sometimes hear 〈◊〉 prayers and yet make a long time to interv 〈…〉 before he give the sensible return and ans 〈…〉 of that prayer this is clear from Dan. 10. 12 〈◊〉 where it is said to Daniel That from the 〈◊〉 day that he afflicted his soul his prayers and s 〈…〉 plications were heard and yet it is one 〈◊〉 twenty dayes before the answer and return his prayer did come These are two dist 〈…〉 mercies to the Christian the hearing of 〈◊〉 Prayer and the receiving the answer and re 〈…〉 of his prayer which he hath prayed for A 〈…〉 it is clear from Psal. 34. 6. This poor man cr 〈…〉 and the Lord heard him and saved him out of his trouble We shall say this secondly that there is a eat and vast difference betwixt the returns prayer and the delayes of the returns of it 〈…〉 d yet it were a bad inference to infer that God 〈…〉 th deny to give us the answer of our prayâ—â—s though he delay them a while or to say 〈…〉 t we can have no answer at all though we 〈…〉 nfesse that is the common place from which 〈…〉 ristians doth bring all their arguments to 〈…〉 ove that their prayers are not heard even the â—lay of the answer and return to their prayers 〈…〉 d this is clear from Rev. 6. 10 11. Where the 〈…〉 ls of these that are crying to God for the re 〈…〉 ge of their blood upon the earth their prayer heard and yet withall they are desired to stay 〈…〉 ittle untill their brethren that are to be slain 〈…〉 ould be fulfilled and then their prayer shall be 〈…〉 filled and accomplished unto them There is this thirdly that we shall speak to 〈…〉 d it is this That sometimes our prayers may 〈◊〉 both heard and answered and yet we will 〈…〉 t believe that it is so when we are waiting 〈◊〉 the distinct and solide apprehension of this 〈…〉 rcy and we conceive that this is either oc 〈…〉 sioned through the greatnesse of affliction 〈…〉 on a Christian and the continuance of his 〈…〉 oke as it is evidently clear from Job 9. 16 17. 〈…〉 here Job saith If I had called and he had anâ—â—ered me yet would I not believe that he had 〈…〉 rkened unto my voice And he gives this to the reason of it For he breaketh me with a 〈…〉 pest and multiplieth my wounds without caâ—se 〈◊〉 this may be the reason of it likewise Why 〈…〉 en our prayers are both heard and answered 〈◊〉 believe not that it is so and it is because of 〈…〉 e want of the exercise of waiting for 〈◊〉 answer and that we are not much taken up 〈◊〉 expecting a return from God to our prayerâ— and therefore when our prayers are heard 〈◊〉 answered we cannot believe that it is so There is this fourth thing which wee sh 〈…〉 speak to concerning the returns of prayer th 〈…〉 the prayers and petitions of a Christian ev 〈…〉 while he is under the exercise of misbelief th 〈…〉 may be heard and taken off his hand as it 〈◊〉 clear from Psal. 116. 11 12. I said in my ha 〈…〉 all men are liars But there is a sweet and precious experience which followeth that W 〈…〉 shall I render to the Lord for all his benefits 〈◊〉 wards me And this is clear from Jonah 2. 〈◊〉 compared with verse 7. where he saith I 〈◊〉 cast out of thy sight and yet he saith in verseâ— When my soul fainted within me I remembred 〈◊〉 Lord and my prayer came in unto thee unto th 〈…〉 holy Temple Now to give some answer to the quest 〈…〉 which we proposed how one may know wh 〈…〉 ther or not his prayers be answered First 〈◊〉 Christian be enlarged and enabled to go on 〈…〉 duty though he do not receive a sensible maâ— festation of the grant and acceptation of 〈◊〉 prayer but in a manner he is denied of 〈◊〉 answer and return of it yet if he do attain 〈◊〉 such a length as to pray without ceasing and 〈◊〉 have strength to accomplish this duty of pray 〈…〉 that is no doubt a clear token and evid 〈…〉 that your prayers and supplications are h 〈…〉 by God and in his own and appointed 〈◊〉 these prayers of yours shall be answered 〈◊〉 this is clear in Psal. 138. 3. where David giv 〈…〉 this as a token and evidence that his pray 〈…〉 were heard and answered In the day wh 〈…〉 cryed thou answeredst me And what is his argument that he bringeth to prove this that his prayer was answered It is and strengthnedst me with strength in my soul. Certainly it is a bad sign and an evil token that your prayers are not heard if because he denieth your suit and petiition for a time ye leave off the exercise of the duty of prayer and faiâ—t in the day of your adversity There is a second thing by which you may know whether or not your prayers have met with a return and answer from God and it is this If your prayers be suitable unto his own word and agreeable unto his holy and most divine will and pleasure then you may be perswaded of this that God hath heard your prayers this is abundantly clear from 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Certainly it is difficult and exceeding hard we confesse for a Christian to exercise faith upon the sure word of prayer abstracting from all other grounds But if we would have our faith elevated and raised to so divine a pitch we would believe this precious â—â—uth that what soever we ask according to his will he â—eareth us and that he will answer our supplications therefore will ye wait patiently and faithfully upon God There is this third thing whereby you may know whether or not your prayers be heard â—â—d it is if ye have delight and spiritual joy in â—he exercise of this blessed duty of prayer though ye have not the return and answer of your prayers yet it is an evidence and token that your prayers are heard and you shall shortly have an answer given to them and when ye lose your delight in duties which ye once attained to then ye may be afraid thereat There is somewhat of this hinted at in Job 27. 