our ſelves to have his bowels in us; and God ſtirreth up this praying diſpoſition in his children for their enemies,

not alwaies that he means to heare them for them, but becauſe he meanes to draw forth, and ſo have an occaſion to reward thoſe holy diſpoſitions, which are the nobleſt parts of his image in them and wherewith hee is ſo much delighted; and ſo their prayers returne into their owne boſome, and it is taken, as if they had prayed for themſelves all that while. Thus in like maner, when Moſes prayed ſo earneſtly for the people of Iſrael, God offered to returne his prayer into his owne boſome, and doe as much for him alone, as hee had deſired that God would doe for

them.Exod. 32. 10. I will make of thee a great Nation (ſaies God to him) for whom I will doe as much for thy ſake, as thou haſt prayed I ſhould doe 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 Sonne of peace, Luke 10. on whom the meſſage might take place, and their peace reſt, Your peace (ſaies hee) ſhall returne unto you againe. So is it, if your prayers take not place.

§. 4. Good often in the end caſts ſuch out of our prayers hee intends not to heare us for.4. If wee have prayed long for thoſe, whom God

• ntends not mercy unto, hee 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 Ieremiah, the ſame hee doth by a more undiſcerned worke; 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; Why doſt thou mourne for Saul? The Reaſon. 1. Sam. 16. 1. So with Ieremiah, Jer. 7. 16. Pray not for this people: and this he doth, becauſe he is loath when his people doe pray but to heare them; and

would not that ſuch precious breath as that of prayer is, ſhould bee without its full and direct ſucceſſe, or be in vaine: therefore when he meanes not to heare, he layes the key of prayer out of the way, ſo deſirous is hee to give anſwers to every prayer. It falls out in this caſe of praying for another, as in reproving another. One whom God intends not good unto, God will lock up a mans heart towards ſuch a man, that hee ſhall not bee able to reprove him, when towards another God doth inlarge it as much, where hee 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 doe both: but it fareth with him as God threatneth concerning Ezekiel towards that people, that he makes his tongue cleave to the roofe of his mouth. Ezek. 3. 26.

§. 5. God ſometimes anſwers thoſe prayers in ſome others whō we prayed not for.5. God will heare thoſe prayers for, and anſwer them in ſome others, in whom wee ſhall have as much comfort, as in thoſe wee prayed for: and ſo it often proves and fals out. God,The reaſon. to ſhew he lookes not as man lookes, nor chooſeth as hee chooſeth, lets our hearts be ſet on work to pray for the converſion

or good of one hee intends not mercy to; and then anſwers them in ſome other, whom Hee makes as deare unto us. When God had caſt off Saul, ſtill Samuels heart lingred after him, and hee mourned for him: but God at the ſame time, when hee bids him ceaſe mourning for Saul, 1. Sam. 16. to ſhew that yet hee accepted that his mourning as it came from him; Goe (ſaies hee) and anoint one of the ſonnes of leſſe, 1. Sam. 16. 1. Samuel deſired to ſee a good ſucceſſor in that government, and he having been their ruler, it was his ſpeciall care; and he having anointed

Saul, it exceedingly grieved him, that 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-childe of thoſe his prayers. And again, when Samuel came to anoint one of the ſonnes of Ieſſe; when he ſaw Eliab, ver. 6. Surely (ſaies he) the Lords anointed is before me: If Samuel had been to chooſe, hee would have choſen him, and would have prayed for and deſired him: but God ſeeth not as

man ſeeth, ver. 7. and chooſeth not as man chooſeth: but in David was his praier fully heard, and anſwered, and that better. So Abraham he had prayed for Iſhmael; and Oh let Iſhmael, live in thy ſight! Gen. 17. but GOD gave him Iſaac in ſtead of him. So perhaps thou prayeſt for one childe more then for another, out of thy natural affection, looking on his countenance and ſtature; as Samuel did on Eliabs: but yet thy prayers being ſincere in the ground of them, in that thou deſireſt a childe of Promiſe, God therefore anſwers 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 diddeſt moſt pray for, had bin wrought upon.

Chapter 4 Chap. 4.CHAP. IV.

THe third Caſe to bee conſidered is, when a man prayes 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 Satan is apt to object; though the thing is granted indeed; yet not for thy prayers, but for the prayers of thoſe others joyned in it with thee.

§. 1. If our hearts were affected in praying with the ſame holy affections wherewith others that prayed with us were.1. If thy heart did ſympathize, and accord in the ſame holy affections with thoſe others in praying, then it is certaine thy voice hath helpt to carry it; If two agree on earth (ſayes Chriſt) Matt. 18. 19. the word is 〈 in non-Latin alphabet 〉 , that is, if they harmonially agree

to play the ſame tune: for prayers are muſick in Gods eares, and ſo called Melody to God, Epheſ. 5. 19 It is not ſimply their agreeing in the thing prayed for, but in the affections: for it is the affections that make the conſort and the melody: now if the ſame holy affections were toucht, and ſtruck by Gods ſpirit in thy heart, that in theirs, then thou doeſt help to make up the conſort; and without thee it would have beene 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 Sodome: when therefore the ſame holy motives and affections acted thee in thy prayer, which did them in theirs, it was the worke 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,Eſpecially when this ſympathy is unbeknowne each to other. to ſympathize with another in praying for ſuch a thing unbeknowne one to another, as ſometimes it falls out; then ſurely thy prayers are in it as well as his. You ſhall obſerve ſometimes a generall inſtinct of the Spirit, put into Gods peoples hearts, generally

to pray for or againſt a thing, without each others ſtirring up one another: even as Ezekiel by the river Chebar prophecied the ſame things Ieremiah did at home at Ieruſalem. 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 2. 27. and 38.

§. 2. By ſome ſpeciall evidence: as firſt, ſometimes by ſome notable circumſtance.2 God doth uſually, & often evidence to a man, that his prayers contributed, and went among the reſt towards the obtaining of it; as,

1 By ſome circumſtance:

as for example, ſometimes by ordering it ſo, that that man that prayed moſt for a thing of concernement, ſhould have the firſt newes of it when it comes to bee accompliſht: which God doth, as knowing it will bee moſt welcome newes to him. God doth herein, as wee doe with a friend, who we know is cordiall in, and wiſheth well to a buſineſſe; hee ſends him the firſt word of it, who was moſt hearty in it, & prayed moſt about it. Good old Simeon, had ſurely been earneſt in ſeeking the Lord, as wel as the reſt in Ieruſalem, to ſend the Meſsiah into the world,

to reſtore and raiſe up the ruines of Iſrael, for God did reveale to him, that hee ſhould ſee him before he died: and therefore to evidence to him his reſpect to his prayers, God carryed the good old man into the Temple, juſt at the time when the Child was brought into the Temple, for to bee preſented to the Lord, Luk. 2. 27, 28. And in like manner good Anna, who had ſerved God with faſting and praier, night and day: God ordereth it ſo, that ſhe muſt alſo come in at the ſame inſtant, Luke 2. 38. By ſome ſuch like peculiar circumſtance or other, doth God often uſe to witneſſe to a mans

heart, that hee hath heard him in buſineſſes, prayed for in common with others.

Secondly, by the hearts being filled with much ioy in the accompliſhment.2. By filling the heart with much joy in the accompliſhment of what 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, hee 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 anſwerable part and ſhare in the comfort of it: and as deſires abounded in praying, ſo will joy and comfort alſo in the accompliſhment. As when a Ship comes home, not onely the chiefe owners, but every one that ventured ſhall have a ſhare out of the returne, in a proportion to the adventure: ſo here, though ſome one whom it mainly concerns hath eſpeciall intereſt in the mercy obtained, yet thou ſhalt have thy prayers out in joy from God, that the thing is granted. S. Paul had planted a Church at Theſſalonica, but hee could not ſtay to

water it with his owne preaching, yet when abſent, hee waters thoſe Plants which hee had ſet, with prayers, night and day; 1. Theſ. 3. 10. Night and day praying exceedingly for you, ſayes hee: and as his prayers were exceeding abundant for them, ſo was his joy as aboundant in them, when hee had heard that they ſtood ſtedfaſt, and fell not back againe; Now wee live, if yee ſtand faſt in the Lord, ver. 8. And what thanks can we render to God for all the joy wherewith wee joy for your ſakes, before the Lord? ver. 9.

3 By thankfulneſſe for it when accompliſht.3. If God give you a heart thankfull for a bleſſing

vouchſafed to another, prayed for by you with others, it is another ſigne your prayers have ſome hand in it: S. Paul knew not what thankes to give for the anſwering of his prayers, as in that forementioned place. Old Eli had put up but one ſhort ejaculatory petition that wee reade of, for Hannah, & that was The Lord grant thy petition, 1 Sam. 1. 17. & for the returne of that one prayer when Hannah related how God had anſwered her, ver. 26, 27. hee returned ſolemne thankes, And he worſhipped the Lord there. ver. 28.

§ 3. Eſpecially when the thing obtained cō cernes a mans own particular.And laſtly, in caſe the thing concerned thy ſelf,

which was prayed for by others helping thee therein, what cauſe haſt thou but to thinke that it was granted for thy owne prayers, and not for theirs onely? ſeeing God ſtirred up their hearts to pray for thee, and gave thee a heart to pray for thy ſelfe, and beſides, gave thee the thing which thou deſiredſt: which argues thou art beloved aſwell as they, and accepted as well as they. I know this ſhal turn to my ſalvation through your prayers, ſaith S. Paul, Phil. 1. 19. though their prayers went to the buſineſſe, yet had not S. Paul beene accepted himſelfe, the prayers of all the men

in the world, would have done him but little good. God may heare the prayers of the godly, for wicked men, when they doe not pray themſelves, in temporall things; ſo hee did heare Moſes for Pharaoh, Abraham for Abimelech; and he may heare godly men the ſooner for others prayers; ſo hee heard Aaron and Miriam the ſooner, for Moſes his ſake, Numb. 12. 13: But if God ſtirs up thy heart to pray for thy ſelfe, 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 then to theirs,

becauſe it concerned thy ſelfe, as a more ſpeciall mercy unto thee.

Chapter 5 Chap. 5.CHAP. V.

HAving premiſed theſe Caſes, I come now to more generall and common directions to help you in diſcerning and obſerving the minde of God, and his anſwers to you in your prayers. All which directions

are ſuch, as may be helpfull in all the forementioned caſes, and in all ſorts of prayers whatever. And they are taken from obſervations, to bee made upon your prayers, &c. Both before, in, and after praying;

§ 1. Before: when God prepares the heart to pray.Firſt, Before praying; when God beſpeakes a prayer, (as I may ſo ſpeak) that is, when God ſecretly ſpeakes to the heart to pray much about a thing; I expreſſe it thus according to that phraſe of David, Pſal. 27. 8. Thou ſaidſt ſeeke my face: and I ſaid, Thy face Lord will I ſeeke: now God then ſpeakes to the heart to pray, when not onely hee puts upon

the duty by ſaying to the conſcience, this thou oughteſt to doe: but Gods ſpeaking to pray is ſuch, as his ſpeech at firſt was, when hee made the world, when hee ſaid, Let there be light, and there was light: ſo hee ſayes, Let there be a prayer, and there is a prayer, that is, hee powres upon a man a ſpirit of grace and ſupplication, a praying diſpoſition; hee puts in motives, ſuggeſts arguments and pleas to God; all which you ſhall finde come in readily, and of themſelves; and that likewiſe with a quickning heat, and inlargement of affections, and with a lingring, and longing,

and reſtleſſeneſſe of ſpirit to bee alone, to powre out the ſoule to God, and to vent and forme 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, whileſt the iron is hot; thou haſt then his eare, it is a ſpeciall opportunity for that buſineſſe, ſuch an one as thou mayeſt never have the like. Suitors at Court obſerve molliſsima fandi tempora, their times of beging, when they have

Kings in a good mood, which they will be ſure to take the advantage of; but eſpecially if they ſhould finde that the King himſelfe ſhould beginne of himſelfe to ſpeake of the buſineſſe which they would have of him: and thus that phraſe of Pſal. 10. 17. is underſtood by ſome, that God prepares the heart, and cauſeth the eare to heare; that is, hee faſhions it, and compoſeth it into a praying frame. And ſure it is a great ſigne that God meanes to heare us,The difference between Satans unſeaſonable urging us to pray, and Gods moving us. when himſelfe ſhall thus indite the Petition.

