The Secret Key of Heaven

Then & Now · 11 of 28

8. The Great Prevalency of Secret Prayer

8. The Great Prevalency of Secret Prayer

Eighthly, Conſider, the great prevalency of ſecret prayer. Private prayer is (Porta Coeli, Clavis Paradiſi) the Gate of Heaven, a Key to let us into Paradiſe. Oh the great things that private prayer hath done with God! Oh the18 great mercies that have been obtained by private prayer! And, oh19 the great threatnings that have been diverted by private prayer! And, oh the great judgements that have been removed by private prayer! And, oh the great judgements that have been prevented by private prayer! I have read of a malitious woman who gave her ſelf to the Devil, provided that he would do a miſchief to ſuch a neighbour, whom ſhe mortally p. 48 hated: The Devil went again and again to do his errand, but at laſt he returns and tells her, that he could do no hurt to that man, for when ever he came, he found him either reading the Scriptures, or at private prayer. Private prayers pierces the Heavens, and are commonly bleſt and loaded with gracious and glorious returns from thence. Whilſt Hezekiah was praying and weeping in private, God ſent the Prophet Iſaiah to him to aſſure him, that his prayer was heard, and that his tears were ſeen, and that he would add unto his dayes fifteen years. So when Iſaac was all alone meditating and praying,20 and treating with God for a good wife in the fields, he meets Robckah.

  1. 18. Pſal. 31. 22 [dropped from the edition]
  2. 19. Pſal. 38. 8. [dropped from the edition]
  3. 20. Iſa. 38. 5. [dropped from the edition]

Eighthly, consider the great prevalence of secret prayer. Private prayer is porta coeli, clavis paradisi, the gate of heaven, a key to let us into Paradise. Oh, the great things that private prayer hath done with God (Ps 31:22)! Oh, the great mercies that have been obtained by private prayer (Ps 38:8–9)! And oh, ‸ the great threatenings that have been diverted by private prayer! And oh, ‸ the great judgments that have been removed by private prayer! And oh, ‸ the great judgments that have been prevented by private prayer! I have read of a malicious woman who gave herself to the devil, provided that he would do a mischief to such a neighbor, whom she mortally hated. The devil went again and again to do his errand, but at last he returns and tells her‸ that he could do no hurt to that man, for whenever he came, he found him either reading the Scriptures‸ or at private prayer. Private prayers pierce the heavens and are commonly blessed and loaded with gracious and glorious returns from thence. While Hezekiah was praying and weeping in private, God sent the prophet Isaiah to him to assure him‸ that his prayer was heard, and that his tears were seen, and that he would add unto his days fifteen years (Isa 38:5). So, when Isaac was all alone meditating and praying‸ and treating with God for a good wife in the fields, he meets Rebekah (Gen 24:63–64).

So Jacob, Gen. 32. 24, 25, 21 26, 27, 28. And Jacob was left alone: and there wreſtled a man with him, untill the breaking of the day. And when he ſaw that he prevailed not againſt him he touched the hollow of his thigh: and the hollow of Jacobs thigh was out of joynt, as he wreſtled with him. And he p. 49 ſaid, let me go, for the day breaketh; and he ſaid, I will not let thee goe except thou bleſs me. And he ſaid unto him, what is thy name? and he ſaid, Jacob. And he ſaid, thy name ſhall be called no more Jacob, but Iſrael; for as a Prince haſt thou power with God and with men, and haſt prevailed. In this Scripture we have an elegant deſcription of a Duel fought between the Almighty and Jacob; and in it there are theſe things moſt obſervable.

  1. 21. Gen. 24. 63 64. [dropped from the edition]

So Jacob‸‸: “‸And Jacob was left alone; and there wrestled a man with him‸ until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed” (Gen 32:24–28). In this scripture, we have an elegant description of a duel fought between the Almighty and Jacob; and in it there are these things most observable:

a. The Combatants: Jacob, and God in the Appearance of a Man

Firſt, We have the Combatants or Duelliſts, Jacob and God, who appeared in the ſhape or appearance of a man. He that is here ſaid to be a man, was the Son of God in humane ſhape, as it appeareth by the whole narration, and by Hoſea 12. 3, 4, 5. Now that this man that wreſtled with Jacob, was indeed God, and not really man, is moſt evident by theſe Reaſons.