9 10. where Job giveth this as a reason and ground that he will not hear the prayer supplication of the hypocrites because he delighteth not himself in the Almighty Inferring this much that if he would delight himself in God then he would hear his prayer and give him a return and answer to it There is this fourth thing whereby you may know whether or not your prayers are heard and answered and it is when your sadnesse and anxiety about that which you were asking from God in prayer is removed and takes away this is clear from 1 Sam. 1. 18. when this is given as an evidence that
Hanna w 〈…〉 heard in her prayer and supplication beca 〈…〉 her countenance was no more sad and certainly when our prayers have such a return then 〈◊〉 may know distinctly that they are answered b 〈…〉 the Lord. And the fifth thing that we would propo 〈…〉 to you whereby ye may know whether or no 〈…〉 your prayers have met with a return and answer from God if ye pray making use of Jesus Christ as a blessed Dayes-man to interpo 〈…〉 himself betwixt the Father and you then y 〈…〉 may be perswaded of this that your pray 〈…〉 are heard this is clear where it is twise 〈◊〉 peâ—â—ed Joh. 14. 13 14. Whatsoever ye ask 〈…〉 my name you shall receive it believe it 〈◊〉 can deny you nothing that you seek from him if you ask in faith Now that which thirdlie we shall speak upon the return of prayer it is to these things which doth obstruct the hearing of our prayers why they are not answered by him so that oftentimes when we pray to him he shutteth out our prayers from him and covereth himself with a cloud so that our prayers cannot passe thorow O but if that dutie and precious councell which Hezekiah gave unto Isaiah 37. 4. which trulie is worthie to be engraven on our hearts Lift up thy prayer c. which doth import that it was a weighty thing which would require much seriousnesse in going about it I say if that worthie counsell were obeyed we should not have need to propose these obstructions and to complain of Gods wayes Now we shall speak to these obstructions which hinders us First hypocrisie which we have in the exerâ—ise of prayer O but we pray much with our â—â—dgement when we pray not much with our â—ffections that is our light will cry out crucifie such a lust and our affection will again â—ry out hold thy hand it is a difficultie to have â—he spirit of a Christian brought such a length 〈◊〉 to have his judgements and affections of like â—easure and extent Job giveth this as a reaâ—on why God will not hear a hypocrites prayer â—ob 27. 10. even because he is not constant there 〈◊〉 a woful disagreeance betwixt what we speak â—â—d what we think We speaking many things â—ith our mouth which our hearts sometimes 〈…〉 ness that we would not have God granting us 〈◊〉 a manner our affection is a protestation a 〈…〉 inst the return to many of our prayers Our 〈…〉 ols are so fixed in our hearts that we spare 〈…〉 gag the King of our lusts thogh there be given out a commandement from the Lord to destroy all these and it may oftentimes speak thâ— the bitterness of death is past out against us Seeing we do oftentimes spare them contrary to his blessed command There is a second thing which obstructs th 〈…〉 exercise of prayer and it is that wofull a 〈…〉 cursed end that we propose to our selves in going about this duty this is clear in James 4. 3â— You ask and receive not because ye ask am 〈…〉 that you may consume it upon your lusts Oh! that wofull idolatry that Christians does intertain in the exercise of Prayer That glorious and inconceivable attribute of God of bei 〈…〉 Alpha and Omega which we do sacrilegiously attribute to our selves in making our selves the beginning of our prayers and the end of theâ— also it hinders much our return of prayer certainly these wofull ends that we speak of 〈◊〉 the beginning of our discourse and all along 〈…〉 it doth no doubt marvelously obstruct t 〈…〉 answers of our prayers Now the last thing that we shall speak up 〈…〉 the return of Prayer shall be to some advantages which a Christian may have from th 〈…〉 that his prayers are answered and that he h 〈…〉 received a return from the Lord believe m 〈…〉 there is more love in the answer of one pray 〈…〉 than Eternity could make a commentary up 〈…〉 O what love is in this that he should condescend to hear our prayers That such a glorious and infinit Majesty should in a manner deign himself to bow down his ear to take 〈…〉 tice of these petty desires that we propose u 〈…〉 him And there are these five advantages th 〈…〉 a Christian may have from this First it is an excellent way to keep the grace of love in exercise this is clear in Psal. 116. 