And by the way let me give this note of difference, betweene theſe

ſpeakings to the heart, and thoſe whereby Satan puts us upon ſuch duties at unſeaſonable houres and times; as when we are otherwiſe neceſſarily to be imployed in our callings, to eate, or to ſleepe, &c. then to put upon praying, is a device of his he uſeth, to tire out new converts with. The difference will appeare in this, the devill comes in a violent imperious manner upon the conſcience, but inlargeth not the heart a whit unto the duty: but whenſoever God at ſuch extraordinary by-times doth call upon us, hee fits and prepares the heart, and fills the ſoule with holy ſuggeſtions,

as materialls for the duty; for whatſoever he calls to, he gives abilities withall to the thing he calls for.

And thus uſually, when hee will have any great matters done & effected, hee ſets mens hearts a worke to pray, by a kinde of gracious pre-inſtinct; hee ſtirres them up and toucheth the ſtrings of their hearts, by his Spirit ſent downe upon them: Thus againſt the returne of the captivity he ſtirred up Daniels heart, Dan. 9. 1. Hee knowing by bookes, the time to be neere expiring was ſtirred up to ſeek God: Dan. 9. 2. and ſo hee that made this Pſalme, Salvation being

then nigh, ver. 9. 10. then God ſtirred him up to pray, and pen this prayer for their returne: which God had foretold hee would doe, Ier. 29. 10, 11, 12. For having promiſed ver. 10. I will cauſe you to returne after ſeventy yeares: Then (ſayes he, ver. 12.) ſhall ye call upon me, and ye ſhall goe and pray unto mee, and I will hearken unto you: he ſpeakes it not onely by way of command, what it was they ought to doe; but as prophecying alſo what they ſhould doe; for then he meant to ſtirre up their hearts; as then hee did, as appeares by thoſe forementioned inſtances. Therefore obſerve what

things, God, thus by an inſtinct doth inlarge thy heart to pray for at times, and ſometimes at extraordinary by-times, when haply thou diddeſt not think to pray about any ſuch thing, yet hee then ſtirred thee up moſt, it may be, as thou wert walking, &c. and having ſpare time, he drawes thee into his preſence and moves thee in that maner ſpecified.

§. 2. 2 In praier: Gods ſpeaking to the heart in prayer, an evidence of hearing: which may be diſcerned.Now ſecondly: as God thus ſpeakes to the heart to pray, ſo alſo in praying; and his ſpeaking to the heart in prayer may bee diſcerned by theſe particulars.

1 By giving a quiet reſt of ſpirit about the thing prayed for, in and by prayer.1. When God quiets,

and calmes, and contents the heart in prayer, which is done by ſpeaking ſomething to the heart, though what is ſpoken, be not alwayes 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 comming out from him contented, and quieted, and cheerefull in his ſpirit, you would conceive that certainly ſomething had beene ſaid to him, which gave him encouragement, ſatisfaction and contentment in his ſuit; Thus when thou goeſt to God, and haſt been importunate in a buſineſſe,

(as ſuppoſe for Chriſt, Oh give me Chriſt, or elſe I die!) and thy deſires were exceedingly up for it; But thou riſeſt up with thy minde calmed and ſatisfied, and feeleſt the anxiouſneſſe, the ſolicitude 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 bitterneſſe and with ſtrong deſires (which by a long delay had bin made more violent, ſo as her heart was much diſquieted (for, Prov. 13. 12. Hope, and by

the ſame reaſon, deſire alſo deferred makes the ſoule ſick) when out of the abundance of her griefe, ſhee had poured her ſoule out before the Lord, 1. Sam. 1. 16. Eli the Prieſt joyning in prayer alſo for her, The Lord grant thy petition! after that prayer ſhe found her heart ſo quieted, that ſhee looked no more ſad, as the Text ſayes there; She aroſe quieted, and calmed, and it was that prayer, that did both fill Elies mouth, with that word of prophecie, and her heart with quietneſſe, and a ſecret word from God accompanying it, that did ſtill thoſe waves: and accordingly God gave her a

Son, a Son of her deſires. And the like God doth now, by ſpeaking (as I ſaid) ſomething to the heart: as by dropping in ſome promiſe or other into the heart, or ſome like conſideration; ſaying as it were to the heart, even as Eli from God did to her, The Lord grants thy petition; As to S. Paul, when he was earneſt with God about removing his buffetings by Satan (which whether they were the ſtirring up a luſt, or temptations of blaſphemy, I doe not now diſpute) I beſought God thrice, that is, earneſtly (ſayes hee,) that it might depart; and to this hee had an anſwer in

the meane time given him, till it ſhould bee taken away; enough to ſtill and quiet him, ſo 2. Cor. 12. 8, 9. And he ſaid, that is, in prayer the Lord did put in this conſideration and promiſe into his thoughts, And he ſaid unto me, my grace is ſufficient for thee, and my power is made perfect in weakneſſe: This anſwer thus comming in, this promiſe thus ſeaſonably ſuggeſted ſtayed and quieted Pauls heart. In like manner thou haſt (it may bee) been long praying againſt poverty, or the like diſtreſſe, and God lets fall this or the like promiſe into thy heart, I will never leave thee, Heb. 13. 5. nor forſake

thee, which quiets and contents thy minde. This is an anſwer, and obſerve ſuch anſwers, for they are precious.

2 When God drawes nigh and reveales His love in and upon ſuch a petition.2. If whileſt thou art a praying, God doth draw nigh to thy ſoule, and revealeth himſelfe to it, in and upon ſuch, or ſuch a particular petition. As in caſe thou didſt mainely intend when thou diddeſt begin to pray, to ſet thy ſelfe to beg ſome temporall mercie at his hands, ſome great matter for the good and proſperity of the Church (as Daniel, Chap. 9. did ſet himſelfe to ſeeke God for the returne of the Captivity:) and even before thou commeſt

to aſke 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 ſigne hee heares thy prayer, and accepteth both thee and it; when there is ſuch a ſtrong ſenſe of Gods favour, and preſence, whileſt thou art upon ſuch a ſuit and requeſt, more then at other times, or then in other paſſages of the ſame prayer, this is a token God heares 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

hee ſayes, Here I am, as the promiſe is, Eſay 58. 9. Therefore, Pſal. 69. 17, 18. Heare me ſpeedily ſayes David; and (that I may know thou heareſt mee) draw nigh to mee: therefore when God drawes nigh to thee, it is a ſigne hee heares thee. Daniel having faſted and prayed for three weekes together, Dan. 10. 2, 3: Then an Angell came, and one of the three Perſons came and told him, hee was a man greatly beloved, ver. 11 and 19. when in like maner God by his Spirit comes downe, and meets thee, and tells thy heart in ſecret that thou art His beloved, and Hee is thine,

then thy prayers are certainly heard: for if hee accepts thy perſon, much more thy prayers, 1. Iohn 5. 19, 20. Men, falſe men, (falſe upon the ballance, as David ſpeakes, when they come to bee tried and weighed,) they will out of cunning uſe ſuitors moſt kindly then, when they meane to put them off, and deny them their requeſts: But God who is truth and faithfulneſſe it ſelfe, doth not uſe ſo to deale, but when he means to anſwer the prayer, Hee withall ſometimes reveals his free grace moſt, to the end they may ſee and acknowledge the fountaine of all, to be his everlaſting

love, and ſo take the thing granted as a fruit of it, and thereby come to bee the more abundantly thankfull.

Onely let me adde this Caution,A caution: That yet this is not alwayes an infallible ſigne the thing is granted, though that the prayer is accepted. which may bee of great uſe to you. That it is not alwayes infallibly true, that when God drawes nigh to you in a particular requeſt, that that requeſt in particular, ſhall bee granted in that maner you deſired, but it is a certaine evidence that thy prayer is heard, and that the thing thou aſkeſt is agreeable to his will, and that hee approves of thee and thy requeſt exceedingly, and thinketh the better of thee for it,

and hee will give thee it, or ſomething that is better▪ There may be herein and ſometimes is a miſtake of Gods meaning, to thinke that alwayes, then the thing ſhall be granted, when God drawes nigh to a man: experience ſometimes ſhews the contrary.

Queſt. But you will ſay, Why doth God draw ſo nigh if he meanes not to grant it?

Anſw. 1. He ſhewes thereby His approving will of the thing prayed for. Now GOD approves many things, hee decrees not. The reaſons why God ſometimes drawes nigh when he grants nor the thing.There is his approving will and his decreeing will. God may ſhew his approving

wil of the thing thou aſkeſt, (as ſuppoſe it bee in view a matter which is of great conſequence for the Church;) which hee doth for thy encouragement: but yet it followes not, that his decreeing wil is for the accompliſhment of that very thing in particular.

2. God may accept the perſon and the prayer, when hee doth not grant the thing prayed for; and by that drawing nigh witneſſe his acceptation of thy perſon and the prayer. Yea,

3. That revealing of himſelfe is oftentimes all the anſwer he intended to ſuch a prayer, and it is anſwer

enough too, to enjoy in the ſtead of a particular mercy the aſſurance of Gods love. As ſuppoſe thou didſt pray againſt ſome evill comming upon his Church, which he yet intends to bring; which hee did ſet thy heart a worke to pray againſt, thereby to manifeſt the ſincerity therof; and then hee ſeeing thee thus ſincere drawes 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 hee meanes to give. And this hee doth ſometimes alſo to content the heart, and

prepare it for a deniall in the thing: whereas, otherwiſe, the deniall of what a Chriſtian hath been earneſt in, might occaſion (as in many it doth) a queſtioning and doubting of Gods love.