(1) First, we have the combatants or duelists, Jacob and God, who appeared in the shape or appearance of a man. He that is here said to be a man‸ was the Son of God in human shape, as it appeareth by the whole narration, and by Hosea 12:‸3–‸5. Now, that this man that wrestled with Jacob‸ was indeed God, and not really man, is most evident by these reasons:

Firſt, Jacob deſires a bleſſing from him; Verſ. 26. Now it is Gods Prerogative royal to bleſſe, and not angels nor mens. Ergo.

First, Jacob desires a blessing from Him (‸v. 26). Now, it is God’s prerogative-‸royal to bless, and not angels’ nor men’s‸‸.

Secondly, He calls him by the p. 50 name of God; thou haſt power with God, Verſ. 28. And, ſaith Jacob, I have ſeen God face to face, Verſ. 30. Not that he ſaw the Majeſty and Eſſence of God, for no man can ſee the eſſential glory of God and live, Exod. 33. 20, 23. but he ſaw God more apparently, more manifeſtly, more gloriouſly than ever he had done before. Some created ſhape, ſome glimpſe of glory Jacob ſaw, whereby God was pleaſed for the preſent to teſtifie his more immediate preſence; but not himſelf.

Secondly, he calls Him by the name of God. “As a prince hast thou ‸ power with God” (v. 28). And‸ saith Jacob, “‸I have seen God face to face” (v. 30). Not that he saw the majesty and essence of God: for no man can see the essential glory of God and live (‸Exod‸ 33:‸20, 23); but he saw God more apparently, more manifestly, more gloriously than ever he had done before. Some created shape, some glimpse of glory, Jacob saw, whereby God was pleased for the present to testify His more immediate presence, but not Himself.

Thirdly, The ſame perſon that here Jacob wreſtles with, is he whom Jacob remembreth (in his benediction) as his deliverer from all evil, Gen. 48. 16. ‘Twas that God that appeared to him at Bethel, when he fled from the face of his Brother, Gen. 35. 7. Ergo.

Thirdly, the same person that here Jacob wrestles with‸ is He Whom Jacob remembereth in his benediction‸ as his deliverer from all evil (‸Gen 48:16). It was that God that appeared to him at Bethel “‸when he fled from the face of his brother” (‸Gen‸ 35:‸7‸).

Fourthly, Jacob is reproved for his curious enquiring or asking after the Angels name, verſ. 29. which is a clear argument or demonſtration of his majeſty and glory, God p. 51 being above all notion and Name. God is a ſuper ſubſtantial ſubſtance, an underſtanding not to be underſtood, a word never to be ſpoken. One being asked, What God was,22 anſwered, That he muſt be God himſelf, before he could know▪ God fully. We are as well able to comprehend the Sea in a Cockle-ſhel, as we are able to comprehend the Almighty (or that Nomen Majeſtativum, as Tertullian phraſeth it.) In ſearching after God (ſaith Chryſoſtom) I am like a man digging in a deep ſpring; I ſtand here, and the water riſeth upon me; and I ſtand there, and ſtill the water riſeth upon me.

  1. 22. Dionyſ. Areop. de Divin. Nom. cap. 1. [dropped from the edition]

Fourthly, Jacob is reproved for his curious inquiring or asking after the Angel’s name (‸v. 29), which is a clear argument or demonstration of His majesty and glory, God being above all notion and name. God is a supersubstantial substance, an understanding not to be understood, a word never to be spoken. One being asked what God was, answered‸ that he must be God Himself, before he could know‸ God fully. We are as well able to comprehend the sea in a cockleshell, as we are able to comprehend the Almighty‸, or that nomen majestativum (majestic name), as Tertullian phraseth it. “‸In searching after God‸,” saith Chrysostom, “‸I am like a man digging in a deep spring: I stand here, and the water riseth upon me; and I stand there, and still the water riseth upon me.”

In this conflict you have not one man wreſtling with another, nor one man wreſtling with a created Angel, but a poor weak mortal man wreſtling with an immortal God, weakneſs wreſtling with Strength and a finite being with an infinite Being. Though Jacob had no ſecond though he was all alone, though he was wonderfully overmatch’t, yet he wreſtles and keeps p. 52 his hold; and all in the ſtrength of him he wreſtles with.