1. I love the Lord because he hath heard the voice of my supplications O but love in some hath eminently taken fire when they have reflected upon this that their prayers are heard There is this second Advantage that a Christian hath It is an excellent motive and perswasion to make us constant and frequent in the exercise of prayer this is clear in Psal. 116. 2. where hee reflecteth upon the hearing of his voice therefore will I call upon him as long as I live I am perswaded of this that our little exercise in prayer doth much proceed from this that we wait not for a return of prayer and therefore oftentimes it is so that we do not receive a return Believe me there is more â—oy and Divine satisfaction to be found in the solide and spiritual convictions of this that our prayers are heard than we will have in the exercise of many prayers that we pray There is a third Advantage that a Christian hath from the return and answer of his prayers it is an evident token from the Lord that â—is prayer is accepted by him when a Christian can read his reconciliation by the gracious returns of his prayer and that he is in a gracious â—stâ—te and condition and O! is not that a great Advantage We confesse God may hear the prayers of the wicked for mercies that are common but the hearing of a real Christians prayer both in mercies common and speciall proveth that his person is accepted by God For 〈…〉 e must be accepted of him through Jesus Christ before that he can have pleasure in our 〈…〉 crifice and is not this a precious Advantage to read your Adoption upon the returns and answers of your prayers from God May not t 〈…〉 Christian say when he meets with such a retu 〈…〉 and answer of his prayer Now I am perswad 〈…〉 that I am begotten unto a lively hope because 〈◊〉 hath heard the voice of my supplication Iâ— manner it is a character wherein you may 〈◊〉 your interest and infeftment in that precio 〈…〉 and most blessed inheritance that is above 〈◊〉 if there were no more to provoke you to w 〈…〉 for the return and answer of your prayers n 〈…〉 this it may be sufficient to uâ—ty many of the 〈…〉 debates and disputings that you have abo 〈…〉 your interest in Jesus Christ And O may 〈◊〉 this argument provoke you to love him There is a fourth Advantage that comes 〈◊〉 the Christian from the consideration of the return and answers of prayer It is a compendio 〈…〉 way to make us desist from the
should be so many whicâ— should stop their ears are there not some 〈◊〉 whom Christ hath piped and they have n 〈…〉 danced And now he is beginning to mourn 〈◊〉 you and Oh will ye not lament I would s 〈…〉 this to you the day may be approaching wh 〈…〉 Glasgows rods shall be preachers and its cross 〈…〉 Teachers from the Lord. Yea God is begi 〈…〉 ning to preach that word to you which is 〈◊〉 Jer. 2. 31. O generation see the word of t 〈…〉 Lord c. If ye will not hearken to God in t 〈…〉 voice and mouth of his Preachers he will se 〈…〉 a more severe Preacher unto you and ye sha 〈…〉 be forced to hear his voice I say look that t 〈…〉 contempt of Christ in his Rods in his Ordâ—nances and in his offers make not this pla 〈…〉 an Aceldama a field of blood and a Golgo 〈…〉 the place of dead mens skuls I say to you t 〈…〉 day may be approaching when yee shall me 〈…〉 with these six silent things from God Fi 〈…〉 when ye shall meet with silent rods when y 〈…〉 shall not know nor understand the language 〈◊〉 them when they shall speak to you in stran 〈…〉 and profound language which you shall not 〈◊〉 derstand Secondly when ye shall meet with silent God when you shall cry to him and 〈◊〉 will not hear you Thirdly when you sh 〈…〉 meet with silent and dumb Ordinances whi 〈…〉 shall not speak unto you Fourthly when 〈◊〉 shall meet with silent mercies that all the go 〈…〉 things he doth unto you ye shall not knoâ— the language of them Fifthly when you sha 〈…〉 â—eet with the sad lot of a silent conscience when ye shall not be reproved by it when ye 〈◊〉 but God shall give you leave to â—â—ll and deâ—art and not to return And lastly when ye â—â—all meet with silent commands with silent 〈…〉 eatnings and with silent promises that is 〈◊〉 shall never know what the promise cals for â—hat the threatnings cals for nor what the â—ommands cals for when he shall chastiâ—e you 〈◊〉 the dark and there shall be none to deliver â—ou and when there shall be none to plead â—our cause but a sin revenging God entering â—he lists with you when he shall say to them â—hat are left do not pray for this people not 〈…〉 ceed for them for they are the people up 〈…〉 whom I will have no mercy I may say by 〈…〉 ll appearance our judgement doth speak this 〈…〉 e hath spoken to us in the still voice of the â—ospel and he hath spoken to us in the whirle 〈…〉 d and yet he is in none of them But what 〈…〉 ow ye but God may the next time