THE RETURN OF PRAYERS:

A TREATISE,

WHEREIN THIS CASE,

HOW TO DISCERN GOD'S ANSWER TO OUR PRAYERS, IS BRIEFLY RESOLVED. PSAL. LXXXV. 8.

I will hear what GOD the Lord will speak. For he will speak Peace unto his People, and to his Saints; but let them not turn again to folly.

 

 THE COHERENCE OF THE WORDS.

 THIS psalm was penned in the name and for the comfort of the whole church of the Jews, both as a prophecy of, and a prayer for, their return out of the Babylonish captivity, and the flowing in again of that ancient glory, peace, administration of justice, liberty of GOD's ordinances, plenty and increase, which formerly they enjoyed, but had now suffered an ebb of seventy years continuance. And first, the psalmist beginneth with prayer, from the first verse to this we have in hand, putting the Lord in mind of, and urging him with his gracious dealings in former times: this is not the first time, says he, that the church has been in captivity, and that you have returned it, (as out of Egypt,) and therefore we hope that you wilt do so again; "You have been favorable unto thy land; you have brought back the captivity of Jacob." His prayer being finished, and he having spoke, he now stands and listens, as you use to do when you expect an echo, what answer would be returned from heaven, whither his prayer had already come; " I will hear what the Lord will speak:" Or, as sonic read it, " I hear what the Lord does speak." Foi sometimes there is a present echo, a speedy answer returned to a man's heart, even ere the prayer is half finished, as unto Daniel, ch. 9: 2O, 21. And in brief it is this, "The Lord will speak peace unto his people." This answer he finds written at the bottom of the petition; but with this clause of admonition for time to come; "But let them not turn again to folly."

 

 

 

CHAP. 1

 

That GOD's People are diligently to observe the Answers to their Prayers.

 

 

 

 THESE words being especially spoken by the psalmist in relation to the answer of GOD returned to his prayer, in that relation I mean principally to handle them. And here I shall observe, when a man has put up prayers to GOD, he is to rest assured that GOD will answer his prayers, and to listen diligently, and observe how his prayers are answered: " I will hear what GOD will speak;" that is, how he will accomplish them; and withal he expresseth an assurance that GOD "will speak peace." So Habakkuk, having made a prayer against the tyranny of Nebuchadnezzar, in the first chapter, begins the second thus: "I will stand upon my watch-tower, and see what he will answer me:" And an answer comes verse 2.

 

And as he thus waited, (for some time their prophecies were in answer to their prayers,) so should we for au answer unto ours: otherwise you use an ordinance of GOD iii vain; which is to take GOD's name (with whom in that ordinance you (leal,) in vain. For it is a sign you think your prayer not an effectual means to attain that end it is ordained for; and say secretly iu your hearts, "What profit have we, if we pray to him" For it we use any means, and expect not the end, it is a sign we think the means vain to accomplish that end. Whereas every faithful prayer is ordained of GOD to be a means to obtain what we pray for, and is not put up iii vain, but shall have an answer: 1 John 5: 14, 15, " This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us." It is true, GOD heareth an enemy; but to hear with favor, is the hearing there meant; and so it follows, that " if he heareth us, whatsoever we ask, we know that we have the petitions that: we desired of hint."

 

 As soon as we have prayed, we are said to have our petitions; that is, they arc then granted; 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. As when a wicked man sinneth, as soon as the act is committed, so soon does sentence from GOD go forth against the sinner; (though the execution overtakes him not, it may be, for a good while after;) so when a good man prays, as soon as the prayer arrives in heaven, which is in an instant, so soon is the petition granted. So that no prayer, in respect to an answer to it, is in vain; but where GOD has given a heart to speak, heath an car to hear, and Iove to return an answer; which not to regard, is to take all ordinance in vain, which is GOD's name.

 

 And it is not simply to take GOD's name in vain, as in an ordinance made known, but also his name, that is, his attributes, are taken in vain. For it is a sign you think of that GOD you pray to, that either "his ear is heavy that he, cannot hear; or his hand shortened, that he cannot save; or his heart straitened, and his bowels restrained, that he will not." And thus you rob him of one of his most royal titles, whereby he styles himself " a GOD that heareth prayers;" who is so regardful of them, that, 1 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 we do letters of friends, which we lay not out of our bosoms, that we might be sure not to forget them: so the petitions of his people pass not out of his sight till he sends an answer, which is called speaking here; GOD speaking a, well in his works as in his word.

 

 But you, by your neglect herein, make an idol GOD of him; such were the vanities of the heathen; as if he had " ears and heard not, eyes and saw not" your need: such a GOD as Elijah mocked; You must speak aloud," says he, "he may be in a journey, or peradventure he slecpeth, and must be awaked." Even such a GOD do you make the GOD of heaven and earth to be, whilst you put no more confidence in him, or make no more reckoning of your prayers to him, than the heathens did of their sacrifices to their GODs. Petitioners do not only put up their requests, but use to wait at great men's doors, and inquire what answer is given unto them; and it is part of an honor to great men that we do so; and for the same end we are also to wait on GOD as an acknowledgment of his greatness, and our distance from him, and dependence upon him. "As the eyes of servants look to the hand of their masters, so do we (says David,) to thee, till you have mercy on us."

 

Again, if GOD does give you an answer, if you mind it not, you let GOD speak to you in vain. If two men walk together, and the one, when himself has spoke what he would, listens not, but is regardless of what the other answers, he exceedingly slights the man. As not to answer again is contempt, so also is not to attend to what one says. Now, our speaking to GOD by prayers, and his speaking to us by answers, and our comparing our prayers 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 Samuel's prophecy, that "not a word of it fell to the ground:" and so it may be said of our prayers; and so it ought to be of GOD's answers; " not a word of them should fall to the ground;" as there does if you observe them Lot. By the same reason that you are to observe the fulfilling of GOD's promises, you are of your prayers also. Now, 1 Kings 8: 56, it is said, " Not one word failed of all he promised." Solomon had observed this by a particular survey and register made of all that GOD had spoken and done for them, and found not a promise unperformed: And there is the like reason both of answers to prayers, (for prayers are but putting promises into suit,) and for our observing of them; and therefore Solomon brings those words in there to this very purpose, to confirm their faith in this, that no prayers made would fail, being grounded on a promise, thereby to encourage others and his own heart to diligence herein.

 

 Yea, if you hearken not to the Lord, you will provoke him not to answer at all; he will forbear to answer, because he sees it will be in vain. When a man is talking to one that listens not to him, he will leave off speaking, and sa will GOD. That which the apostle says of faith, that it is not enough to believe, but "when you have done the will of GOD, you have need of patience, that you may inherit the promises," may be. also said 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 the preacher had done, because it is not done till practiced; so our prayers are not done when made, but we must further wait for, and attend the accomplishment.

 

Farther, if you observe not his answers, how shall you bless GOD You are "to watch unto prayer with thanksgiving:" and therefore, as you are to watch, to observe and recollect your own wants, that you may have matter of requests to put up, so are you also to observe GOD's answers for matter of thanksgiving. If any study will furnish you this way, it is the studying GOD's answers to your prayers. The reason you pray so much, and give thanks so little, is, that you mind not GOD's answers; you do not study them. When we have put up a faithful prayer, GOD is made our debtor by promise, and we are to take notice of his payment, and give him an acknowledgment of the receipt of it, otherwise he loses of his glory.