In this conflict, you have not one man wrestling with another, nor one man wrestling with a created angel, but a poor, weak, mortal man wrestling with an immortal God—‸weakness wrestling with strength, and a finite being with an infinite being. Though Jacob had no second, though he was all alone, though he was wonderfully overmatched, yet he wrestles and keeps his hold, and all in the strength of Him he wrestles with.

b. The Place: Beside the Ford Jabbok

Secondly, You have the place where they combated, and that was beſide the Ford Jabbok, verſ. 22. (This is the name of a Brook or River, ſpringing by Rabba, the Metropolis of the Ammonites, & iſſuing into Jordan beneath the Sea of Galilce, Numb. 21. 24. Deut. 2. 37. Judg. 11. 13, 15. Deut. 3. 16.) Jacob did never enjoy ſo much of the preſence of God, as when he had left the company of men. O! the ſweet communion that Jacob had with God when he was retired from his family, and was all alone with his God by the Ford Jabbok. Certainly Jacob was never leſs alone than at this time, when he was ſo alone. Saints often meet with the beſt wine, and with the ſtrongeſt cordials, when they are all alone with God.

Secondly, you have the place where they combated, and that was beside the ford Jabbok (Gen 32:22). ‸This is the name of a brook or river springing by Rabba, the metropolis of the Ammonites, and issuing into Jordan beneath the Sea of Galilee (Num 21:‸24; Deut‸ 2:‸37; Judg‸ 11:‸13, 15; Deut 3:16). ‸ ‸ Jacob did never enjoy so much of the presence of God‸ as when he had left the company of men. Oh, the sweet communion that Jacob had with God when he was retired from his family‸ and was all alone with his God by the ford Jabbok! Certainly, Jacob was never less alone than at this time, when he was so alone. Saints often meet with the best wine‸ and with the strongest cordials‸ when they are all alone with God.

c. The Time: The Night, and It Lasted Until Break of Day

Thirdly, You have the time of the Combate, and that was the Night: At what time of the night this wreſtling, this duel began, we p. 53 no where read; but it laſted till break of day, it laſted till Jacob had the better of the Angel. How many hours of the night this conflict laſted, no mortal man can tell. Gods deſign was that none ſhould be ſpectators nor witneſſes of this combat, but Jacob only, and therefore Jacob muſt be wreſtling when others were ſleeping.

Thirdly, you have the time of the combat, and that was the night. At what time of the night this wrestling, this duel, began, we nowhere read. But it lasted until break of day; it lasted until Jacob had the better of the Angel. How many hours of the night this conflict lasted, no mortal man can tell. God’s design was that none should be spectators nor witnesses of this combat‸ but Jacob only; and therefore, Jacob must be wrestling when others were sleeping.

d. The Ground of the Quarrel: Jacob’s Fear of Esau, and His Desire for a Blessing

Fourthly, You have the ground of the Quarrel, and that was Jacobs fear of Eſau, and his importunate deſire for a bleſſing. Jacob flies to God that he might not fall before man; he flies to God that he might not fly before men. In a ſtorm there is no ſhelter like to the wing of God. He is ſafeſt, and happieſt, and wiſeſt, that lays himſelf under divine protection. This Jacob knew, and therefore he runs to God, as to his only City of refuge. In this conflict God would have given out; Let me go, for the day breaketh, verſ. 26. but Jacob keeps his hold, and tells him boldly to his very face, that he would not let him go unleſs p. 54 he would bleſs him. O the power of private prayer! it hath a kind of omnipotency in it, it takes God captive, it holds him as a priſoner, it binds the hands of the Almighty; yea, it will wring a mercy, a bleſſing out of the hand of Heaven it ſelf. O the power of that prayer that makes a man victorious over the greateſt, the higheſt Power. Jacob though a man, a ſingle man, a travelling man, a tired man, yea, though a worm (that is eaſily cruſht and trodden under23 foot) and no man, yet in private prayer, he is ſo potent, that he overcomes the Omnipotent God, he is ſo mighty that he overcomes the Almighty.