§. 4. God ſome times ſtirs up a particular faith of aſſurāce in ſome buſineſſes.3 When God ſtirres up in the heart a particular faith in a buſineſſe: as ſometimes He doth, and upholds the heart to wait for it, maugre all diſcouragements. So hee did in David, Pſal. 27. 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 probabilities hee was like never to live quietly againe at Ieruſalem

and enjoy Gods 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 Hee hath ſome ſpeciall grace above all other, or gift, &c. ſo requeſt to God next to His ſalvation, as haply for his Miniſtery, or the like, therefore ſayes David, verſe 4. This one thing have I deſired) and accordingly God gave him a ſpeciall faith in this thing above all other, becauſe it was his great requeſt, In this will I be confident▪ verſe 3. And though an hoſte of men ſhould againe

and againe incompaſſeme, ſaies he, yet in this I will be confident, that I ſhall ſtill eſcape, and ſee Ieruſalem againe, 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: 1 Sam. 27. 1 yet at other times his faith was marvellouſly upheld, and hee was confident in this. Hee uſed not to be ſo, in other requeſts thus abſolutely particularly and diſtinctly, and therefore he ſayes, In this, &c. As there is a witneſſe of the Holy Ghoſt immediate to the heart, ſealing up adoption to a

mans perſon, ſo in ſome caſes, there is the like teſtimony for the obtaining of ſome eminent thing we have aſked. Which particular ſpeciall faith, doth in a kind of ſimilitude anſwer to the faith of miracles of old, whereby a man had a particular confidēce, that God would doe ſuch a miracle by him: ſo in & by meanes of prayer, in ſome things there may be a particular ſtrengthning & aſſuring the heart, that God will doe ſuch a thing for a man: which I confeſſe is rare and extraordinary, as alſo that immediate teſtimony concerning our perſons is, which many want that goe to heaven.

And haply this other concerning the accompliſhment of ſpeciall mercies, is much more rare; and but in ſome buſineſſes; and is a thing which ſome men are not acquainted with, but yet may bee in ſome caſes exiſtent to ſome mens ſpirits, as it was to Davids in the thing mentioned.

And concerning this alſo I will alſo adde a Caution, A caution, that herein a conditionall evidence be not taken for abſolute. as about the former. That it doth not alwayes fall out upon all ſuch kind of evidences made to a mans ſpirit, and that by God, that the thing prayed for doth come to paſſe. For theſe very perſwaſions ſtirred up by God,

may bee and are often but conditionall, though thus immediately made to a mans ſpirit, and are ſo to bee underſtood, and not peremptory and abſolute. It cannot bee imagined that all theſe ſhould alwayes be of greater abſoluteneſſe and peremptorineſſe, than were many of thoſe revelations made by God to the Prophets, wherein Hee manifeſted his gracious purpoſe towards ſuch a man or people, either to vouchſafe them ſuch a mercie, or bring ſuch a judgement; which forewarnings though they were particular and expreſſe, yet limited and intended

with a condition, according to the performance, or not performance of which, it fell out, either the judgement expreſly threatned was diverted, or that good thing which was as directly and fully promiſed, was not beſtowed: as it was in the caſe of Ionas threatning the deſtruction of Nineveb; and ſo in the promiſe concerning Ely's houſe, 1. Sam. 2. 30. I ſaid indeed that thy houſe, and the houſe of thy father ſhould walke before mee for ever, but now the Lord ſayes, it ſhall not bee ſo: For they had broken the condition which was implied in it; they had deſpiſed the

Lord; and them that deſpiſe me, ſayes God there, I will deſpiſe. In like manner is Gods meaning, expreſſed towards us in ſuch like perſwaſions wrought in us by prayer, to be underſtood; as that ſuch mercies will ſurely come to paſſe, but ſtill under a condition of obedience, and performing of thoſe vowes, which a man joyned with thoſe his petitions, to move the Lord to grant the things; which if a man faile in, or ceaſeth to goe on to beleeve, it may and doth often come to paſſe, that things fall out contrary to that perſwaſion, and then wee are apt to queſtion whether

it was from God or no; which it might bee, and truely wrought by his Spirit and yet not alwaies abſolutely meant (that was your miſtake ſo to take it) but conditionally onely. For in ſuch great requeſts of the ſoule unto God there uſe to paſſe mutuall covenants betweene God and us; and Indentures are drawne and ſealed unto by us, that is, we in prayer, offer and promiſe to doe thus and thus, if God will vouchſafe us ſuch a mercy, and pleade it to God to move him to beſtow it; and God, hee thereupon (it may bee) ſeales a covenant on his part to grant the thing, &

works ſuch an undoubted perſwaſion; but if wee in that interim of waiting for that mercy, doe deale falſely in that covenant which we made; and this even whileſt wee are yet in dependance upon God for it; whereby it appeares that we would have done ſo much more after wee ſhould have received it once, in this caſe God denies the thing, and yet notwithſtanding, that perſwaſion and evidence was from God that heard the prayer. He ſaid indeed he would doe thus and thus for thee: (as he told David, I would have given thee much more:) becauſe thou ſaidſt to him, thou wouldſt

walke thus and thus, or didſt vow this or that to him; thou faileſt in thy word, upon which God uttered his; and thereupon ſayes God as to Ely, Now it ſhall not be ſo, and yet God had ſpoken it afore, and not Satan, nor thine owne heart onely.

§. 5. Whē God puts a reſtleſſe importunity into the heart, to pray for a particular mercy.4. When God doth put a reſtleſſe importunity into the heart, maugre all diſcouragements. So in that Pſalme 27. 4. One thing I have deſired, and I wil ſeek after it, that is, as I have ſought it, ſo I will not leave ſeeking to God for it: when God maintaines this in the heart, it is a ſigne he heares, and will anſwer: for you know the

Parable, that the unjuſt Iudge heard her for her importunity; therefore when God puts an importunity into the heart, he meanes to heare.

Onely this likewiſe is to be added in this,A double importunity: one accepted, not the other. 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 mercie, and ſo continues to aſk, but asketh amiſſe, and ſo receives not, Iam. 5. But there is an importunity joyned with a ſubjection to Gods will; which when it runs along with it, then God hath ſtird it up, and then looke for ſomething to come; otherwiſe you

may bee importunate, as they ſeeke mee daily, when yet God heard not, Eſay 58. 2.

Chapter 6 Chap. 6.CHAP. VI.

NExt: after thou haſt prayed, obſerve, what God doth towards thee.

§ 1. Whē God gives an obedient dependant heart, in walking before him.As firſt, how hee 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 obedience in his courſe; ſo as that dependance hee hath upon God for the mercy hee ſeekes for, is a ſpeciall motive, & meanes to keep him fearefull of offending, and diligent in duty; to looke to his paths to walke and behave himſelfe as becomes a ſuitor, as well as to come and pray as a ſuitor. Thus David, he walked by this principle, Pſal. 66. 18. If I regard iniquity in my heart, God will not heare me; that conſideration ſtill came in as a curb unto ſinne; and without this a man provokes God, and ſo caſts

himſelfe behind-hand againe, and by ſinning loſeth what ground hee had got by praying. Therefore David, Pſal. 145. 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 prayes God to direct him and keepe him, that hee might not ſin againſt him; for he knew by ſinning hee ſhould enervate and ſpoile all his prayers: not onely heare me ſpeedily (ſayes he) but alſo Cauſe me to know the way wherein I ſhould walke; Teach me to doe thy will; this he eſpecially prayes for, and more then for deliverance, for

elſe he knew God would not heare 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 ſigne hee intends to anſwer thee; as in like manner, when hee keeps thee from uſing ill meanes, &c. When hee meant to give David the Kingdome, hee kept him innocent, and his heart tender, that it ſmote him but for cutting off the lap of Sauls garment: he was not ſo tender after. Therefore in Pſal. 18. when hee was delivered from all his enemies, hee ſayes, God dealt with him according to his

uprightneſſe: for I kept my ſelfe from mine iniquity. So alſo Pſal. 27. 11.

2 Whē God gives a heart to waite for & expect the mercy.2 When God after prayer ſtrengthneth the heart to wait for the mercy. So Pſal. 27. ult. David having prayed, ſayes to his ſoule, Wait on the Lord, 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 thē to keep a man underhand, and then fruſtrate his expectations; Therefore when God keeps thy ſoule after praying in ſuch a dependant

frame, looke 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 thā pray (though he pray ſtill) becauſe now he looks God ſhould performe: before, and at firſt, he told the Lord he deſired it, but now he can with ſome boldneſſe 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 anſwered, therefore in this caſe anſwers uſe to come.

Both theſe two laſt we have together joyned Pſa. 37. 34. Wait on the Lord, & keep his waies, and he ſhal exalt thee.

Chapter 7 Chap. 7.CHAP. VII.

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 ſpie out anſwers to his prayers; for prayer may be anſwered, though the thing be not done.

I meane to inſiſt ſeverally on theſe.

§. 1. God ſometimes anſwers the prayer fully in the way and manner deſired.1 If the thing thou prayedſt for doth come to paſſe, then what needſt thou doubt of an anſwer, and whether God heard thee or no? For thou beholdeſt it with thine eies: and ſo often it falls out, that God doth grant according to the deſires of a mans heart; and not only ſo, but alſo fulfils his counſell therein, as it is, Pſal. 20. 4. that is, fulfils not onely his deſire, and aime of his prayer, but in that

very way, by that very meanes, which his judgement and counſell pitcht upō in his own thoughts. The deſire of the heart may be ſatisfied, when God gives ſome other thing, but the counſell of the heart is then fulfilled, when a man is anſwered in that particular, which his own judgment pitcht upon as beſt for him. For counſell is an act of the underſtanding, deliberating about meanes to an end, & directing to chooſe a particular meanes tending to an end: ſo that as Eliphaz ſayes to Iob, 22. 27, 28. Thou ſhalt make thy prayer to God, and hee ſhall hear thee: & decree a thing,

and it ſhall be 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: hee ſaies what he would have, and God performs it: and this priviledge thou ſhalt have (ſayes Eliphaz there) if thou wilt turne to him, and be acquainted with him, and receive the Law from his mouth: thou ſhalt not erre in praying; but what thou ſetteſt upon to pray for, ſhall be accordingly granted to thee▪ ſuch a man ſhall have the priviledge, Fingere ſibi fortunam in a right ſenſe, to be his owne chooſer, and carver of his owne

mercies; and as Chriſt ſaid, Be it according to thy faith, ſo God ſayes ſometimes, Be it according to thy prayers; and Eliphaz ſpeaks of it as of a ſpeciall favour, that whereas other mens prayers are anſwered obliquely, thine ſayes hee ſhall be anſwered directly, which is more comfortable; as direct beames are, and have more heate in them then collaterall and oblique. Thus if a man will heare God and obey him, God will heare him: for if a man be ſubject to Chriſt; Kingly Office, his Propheticall Office ſhall guide him, and cauſe him not to erre in his Petitions; but by an unerring

providence & preinſtinct infuſed by his ſpirit, God will ſo guide him, as to ask evē that very thing which GOD intends to give; whereas of himſelfe hee knowes not what, nor how to aske. So David asked long life, and God gave it him, Pſal. 21. 2, 3, 4. God not onely gave him his hearts deſire, but the requeſt of his lips, v. 2. Hannah askt a ſonne, and God anſwered her in the very thing ſhee deſired, and therefore ſhee called him Samuel, 1 Sam. 1. 20. Becauſe (ſayes ſhe) I askt him of the Lord: and Verſe 27. For this child I prayed, and the Lord (did not give another thing in ſtead of it,

but) hath given me my Petition I asked of him. So, 1. Chro. 4. 10. labeſh called on God (tis ſaid) and God granted him the thing hee requeſted. And thus God often deales with his children. And to this end hath God given us his Spirit; and made Chriſt Wiſedome unto us, who knowes what is good for us, though we doe not. And hath therefore alſo commanded us to ſpye out mercies for our ſelves, and then come to him for them: and to this end hath made ſuch particular promiſes of particular mercies, which he would have us have an eie unto in our prayers; all which is, becauſe often he

means to beſtow the very things we aſke.