 

 As GOD loses, so yourselves also lose the experience which you might get hereby. 1. The experience of GOD's faithfulness, which will cause in you hope and confidence in GOD another time, when you have found him again and again answering your prayers. It was a speech of one eminent in holiness, upon occasion of the accomplishment of a great request made to GOD by him, "I have tried GOD often; now, (says he,) henceforth 1 will trust him." So David, Psal. cxvi. 1, 2, "The Lord has heard me, and I will call upon him as long as I live." 2. By observing GOD's answers to your prayers, you will gain much insight into your own hearts, and ways, and prayers, and may thereby learn how to judge of them. So, Psal. lxvi. 18, 19, David's assurance that he did not regard iniquity in his heart, was strengthened by GOD's having heard his prayers; for thus he reasons, " If I regard iniquity in my heart, GOD will not hear me: but GOD has heard me." For if GOD does not grant your petitions, it will put you to study a reason of that his dealing; and so you will come to search into your prayers and the carriage of your hearts, to see whether you did not pray amiss; according to that, "Ye have not, because ye ask amiss," Jam. 4: 3.1 As if you send to a friend, who is punctual in returning answers, and you receive no answer from him, you will begin to think there is something in it; so here, when a petition is denied, you will be jealous of yourselves, and inquisitive what should be the matter, and so by that search come to see that in your prayers which you will learn to mend the next time. Or if they be answered, yet because therein usually GOD deals in a proportion with you to your prayers, (as you might perceive, if you observe his dealings with you,) you would by this means come to have much insight into GOD's acceptance of your ways. For you would see his dealings with you, and yours with him, to be in proportion each with the other. So, Psal. 18: 6, "In my distress, I called upon the Lord;" and in the 7th and following verses, he goes on to describe his deliverance, which was the fruit of those prayers; and then, ver. 2O, 21, he adds his observation upon both, "According to the cleanness of my hands has he dealt with me: for with the pure you wilt show thyself pure."

 

 Lastly, by not listening to GOD, you will lose much of your comfort. There is no greater joy than to sec prayers answered, or to see souls converted by us, John 16: 24, "Ask and you shall reeeive, that your joy may be full." The receiving answers makes joy to overflow. Yea, even when we pray for others, if our prayers be answered for them, our joys are exceeding great; much more when in our own behalf. And therein, even in the smallest things which a Christian does enjoy, does his comforts exceed another's, that he has them by virtue of prayers and promises: he knows how he came by them. " If stolen water be sweet, and bread eaten in secret," (as Solomon says,) is pleasant" to wicked men, begged meat is much more sweet to good men. Yea, in the very praying for outward mercies, there is more sweetness than they have in enjoying them. As it is joy to a good heart to see any one converted, but more to him that is the means of it; (" I have no greater joy, says St. John, than that my children walk in truth;") so to see GOD do good to the church, and hear others' prayers, is a comfort; but much more to see him do it in answer to a man's own prayers. Therefore when GOD restores comfort to a drooping soil, he is said, Psal. lvii. " to restore comfort also to his mourners;" that is, to those that prayed and mourned for him, as well as unto that soul itself, it being a comfort to them to see their prayers answered. Comfort it is many ways: 1. To hear from GOD as to hear from a friend, though it be but two or three words, and that about a small matter, satisfies abundantly. So also, 2. To know that GOD is mindful of us, accepts our works, fulfils his promises. 3. How does it rejoice one to find another of his mind in a controversy But that GOD and we should be of one mind, and concur in the desire of the same things, this rejoiceth the heart exceedingly. And,thus it is when a man perceives his prayer answered. Therefore you lose your comfort in blessings, when you do not observe answers to- your prayers.

 

 

 

CHAP. 2

 

Three Cases propounded: the first concerning Prayers for the Accomplishment of such Promises as may fall out in Ages to come.

 

 

 

 Now as for helps to know when GOD does any thing in answer to your prayers, this is the next thing to be handled; wherein, first, I will consider some cases which may fall out in several sorts of prayers. 1; Concerning prayers put up for the church, for such things as fall out in ages to come. 2. Concerning prayers made for others of your friends, kindred, or acquaintance. 3. Concerning those prayers wherein others join with you.

 

 For the first: There may be some prayers which you must be content never yourselves to see answered in this world, the accomplishment of them not falling out in your time. Such as are those you make, for the calling of the Jews, the utter downfall of GOD's enemies, the pars titular flourishing of the society you live in. All you whose hearts are right, treasure up many such prayers, and sow much of such precious seed; which you must be content to have the church, it may be, in after ages to reap. All which prayers are not yet lost, but will have answers: For as GOD is an eternal GOD, and CHRIST's righteousness an everlasting righteousness, and therefore of eternal efficacy, Dan. 9: 24, " being offered up by the Eternal Spirit," Heb. 9: 14; so are prayers also, which are the work of the eternal Spirit of CHRIST, and in him are eternally accepted; and therefore may take place in after ages. So the prayer that St. Stephen made for his persecutors, took place in Saul when Stephen was dead. So the prayers of the church, for three hundred years in the primitive times, that kings might "come to the knowledge of the truth," and CHRIST's disciples lead peaceable and quiet lives in all GODliness and honesty," (which St. Paul in Nero's time exhorted unto, 1Tim. 2: 2,) were not answered till Constantine's time. So Isa. lviii. after the prophet had exhorted to, and given directions for fasting and prayer in a right manner, he adjoineth this promise: You shall "raise up the foundation of many generations; you shall be called the repairer of the breach;" namely, for this, because his fasting and prayers might have influence into many ages yet to come. And that may be one reason why GOD will do such great things towards the end of the world, even because there has been so great a stock of prayers, for so many ages, which is now to be returned. And herein it fails out to us in our prayers as in their prophecies to the prophets of old, " The Spirit in them did signify the sufferings of CHRIST, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things that are now revealed." Thus is it in the Spirit of prayer, which is instead of the Spirit of prophecy: for we pray through the guidance of the Spirit, who teacheth us what to ask for many things that shall come to pass in after ages.

 

 Only at present, it may be, in prayer you have revealed unto thee, by a secret impression made on thy spirit, that these things shall come to pass, and so Nast thy faith confirmed in them, and withal an evidence, that even for prayers, among others, GOD will perform them. And upon such prayers GOD usually for the present also testifies the acceptation of a man's person; as he did to Moses he never revealed his love to Moses more, than when he prayed most for GOD's people.

 

 And when they are accomplished, and you in heaven, thy joy will surely be the more full for these thy prayers for if there be " joy in heaven at the conversion of:t sinner, (as at the birth of a new prince and heir of heaven,) then in proportion he shall rejoice most, whose prayers had most hand therein. And so, as thy other works, so thy prayers follow thee, and the fruit of them, as Jeremiah speaks. You shall rejoice, as well as they that enjoyed the fruit of thy prayers in their times, you having sown the seed of their happiness; " both he that sows, and he that reaps, shall then rejoice together"

 

 

 

 

 

CHAP. 3 How Prayers for our Friends are answered.

 

 

 

 THE second case is, concerning answers to our prayers for others, and likewise for temporal blessings. Pray for others, you know, we must. So the elders of the church for those that are sick, " Pray for one another," says St. James, chap. 5: 15, 16. So also, 1 John 5: 16, " If a man see his brother sin a sin, which is not unto death, he shall ask life for him, and GOD shall give him life that sins not unto death."

 

 1. Such prayers GOD often heareth; why else are any such promises made As " that they shall be healed in their bodies," Jam. 5: 15; "healed of their lusts," ver. 16; " converted to life," 1 John 5: 16. GOD has made these promises to encourage us to pray, and to testify his abundant love to us; that it so overflows, that he will hear us, not only for ourselves, but for others also. So GOD intimates concerning Abraham, to Abimelech, Gen. 20: 7, "he is a prophet, and he shall pray for thee, and you shall live;" and as he was a prophet, so we are priests; as for our-selves so for others also, to GOD our Father. And it is a prerogative we have through the fellowship we have of CHRIST's priestly office, " who hat' made us kings and priests," to prevail for others; and a special token of extraordinary love. For if GOD hears a man's prayers for others, much more for himself. So when CHRIST healed the man sick of the palsy, it was, as it is said, " For the faith of the standers-by," Matt. 9: 2; " he seeing their faith said, thy sins are forgiven thee:" not as if for their faith he forgave that man his sins, for, " the just does live by his (own) faith:" but to encourage then), who out of faith brought that sick man to him; and us all in like manner, he took occasion to pronounce forgiveness to that poor man.