  1. 23. Iſa. 41. 14. [dropped from the edition]

Fourthly, you have the ground of the quarrel, and that was Jacob’s fear of Esau, and his importunate desire for a blessing. Jacob flies to God that he might not fall before man; he flies to God that he might not fly before men. In a storm, there is no shelter like ‸ the wing of God. He is safest‸ and happiest‸ and wisest‸ that lays himself under divine protection. This Jacob knew, and, therefore, he runs to God, as to his only city of refuge. In this conflict, God would have given out: “‸Let me go, for the day breaketh” (v. 26); but Jacob keeps his hold‸ and tells Him boldly to His very face‸ that he would not let Him go unless He would bless him. Oh, the power of private prayer! It hath a kind of omnipotence in it. It takes God captive; it holds Him as a prisoner; it binds the hands of the Almighty; yea, it will wring a mercy, a blessing, out of the hand of heaven itself. Oh, the power of that prayer that makes a man victorious over the greatest, the highest power! Jacob, though a man, a single man, a travelling man, a tired man, yea, though a worm‸, that is easily crushed and trodden under foot, and no man (Isa 41:14), yet in private prayer‸ he is so potent‸ that he overcomes the omnipotent God; he is so mighty that he overcomes the Almighty.

e. The Nature of the Combat: Both Outward and Inward, Corporal and Spiritual

Fifthly, You have the nature or manner of the Combate; and that was both outward and inward, both corporal and ſpiritual; ‘Twas by might and ſlight; ‘twas as well by the ſtrength of his body, as ‘twas by the force of his Faith. He wreſtled not only with ſpiritual ſtruglings, tears and prayers, Hoſea 12. 4. p. 55 but with corporal alſo, wherein God aſſayled him with one hand, and upheld him with the other. In this conflict, Jacob and the Angel of the Covenant did really lay arm on arm, and ſet ſhoulder to ſhoulder, and put foot to foot, and uſed all other ſlights & wayes as men do that wreſtle one with another. The Hebrew word ואבק, from אבק, that is here rendred wreſtled, ſignifies the raiſing of the duſt, becauſe thoſe which did wreſtle of old, did not only wreſtle naked (as the manner then was) but did alſo uſe to caſt duſt one upon another, that ſo they might take more ſure hold one of another. Some from this word Abak, do conclude that Jacob and the Angel did tug, and ſtrive, and turn each other till they ſweat again; for ſo much the word imports. Jacob and the Angel did not wreſtle in jeſt, but in good earneſt; they wreſtled with their might (as it were) for the Garland; they ſtrove for victory as for life.

Fifthly, you have the nature or manner of the combat, and that was both outward and inward, both corporal and spiritual. It was by might and sleight; it was as well by the strength of his body‸ as it was by the force of his faith. He wrestled not only with spiritual strugglings, tears, and prayers (Hos 12:4), ‸ ‸ but with corporal also, wherein God assailed him with one hand‸ and upheld him with the other. In this conflict, Jacob and the Angel of the covenant did really lay arm on arm, and set shoulder to shoulder, and put foot to foot, and used all other sleights and ways as men do that wrestle one with another. The Hebrew word ואבק, from אבק, that is here rendered wrestled‸ signifies the raising of the dust, because those which did wrestle of old‸ did not only wrestle naked‸, as the manner then was, but did also use to cast dust one upon another, that so they might take surer hold one of another. Some, from this word abak, do conclude that Jacob and the Angel did tug, ‸ strive, and turn each other‸, until they sweat again; for so much the word imports. Jacob and the Angel did not wrestle in jest, but in good earnest; they wrestled with their might‸, as it were, for the garland; they strove for victory as for life.

But as this wreſtling was corporal, ſo ‘twas ſpiritual alſo; Jacobs ſoul takes hold of God, and Jacobs faith takes hold of God, and Jacobs prayers takes hold of God, and Jacobs tears takes hold of God, Hoſea 12. 4, 5. Certainly Jacobs weapons in this warfare were mainly ſpiriritual, and ſo mighty through God. There is no overcoming of God but in his own ſtrength. Jacob did more by his royal faith, than he did by his noble hands, and more by weeping than he did by ſweating, and more by praying than he did by all his bodily ſtrivings.