And yet becauſe,Yet our hearts are often jealous, whether it be an anſwer to prayer, or out of common providēce. although we have the very things wee did aſke and deſire, ſuch is the jealouſie & 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 wee have them, either to look but to things below, and the ſecond cauſes of them, though before wee did earneſtly ſeeke them of God, or elſe ſtill diſtruſtfully to queſtiō whether or no it was at our prayers that hee granted them, or out of common providence. Thus Iob in

his diſtemper, Iob 9. 16▪ although I had called, and God had anſwered me, yet (ſayes he) I would not beleeve that he had hearkened to my voice, that is, not that he did it in reſpect to my prayer and requeſt, becauſe he now deales ſo feverely with me, For hee breaketh me with a tempeſt, Ver. 17. And thus doe our diſtruſtfull hearts, (which are apt to bee unſatisfied with all the cleereſt pledges of Gods favour, and ſtill to miſconſtrue and pervert them,) although God doth anſwer us upon our calling upon him, yet we will not beleeve that he hearkened to our prayer in it.

Therefore that you may be further inabled to diſcerne, how, and when things you prayed for, come in by prayer; I give you theſe further directions.

§. 2. Directions to helpe to diſcerne this.1. When God doth a thing in anſwer to prayers, hee often doth it in ſuch a maner, that his hand may bee in a more then ordinary maner ſeen in it.1 From the manner of Gods performance: God diſcovers a more then ordinnary hand of providence in things accompliſht by prayer: inſtanced and diſcovered in 5. particulars. There are few prayers, wherein a man hath ſought God much, but in the anſwers of them God diſcovers himſelfe much, and turnes many great wheeles in the accompliſhment of them, and manifeſts (as David deſires, Pſal. 17. 7.) his marvelous

loving kindneſſe; and indeed, when GOD heares prayers, that have beene a long while a making, Hee ſhewes uſually halfe a miracle one way or other.

Now GOD diſcovers his immediat hand in the anſwers of prayers many wayes.

1 By bringing it to paſſe through many difficulties.1. When hee carries a thing through many difficulties, when there were a great many croſſe wards in a buſineſſe prayed for, the leaſt whereof would have kept the key from turning: when GOD ſhall make (as it were) a key on purpoſe to unlocke it; when God plots and contrives all the paſſages in a

buſineſſe thou didſt pray for, and ſo accompliſheth it; This is a ſigne, it is a fruit of prayer, and that prayer had been a making that key all that while: So in bringing David to the Kingd me; Ioſeph out of priſon; Mordecai to honour: and likewiſe S. Peter out of priſon, which was done at the prayers of the Church, Act. 12. He was ſleeping betweene two ſouldiers: if they had waked, he had beene diſcovered: and hee was in chaines, but they fall off, ver. 6. 7. And the Keepers ſtood before the doore, but they mind him not, ver. 6. and when one watch is paſt, hee paſſeth

quietly through another, ver. 10. and when both thoſe were paſt, an Iron gate flyes 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 chaines fall off, Iron gates, enemies hearts flye open of their own accord; and though not in that miraculous manner, by the meanes of an Angell, yet no leſſe wonderfully.

Or ſecōdly by facilitating all the means & cauſing them to conſpire to accompliſh it.Or ſecondly when God facilitates all meanes to accompliſh the thing which was prayed for, ſo as all meanes doe in view conſpire and combine in it, that thou haſt winde

and tyde, and a faire day, and all the way paved; or as David ſayes, haſt thy way made plaine before thee; and there falls out a great conjunction and meeting of many circumſtances together to effect it, which had influence into it, whereof if any one had beene wanting, haply the thing had not been done, when the thing prayed for is thus granted, prayer then hath done it. Thus, when hee delivered the people of Iſrael out of Egypt, which was the accompliſhment of their long deſires and prayers, (their cry came up the Text ſayes) how were all things facilitated! they that detained

them doe themſelves come, and intreate them to goe out, yea, are urgent, ſayes the Text; and that at midnight: nay, hire them to goe out, with their eare-rings; and Pharaoh himſelfe then parts lovingly and fairely with them, and deſires their prayers, Exod. 12. 31, 33, 35. Ver. 32. Bleſſe me alſo: Yea, to ſhew there was no reſiſtance, the Text ſayes, a Dog did not move his tonguee: The bruite Creatures did not diſturb thē, though at midnight, when thoſe Creatures uſe to be moſt obſtreperous through noiſes.

3 By bringing it to paſſe ſuddenly and unexpectedly.3. When hee doth it ſuddenly, and accompliſheth the thing thou haſt

long prayed for, ere thou art aware of it: as the returne of the Captivity of Babylon, which was the concluſion of many prayers, was done in a trice, they were as men in a dream, Pſal. 126. 1. they could ſcarce beleeve it was ſo, when it was done, it was becauſe they had ſowen many prayers which came up on the ſuddaine, ver. 5, 6. So Peter, hee was faſt aſleepe, and did not ſo much as dreame of deliverance. So Ioſephs delivery out of priſon, and advancement to bee the greateſt man in the Kingdome, the ſuddenneſſe of it ſhewed it was Gods remembring of him, and

hearing his prayers.

4 By doing above what was deſired with addition of other mercies.4. When God grants the thing with an overplus, above what wee did aſk, & caſteth many other mercies in together with that which we long prayed for; this alſo may be a ſigne God did heare our prayers in it: for when he doth heare indeed, hee uſeth to doe above what wee did aske or thinke, thereby the more to overcome the heart. So David aſked long life, and he gave him more then he asked, Pſal. 21. 2, 3, 4, 5. So Solomon he asked but wiſdome, and hee gave him more then he asked, Peace, Riches, Honour, and all with it, 1 Kin. 3. 12, 13. Hannah ſhee aſked

but one male childe, 1 Sam. 1. 10. but God gave her three ſonnes more and two daughters, Chap. 2. 21. When prayers are anſwered, uſually mercies come thicke, they come tumbling in; the thing we prayed for comes not alone: as when ſinnes are puniſhed, then miſeries alſo they come like armies in troops upon us: as temptations likewiſe come together, and we fall into many of them at once,Iam. 1. 2. as S. Iames ſpeakes: Thus doe mercies alſo.

5 By adding ſome ſpeciall circumſtance as a token of Gods ſpeciall hand in it.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 himſelfe takes notice of, and which others take notice of alſo. Shew mee a token for good, ſayes David, Pſal. 86. 17. that others may ſee it and be aſhamed: and ſuch tokens doth God often make ſmall circumſtances to bee. Things ſmall in themſelves, may bee magna indicia, great ſignes and tokens: for example Moſes and Aaron, and the Iſraelites had long cryed 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 GODS hand in it, and of his anſwer to their prayers? The Text notes (as was obſerved before) that a dog did not barke at their going out, Exod. 11. 7. which was a ſmall circumſtance, but it was magnum indicium, and ſo intended by God; for the Text addes, That ye may know that God puts a difference between the Iſraelites and the Egyptians. This was a • oken of Gods hand, to over-rule the tongues of rude bruit creatures, that uſe to ſtir at ſuch unuſuall noiſes, and at travellers eſpecially in the night. So when 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 the firſt that came out to the ſervant ſent to bring a wife for him: and if ſhee be the woman appointed for Iſaac (ſaies the ſervant) Let her offer me drinke, Gen 23. 13, 14. and my Camels alſo: this was a ſmall thing in appearance, but a great indicium of Gods hand in it, and therefore the ſervant bowed at it, and worſhipped: and the ſigne in it ſelfe was ſuch, as argued a good nature in her, and a kinde courteous diſpoſition, which therefore (it may bee) hee ſingled out,

as a token of a meet wife, as a thing eſpecially to be looked at in the mariage choiſe.

§ 3. Obſervation from the time wherein the thing prayed for is accompliſht, as,Againe, the conſideration of the time, wherein the things we have aſked▪ are granted, may much help us to diſcerne, whether it be in anſwer to our prayers. For God who doth all things in weight and meaſure, ſhewes his wiſdome and love, as much in the ſeaſon, as in giving the thing it ſelfe: GOD conſidereth all times of thy life, and ſtill choſſeth the beſt and fitteſt to anſwer thy prayers in, In an acceptable time have I heard thee. So Eſay 49. 8. As David (in like maner ſayes)

hee prayed in an acceptable time, Pſal. 69. 13. So accordingly God anſwers in the beſt and moſt acceptable time to us; for he waits to be gracious, for he is a God of judgement, Eſay 30. 18. that is, Hee is a wiſe God that knowes the fitteſt times and ſeaſons, wherein to ſhew kindneſſes, and to deale forth his favours in.

1 Sometime the thing is accompliſht about the time wherin we are moſt inſtant in prayer.As firſt, it may be, that at that very time when thou haſt beene moſt inſtant and earneſt, yea even whileſt thou art a praying or preſently after, the thing is done and accompliſht. To this purpoſe is that of Eſay 65. 24. That as ſometimes he heares before

they call (which argues much love to give mercies unſought) ſo alſo whileſt they are ſpeaking, I will heare, and grant the thing, which argues no leſſe love; and he culs out that time on purpoſe, that they might reſt aſſured that it was in anſwer to their prayer. Thus to aſſure Hezekiah his prayer was heard, God ſent the Prophet in unto him whileſt hee was a praying and weeping, with his head turned towards the wall. So Iſaac going out to pray in the field, meets his Rebekkah then a comming;Gen. 24 63 that bleſſing of a good Wife, being ſurely the great requeſt temporall

hee was then in Treaty with God for: this Rebekkah was the fruit of many prayers. So when S. Peter was in priſon, the Church being gathered together to pray for him, S. Peter comes and knocks at the ſame houre, Acts 12. from the 12. ver. to the 18. So as it often falls out herein, as to the Ruler in the Goſpel, Iob. 4. 52. who inquiring diligently, found that the ſame houre that Chriſt had ſaid to him, Thy ſonne liveth, his ſon recovered, and ſo he beleeved, and his whole houſhold: So alſo here, that ſometimes the thing is done, or the newes of it comes the ſame houre or ſoone after,

wherein a man was praying about it, and haply then when the heart was moſt ſtirred about it, more then at any time elſe: this is a ſigne it was an anſwer of prayers, and may help to confirme a mans faith in it, as that alſo did his.

2 When granted in the fitteſt time.Or ſecondly, when it is the moſt acceptable and every way the fitteſt time to have the thing granted. At that time, 1. when thou hadſt moſt neede, and 2. when thy heart was moſt fit for it. For in anſwering prayers, God aimes eſpecially at two things: 1. To ſhew his mercy, that a man might magnifie and exalt that:

And 2. To have the heart ſatisfied and filled with joy and contentment in his anſwer, and the thing made ſweet, and a mercy indeed to him: in briefe, that his goodneſſe might be delighted in, and his mercy exalted. The fitteſt time knowne two wayes. And for theſe two purpoſes he culs 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 relliſh his goodneſſe alone, and not to bee drawne away with the carnall ſweetneſſe that is in the thing. The one you have expreſt, Eſay 30. 18. Hee waits to bee gracious to have his mercy exalted. The ſecond

intimated Iames 5. Ye aske and receive not, becauſe ye aske amiſſe, to conſume upon your luſts; Such prayers, whileſt the heart is in this temper, the Lord denies, or deferres in mercie till the heart bee weaned.