 

 2. Yet secondly, prayers for others may often not obtain the particular thing prayed for them. So Samuel's prayer for Saul, 1 Sam. ay. 35. So David for his cue-lilies, Psal. xxxv. 13. For it is in this, as. it, is in the use of other means for the good of others, GOD making such promises to our prayers herein as he has made to our endeavors to convert when the preach. As we preach to many, and yet but few believe, so we pray for many, not knowing who will receive the blessing: which whilst we know not, we are yet to pray for them, 1 Tim. 2: 3, 4. Only as where GOD has set his ordinance of preaching, it is a probable sign he has some to convert; so when he has stirred up our hearts to pray for others, it is a sign GOD will hear us for some of those we pray for, GOD's promise to hear the prayer is universal; yet the promise to hear it, by granting the very thing prayed for, is but an indefinite promise; such as he makes to other means of doing good; as to our admonitions, reproofs, and preaching. For instance, that promise, Jam. 5: 15, of healing the sick, cannot be universal: for then sick men might never die; seeing the elders may, at all times of clanger, pray with then: but the weaning is, that if, *, unto, because he often Both restore the sick at their prayers. Of the like nature are all other promises of thingss temporal; as when GOD promises to give long life to them that honor their parents; riches and honors to them that fear him." Whenever GOD does dispense any such mercies to any of his, he would do it by promise; all his ways to his being truth; that is, the fulfilling of some truth promised. And also GOD having purposed to bestow riches and honors upon some that fear him, he has therefore indefinitely expressed his gracious dispensation herein.

 

 GOD requires not of me in the application of a temporal promise an absolute persuasion that he will perform it to me in such a particular manner; but only an act of dependence and adherence, referring it to his wise and righteous good pleasure. And yet if GOD should at any time give a man a special faith concerning any such particular temporal blessing, than he is to believe it in particular. As when he gave power to any to work miracles: and therefore in this case CHRIST rebukes his disciples, for not believing thus upon such particular occasions, Matta 17: 2O. And it is also true, that if GOD give such a faith, he will infallibly perform it; and thus his• words are to be understood, Matt. 17: 22, " Whatsoever ye ask in faith believing, ye shall receive." But unto such faith in temporal promises for ourselves or others, GOD does not always call us.

 

 3. When prayers are thus made out of conscience of our duty for such, whom yet Cod Both not intend that -mercy unto, then they are returned again into our own bosoms. Even as St. Paul says, " That his rejoicing that others preached, though they lost their labor, should " turn to his salvation," Phil. 1. 2O. So prayers for others, though to the parties themselves they are hi vain, yet they turn to our good. As in preaching the gospel, CHRIST told his disciples, that if in any house there were not a " son of peace," on whom the message might take place, their peace should "return unto them again." So is it if yours prayers take not place.

 

 4. If we have prayed long for those whom GOD intends not mercy unto, he will in the end cast them out of our prayers, and take our hearts off from praying for them. That which he did by a revelation from heaven to some prophets of old, as to Samuel and.Jeremiah, the same he does by a more undisccrned work; that is, by with-drawing assistance to pray for such; by withdrawing the spirit of supplication from a man, for some men, and in some business. Thus he did with Samuel; " Why lost you mourn for Saul" I Sam. 16: 1: So with Jeremiah, der. 7: 16, " Pray not for this people:" and this he doll, because he would not that such precious breath as that of prayer is, should be without its full success. Therefore when he means not to hear, he lays the key of prayer out of the way.

 

 5. GOD will hear those prayers, and answers them in some others in whom we shall have as much comfort as in those we prayed for: and so it often falls out. GOD, to show " he looks not as a man looks, lets us pray for the conversion of some, and then answers them in some others. When GOD had cast off Saul, still Samuel mourned for him; but GOD at the same time, when he bids him cease mourning for Saul, 1 Sam. 16: to slim that yet he accepted that his mourning, " Go," says he, " and anoint one of the sons of Jesse," 1 Sam. 16: 1. Samuel desired to see a good successor in that government; it was his special care; and he having anointed Saul, it exceedingly grieved him, that he should prove so wicked. GOD saw and answered the ground of his de-,sires; and therefore, immediately upon his prayers, sent him to anoint a better king. So Abraham had prayed for Ishmael, " O let Ishmael live in thy sight!" Gen. 17: But GOD gave him Isaac instead of him. So perhaps you prayest for one child more than for another, out of thy natural affection, looking on his countenance and stature, as Samuel did on Eliab's: but yet thy prayers being sincere, in that you desirest a child of promise, GOD answers thee, though in another; who proves as great a comfort as of that ether had been wrought upon.

 

 

 

CHAP. 4

 

 

 

About such Prayers wherein others join with us: how therein to discern the Influence of our own Prayers.

 

 

 

 This third case to be considered is, when a marl prays for something with others; or which others likewise pray for; how then should he know that his prayers have a hand in obtaining it, as well as theirs For SATAN is apt to object; though the thing is granted, yet not for thy prayers. First, if thy heart did sympathize in the same holy affections with others, then it is certain thy voice has helped to carry it. " If two agree on earth," says CHRIST, Matt. 18: 19, the word is avpc9wvriaw6u; that is, if they harmonially agree to play the same tune: for prayers are music in GOD's ears, and so called " melody, to GOD," Eph. 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 melody. Now if the same holy affections were touched by GOD's Spirit in thy heart, then you dost help to make up the comfort; yea, without thee the thing might not have been clone; for GOD stands some-times upon such a number of voices, and one voice casts it; as when he named ten righteous persons to save Sodom. When therefore the same holy affections acted thee in thy prayer which did them in theirs, it was the work of the same Spirit, both in them and thee, and GOD has heard thee. Especially, if GOD did stir up the same instinct in thee, to sympathize with another in praying for such a thing unknown one to another, as sometimes it falls out; then surely thy prayers are in it as well as his. You shall observe sometimes a general instinct of the Spirit put into GOD's people's hearts, to pray for or against a thing, without their stirring up one another; even as Ezekiel, by the river Chebar, prophesied the same things Jeremiah did at home at Jerusalem.

 

 Secondly, GOD does usually evidence to a man, that his prayers contributed towards the obtaining of it. 1. By some circumstance: as sometimes by ordering it no, that the man that prays most for a thing, shall have the first news of it when it comes to be. accomplished. Which GOD cloth, as knowing it will be most welcome to him. GOD does herein as we do with a friend, who we know is cordial in a business; we send him the first word of it who was most hearty in it, and prayed most ahout it. Good old Simeon had surely been earnest in seeking the Lord, as well as the rest in Jerusalem, to send the-Messiah; (for GOD did reveal to him, that he should see him before he died:) and therefore, to evidence his respect. to his prayers, GOD carried the good old man into the temple, just when the child was brought. By some such circumstance does GOD often use, to witness to a man's heart, that he has heard him in things prayed for in common with others.

 

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 moved the Lord to effect it, as well as the prayers of others. As when a ship comes home, not only the chief owners, but every one that ventured, shall have a share out of the return; so here, though some one, whom it mainly concerns, has a special interest in the mercy obtained, yet you shall have thy prayers out in joy from GOD, that the thing is granted. St. Paul had planted a church at Thessalonica, but he could not stay to water it with his own preaching; yet when absent, he waters those plants which he had set with prayers night and day, 1 Thess. 3: 1O: " Night and day praying exceedingly for you," says he; and as his prayers were exceeding abundant for them, so was his joy as abundant in them. " Now we live, if ye stand fast in the Lord," ver. 8. " And what thanks can we render to GOD for all the joy wherewith we joy for your sakes before the Lord" ver. 9.

 

 3. If GOD give you a heart thankful for a blessing vouchsafed to another, prayed for by you with others, it is another sign your prayers have some hand in it. St. Paul knew not what thanks to give for the answering of his prayers. Old Eli had put up but one short petition that we read of, for Hannah; and for the return of that one prayer, when Hannah related how GOD answered her, 1 Sam. 1: 16, 27, he returned solemn thanks, " and he worshipped the Lord there," ver. 28.

 

And lastly, in case the thing concerned thyself, which was prayed for by others helping thee therein, what cause have you but to think that it was granted for thy own prayers, and not for theirs only Seeing GOD stirred up their hearts to pray for thee, and gave thee a heart to pray for thyself, and besides gave thee the thing which you desiredst. " I know this shall turn to my salvation through your prayer," says St. Paul, Phil. 1: 19. Though their prayers went to the business, yet had not St. Paul been accepted himself, the prayers of all the men in the world would have done him little good. GOD may hear the prayers of the good for wicked men, when they do not pray themselves, in temporal things; so he heard Moses for Pharoah, Abraham for Abimelech; and he may hear good men the sooner for others' prayers; so he heard Aaron and Miriam the sooner, for Moses's sake, Numb. 12: 13. But if GOD stir up thy heart to pray for thyself, as well as others for thee, then GOD, that gave thee a heart to pray, has heard thy prayers also; and has had a respect to them more in it than to theirs, because it was amore special mercy unto thee,

 

 

 

 

 

CHAP. 5

 

Common Directions helpful in all Cases and Prayers. First, from such Observations as may be taken from, before, and in praying.