speak to 〈…〉 u closing himself in a circle of â—irâ— I have â—ometimes spoken that word to you awake â—â—ake O sleepers and call upon your God But to come to the words in this Chapter â—he Prophet hath been leading a sad processe against this people for the neglect of duties which were lying at the door and now we have in this verse the conclusion of it the scope whereof is this shewing the people that the Lord would send a more sharp message if they will not obey And in it there are four things considerable First we have an excellent exhortation given to hear the Rod and by it is not only meaned to take up what the Rod speaks but also Who hath appointed it Secondly There is that excellent Consideration to presse them unto it it is the Lord voice we may say that of the rod which wa 〈…〉 said of Herod in another sense it is the voice 〈◊〉 God and not of man Thirdly We have the people to whom th 〈…〉 Exhortations is given and it is unto the City that is to Samaria and to the bordering tow 〈…〉 thereabout now the reason why the Lords voi 〈…〉 cryeth unto the City rather than to the Countrey the reason of it is either this the City ordinarly hath most eminent tokens of the me 〈…〉 cies and respects of God which being abused makes God especially to contend with them or else because of this ordinarly most prophenity is broached within the City and do 〈…〉 vent it self thence into the Country accordiâ—â— to that word which is spoken of Jerusalem that from it Prophanity goes out into the Coun 〈…〉 or whole land The fourth thing in the words is the persons that will hear the voice of the rod or th 〈…〉 Lords voice and it is The man of wisdom sh 〈…〉 see thy Name or as the words may be rendered the man of substance or of substantial wisdom which speaks that it is one of the greatest fo 〈…〉 lies that is imaginable not to hear the voice o 〈…〉 the Lord and his threatning rod. The last thing in the words is the way h 〈…〉 the man of wisdom winnes to the right us 〈…〉 making and understanding the voice of the ro 〈…〉 and it is by seeing his Name now by the Namâ— of God may be either understood the seeing 〈◊〉 the Authority of God in his threatnings or by the Name of God may be understood His wisdom His peace His power His justice His so 〈…〉 raignity and His holinesse the man of wisâ—om shall see these five excellent Attributes of God shining into the Rod and in every sad disâ—ensation which he meets with and the reason 〈…〉 using that expression he shall see is to point 〈…〉 ot these certain and distinct discoveries which 〈…〉 e man of wisdom shall have by such a crosse Now having thus made plain the words unâ—o you there are three things which we shall â—â—eak a little unto from the scope before wee 〈…〉 me to the first thing in the words The first thing which we shall take notice of 〈…〉 om the scope is this That the slighting of 〈…〉 own duties is the fore runner of some sad 〈…〉 nd lamentable stroak from the Lord upon a â—erson or people these things which they know â—o be duties and yet they slight and disobey â—hem I say it is the fore-runner of some sad and 〈…〉 minent act of the displeasure of God to a perâ—on or people This is clear Luke 12. 47. That â—ervant which knoweth his lords will and prepares not himself neither doth according to his will shall be beaten with many stripes And that word in Jer. 5. 5. I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God c. yet it is said of these they have altogether broken the yoke and burst the bonds And what followes vers 6. Wherefore a Lion out of the Forrest shall stay them Rom 1. 21. 26. where they professed themselves to know And yet they glorified him not as God This is given as a reason That he gave them up to a reprobate mind to do things not convenient It is probable the impiety and
to the words The first thing which I would have you taking notice of is this there are three thingâ— which a Christian may meet with which arâ— unspeakable First sometimes a Christian may meet with an unspeakable sorrow so that he cannot make language of it because of the anxiety of his heart but is forced to cry out thaâ— word my stroak is heavier then my groaning Secondly A Christian may meet with an unspeakable mercy he may meet with such a mercy and token of love from the hand of the Lord that iâ— he were put to it he could not make languag 〈…〉 of it he could say no more to the commendation of his mercy but this What shall I saâ— more he hath spoken it and himself hath done it Thirdly A Christian may meet with an unspeakable joy he may be brought to that casâ— and condition that he cannot make language oâ— his joy according to that word 1 Pet. 1. 