1 When wee have moſt need.For the firſt of theſe: As, ſuppoſe thou diddeſt 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 Eſay 57. 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 S. Peter hee was in Priſon, and had beene ſo for many dayes, as appeares by the fourth and fifth verſes, Acts 12. God could haue delivered him at any time, 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 then God delivered him at the prayers of the Church; then was the moſt fit time; As the Pſalmiſt ſayes, The full time to have mercy on him was come. Pſal. 102. 1 • . And then

to receive an anſwer, is a ſigne God did it out of ſpeciall love, which love hee would have exalted by thee, as Eſay 30. 18.

2. When the heart was beſt prepared to receive it, and moſt weaned from it.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 with hold mercies from thoſe that are his, out of want of love; neither ſo much for what is paſt, as for the preſent evill diſpoſition of their hearts, whereby they are unfit to receive them: and in this ſenſe likewiſe may that bee underſtood, that God prepareth the heart: and heareth the prayer, Pſal. 10. 17.

As firſt, when thy heart is moſt weaned from that temporall mercy (ſuppoſing it ſuch) granted thee upon ſeeking of it: So David, when had hee the Kingdome in poſſeſſion given him? then, when hee was as a weaned child, and had his high thoughts (which haply at the firſt newes of it had riſen in his minde) purged out, Pſal. 131. 2. I have no high thoughts, &c. ſayes hee then; Thus, when thy heart had let all carnall ends goe, and had betaken it ſelfe alone to God, for thy portion to be had alone out of him then the thing prayed for comes to paſſe: this was the

fitteſt ſeaſon.

Object. .But you will bee 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 rejoycing.

Anſw. If thy deſire bee taken off the thing, then thou wilt rejoyce the more in GOD now; and though the thing of it ſelf ſhould now give thee leſſe ſatisfaction, yet God by the thing wil give thee more, and he will make it up; for thou wilt relliſh his love and ſweetneſſe in it now, which is better then life, and therefore much better

than that thing enjoyed; and indeed the violence of the deſire before, would have made it leſſe ſweet, for the thing alone would not have filled and contented that deſire, when it was an inordinate luſt, and ſo thou wouldſt have beene vexed with it, rather than ſatisfied, and found a greater vanity in it: but now when it is become a ſubordinate deſire unto God, that the deſire is downe, and the heart quieted and contented with God in the thing: the heart ſayes as ſhe ſaid, I have enough. So 2. likewiſe thou maiſt have an affliction thou prayedſt long againſt taken off

then, when thy heart was moſt willing to accept thy puniſhment (as Moſes's phraſe is,Lev. 26. 41) and to ſubmit to God in it.

§ 4. A third ſort of obſervations, from the anſwerable proportion betweene Gods dealing in the accōpliſhment of it, and our prayers.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 deale in a kinde of proportion with thy manner of praying and ſeeking of him, and of walking with him whileſt thou were dependant on him, for ſuch or ſuch a mercy. And as you may ſee a proportion between

ſinnes 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, betweene your prayers, and your walking with God, and Gods anſwers to you, and his dealings with you. So did David, Pſal. 18. 24. According to the cleanneſſe of my hands hath he recompenced me, &c. His ſpeech notes ſome ſimilitude or likeneſſe: as for example, The more by-ends or carnall deſires you had in praying, and the more you mingled of theſe with your holy deſires, and the

more want of zeale, fervency, &c. were found in your prayers, the more you ſhall (it may be) finde of bitterneſſe mingled with the mercy, when it is granted; and ſo much imperfection, and want of comfort in it: ſo ſayes David in the ſame Pſal. verſe 25. 26. With the pure thou wilt ſhew thy ſelfe pure. Pure prayers have pure bleſſings; & è contra: With the foward thou wilt ſhew thy ſelfe froward: and againe, as you in praying ſometimes ſlackened and grew cold, ſo you might ſee the buſineſſe in like manner to coole, and caſt backward: as when Moſes hands were downe, Amalck

prevailed; but when they were lifted up, Iſrael had the better, Exod. 17. 12. God let him ſee a proportion, which argued his prayer was the meanes of prevailing. A man findes in praying, that his ſuite 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 ſolicite him; but on the contrary, when hee was ſtirred up to pray, then ſtill hee found things to goe well: by this a man may clearely ſee, that it was the praier which God did heare and regarded. Thus likewiſe when a man ſees hils and dales in

a buſineſſe, faire hopes often, and then all daſht againe, and the thing in the end brought to paſſe, let him looke back upon his prayers: didſt not thou in like maner juſt thus deale with God? When thou hadſt prayed earneſtly, and thought thou hadſt even carried it, then daſh all againe, by interpoſing ſome ſin, and thus againe and againe? Herein God would have you obſerve a proportion; and it may help you to diſcern, how, and when they are anſwered, and obtained by prayer; becauſe God deales thus with you therein in ſuch a proportion to your prayers.

Chapter 8 Chap. 8.CHAP. VIII.

§. 1. If the thing obtained drawes the heart neerer to God, and to reioyce in his favour in it, more than in the thing.FOurthly, thou mayeſt diſcerne whether they bee 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 neere unto God, it is then certaine, that it was granted as an anſwer to thy prayers. Things granted out of ordinary providence onely, doe increaſe

our luſts, and are ſnares to us; as Saul gave David his daughter Michol to be a ſnare to him:Pſal. 69. 22. So their full tables are made ſnares: ſo GOD gave the Iſraelites their will, the things they deſired, but withall gave them up to their luſts, Pſal. 106. 15. hee gave them their requeſts, but ſent leanneſſe into their ſoules; the Quailes might fat ſome of their bodies that ſurvived, yet their ſoules grew leane: there was a curſe upon their Spirits: this new delicate food made their bodies more luſtfull, they did eate and drinke, Exod. 32. 6 and roſe up to play. But things obtained by prayer are ſanctified to us,

for every thing is ſanctified by prayer, 1. Tim. 4. 5 ſo as it ſhall not inſnare nor intangle our hearts: a thing obtained by prayer; as it came from God; ſo a man will returne it to God, and uſe it for his glory: So Hannah having obtained Samuel by prayer, ſhee returnes him unto God, 1. Sam. 1. 27 28. For this childe I prayed, and God gave me my petition, and therefore alſo I have lent him to the Lord as long as hee liveth. If therefore thou findeſt this his dealing with thee, in anſwering thee, to be a kindely motive to cauſe thee to mourne for ſin, and to bee as a reſtraint againſt ſin, it is a ſigne it was the fruit

of praier: Thus it wrought with David, Pſal. 6. 8. Away from mee yee that work iniquity: God hath heard the voice of my weeping.

Alſo if thou rejoyceſt in God, more than in the thing obtained: ſo Hannah begins her ſong when ſhe bleſſeth God for her child; My heart rejoyceth in the Lord, &c. 1. Sam. 2. 1. Shee rejoyceth not ſo much in the gift as in the giver; and his favour more in this that her prayer was anſwered, then in the thing obtained: this is a ſigne of having obtained the mercy through prayers, when it is thus ſanctified unto a mans ſpirit.

§. 2. Prayer anſwered enlargeth the heart with thankfulneſſe.2 Prayers anſwered

will inlarge thy heart with thankefulneſſe, and thus uſually they doe; ſelfe-love makes us more forward to pray, than to give thankes; for nature is all of the craving and taking hand: but where grace is, there will be no eminent mercie gotten with much ſtrugling, but there will be a continued particular thankfull remembrance of it a long while after, with much inlargement: and As prayers abounded, ſo will thankſgiving abound alſo. Hannah, ſhee makes a Song, 1. Sam. 1. 2. Great bleſſings that are wonne with prayer, are worne with thankfulneſſe: ſuch a man will not

aſk new, but he will withall give thankes for old. Thankfulneſſe, of all duties, proceeds from pure grace, therefore if the ſpirit ſtirs thee unto it, it is a ſigne he made the prayer; What thankes ſhall I render to God, for the joy I have in you, ſaith S. Paul, 1. Theſſ. 3. 9, 10? So in all his other Epiſtles, all thoſe hee writes to, as he prayes for them, ſo hee tells them, he gives thanks for them, and for their graces which he had prayed for. And if anſwering prayers for others, makes S. Paul ſo thankfull, what when for himſelfe? Prayer and thanks, are like the double motion of the lungs,

the ayre that is ſucked in by prayer, is breathed forth againe by thanks: Is thy heart afreſh inlarged, as to mourne for paſt ſins long ſince committed, ſo in like manner, to give thankes for paſt mercies wonne with long prayers, and this for a long while after? it is a ſign that they were obtained by prayer.

§. 3. If this encourageth thee to go to God againe.3 If the mercy obtained doth encourage thee to goe to GOD another time, to pray againe the more confidently and fervently, it is a ſigne 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. 116. 2. The Lord hath heard mee, and I will call on him as long as I live. I know (ſayes hee) now what courſe to take, if I be in any want, even to call upon him; and he calls upon others to doe ſo too.

§ 4. It makes a man carefull to performe his vows made in prayer, to obtaine it.4 When God having heard thy prayers upon ſolemne vowes made by thee, thy heart is made carefull to pay thoſe vowes, 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 it ſelfe doth ſecretly make ſuch an account, that upon them God did grant the thing, and thou doſt therefore make conſcience to return all again to God in ſervice, as the condition of thy Indentures made with him; and as an homage due, and an acknowledgement for ever, that ſuch a mercy was won by prayer; and by this preſerveſt the memory of the receit of that mercy: vowes 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 cals for thoſe vowes from thee, by his Spirit in thy heart,

and ſtirs thee up to perform them; it argues that in relation to thy prayers anſwered, He takes them as dues from thee, that having diſpatcht thy ſuite, He now calls for what was agreed to bee given him when it ſhould bee performed. And thirdly, in that alſo he doth accept the payment of theſe thy vows of thee, he acknowledgeth that thoſe vowes and prayers were heard: for as Manoah ſaid in another caſe, If hee meant to have deſtroyed us, Iudg. 13. 23 hee would not have accepted a ſacrifice: ſo in this caſe it may be ſaid, if God had not heard thy prayers, hee would not have accepted

thy vowes after thy praying. Thus David, Pſal. 66. 13, 14. I will pay thee my vowes, which my lips have uttered, and my mouth hath ſpoken, when I was in my trouble; the reaſon follows, v. 17, 19. becauſe that Verily God hath heard me, when I cryed to him: and ſo Eliphaz in Iob doth connect and hang theſe two together, Iob 22. 27. Thou ſhalt make thy prayer to him, and he ſhall heare thee, and thou ſhalt pay thy vowes: This which he ſpeakes of paying his vowes, was not onely 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 performe his vowes: for his ſcope is to move Iob to turne to God, ſhewing what benefit would accrue to him by it, and amongſt others this: The hearing his prayers, and performing his vowes.