 

 

 

 I COME now to more general directions to help you in discerning GOD's answers to your prayers. All which directions are such, as may be helpful in all the fore-mentioned cases, and in all sorts of prayers whatever. And they are taken from observations, to be made upon your prayers, both before, in, and after praying.

 

Observe, first, Before praying: when GOD bespeaks a prayer, (as I may so speak) that is, when GOD secretly speaks to the heart to pray much about a thing, he then speaks to the heart to pray, when he not only puts upon the duty, by saying-to the conscience, this you oughtest to do; but when (as he said, " Let there be light, and there was light,") he says, Let there be a prayer, and there is a prayer; that is, when he pours upon a man a spirit of grace and supplication, a praying disposition; he puts in motives, suggests arguments and pleas to GOD; all which you shall find come in readily, and of them-selves; and that likewise with a quickening heat, and enlargement of affections, and with a lingering, and longing, and restlessness of spirit to be alone, to pour out the soul in private to GOD, and to vent and form those motions And suggestions into a prayer. This is speaking to the heart. Observe such times when GOD does thus, and neglect them not. You have then his ear; it is a special opportunity for that business, such an one as you may never have the like. Suitors at court observe when they have kings in a good mood, which they will be sure to take the advantage of; but especially if they should find that the king himself should begin to speak of the business which they would have of him. And thus that phrase of Psa. 10: 17, is understood by some, that " GOD prepares the heart;" that is, he fashions it, and composeth it into a praying frame. And sure it is a great sign that GOD means to hear us, when himself thus indites the petition.

 

 And, by the way, let me give this note of difference, between these speakings to the heart, and those whereby SATAN puts us upon such duties at unseasonable times; as when we are otherwise necessarily to be employed in, our callings, to eat or to sleep; then to put upon praying is a device of his, to tire out new converts with. The difference will appear in this; the devil comes in a violent, imperious manner upon the conscience, but enlargeth not the heart a whit unto the duty, But whensoever GOD at such extraordinary times does call upon us, he prepares the heart, and fills the soul with holy suggestions, a materials for the duty; for whatsoever he calls to, he gives abilities for. And thus usually, when he will have any great mutter done, he seta men's hearts to pray by a kind of. gracious instinct; he stirs them up,, and toucheth the strings of their hearts, by his Spirit sent down upon them. Thus, against the return of the captivity, he stirred up Daniel's heart, Dan. 9:1. He knowing by books the time to be near expiring, was stirred up to seek GOD. Therefore observe what things GOD thus, by an instinct, does enlarge thy heart to pray for, when haply you didst not think to pray about any such thing; yet he then stirred thee up most, it may be, as you wart walking, riding, or the like; and having spare time, he draws thee into his presence.

 

 Secondly, as GOD thus speaks to the heart to pray, so also in praying; and his speaking to the heart in prayer, may be discerned by these particulars; l. When GOD quiets, calms, and contents the heart in prayer, which is done by speaking to the heart, though what is spoken be not always discerned. If you should see one, who was exceeding anxious when he went in to a great man, after corning out from him, contented and cheerful, you would conceive that certainly something had been said to him which gave him encouragement and contentment in his suit. Thus when you goest to GOD, and have been importunate in a business, and raisest up thy mind calmed and satisfied, and feelest the anxiousness, the solicitude of thy heart about things taken off; this is a good sign that GOD has heard thy prayer, and has spoken to thy heart. When Hannah out of much bitterness, and with strong desire, " had poured out her soul before the Lord," (EII joining in prayer) after that prayer she found her heart so quieted and calmed. And it was that prayer that did both fill Eli's mouth, with that word of prophecy, and her heart with quietness, and a secret word from GOD accompanying it, that did still those waves; and accordingly GOD gave her a son, a son of her desires. And the like GOD does now; by speaking, (as I said,) something to the heart; as by dropping in some promise, or some like consideration; saying, as it were, to the heart, even as Eli from GOD did to her, The Lord grant thy petition." In like manner you hast, it may be, been long praying against poverty, or the like distress, and GOD lets fall this promise into thy heart, " I will never leave thee, nor forsake thee," which quiets and contents thy mind. This is an answer; and observe such answers, for they are precious.

 

 2. If, whilst you art praying, GOD draws nigh to thy soul, and reveals himself to it, in and upon such a particular petition; as in case you didst intend when you didst begin to pray, to beg some temporal mercy, some great matter for the prosperity of the church, as Daniel, chap. 9: did set himself to seek GOD for the return of the captivity; and even before you comest to ask it, or in asking it, GOD smiles upon thee, welcomes thee, falleth about thy neck, and kisses thee;—this you art to observe, as a sign he hears thy prayer, and accepts both thee and it. When there is such a strong sense of GOD's favor and presence, whilst you art upon such a suit, more than at other times, or than in other passages of the same prayer, this is a token GOD hears thee in that particular; and you art to observe this his speaking to thy heart. When you shall no sooner come into his presence to inquire of him, but he says, " Here I am." It is men, " false upon the balance," as David speaks, when they come to be tried and weighed, who will out of cunning use suitors most kindly then, when they mean to put them off, and deny their requests. But GOD, who is truth and faithfulness itself, does not use so to deal, but when he means to answer the prayer, he withal sometimes reveals his free grace most, to the end they may see the fountain of all, to be his everlasting love, and so take the thing granted as a fruit of it, and thereby be the more abundantly thankful. Only let me add this caution, which may be of great use to you. 1. It is not always infallibly true, that when GOD draws nigh to you in a particular request, that request shall be granted in the manner you desire; but it is a certain evidence that your prayer is heard, end that the thing you ask is agree-able to his will, and that he approves of you, and your request, and will give it you, or something that is better,

 

 But you will say, " Why does GOD draw so nigh if he means not to grant it" GOD may accept the person and the prayer when he does not grant the thing prayed for; and by that drawing nigh, witness his acceptation of your person and the prayer. Yea,’.. That revealing of him-self is often the ansi.'er he intended to such a prayer; and it is answer enough ton, to enjoy, instead of a particular mercy, the assurance of GOD's love. 3. When GOD stirs up in the heart a particular faith in a business, as sometimes he cloth, and upholds the heart to wait for it, maugre all discouragements. As there is a witness of the Holy Ghost immediate to the heart testifying adoption to a man's person; so, in some cases, there is the like testimony for the obtaining of some eminent thing we have asked. Which special faith does answer to the faith of miracles of old; whereby a man had a particular confidence that GOD would do such a miracle by him. In some things, there may be a particular assuring the heart, that GOD will do such a thing for a man. Concerning this also I will add a caution. These very persuasions are often but conditional, though thus immediately made to a man`s spirit, and are so to be understood. They cannot be more peremptory than were many of those revelations made by GOD to the prophets, wherein he manifested his purpose towards a certain man or people, to vouchsafe them some particular mercy, or bring upon ti;ern some particular judgment. But those fore-warnings; though they were particular and express, yet were in-tended with a condition, according to the performance or non-performance of which, either the judgment was diverted, or the good thing was not bestowed. It was thus in the case of Jonah threatening the destruction of Nineveh; and so in the promise concerning Eli's house, I Sam. 2: 3O, " I said indeed that thy house and the house of thy father should walk before me for ever, but now the Lord says, it shall not be so:" for they had broken the condition which was implied in it; they had despised the Lord; " and them that despise me," says GOD, " I will despise." In like manner is GOD, in such persuasions wrought in us by prayer, to be understood; that such mercies will surely come to pass, but still under a condition of obedience, and performing of those vows which a man joined with those petitions, to move the Lord to grant the things. If a man fail in these, it may and does often come to pass, that things fall out contrary to that persuasion, and then we are apt to question whether it was from GOD or not; which it might be, and yet not absolutely meant, (that was your mistake) but conditionally only. For in such great requests of the soul unto GOD, there use to pass mutual covenants between GOD and us; and indentures are drawn and sealed unto by us; that is, we in prayer, offer and promise to do thus and thus, if GOD will vouchsafe us such a mercy, and plead it to GOD to move him to bestow it; and GOD thereupon, it may be, seals a covenant on his part to grant the thing, and works such an undoubted persuasion; but if we in that interim of waiting for that mercy, do deal falsely in that covenant; and this even whilst we are yet in dependence upon GOD for it, where-by it appears that we would have done so much more after we should have received it; in this case GOD denies the thing, and yet notwithstanding, that persuasion was from GOD. He said indeed he would do thus and thus for thee, because you saidst to him, you wouldst walk

 

thus and thus. You failest in thy word, upon which GOD altered: his; and thereupon says GOD, as to Eli, " Now it shall not be so," and yet GOD has spoken it before, and not SATAN, nor thine own heart only.