8 Believing ye rejoice with joy unspeakable and fulâ— of glory Secondly I would have you taking notice of this that it is exceeding much of the concernment of a Christian to believe and close with this truth that there is not a grain weight of â—ffliction in his cup which infinit wisdom doth not think fit should be there and which infinit love did not put there To know and rest upon this that infinit wisdom and infinit love was â—t the mixing of the cup and his tender heart will carve no more out to us then we are able â—o hear this is an help to patience Thirdly I would have you taking notice of this I think there are some Christians that is forced to blesse God more for their crosses than for their mercies that they have been forced 〈◊〉 their darkest nights to cry out It is good for me that I have been afflicted There is this fourthly which I would have you taking notice of that the crosse of a Christian it hath two faces an outward face and 〈◊〉 inward face and the outward face of the â—â—osse seems oftentimes the most unpleasant â—ut O if a Christian could win to see the inside of his crosse He might sit down by the River of Babel and there pen songs of praise to God even praise for this that he hath been afflicted O it is comfortable to the Christian that Christ hath gone to heaven by the way of the cross that his blessed feet hath troden that way and that his precious lips hath drunk of that cup. But to come to the words we told you that there was five things in the words to be considered First that here was an excellent exâ—ortation given to the people of Israel and Samariah which in short is this Hear the voice â—f the rod and who hath appointed it and from this exhortation ye may take notice of these five things First That every cross and sad dispensation which a Christian meets with it hath a voice and language in it therefore sayes he hear the voice of the rod as if he had said take notice what the Rod sayes and what it cals for from you The second thing to take notice of from this command and exhortation is this that it is the duty of a Christian to observe give obedience unto what the Rod speaks aâ— cals for therefore is the command given forth hear the voice of the rod. The third thing that we take notice of from this command is that there is a great unwillingness in persons to hear what the Rod speaks and therefore the command is put home hear the voice of the rod. Fourthly take notice of this that the voice of the Rod and the voice of him that hath appointed it are one and the same very thing therefore these two are knit together hear the voice of the rod and of him who hath appointed it There is this lastly which we would have you taking notice of from this command and exhortation It is a great point of spiritual widsom for a Christian to take up and hear the voice of the Rod therefore it is said the man of wisdom shall see thy Name It is not every man that can take up what the Rod speaks it is only the man that is indued with much heavenly wisdom from God Now as for the first thing that we spake from the words viz. That every rod which a Christian meets with it hath a voice in it Before I speak to this I would have you to take along these considerations First It is a singular and most remarkable step 〈…〉 he good will of God when he doth manifest the â—eaning of a rod to a person or a people Job â—3 16. He openeth the ears of men and sealeth â—heir instruction which is brought in as a singuâ—ar favour from God that is he makes them â—o know what the rod speaks Elihu puts such 〈◊〉 note of mercy upon this that he thinks it 〈◊〉 〈…〉 p to delivery from the rod He delivers the â—oor from affliction how is this that he opens their â—ars and seals their instruction it is when God makes a person to take up the meaning of the Rod for when he makes them to understand â—he voice of the Rod it is half a delivery from â—he Rod do you not know this that when the 〈…〉 se of a disease is known it is half healed So when the end that God hath in sending rods is known and taken up we may say it iâ— half â—emoved Secondly The Christians of old hath taken much pains to know the voice of the Rods that they meet with as iâ— clear from 2 Sam. 21. 1â— where the land of Israel being three years under famine David went and enquired the cause of that Rod and it is likewise clear from Job 7. 20. where Job is exceeding desirous to know why God set him up at a mark for his arrows and that he was become a burden to himself Thirdly We would have you to take notice of this that it is exceeding anxious for a tender Christian to be under a silent Rod to be under such a dispensation that he knows not the language of it this is clear in Job 3. 23. where Job makes this the capestone of his sorrow that his way was hid that is he knew not what was the reason of Gods contending with him after such a way as likewise it is clear in Job 10 2â— where Job is put to propose that question to God Shew me wherefore thou contendest with me The fourth Consideration that we would have you taking along with you is this It 〈◊〉 exceeding hard for a Christian to profite by a Rod till once he take up the meaning of it and I shall give you these three grounds why it is so hard for a Christian to profite by a Rod till he know the voice and meaning of it First Because it is hard for a Christian to win to submission to the Rod till he know the voice of it it is the