But as this wrestling was corporal, so it was spiritual also. Jacob’s soul takes hold of God, ‸ Jacob’s faith takes hold of God, ‸ Jacob’s prayers takes hold of God, and Jacob’s tears takes hold of God (‸Hos 12:‸4–‸5). Certainly‸, Jacob’s weapons in this warfare were mainly spiritual, and so “‸mighty through God” (2 Cor 10:4). There is no overcoming of God but in His own strength. Jacob did more by his royal faith‸ than he did by his noble hands, ‸ more by weeping than he did by sweating, and more by praying than he did by all his bodily strivings.

f. The Issue of the Combat: Victory over the Angel

Sixthly and laſtly, You have the iſſue of the Combate, and that is Victory over the Angel, verſ. 28. Jacob wreſtles in the Angels arms and armour, and ſo overcomes him; as a Prince he over-powers the Angel, by that very power he had from the Angel. The Angel was as freely and fully willing to be conquered by Jacob, as Jacob was willing to be conquerour. When p. 57 Lovers wreſtle, the ſtrongeſt is willing enough to take a fall of the weakeſt; and ſo ‘twas here. The Father in wreſtling with his Child is willing enough, for his childs comfort and encouragement, to take a fall now and then; and ſo ‘twas between the Angel and Jacob in the preſent caſe. Now in this bleſſed ſtory, as in a Chryſtal-glaſs, you may ſee the great power and prevalency of private prayer; it conquers the great Conquerour; it is ſo omnipotent, that it overcomes an omnipotent God.

Sixthly and lastly, you have the issue of the combat, and that is victory over the Angel (‸v. 28). Jacob wrestles in the Angel’s arms and armor, and so overcomes Him. As a prince, he overpowers the Angel‸ by that very power he had from the Angel. The Angel was as freely and fully willing to be conquered by Jacob, as Jacob was willing to be conqueror. When lovers wrestle, the strongest is willing enough to take a fall of the weakest; and so it was here. The father, in wrestling with his child, is willing enough, for his child’s comfort and encouragement, to take a fall now and then; and so it was between the Angel and Jacob in the present case. Now in this blessed story, as in a crystal glass, you may see the great power and prevalence of private prayer. It conquers the great Conqueror; it is so omnipotent‸ that it overcomes an omnipotent God.

Now this you may ſee more fully and ſweetly cleared up in Hoſ. 12. 3, 4. He took his brother by the heel in the womb, and by his ſtrength he had power with God: Yea, he had power over the Angel, and prevailed: he wept and made ſupplication unto him: he found him in Bethel, and there he ſpake with us. When Jacob was all alone, and in a dark night, and but on one leg, yet then he play’d the Prince with God (as the Hebrew hath it) Jacob by prayers and tears p. 58 did ſo prince it with God, as that he carried the bleſſing▪ Jacobs wreſtling was by weeping, and his prevailing by praying. Prayers and tears are not only very pleaſing to God, but alſo very prevalent with God. And thus you ſee that this great inſtance of Jacob, ſpeaks out aloud the prevalency of private prayer.

Now this you may see more fully and sweetly cleared up in Hosea 12:‸3–‸4: “‸He took his brother by the heel in the womb, and by his strength he had power with God: Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us.” When Jacob was all alone‸ and in a dark night, and but on one leg, yet then he played the prince with God‸, as the Hebrew hath it. Jacob by prayers and tears did so prince it with God‸ as that he carried the blessing. Jacob’s wrestling was by weeping, and his prevailing by praying. Prayers and tears are not only very pleasing to God, but also very prevalent with God. And thus, you see that this great instance of Jacob‸ speaks out aloud the prevalence of private prayer.