 

 4. When GOD does put restless importunity into the heart, maugre all discouragements, when GOD maintains this in the heart, it is a sign he will answer. For you know the parable, that the unjust judge heard the widow for her importunity; therefore when GOD puts importunity into the heart, he means to hear. Only this likewise is to be added, there is a double importunity: one out of such an inordinate desire for a thing, as the heart knows not how to be without it, and so continues to ask, but asks amiss, and so receives not, James 5: The other joined with a subjection to GOD's will; this GOD has stirred up, and then look for something to come.

 

 

 

 

 

CHAP. 6

 

Farther Observations to be made, on the Dispositions and Carriage of our Hearts, after Prayer.

 

 

 

 NEXT: after you have prayed, observe what GOD does towards thee. First, how he does 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 hi his course; so that the dependence he has upon GOD for the mercy he seeks, is a special motive, and means to keep him fearful of offending, and diligent in duty; to look to his paths, to walk as becomes a suitor, as well as to come and pray as a suitor. Thus David, Psalm lxvi. 18, " If I regard iniquity in my heart, GOD will not hear me." That consideration still came in as a curb unto sin. without this a man casts himself behind-hand again, and by sinning loses what ground he had got by praying. Therefore David, Psalm cxliii. 8, 9, 1O, when he was to pray, even for his life, specially prays GOD to keep him, that he might not sin against him; for he knew by sinning he should spoil all his prayers: not only " hear me speedily," says he, but also " cause me to know the way wherein I should walk teach me to do thy will." This he especially prays for, and more than for deliverance; for else he knew GOD would not hear him. Therefore, when you art in treaty with GOD for any mercy, observe, does GOD after praying keep thee in a more obedient frame of spirit It is a sign he intends to answer thee; as in like manner, when he keeps thee from using ill means to obtain thy desire. When he meant to give David the kingdom, he kept him innocent, and his heart tender, that it smote him but for cutting off the lap of Saul's garment.

 

 When GOD after prayer strengtheneth the heart to wait for the mercy. So Psalm 27: 14, David having prayed, says to his soul, " 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 dependence on them, use not to deny him. It were dishonest to keep a man under hand, and then frustrate his expectations. Therefore when GOD keeps thy soul after praying in such a dependent frame, look for some good answer. And indeed when a man has prayed long, in the and he begins to wait, as I may so say, rather than pray, though he pray still, because now he looks that GOD should perform. Before, and at first he told the Lord he desired it, but now he can, with some boldness tell him, that he waits for it and expects it. The hope of a good man would make him ashamed if it were not answered, therefore in this case answers use to come.

 

 

 

CHAP. 7

 

Observations to be made after Prayer, upon the Issue of

 

what was prayed for: and first, if accomplished, whether as the Fruit of Prayers, or of common Providence.

 

 

 

 WHEN a man has thus waited, then let him observe the issue and conclusion of what he sought for. Now either the thing desired is accomplished, or not accomplished; and in either of these be may see answers to his prayers; for prayer may be answered, though the thing be not done. I mean to insist severally on these.

 

 1. If the thing you grayest for does come to pass, then what needest you doubt of an answer, and whether GOD heard thee or not For you beholdest it with thine eyes. And so often it falls out that GOD does grant ac-cording to the desires of a man's heart; and not only so, but also fulfils his counsel therein, that is, fulfils not only his desire, but in that very way, by that very means, which he pitched upon in his own thoughts. The desire of the heart may be satisfied, when GOD gives some other thing, but the counsel of the heart is then fulfilled when a man is answered in that particular which his own judgment pitched upon as best for him. As CHRIST said, " Be it according to thy faith," so GOD says sometimes, " Be it according to thy prayers." Thus if a man will hear GOD and obey him, GOD will hear him: for if a man be subject to CHRIST's kingly office, his prophetical office shall guide him, and cause him not to err in his petitions; but by an unerring providence and pre-instinct infused by his Spirit, GOD will so guide him, as to ask that very thing which GOD intends to give; whereas of himself he knows not what, nor how to ask. So David asked long life, and GOD gave it him. GOD not only gave him his heart's desire, but the request of his lips. So, 1 Chron. 4: 1O,

 

Jabez called on GOD, " and GOD granted him the thing he requested." And thus GOD often deals with his children. And to this end has GOD given us his Spirit; and made CHRIST wisdom unto us, who knows what is good for us, though we do not: and has therefore commanded us to spy out mercies for ourselves, and then to come to him for them. And to this end has made such particular promises of particular mercies, which he would have us have an eye unto in our prayers: all which is because often he means to bestow the very things we ask.

 

 And yet, although we, have. the very things we did ask, such is the infidelity of our hearts, that we often discern not, nor acknowledge it was our prayers that obtained them from GOD; but are apt, when once we have them, either to look to the second causes of them, though before we did earnestly seek them of GOD; or to question whether it was at our prayers that he granted them, or out of common providence. Our distrustful hearts are apt to be unsatisfied with the clearest pledges of GOD's favor; and although GOD does answer us upon our calling upon him, yet we will not believe that he hearkened unto our prayers in it. Therefore, that you may be further enabled to discern, when things prayed for come by prayer, I give you these further directions:

 

 1. When GOD does a thing in answer to prayers, he often does it in such a manner, that his hand may be in a more than ordinary manner seen in it. There are few prayers, wherein a man has sought GOD much, but in the answers of them GOD discovers himself much, and turns many great wheels in the accomplishment of them, and manifests his marvelous loving-kindness: and in-deed, when GOD hears prayers, that have been long a making, he shows usually half a miracle one way or other.

 

 Now GOD discovers his immediate hand in the answers of our prayers: First, when he carries a thing through many difficulties; when there were a great many cross wards in a business prayed for, the least whereof would have kept the key from turning. When GOD shall snake a key, as it were, a key on purpose to unlock it; when GOD contrives all the passages in a business you didst pray for, and so accomplisheth it: this is a sign, it is a fruit of prayer, and that prayer had been making that key all that while. So in bringing David to the kingdom, Mordecai to honor. When St. Peter was delivered out of prison, it was done at the prayers of the church, Acts 12: He was sleeping between two soldiers: if they had awaked, he had been discovered. And he was in chains, but they fall off, ver. 6, 7. And the- keepers stood before the door, but they mind him not, ver. 6. And when one watch is past, he passes quietly through another, ver. W. And when both these were past, an iron gate flies open of its own accord, ver. 1O. Now there are many difficulties in many businesses, which yet in the end are accomplished by prayer. Iron chains fall off, iron gates, enemies' hearts fly open of their own accord; and though not in that miraculous manner, by the means of an angel, yet no less wonderfully.

 

Or, secondly, When GOD facilitates all things to accomplish the thing which was prayed for, so that they conspire and combine in it, that you have wind and tide, and a fair day, and all the way paved; or, as David says, " halt thy way made plain before thee;" and there falls out a great conjunction of many circumstances to effect it, which had influence unto it; whereof if any one had been wanting, the thing had not been done. When the thing prayed for is thus granted, prayer then has done it.

 

 Again, when he does it suddenly, and accomplisheth the thing you have long prayed for, ere you art aware of it: as the return 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. cxxvi. 1. They could scarce believe it was so, when it was done. So Peter, he' was fast asleep, and did not so much as dream of deliverance.

 

 And fourthly, When GOD grants the thing with an overplus above what we asked, and casteth many other mercies in together with that which we so long prayed for; this also may be a sign GOD did hear our prayers in it. For when he does hear indeed, he uses " to do above what we ask or think." When prayers are answered, usually mercies come thick; the thing we prayed for comes not alone; as when sins are punished, then miseries come also like armies upon us. As temptations likewise come together; thus do mercies also.