5 If a man ſees by faith, and acknowledgeth God

• ſole han • in the accompliſhment.5 When thou art inabled by faith, to ſee cleerly Gods hand ſhewed 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 maine cavilling reaſon in our blinde hearts, whereby wee are uſually hindred and put by from apprehending our prayers to be anſwered, when

yet the thing is done, wee ſhall find to be, that our eyes are terminated and bounded in ſecond cauſes, and not raiſed to ſee Gods hand in the thing: therefore on the contrary, when God inableth thee to ſee that hee hath done thee this kindneſſe, ſo as thy minde is cleere in it, this is a fruit of his hearing thy prayers: And this you will uſually finde to be true, that ſo much faith and dependance as you had upon God in prayer for the obtaining of a mercy, ſo much faith and acknowledgement you will have in the accompliſhment of it. Parallel with this rule is that other, which in another

caſe is uſually given, that in performance of duties, ſo much as the ſoul did goe out of it ſelfe to God, for ſtrength to performe them, ſo much, when they are performed, will the heart acknowledge Gods aſſiſtance and be humbled: And this is a ſigne of prayer being heard upon this ground, becauſe Gods end of hearing prayers is, that wee might glorifie him. So Pſal. 50. 15. Call upon me in the day of trouble, and I will deliver thee, and thou ſhalt glorify mee. 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 ſigne that God did it in relation to thoſe prayers. For there is that connexion made betweene theſe, as between the cauſe and the effect, I will heare thee, and thou ſhalt glorifie me. David, when he was delivered out of all his troubles, (as when hee made that 18. Pſal. he was, as appeares by the title of it) then at the 6. verſe, he relates how he had prayed, and how hee was heard; and ſee thereupon how his heart was enlarged to acknowledge God alone to have done all, in the reſt of that Pſalme; ſo from the 27. and alſo from the

31. ver. When wee ſee Angels from God, beyond the power of ſecond cauſes deſcending, it is a ſigne, that prayers, as Angels, firſt aſcended, and obtained that mercy. Thus alſo the Church Eſay 26. having obtained thoſe deliverances by prayer, ver. 17. (for which there ſhe makes that ſong by way of thankfulneſſe) ſhe aſcribes all unto God, ver. 12. Thou haſt wrought all our workes for us, and ver. 18. Verily we have not wrought any deliverance in the earth.

§. 6. With the mercy, ſometimes a ſpeciall evidence comes in, that it is obtained by prayer.6 When with the mercy there commeth the aſſurance of Gods love, and an evidence of his favour,

when GOD ſends not a bare token only, but a letter alſo with it, to beare witneſſe 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 owne evidence, you will then know well enough that it is the fruit of prayer.

§. 7. By the evēt; things obtained by prayer, prove reall and ſtable mercies.7 Laſtly, it will be evident by the event; things obtained by prayer have few thornes in them, the curſe is taken out, but what comes but by ordinary providence, comes as it were up of it ſelfe alone, and like the earth untilled, is full of thornes, and bryers, 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 is the cauſe of that vanity and vexation which is in the things enjoyed. But when the bleſsing of God maketh rich, he addeth no ſorrow with it, Prov. 10. 22. Things long deferred, at laſt obtained by prayer, prove moſt cō fortable, and in a ſetled manner ſuch; they prove ſtanding and ſtable bleſſings; and what trouble the heart was put to in the deferring, it is recompenced by the more ſetled conſtant immixt ſweetneſſe

in the enjoying; prayer having long perfumed it, and the thing being ſteeped therein, it proves exceeding pleaſant. So Prov. 13. 12. Hope deferred makes the heart ſicke, but when the deſire comes, it is a tree of life, and heales that ſickneſſe, and abundantly comforts the heart. Thus Iſaac found Rebekkah a great bleſſing, and a comfortable wife to him, Gen. 24. ult. Such a comfort alſo was Iſaac to Abraham, Gen. 17. 18, 19. A ſonne indeed, a ſonne of laughter, as his name ſignifies: and ſuch was Samuel to Hannah, ſhee had not onely a ſonne of him, but a good ſon, a bleſſed

ſon, a Prophet, and the Judge of the people of God: whereas Iacob getting the bleſſing, but without prayer, how imbittered was it to him, (though a bleſſing to him in the event) by twenty yeeres baniſhment from his mothers houſe? When Iſrael themſelves ſet up a King, but not by me, as God ſaies, what a puniſhment was he to them? given in wrath, and taken away in anger: Hoſ. 13. 11.

Chapter 9 Chap. 9CHAP. IX.

§ 1. The thing prayed for is not alwaies granted, when yet the prayer is heard.BUt now the next and more difficult queſtion is, When the thing is not granted, how ſhall we then diſcerne and know, that God doth notwithſtanding heare the prayer?

Concerning which, I muſt premiſe this, that it is true, that alwayes the very thing it ſelfe deſired is not granted, when yet the prayer is heard.

Chriſt prayed, the Cup might paſſe from him, which though ſome interpret the word paſsing, for the ſhort continuance of the brunt, and that therefore in that reſpect hee 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 totall removall, yet with ſubjection to Gods will; for he knew there was no great impoſſibility in a ſhort removall of it: nay, it was impoſſible but that it ſhould paſſe, Acts 2. 24. But howſoever, it is plain in Moſes, about his going into Canaan: Deut. 3. 26. I beſought the Lord,

ſayes hee, ver. 23. and hee was angry with mee, and would not heare 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 faithfull prayer in us, as Rom. 8. 26. it is ſaid Hee doth; wee know not what to pray for, but the Spirit helpeth our infirmities, &c. and he ſearcheth the deep things of God, as it is ſaid, 1 Cor. 2. that therefore hee knowing that GOD will not grant ſuch a thing, you may think that he ſhould not ſtirre up the heart to pray for that which God meanes to deny, but alwayes

guide the heart aright, and not let us erre or miſſe in the things wee pray for. To this, in briefe by way of anſwer.

An objection anſwered:1. The Spirit makes not prayers in us, alwayes according to what Gods ſecret will and foreknowledge is,That though the Spirit knows Gods mind, and teacheth us what to pray for; yet the thing prayed for may not bee granted. but according to his revealed will to us, both in his word, and in his providence, as things therein are preſented to us, and doe lie before our view, and ſo not alwayes according to what hee meanes to doe, but according to what it is our duty to pray moſt for: for hee concurres to aſsiſt us to pray, as he doth in preaching or uſing other ſuch

like meanes and Ordinances, wherein though the ſpirit knowes whom God meanes to convert, whom not, yet he aſſiſts us Miniſters in our ſpirits oftentimes as much to preach to thoſe hee meanes not to convert, as to thoſe hee meanes to convert: Hee dealing with us therein according to what is our duty, not according to what is his decree.

Againe, ſecondly, that phraſe helpes to anſwer this, when hee is ſaid to helpe our infirmities, and therefore not according to his owne vaſt knowledge, doth he frame our prayers, but ſo, as hee applies his aſſiſtance to our

infirme, weake, and narrow apprehenſions, and ſtirres up deſires in us to ſuch things, as according to our knowledge wee are in duty to conceive, and which by all wee can ſee, by what is afore us revealed in his providence, we thinke 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 largeneſe of his owne love.

§. 2. A miſtake to pray abſolutely for ſuch bleſſings as are not abſolutely promiſed.And ſo now to come to the caſe propounded, and therein unto helps to pacifie, and direct the heart about thoſe prayers at which the things are not granted.

And firſt, how diddeſt thou frame thy prayer for that thing which is denyed thee? Didſt thou pray for it abſolutely, and peremptorily as ſimply beſt for thee? thou muſt not then think much, if ſuch a prayer bee denyed, for therein thou wenteſt beyond thy commiſſion: 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 kinde of prayers) and not my will, but thy will be done, ſo, as thou didſt referre it unto, and truſt Gods judgement in the thing, and not thine owne, onely 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, referre it to His will and wiſedome:In which when we are denied we are to reſt in Gods judgment as beſt for us and ſo interpret the prayer anſwered. Then thy prayer may be moſt fully anſwered and heard, and yet the thing denied, and thou art to interpret, and God takes 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 ſayes, Hee was heard in all hee feared, Hebr. 5. 7.

§ 3. There may be a reſervation in the denial, for ſome greater mercy.2. Obſerve, if there were not a reſervation in that denial, for ſome greater and further mercy,

whereof that deniall was the foundation. Thus 1 oftentimes ſome great croſſe is prevented, by the deniall of a thing, which we were urgent for: if we had had many of our deſires, we had been undone: So it was a mercy to David, that his childe was taken away, 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 hee loved him much) who if he had lived, might have beene the ruine of him and his houſe. As a wicked mans deliverance

and the granting his requeſt layes a foundation, and is a reſervation of him to a worſe Judgement: So, the deniall of a Godly mans prayer is for his greater good, and is laid as a foundation of a greater mercy: 2 and againe, oftentimes the very deniall breaks a mans heart, and brings him nearer to God, puts him upon ſearching into his wayes, and eſtate, and in his prayers to ſee what ſhould be amiſſe therein, which alone is a great mercy; and better then the thing, ſeeing by the loſſe of that one thing hee learns how to pray better, and ſo to obtaine a hundred better

things afterward. Chriſt deſired the Cup might paſſe, it did not; and that was the foundation of our ſalvation, & the way to His glory: Hee being to paſſe through that ſuffering into His glory: The woman that had the bloody iſſue, though ſhee uſed many meanes, and haply prayers among the reſt, and all in vaine, yet none tooke effect; that in the end ſhee might come to Chriſt, and have both body and ſoule healed at once.

§. 4. There may be a tranſmutation of the thing denied, into ſome other bleſſing that is better of the ſame kind.3 Obſerve if there be to a tranſmutation and a tranſlation or turning of

• he thing deſired into ſome other greater bleſ

• ing of the ſame kind: for

God (all whoſe wayes are mercy and truth to His people) doth improve, huſband, and lay out the precious ſtocks of their prayers, to the beſt advantage, in things, whereby the greateſt returns and gains may accrue: as old Iacob laid not his Hand of bleſſing as Ioſeph would have guided them, but laid the right hand upon the yonger Sonne, whom Ioſeph did ſet at his left: So often doth God take off his hand of bleſſing from the thing we prayed for, and laies & diſcovers it in another more for our good: and as God giving Iſaac the power and priviledge to bleſſe a ſonne, though

Iſaac hee intended it for Eſau, yet God unbeknown to him tranſmitted it to Iacob, yet ſo, as the bleſſing 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 truely and directly bee 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 advantagious, but the Factor knowing the ſtate of things, and the prices, ſends him

• ver in ſtead of them, ſuch as ſhall ſell better,

and bring in more profit, may be ſaid to anſwer his letters, and that better, then if hee had ſent thoſe very commidities he writ for; Thus Abrahams prayers for Iſhmael were turned for Iſaac: Davids for the Childe to Solomon.

§. 1. God anſwers to the ground of our prayers.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 turnes 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 punctuall and particular directions, he ſwerve from the directions, yet if he keeps to the intent of their Commiſſion, and doth what is moſt advantagious for their ends, he may bee ſaid to keepe to his Commiſſion. For as they ſay of the Law, Mens leg is eſt lex▪ 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. 8. 27. and not ſimply the things deſired, wherein wee expreſſe thoſe our deſires: and ſtill the meaning, the intent, the ground of our prayers ſhall be anſwered. To open this, the maine ends, and meanings of our hearts in our requeſts are Gods glory, the Churches good, and our owne particular comfort and happineſſe: we can deſire but comfort, and a man looketh out, and ſpieth out ſuch a particular mercie, which hee thinketh tends much to Gods glory, and his happineſſe, and yet that thing is denied; yet notwithſtanding

God will anſwer him according to the meaning of his prayers, his glory ſhall certainely be advanced, even for that prayer of his, ſome other way, and his comfort made up, which is the common deſire of all mankinde: and thou canſt have but comfort, let the thing bee what it will that conveighs it to thee; and God will take order that that comfort thy ſoule 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 promiſes, ſo hee heares prayers, there is the ſame reaſon of both:

now God hath promiſed, Hee that leaves Father and Mother, ſhall have an hundred fold: not in ſpecie, as we ſay, in kinde, this cannot alwayes bee fulfilled, for an hundred Fathers he cannot have. God fulfills it not therefore alwayes in the ſame kinde, but in ſome other things, which ſhall be more then a hundred Fathers would bee.