 

 In the fifth place, when the thing is granted by prayers, there ie often some particular circumstances of Providence, which sealeth to us that it is from GOD; such often as a man himself takes notice of, and which others take notice of also. " show me a token for good," says David, Psalm lxxxvi. 17. And such tokens does GOD often make small circumstances to be. Things small in themselves may be great signs and tokens. For example, Moses and Aaron, and the Israelites, had long cried to GOD for the deliverance of his people, and laid up many players their cry came up. And when GOD delivered them, what tokens were there of good; and of GOD's answer to their prayers The text notes, " that a dog did not bark at their going out," Exod. 11: 7, which was a small circumstance, but it was a great token; so intended by GOD; for the text adds, " That ye may know that GOD puts a difference between the Israelites and the Egyptians." This was a token of GOD's hand, to over-rule the tongues of brute creatures, that used to stir at unusual noises, and at travelers, 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 showed he had heard their prayers, Rebekah was the first that came out to the

 

servant. And if she be the woman appointed for Isaac, (says the servant) " Let her offer me drink, and my camels also." This was a small thing in appearance,

 

but a great token of GOD's hand in it, and therefore the servant bowed at it, and worshipped. And the sign in itself was such as argued a good nature in her, and a

 

kind, courteous disposition, which therefore, (it may be) he singled out, as a thing especially to be looked at in the marriage choice.

 

 Again, the consideration of the time, wherein the things we have asked are granted, may much help us to discern, whether it be in answer to our prayers. For GOD, who does all things in weight and measure, shows his wisdom and love as much in the season, as in giving the thing itself. GOD considereth all times, and still chooseth the fittest to answer prayers in. " In an acceptable time have I heard thee." So GOD answers in the most acceptable time to us; for " he waits to be gracious, for he is a GOD of judgment," Isa. 30: 18; that is, he is a wise GOD, that knows the fittest times and seasons wherein to deal forth his favors.

 

At first, it maybe, that at the very time you have been most earnest, yea, even whilst you art praying, or presently after, the thing is done. To this purpose is - that of Isa. lxv. 24, that as sometimes " he hears before they call," so also, " whilst they are speaking, I will hear:" and he singles out that time on purpose, that they might rest assured it was in answer to their prayer. Thus to assure Hezakiah his prayer was heard, GOD sent the prophet unto him whilst he was praying and weeping. As the ruler in the Gospel, enquiring diligently, " found that the same hour that CHRIST had said to him, thy son liveth, his son recovered." So also here, sometimes the thing is done, or the news of it comes the same hour wherein a man was praying about it.

 

 Or, secondly, when it is every way the fittest time to have the thing granted. At that time, 1, when you hadst most need; and, 2, when thy heart was most fit for it. For in answering of prayers, GOD aims especially at two things: First, to show his mercy, that a man might magnify that: and, secondly, to have the heart satisfied, and filled with joy in his answer, and the thing made sweet, and a mercy indeed.: in brief, that his goodness might be delighted in, and his mercy exalted. And for these two purposes he singles out such times, when we have most need; and also when our hearts are most subdued.

 

 For the first of these: suppose you didst pray long for assurance of salvation, when you hadst. most need of it; either when thy spirit would have failed without it, or against some great affliction approaching, then GOD filled thy heart with it; that was the fittest time: now has GOD heard thy prayer. If 2, when thy heart was most fit for the mercy, it was granted, then art you also heard in an acceptable time. For GOD does not withhold mercies out of want of love; neither so much for what is past, as for the present evil disposition of men's hearts, whereby they are unfit to receive them. And in this sense likewise may that be understood, that GOD prepareth the heart, and heareth the prayer, Psalm 10: 17. As first, when thy heart is most weaned from the temporal mercy granted thee upon seeking of it. So David had the kingdom given him when he was as a weaned child. Thus, when thy heart had betaken itself alone to GOD for thy portion, then the thing prayed for came to pass.

 

 A third thing you are to observe concerning the accomplishment of the thing prayed for, whereby you may discern whether it be granted in answer to prayer, is, when you see GOD in his answering you to deal in a kind of proportion with your manner of praying and seeking of him, and of walking with him whilst you were dependent on him for such a mercy. As you may see a proportion between sins and punishments, which are the rewards of them; so that you can say, such a sin brought forth this affliction, it is so like the father: so you might. see the like proportion between your prayers, and walking with GOD, and GOD's answers to you. The more by-ends or carnal desires you had in praying, and the more you mingled of these with your holy desires, and the more want of zeal and fervency were found in your prayers, the more you shall find of bitterness mingled with the mercy. when it is granted; and so much imperfection, and want of comfort in it: so David, "With the pure you wilt show thyself pure." Pure prayers have pure blessings. And again, as you in praying sometimes grew cold, so you might see the business in like manner to cool: as when Moses' hands were down, Amalek prevailed; but when they were lifted up, Israel had the better, Exod. 17: 12. GOD let him see a pro-portion, which argued his prayers were the means of prevailing. A man finds in praying, that his suit some-times sticks, and goes not as he expected; this is because he does not ply GOD, and solicit him. On the contrary, when he is stirred up to pray, then things go well; by this a man may clearly see, that it is the prayer which GOD hears and regards. Thus likewise, when a man sees hills and dales in a business, fair hopes often, and then all dashed again, and the thing in the end brought to pass, let him look back upon his prayers: didst you not just thus deal with GOD.When you hadst prayed earnestly, and thought you hadst even carried it, didst you not then dash all again by interposing some sin, and thus again and again Herein GOD would have you observe a proportion. GOD deals thus with you in proportion to your prayers.

 

 

 

 

 

CHAP. 8

 

Seven Observations more, from the Effects which the accomplishment of the Mercy has upon the Heart.

 

 

 

 FOURTHLY, you may discern whether they are in answer to thy prayers, by the effects upon thy heart.

 

 1. If the thing that is granted upon thy prayers, draw thy heart more near to GOD, it is then certain that it was granted as an answer to thy prayers. Things granted out of ordinary providence only, are snares to us. But things obtained by prayer are sanctified to us, for every thing is sanctified by prayer, so that it shall not ensnare nor entangle our hearts. A thing obtained by prayer, as it came from GOD, so a man will return it to GOD, and use it for his glory; if therefore you findest this his answering thee, to cause thee to mourn for thy sin, and to be a restraint against sin, it is a sign it was the fruit of prayer. Thus it wrought with David, Psalm 6: 8, " Away from me, ye that work iniquity: GOD has heard the voice of my weeping." Also if you rejoicest in GOD, more than in the thing obtained. So Hannah begins her song when she blesses GOD for her child; " My heart rejoiceth in the Lord," 1 Sam. 2: 1. She rejoicetl) not so much in the gift, as in the giver and his favor: more in this, that her prayer was answered, than in the thing obtained. This is a sign of having obtained the mercy through prayers, when it is thus sanctified unto a man's spirit.

 

 2. Prayers answered will enlarge thy heart with thankfulness. Self-love makes us more forward to pray, than to give thanks; but where grace is, there will be no eminent mercy gotten with much struggling, but there will be a continued particular thankful remembrance of it a long while after. Thankfulness, of all duties, proceeds from pure grace; therefore if the spirit stirs thee Into it, it is a sign he made the prayer. Prayer and thanks are like the double motion of the lungs, the air that is sucked in by prayer, is breathed forth again by thanks. Is thy heart afresh enlarged as to mourn for past sins long since committed, so in like manner, to give thanks for mercies won with long prayers, and this for a long while after It is a sign that they were obtained by prayer.

 

 3. If the mercy obtained does encourage thee to go to GOD another time, to pray again the more confidently and fervently, it is a sign you have got the former that way. For the Holy Ghost having once shelved thee this way of procuring mercy, hence it is, you art thus ready to take the same course another time, Psalm cxvi. 2, The Lord has heard me, and I will call on him as long as I live."

 

 4. When GOD having heard thy prayers upon solemn vows, thy heart is careful to pay those vows, this may be an argument to thee, the thing being granted, that thy prayer was heard. It was an evidence that the thing was obtained by prayer, in that GOD calls for those vows, 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 despatched thy suit, he now calls for what was agreed to be given him, when it should be performed.

 

 5. When you art enabled by faith, to see clearly GOD's hand in effecting that mercy, over and above the power of second causes, and to acknowledge it to his glory. One main reason whereby we are usually hindered from apprehending our prayers to be answered, is, that our eyes, are terminated by second causes, and not raised to see GOD's hand; therefore, on the contrary, when GOD enableth thee to see that he has done this, it is a fruit of his hearing thy prayers. And this you will usually find, that so much dependence as you had upon GOD in prayer for the obtaining of a mercy, so much acknowledgment. you will have iii the accomplishment of it. Parallel with this rule is that other, in another case, that in performance of duties, so much as the soul did go out of itself to GOD, for strength to perform them, so much, when they are performed, will the heart acknowledge GOD's assistance and be humbled. And this is a sign of prayer being heard upon this ground, because GOD's end in hearing prayers is, that we might glorify him. So Psalm 1. 15, " Call upon me in the day of trouble, and I will deliver thee, and you shall glorify me." Therefore, when the heart has prayed much for a mercy, with dependence before the obtaining it, and then is enabled to exalt GOD when it is obtained, it is a sign that GOD did it in relation to those prayers.

 

 6. When with the mercy there cometh the assurance of GOD's love, and evidence of his favor; when GOD sends not a bare token only, but a letter also with it, to bear witness of his love; I need not make that a sign, for when this comes with a mercy, it carries its own evidence.

 

 7. Lastly, it will be evident by the event. Things obtained by prayer have few thorns in them, the curse is taken out; but what comes by ordinary providence, like the earth untilled, is full of thorns, briars, and vexations. The reason is, what comes by prayer comes as a blessing, and so no sorrow is added to it; and prayer killeth those inordinate lusts, which cause that vanity and vexation. Things long deferred, at last obtained by prayer, prove most comfortable, and in a settled manner such; they prove stable blessings; and what trouble the heart was put to in the deferring, it is recompensed by the more settled sweetness in the enjoying: prayer having long perfumed it, and the thing being steeped herein, it proves exceeding pleasant. So Prov. 13: 12, " Hope deferred makes the heart sick, but when the desire comes, it is a tree of life," and heals that sickness, and abundantly comforts the heart. Such a comfort was Isaac to Abraham: whereas Jacob getting the blessing, but without prayer, how embittered was it to him by twenty years banishment from his mother's house!

 

 

 

 

 

CHAP. 9

 

Helps to discern an Answer to Prayer, when the thing is not accomplished.

 

 

 

 THE next and more difficult question is, when the thing is not granted, how shall we then discern that GOD cloth, notwithstanding, hear the prayer Ere I come to resolve this case, an objection is to be removed, which is, that if the Spirit of GOD does make every faithful prayer in us, and he " searcheth the deep things of GOD," and therefore knows that GOD will not grant such a thing, you may think that he should not stir up the heart to pray for that which GOD means to deny. To this in brief by way of answer.

 

 1. The Spirit makes not prayers in us always, according to what he means to do, but according to what it is our duty to pray for. Secondly, that phrase helps to answer this, when he is said to help our infirmities; and therefore not according to his own vast knowledge does he frame our prayers, but he applies his assistance to our weak and narrow apprehensions; and stirs up desires in us for such things as according to our knowledge we are in duty to conceive, and which, by all that we can see, we think to be most for our good, and his glory; and GOD accepts such desires as from us, but yet does for us according to the largeness of his own love.

 

 Now to come to the case, and direct the heart about those prayers which are not granted. 1. And first, how didst you frame thy prayer for that thing which is denied thee Didst you pray for it absolutely You must not then think much, if such a prayer be denied, for therein you wentest beyond thy commission. But if you didst pray for it conditionally, as CHRIST did, with " if it be possible," and, " not my will, but thy will be done," so that you didst refer it unto, and trust GOD's judgment in the thing, and not thine own, only didst put him in mind, as thy duty was, of what was represented to thee as best for thee, and so left it to him to choose; then thy prayer may be fully answered, and yet the thing denied; and you art to interpret, and take GOD's meaning, revealed in the event, in the best sense, which way soever it falls.

 

 2. Observe, if there were not a reservation in that denial, for some greater mercy, whereof that denial was the foundation. Thus, 1, often some great cross is prevented by the denial 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 Absalom was taken away, (whose life surely he prayed much for, for he loved him much,) who, if he had lived, might have been the ruin of him and his house. Again, 2, often the very denial breaks a man's heart, and brings him nearer to GOD, puts him upon searching into his ways, and state, and prayers, to see what is amiss therein, which alone is a great mercy, and better than the thing prayed for, seeing by the loss of that one thing he learns how to pray better, and so to obtain a hundred better things. 

 

 3. Observe, if there be not a turning of the thing desired into some other great blessing of the same kind. For GOD (all whose ways are mercy and truth,) does improve, and lay out men's prayers to the best advantage. As old Jacob laid not his hands of blessing, as Joseph would have guided them, but laid the right hand upon the younger son, whom Joseph set at his left; so often does GOD take off his hand of blessing from the thing we prayed for, and discovers it in another more for our good.

 

 4. Observe, if in the end GOD does not answer thee still according to the ground of thy prayer. See if that holy end, which you hadst in prayer, be not in the end fully satisfied, though not in the thing you didst desire. For GOD answers according to the hinge which the prayer turns upon. To open this: the main ends of our hearts in our requests are GOD's glory, the church's good, and our own happiness. A man looketh out, and spieth out such a particular mercy, which he thinks would tend much to GOD's glory, and his happiness, and yet that thing is denied; yet GOD will answer him according to the meaning of his prayers; his glory shall certainly be advanced, even for that prayer of his, some other way; and GOD will take order that the comfort thy soul desired you shall have come in one way or other, which when it cloth, you can not but say thy prayers are heard.

 

 5. In the thing which you have prayed much about, though it be denied thee, observe, if GOD does not endeavor to give thee, (as 1 may so speak,) all satisfaction that may be, even as if he were tender of denying thee; and therefore does 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 he denied Moses to go into the land of Canaan, he yielded as far as might be, for he let him lead the Israelites to the very borders; and he let him see that good land, carrying him to an hill, and (as it is thought,) by a miracle enabled his sight to view the whole land; and the man he chose to perform this work was his servant, which was a great honor to Moses, that one brought up by him should succeed him. So likewise, when in that thing you didst seek at his hands he spews an extraordinary hard in turning it; it is a'sign he had a respect to thee, that he would vouchsafe to discover his hand so much in it. Let the thing fall out which way it will, if GOD's hand appear much in it, you mayst 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 he denies thee, and a great respect had to thy prayers, in that he is pleased to discover so extraordinary a providence about it.

 

 Lastly, Look into the effect of that denial upon thine own heart; as, 1. 1f thy heart be enlarged to acknowledge GOD to be holy and righteous in his dealings with thee, and thine own unworthiness. 2. If GOD fill thy heart with an holy contentment in the denial; if he speak to thy heart, as he did to Moses, when he denied him, Deut. 3: 26. " Let it suffice thee;" if as to St. Paul, when he was earnest in removing that buffetting, " My grace is sufficient;" or that some such like consideration is dropped in, that stays thee. 3. If you can be thankful to GOD, out of faith, that GOD has ordered all for the best, though he has denied thee; and although you seest no reason but that the thing prayed for would have been for the best, yet art thankful upon the denial, resting in GOD's judgment of it. As David before Ile did eat, after his seven days' fasting for the child, arose, " and went first into the temple and worshipped," 2 Sam xii. 2O, and of what kind of worship it was, appears by his anointing himself and changing his raiment, which was in token of rejoicing and thanksgiving. 4. If you Can pray still; if when you have mercies granted, you fearest most, and when denied loves most, and art not discouraged, thy prayers are heard,

 

 

 

 

 

CHAP. 10

 

A Reproof of those that pray, but look not after their Prayers.