Moſes hee prayes hee might goe into Canaan, God anſwers the ground of his prayer, though not in the matter in it expreſſed and deſired, and that both for Moſes his comfort and his owne glory; for hee takes him up to

heaven, the true Canaan, whereof that Canaan was but a type, and hee appoints Ioſhua a freſh and a young man, comming on in the world, and one whom Moſes himſelfe had tutored and brought up, and was his pupill, ſervant and attendant, Num. 6. 11, 28. and this was more for Gods glory, for Ioſhua was therein to bee he type of Chriſt leading us to heaven, which the Law (of which Moſes was the type) could not bring us unto by reaſon of the weakneſſe of it; and he being yong did it better: and it was not ſo much alſo for Gods glory, that one man ſhould doe 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 hee was the man ſhould doe it, was well nigh as great an honour to Moſes, as if hee had beene the leader himſelfe. And ſo David when hee deſired to build the Temple and an houſe to God, for the like reaſons God denied it, but yet honoured him to prepare the materialls, and to draw the patterne, 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 recompence him as much.

§. 6. God when hee denies, yet ſometimes yeelds far in it, to give ſatisfaction to his childe.5. Obſerve, if in the thing which thou haſt prayed much about, though it be denyed thee, yet if God doth not endeavour to give thee (as I may ſo ſpeake) all ſatisfaction that may be, even as if hee were tender of denying thee, and therefore doth much in it for thy prayers ſake, though the concluſion proves otherwiſe, as being againſt ſome other purpoſe of his, for ſome other ends: As when hee denied Moſes to goe into the Land of Canaan, hee did it with

much reſpect (as I may ſo ſpeak with reverence) to Moſes: he yeelded as far as might bee, for hee let him leade them, till hee ſhould come to the very borders; and hee let him ſee that good Land, carrying him up to an hill, and (as it is thought) by a miracle inabled his ſight to view the whole Land; and the man hee choſe to performe 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 Iſmael live in thy ſight, Gen. 17. 18. God went as far in granting his requeſt as might

be; for, ſayes hee, ver. 20. I have heard thee, and I have bleſſed him, and I will make him fruitfull, and multiply him exceedingly, and hee ſhall beget twelve Princes; but my covenant I will eſtabliſh with Iſaac. So likewiſe, when in caſting that thing, thou didſt ſeeke at his hands, he ſhews an extraordinary hand in turning it; it is a ſigne he had a reſpect to thee, that hee would vouchſafe to diſcover his hand ſo much in it; let the thing fall which way it will, if Gods hand appeare 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 great reaſon why hee denies thee, and a great reſpect had to thy prayers, in that he is pleaſed to diſcover ſo extraordinary a providence about it.

§. 7. Obſerve the effects that denials have upon the heart. As firſt, if a man doth acknowledge God righteous in it, &c.Laſtly, looke into the effect of that deniall upon thine owne heart; as,

1 If thy heart be inlarged to acknowledge God, to be holy and righteous in his dealings with thee, and thine own unworthineſſe the cauſe of his denying thee. Thus we often find the Saints expreſſing themſelves in their prayers: that Pſal. 22. though typically made of Chriſt; yet as it was penned

by David, and as it may concerne his perſon, it may ſerve for an inſtance for this, I cry in the day time, but thou heareſt not: this might have made him jealous of God; but ſaies he, Thou art holy, &c. and dealeſt now with me in an holy manner, and art juſt in it: Others have called on thee, and have been heard, though I now for my unworthineſſe am denied: But I am a worme. It might have put a man off, when he ſhould think, others are heard, but not I, but it puts not him off, but humbles him, I am a worme, &c. And Thou art holy.

Seco ••• y, if God fill the heart with a holy contentment in the deniall.2 If God fill thy heart

with an holy contentmēt in the deniall; if he ſpeak to thy heart, as he did to Moſes, when hee denied him, Deut. 3. Let it ſuffice thee; if as to S. Paul, when hee was ſo earneſt about removing that buffeting, if thou getteſt but ſuch an anſwer as that to him, My grace is ſufficient; or that ſome ſuch like conſideration is dropt in that ſtayes thee: It was the effect of Davids ſeven dayes faſting, that he did ſo contentedly beare the loſſe of the Childe, which his ſervants thought would have overwhelmed him, 2. Sam. 12. 19, 20, 21. But a conſideration was dropt in, which was the fruit of his

prayer, That he ſhould goe to him, not hee returne hither; and his minde was comforted thereby, in ſo much, as it is ſaid, ver. 24. That he comforted Bath ſheba alſo.

Thirdly, if the heart be thankfull out of faith, when denied.3 If thou canſt bee thankfull to God out of faith, that God hath caſt and ordered all for the beſt, though hee hath denyed thee; and although thou ſeeſt no reaſon, but that the thing prayed for, would have beene for the beſt, yet art thankfull upon the deniall of it, out of faith reſting in Gods judgement in it: As David, in all thoſe forementioned places was, Thou art holy, that inhabiteſt the

prayſes of Iſrael; he praiſes God for all this: David before he did eate, after his ſeven dayes faſting for the childe, aroſe, And went firſt into the Temple and worſhipped, 2. Sam. 12. 20. and of what kinde of worſhip it was, appeares by his anointing himſelfe and changing his raiment, which was in token of rejoycing and thankſgiving, and it fell out to him according to his faith, for preſently after, Solomon was begotten, verſ. 24.

§. 4. If the heart be not diſcouraged, for continuing ſtill to pray for other things.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 are heard, Pſal. 80. 4. Though God ſeemed angry with their praiers, yet they pray, and expoſtulate with him, and give not over, for they made that Pſalme as a Prayer, And how long wilt thou be angry againſt the prayer of thy people? So Pſal. 44. 17. Though wee are caſt among Dragons, yee wee have not beene 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 repulſes and denialls well, which

proud perſons will not doe: and ſo it moves God.

Chapter 10 Chap. 10CHAP. X.

THe uſe of all is,A reproofe of thoſe that pray, but looke not after the returne of their prayers. to reprove thoſe, who put up prayers, and are earneſt in begging, but looke not after them when they have done, no more than if they had not prayed: who ſtill venture, & have a great ſtock of prayers

going, but looke not after the returns that are made, caſt not up their commings in and gainings by prayers; and when they have prayed, ſit down diſcouraged, as not making account in earneſt that ever they ſhall heare of their prayers againe, even as if they had been but as words caſt away: as beating the ayre; as bread caſt upon the waters, which they thinke ſinks, or is carried away, and they ſhall finde it no more; but herein you deſpiſe Gods Ordinance, and erre, not knowing the power of prayers; and yee contemne the Lord But you wil ſay as they in the Prophet ſaid, Wherein

in doe wee contemne him? if you aſkt a man a queſtion, and when you had done, did turne your back upon him, as ſcoffing Pilate aſkt in ſcorne of Chriſt, What is truth? but would not ſtay for an anſwere, did you not contemne him? as not to anſwer when a queſtion is aſked you, is contempt, ſo not to regard the anſwer made, when you have beene earneſt in begging, is no leſſe contempt alſo: if you had writ letters to a very friend about important buſineſſe, and had earneſtly ſolicited him for an anſwer, and hee were carefull in due time to ſend one, if you ſhould

make account to heare of him no more, ſhould you not wrong him in your thoughts? Or if hee did write, if you ſhould not vouchſafe to reade 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 anſwer: and becauſe verily this is a fault among us, I will therefore endevour to diſcover to you the cauſes and diſcouragements,The cauſes of this neglect, are of two ſorts. which though they keepe you not from praying, yet from this earneſt expectation, and reall, and true making account to heare of anſwers of your prayers; onely my ſcope is, not

to ſhew you ſo much the reaſons, why God denies you many requeſts, as why even in your owne hearts you are diſcouraged after you have prayed, as if they would not bee anſwered, although God doth anſwer them. Theſe diſcouragements are partly temptations, partly ſinfull impediments wherein wee are more faulty.

1 Temptations, want of aſſurāce; as 1. That becauſe your perſons are not accepted your prayers are not.1 Becauſe your aſſurance that your perſons are accepted, is weake, therfore your confidence that your prayers are heard, is weake alſo: For as God doth firſt accept the perſon, and then our prayers: ſo the beliefe,

that God doth accept our perſon is that which alſo upholds our hearts in confidence that our prayers ſhall be granted: this you may finde in 1 Iohn 5. 13, 14, 15. in the 13. verſ. he ſayes. Theſe things have I written to you, that ye may know you have eternall life: and upon that aſſurance this will follow, Verſ. 14, 15. And this is the confidence that we have in him, that if we aske any thing according to his will, he heares us, &c. And if we know he heares us, we know we have the petitions wee deſired of him. Marke how he links theſe three together, as effects and conſequences each of other. 1. Theſe

things I write unto you, that you may be aſſured, that life and heaven is yours, as in 12. and 13. verſes. And upon that 2. this confidence wil follow in your hearts, That God hears you, that is, that you have his eares open to you, and his heart enlarged towards you: and then 3. if you be aſſured that God heares you, then from this will follow an aſſurance, that You ſhall have any thing granted you deſire; yea, and he makes this one of the maine and immediate effects of Aſſurance of juſtification; therefore he ſayes, 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 accrue to us by this aſſurance? why this ſaies hee, which is one of the great and maine priviledges of a Chriſtian, even aſſurance that God will heare 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 beleeve and expect, How ſhal he not with him give mee all things? Rom. 8. 32. If once he looks upon God as a Father, he will then eaſily conceive that which Chriſt ſayes, If Fathers that are evill can give good things to their Children, how much more

ſhall not your Father give his ſpirit, and all good things to them that aske them: and if he gave his Son, when wee did not pray to him, how much more ſhall hee not with him give us all things wee pray for? If a man comes to ſue to any man whoſe mind he knew not, whether hee loved him or not, he would have ſmall hope or expectation of having his ſuite granted, though hee came againe and again; but if he be aſſured he is in favour with him, according to that degree of favour, hee ſuppoſeth himſelf to ſtand in with him, hee is aſſured and confident of obtaining his requeſt.

2 Of the weakneſſe of our prayers: which is anſwered by three things. 2 Diſcouragement is the weakneſſe of their prayers: though a man thinks his perſon is accepted, yet alas ſayes he, my prayers are ſo poore and weake, as ſurely God will never regard them. To remove which, let mee firſt aſke thee this queſtion: Doeſt thou pray with all thy might? then though that thy might be weak in it ſelfe, and in thine owne apprehenſion ſuch, yet becauſe it is all the might which thou haſt, and which grace hath in thee, it ſhall be accepted. For God accepts according to what a man hath, and not according to that he hath not. 2 Cor. 8. 12.

2. Thou art to conſider that God doth not heare 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 mother when her child cryes (ſuppoſe it be a weake child) doth not neglect to heare and relieve it: but tenders it not becauſe it doth cry more lowd, but becauſe it cries; and pities it the more the weaker it is.

3. Againe, though the performance in it ſelfe be weake, yet confidered as a prayer, it may be ſtrong, becauſe a weake prayer may ſet the ſtrong God a worke, as faith for the act

of it, as produced by us may be weak, yet becauſe its object is Chriſt, therefore it juſtifies: ſo it is in prayer, it prevailes, not becauſe of the performance it ſelfe, but becauſe of the name, which it is put up in, even Chriſts name; and therefore as a weake faith juſtifies, ſo a weake prayer prevailes 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 meerly a receiving grace, ſo prayer a begging grace. And therefore doſt thou think thy prayers are accepted at all, notwithſtanding their weakneſſe? if

that they are accepted, then they muſt be accepted as prayers, now if they be accepted as prayers, then as effectuall motives to prevaile with God to grant the thing you aſke; for if hee ſhould not accept them to that end, for which they were ordained, it is as if hee accepted them not at all. As therefore when he approves of any mans faith as true and ſincere, hee approves and accepts of it to that purpoſe, for which it was ordained, which is to ſave and juſtifie, 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 obtaine mercies from him, if hee accepts them at all, it is with relation to the accompliſhment of them, which is their end.

4. Men are miſtaken in judging of the weaknes of their prayers, they judge of the weakneſſe of their prayers by their expreſſions, and gifts in performing them, or by the ſtirring and overflow of affections, whereas the ſtrength & vigor of prayer ſhould be eſtimated from the faith, the ſincerity, the obedience, the deſires expreſt in it. As it is not the lowdneſſe of a Preachers voice, but the

weight and holineſſe 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 prevaile with God; one prayer is not more ſtrong then another, further then it is ſo framed as it hath power with God more or leſſe; as of Iacob it is ſaid, he had power with God, Hoſ. 12. Now prayers move God, not as an Oratour moves his hearers, but as a child moves his father: two words of a childe humbled, and crying at his fathers

feet, will prevaile more then penned orations. Rom. 8. It is the meanning of the ſpirit, that God lookes unto, more then the expreſſions: for the groans there are ſaid to be unutterable. Hezechiahs expreſſions were ſo rude and broken, that he ſayes, Eſay 38. 14. that he did but chatter, (hee being then ſick,) even as a crane, yet God heard them.

3. So often failings of anſwers: anſwered by foure things.A third diſcouragement is faylings of anſwers; I have prayed often and long, and I have been ſeldome or never anſwered, and therefore I make little account of my prayers, that they are heard: others have the revenewes

of their prayers comming in, but I doe miſſe whatſoever almoſt I ſtand for: Therefore ſay they as thoſe, Why have we faſted, and thou regardeſt it not? Iſay 58. 3.

To remove this, conſider, 1. That thou haſt the more reaſon to wait, for thou haſt the more anſwers to come: for as wicked men treaſure up wrath, ſo doe godly men mercy, and eſpecially by their prayers; & therefore mercies, and anſwers do often come thick together, even as afflictions alſo doe.

Suppoſe thou ſhouldſt have few anſwers concerning the things thou ſeekeſt for here, either in

praying for thy ſelfe or others, yet thy reward is with the Lord. It is in praying as in preaching, a man may preach faithfully many a yeere, and yet not convert a ſoule, and yet a man is not to give over waiting, but to obſerve after every Sermon what good is done, and whether God will give men repentance, as it is, 2 Tim. 2. 25. And if none be converted, yet as Eſay 49. 4. A mans reward is with the Lord. Every man ſhall receive his own reward according to his own labour. 1 Cor. 3. 8. and not according to the ſucceſſe of his labour only. So it is in praying, though thou miſſeſt againe

and again, & nothing ſucceeds thou prayeſt for, yet be not diſcouraged, for thy reward is with the Lord, which will come in one day.

3. God doth it, not that hee heares thee not, but to try thee; for a man to ſay as David ſayes, Pſal. 116. 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 finde commings in, in a trade, and yet to hold out

trading ſtill, argues not ſo much faithfulneſſe in a mans calling, as when a man hath loſſes, and caſtings behind hand, and yet to follow it.

4. God uſually ſtayes ſo long that we have done expecting, Luke 18. 8. The Elect cry day and night, but God ſtayes ſo long, ver. 7. that when he comes hee findes not faith, they have done expecting, have forgot their prayers, and then hee doth things, Iſai. 64. they looked not for.

§ 2. A 2. cauſe, are ſinfull diſcouragements, which are three.Other diſcouragements there are wherein we our ſelves are more faulty, and which are our ſins, more then our temptations, which yet weaken the expectation

of having our prayers anſwered: as,

1 Slothfulneſſe in prayer.1 Slothfulneſſe in prayer, when wee doe not put to all our might in praying, and then no wonder, we doe not onely not obtaine, but that our owne hearts miſgive us, that we look for little ſucceſſe and iſſue of ſuch prayers, Qui frigidè rogat, docet negare; he that ſhews himſelf cold in a ſuite, teaches him he ſues to to deny him; if wee ſee one ſeeking to us faintly, and ſlightly, wee are not then ſollicitous to deny him, but thinke hee will be eaſily put off, and not thinke much; ſo accordingly when wee ſhall obſerve ſo much by our

ſelves, and ſee our ſelves ſlothfull in praying, and praying as if we prayed not, no wonder if by reaſon of that conſciouſneſſe, wee looke not after the ſucceſſe of ſuch prayers, which in the performance wee ſlighted; when wee pray, as if wee were willing to bee denyed, wee knowing that the Scripture ſayes, that the fervent prayer onely prevailes, that prayer which is 〈 in non-Latin alphabet 〉 , that ſets all the faculties on worke, Iames 5. 16. How ſhould wee then expect that God ſhould grant any good thing to us? For though God ſels nothing to us for our prayers, but gives freely,

yet hee would have his gifts accepted: now without large deſires, and longings they would not be accepted: and what is fervent prayer, but the expreſſion of ſuch fervent deſires? Iacob wreſtled when he obtained: many ſeeke to enter, ſayes Chriſt, but you muſt ſtrive. Now when wee know theſe things, and yet are ſlothfull, how can wee expect any anſwers at all? will not the conſciouſneſſe of it quell all our expectations? and hence it comes to paſſe that God proportioning his dealings with us to our prayers, becauſe we ſeeme to pray, and yet pray not to purpoſe,

therefore God hee ſometimes ſeemes like one aſleepe, and then ſometimes to wake, and make faire offers to helpe, and yet falls as it were aſleepe againe, becauſe we were thus drowſie in our prayers; thoſe prayers that awaken God, muſt awaken us: Thoſe prayers that ſtir God, muſt firſt ſtirre us to lay hold on God as Iſaiah ſpeakes: as obedience ſtrengthens faith and aſſurance, ſo fervency in prayer begets confidence of being heard. In all other things ſlothfulneſſe doth diſcourage and weaken expectation: doth any man expect that riches ſhould come upon him

when hee doth his buſineſſe negligently? for it is the diligent hand that maketh rich: doth any man expect a crop and a harveſt, if hee takes not pains to plow, and ſowe his Corne? no more if you doe not take paines with your hearts in Prayer, can you expect an anſwer, or indeed will you.

2 Diſcouragement: looking at prayer as a duty rather then as a meanes to obtaine bleſſings.2 Cauſe: or ſinfull diſcouragement herein, is looking at prayer onely as a duty to be performed, and ſo performing it as a taſke, 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 Phyſitian

having a ſick ſervant, to whom he preſcribeth, and commandeth to take ſome phyſicke to cure him, and his man ſhould take it indeed becauſe it is commanded and preſcribed by his maſter, looking at it as an act of duty as hee obeyes him in other buſineſſes, but not as looking at it as a medicine, or meanes, that will have any worke upon him to cure him, and therefore orders himſelfe as if hee had taken no ſuch thing. Thus doe moſt in the world pray to God, take prayer as a preſcription only, but not as a meanes: they come to God daily, but as to a Maſter onely in

this performance, not as to a Father, and thus doing, no wonder if they looke for little effect of prayers: for our expectation never exceeds or reaches further then our end and intention, which we had in any buſineſſe. If I perform any Ordinance, but as a duty, then I reſt therein, and expect no further: as if a man preacheth for filthy lucre onely, he performs his duty and then lookes for his hire, but lookes not after any other effect of his Sermons: ſo nor will men doe after their prayers for anſwers to them when they performe them as duties onely. Now to

help you in this, you are to looke to two things in prayer. A directiō. Two things to be lookt at in praying. Acōmand. A promiſe. Firſt to a command from God. Secondly to the promiſe of God: and ſo to conſider it in a double relation, firſt as a duty, in reſpect to the Command, ſecondly as a means to obtaine or procure bleſſings at Gods hand in relation to his promiſe: therefore in prayer, firſt an act of obedience, ſecondly an act of faith is to bee exerciſed, aske in faith nothing wavering, Iam. 1. Now the moſt in the world performe it as an act of obedience only, and ſo reſt in the preſent performance and acceptation of it, but if a man pray in faith, hee will

pray with an eye to the promiſes; and looke on prayer as a meanes for time to come to obtaine ſuch or ſuch a mercy at Gods hands; and if ſo, then he is not ſatisfied till hee hath an anſwer of his prayers, and till then will wait, as the Church ſayes, Shee would wait till hee did ariſe and plead her cauſe.

3 Diſcouragement; falling into ſins againe after praying.A third ſinfull diſcouragement is returning to ſinnes after prayers, when a man hath prayed for ſome mercy, and riſeth full of much confidence that his prayers are heard, and ſo a while he walkes, yet falling into a ſin, that ſin doth daſh al his hopes, undoes his prayers, (as he

thinkes) and calls them backe againe, meetes as it were with the anſwer, which is Gods meſſenger, and cauſeth it to returne to heaven againe. How often when God had even granted a petition, and the decree was a comming forth, and the grant newly written, and the ſeale a ſetting to it, but an act of treaſon comming betweene, ſtops it in the ſeale, and deferres it, blots and blurreth all, both prayer and grant when newly written, and leaves a guilt in the mind, which quells our hopes, and then wee looke 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 dependāce upon God for ſuch a mercy, and have prayed for it, and are faire for it, how then dare you doe 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 farre it is true that ſinning thus between, interrupts and hinders the obtaining our petitions, that anſwerably as wee doe thus daſh and betray and undoe our prayers, The anſwer to it. ſo in a proportion, we finde

in the way to our obtaining the thing wee prayed for, ſo many rubbes and difficulties doe ariſe; for as wee lay blocks in Gods way comming towards us to doe us good, ſo hee in ours: therefore often when a buſineſſe goes proſperouſly on, and wee think wee ſhall carry it, comes ſome accident betweene the cup and the lip, that caſts all behinde hand againe, becauſe anſwerably wee dealt with God. For when wee had prayed, and were encouraged and in good hopes, then by ſome ſinne or other wee ſpoyld all, and bereaved our ſelves of our expectation. But yet this

you are to conſider, that as in the end praying uſeth to overcome ſin in Gods Children, ſo alſo God in the end overcomes difficulties, and brings the matter to paſſe: and know it is not ſins paſt ſo much that hinder the prayers of Gods people, as the preſent unfitneſſe and indiſpoſition of their hearts for mercy.