 

 

 

 THE use of all is, to reprove those who put up prayers, but look not after them when they have done; who cast not up their comings in, and gainings by prayers; and when they have prayed sit down discouraged, as not making account in earnest, that ever they shall hear of their prayers again, even as if they had been but as words cast away. But herein you err, not knowing the power of prayer; and you contemn the Lord. If you had wrote letters to a friend about important business, and had earnestly solicited him for an answer, if you should make account to hear of him no more, should you not wrong him in your thoughts Or if he did write, if you should not vouchsafe to read over his answer, were it not a con-tempt 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 endeavor to discover to you the causes, which, though they keep you not from praying, yet from this earnest expectation of answers to your prayers; only my scope is, not to show you so much the reasons why GOD denies you many requests, as why you are discouraged after you have prayed, as if they would not be answered, although GOD does answer them. These discouragements are partly temptations, partly sinful impediments.

 

 1. Because your assurance that your persons are accepted is weak, therefore your confidence that your prayers arc heard is weak also. For, as GOD does first accept our persons, and then our prayers; so the belief, that GOD does accept our persons, is that which upholds our hearts in confidence that our prayers shall be granted; this you may find 1 John 5: 13, 14, 15. In ver. 13, he says, " These things have I written to you, that ye may know you have eternal life:" and upon that assurance this will follow, " and this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And if we know he heareth us, we know we have the petitions we desired of him." Mark how he links these three together. 1. These things I write unto you, that you may be assured that life and heaven is yours: and upon that, 2. This confidence will follow in your hearts, that GOD hears you; that is, that you have his ears open to you, and his heart enlarged towards you: and, 3. If you be assured that GOD hears you, then from this will follow an assurance, that you shall have any thing granted that you desire; yea, and he makes this one of the main and immediate effects of assurance of justification; therefore he says, this is the confidence that we have in him; that is, this effect there is of this confidence. For whereas they might say, What benefit will accrue to us by this assurance Why this, says he, which is one of the main privileges of a Christian, even assurance that GOD will hear him, and grant all his prayers. For when a man is assured GOD has given him his Son, he will then easily believe, " How shall he not with him give me all things" Rom. 8: 32. If once he looks upon GOD as a father, he will then easily conceive that which CHRIST says; " If fathers that are evil can give good things to their children, how much more shall not your heavenly Father give his Spirit, and all good things, to them that ask him" If he gave his Son, when we did not pray to him, how much more shall he with him give us all things we pray for 

 

 If a man comes to sue to any man, and knows not whether he love him or not, he has small hope of having his suit granted; but if he be assured he is in favor with him, according to that degree of favor he supposed himself to stand in, he is confident of obtaining his request. A second discouragement is the weakness of men's prayers. Though a man thinks his person is accepted, yet alas! says he, my prayers are so poor and weak, that surely GOD will never regard them. To remove which, let me first ask thee, dost you pray with all thy might Then though thy might be weak, yet because it is all you hast, it shall be accepted. For " GOD accepts according to what a man has, and not according to that he has not," 2 Cor. 8: 12.

 

 2. You art to consider that GOD does not hear thee for thy prayers' sake, (though not without them,) but for his name's sake, and his Son's sake, and because you art his child. As the mother, when her child cries, helps it, not because it does cry aloud, but because it cries; and pities it the more the weaker it is.

 

 3. Again, though the performance in itself be weak, yet considered as prayer it may be strong, because a weak prayer may set the strong GOD at work. Prayer prevails, not because of the performance itself, but because of the name, which it is put up in, even CHRIST's name; and therefore as a weak faith justifies, so a weak prayer prevails, and both for the like reason; for faith attributes all to GOD, and so does prayer: for, as faith is merely a receiving grace, so prayer is a begging grace.

 

 4. Prayers move GOD, not as an orator moves his hearers, but as a child moves his father. Two words of a child humbled, and crying at his father's feet, will prevail more than penned orations. It is the meaning of the spirit that GOD looks unto, more than the expressions, Rom. 8: 26, 27: for the groans there are said to be unutterable. Hezekiah's expressions were so rude and broken, that he did but chatter, even as a crane, yet GOD heard them. 

 

 A third discouragement is failing of answers. Thus some say, " I have prayed often and long, and I have been seldom or never answered." To remove this, consider, 1. That you have the more reason to wait, for you have the more answers to come. For as wicked men treasure up wrath, so do good men mercy, and especially by their prayers; and therefore mercies and answers often come thick together, even as afflictions do.

 

 2. Again; suppose you should have few answers concerning the things you seekest for; yet thy reward is with the Lord. It is in praying as in preaching, " Every man shall receive his own reward according to his own labor," 1 Cor. 3: 8, and not according to the success of his labor only. So in praying, though you missest again and again, and nothing succeeds you prayest for, yet be not. discouraged, for thy reward is with the Lord, which will come in one day.

 

 3. GOD does it, not that he hears thee not, but to try thee. For a man to say as David, " GOD has 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 never sped, and yet I will call upon him whilst I live.

 

Other discouragements there are, which are our sins, more than our temptations, and which weaken the expectation of having our prayers answered: as, 1. Sloth-fulness in prayer, when we do not put forth all our might; and then no wonder we do not only not obtain, but that we look for little success of such prayers. He that shows himself cold in a suit, teaches him he sues to, to deny him. If we see one seeking to us slightly, we think he will be easily put off; accordingly, when we observe so much by ourselves, and see ourselves slothful in praying, and praying as if we prayed not, no wonder if we look not after the success of such prayers. We know the Scripture says, that the fervent spirit only prevails; that prayer which is, `EvEp7 Evz, that sets all the faculties on work, Jam. 5: 16. How should we then expect that GOD should grant any good thing to us For though GOD sells nothing to us for our prayers, but gives freely, yet he would have his gifts accepted. And what is fervent prayer but the expression of fervent desire Jacob wrestled when he obtained. Many seek to enter, says CHRIST, but you must strive. Now when we know these things, and yet are slothful, how can we expect any answer at all Will not the consciousness of it quell our expectations Those prayers that awaken GOD must awaken us. Those prayers that stir GOD, must first stir us to lay hold on GOD, as Isaiah speaks. As obedience strengthens faith and assurance, so fervency in prayer begets confidence of being heard. Iii all other things slothfulness weakens expectation. Does any man expect that riches should come, when he does his business negligently " It is the diligent hand that maketh rich." Does any man expect an harvest, if he takes not pains to plough and sow No more if you do not take pains in prayer can you expect an answer, or indeed will you.

 

 A second cause, or sinful discouragement herein, is looking at prayer only as a duty to be performed, and so performing it as a task, and not so much out of desires stirred up after the things to be obtained, nor out of faith that we shall obtain them. Thus do most in the world pray to GOD; they come to GOD as to a master only, not a father; and thus doing, no wonder if they look for little effect of prayers. To help you in this, you are to look to two things in prayer. First, to a command from GOD. Secondly, to the promises 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 obtain blessings at GOD's hand in relation to his promises. Therefore in prayer, first, an act of obedience, secondly, an act of faith is to be exercised. " Ask in faith, nothing wavering," Jam. 1: Now most perform it as an act of obedience only, and so rest in the present performance of it; but if a man pray in faith, he will pray with an eye to the promises; and look on prayer as a means to obtain such or such a mercy at GOD's hands; and if so, then he is not satisfied till he has an answer of his prayers.

 

 A third sinful discouragement is returning to sins after prayers, when a man has prayed for some mercy, and riseth full of confidence that his prayers are heard; and so awhile he walks, yet falling into sin, that sin does dash all his hopes; meets as it were with the answer, which is GOD's messenger, and causes it to return to heaven again. How often, when GOD had granted a petition, and the decree coming forth, has an act of treason come between, which stopped and blotted all, both prayer and grant when newly written, and left a guilt in the mind which quelled our hopes, and then we looked no more after our prayers And this especially if, when we were sinning, such a thought came in, (as often it doth) to restrain us. Are you not in dependence upon GOD for such a mercy, and have prayed for it How then dare you do this, and sin against him When in this case the heart goes on, it blots all the prayer. And thus far it is true that sinning thus between, interrupts and hinders the obtaining our petitions; and that answerably as we do thus betray and undo our prayers; so we find in the way rubs and difficulties do arise; for as we lay blocks in GOD's way, coming towards us to do us good, so he does in ours. But yet this you are to consider, that as in the end praying uses to overcome sin in GOD's children, so also GOD in the end overcomes difficulties, and brings the matter to pass. And know it is not sins past so much that hinder the prayers of GOD's people, as the present unfitness and indisposition of their hearts for mercy.