See another inſtance of this in David, Pſal. 6. 6, 8, 9. I am weary groanings: all the night make I my bed to ſwim: I water my couch with my tears. Theſe are all exceſſive figurative ſpeeches, to ſet forth the greatneſs of his ſorrow and the multitude of his tears. David in his retirement makes the place of his ſin (viz. his Bed) to be the place of his repentance. David ſins privately upon his bed, and David mourns privately upon his bed. Every place which we have polluted by ſin, we ſhould ſanctifie and water with our tears, Verſ. 8. Depart from me all ye workers of iniquity; for the Lord hath heard the voice of my p. 59 weeping. As blood hath a voice, and as the rod hath a voice, ſo tears have a voice, tears have tongues, and tears can ſpeak. There is no noiſe to that that tears in ſecret make in the ears of God. A prudent & indulgent Father, can better pick out the wants and neceſſities of his Children by their ſecret tears than by their loud complaints, by their weeping than by their words; and do you think that God can’t do as much. Tears are not alwayes Mutes. Cry aloud (ſaith one) not with thy tongue, but with thy eyes;24 not with thy words, but with thy tears; for that is the prayer that maketh the moſt forcible entry into the ears of the great God of Heaven. Penitent tears are undeniable Ambaſſadors, that never return from the Throne of Grace, without a gracious anſwer. Tears are a kind of ſilent prayers, which though they ſay nothing, yet they obtain pardon; and though they plead not a mans cauſe, yet they obtain mercy at the hands of God. As you ſee in that great inſtance p. 60 of Peter, who though he ſaid nothing (that we read of) yet, weeping bitterly, he obtained mercy.25 I have read of Auguſtine who coming as a Viſitant to the houſe of a ſick man, he ſaw the room full of friends and kindred, who were all ſilent, yet all weeping; the Wife ſobbing, the Children ſighing, the Kinsfolk lamenting, all mourning; whereupon Auguſtine uttered this ſhort ejaculatory Prayer, Lord, What prayer doſt thou hear if not theſe? Verſ. 9. The Lord hath heard my ſupplication; the Lord will receive my prayer. God ſometimes anſwers his people before they pray, Iſa. 65. 24. And it ſhall come to paſſe, that before they call, I will anſwer. And ſometimes while they are praying; ſo it follows in the ſame verſe, And while they are yet ſpeaking, I will hear. So Iſa. 30. 19. He will be very gracious unto thee, at the voice of thy cry; when he ſhall hear it, he will anſwer thee. And ſometimes after they have prayed; as the experiences of all Chriſtians p. 61 can teſtifie. Sometimes God neither hears nor receives a prayer; and this is the common caſe and lot of the wicked, Prov. 1. 28. Job 27. 9. Iſa. 1. 15. Sometimes God hears the prayers of his people, but doth not preſently anſwer them, as in that caſe of Paul, 2 Cor. 12. 7, 8, 9. And ſometimes God both hears and receives the prayers of his people, as here he did Davids. Now in this inſtance of David as in a glaſſe, you may run and read the prevalency of private prayer, and of ſecret tears.

  1. 24. Lam. 2. 18. [dropped from the edition]
  2. 25. Mat. 26. 75. [dropped from the edition]

See another instance of this in David‸‸: “‸I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears” (Ps 6:6). These are all excessive figurative speeches‸ to set forth the greatness of his sorrow and the multitude of his tears. David in his retirement makes the place of his sin‸, his bed, to be the place of his repentance. David sins privately upon his bed, and David mourns privately upon his bed. Every place which we have polluted by sin, we should sanctify and water with our tears‸‸. “‸Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping” (Ps 6:8). As blood hath a voice, and as the rod hath a voice, so tears have a voice. Tears have tongues, and tears can speak. There is no noise to that that tears in secret make in the ears of God. A prudent and indulgent father can better pick out the wants and necessities of his children by their secret tears than by their loud complaints, by their weeping than by their words; and do you think that God cannot do as much? Tears are not always mutes (Lam 2:18). “‸Cry aloud‸,” saith one, “‸not with thy tongue, but with thy eyes; not with thy words, but with thy tears; for that is the prayer that maketh the most forcible entry into the ears of the great God of heaven.” Penitent tears are undeniable ambassadors that never return from the throne of grace without a gracious answer. Tears are a kind of silent prayers, which, though they say nothing, yet they obtain pardon; and though they plead not a man’s cause, yet they obtain mercy at the hands of God. As you see in that great instance of Peter, who, though he said nothing ‸that we read of, yet‸ weeping bitterly, he obtained mercy (Matt 26:75). I have read of Augustine, who, coming as a visitant to the house of a sick man, he saw the room full of friends and kindred‸ who were all silent, yet all weeping: the wife sobbing, the children sighing, the kinsfolk lamenting, all mourning; whereupon Augustine uttered this short ejaculatory prayer, “‸Lord, what prayer dost Thou hear, if not these?‸” “‸The LORD hath heard my supplication; the LORD will receive my prayer” (Ps 6:9). God sometimes answers His people before they pray‸‸. “‸And it shall come to pass, that before they call, I will answer” (Isa 65:24). And sometimes while they are praying; so it follows in the same verse, “‸And while they are yet speaking, I will hear.” So Isa‸ 30:‸19 states: “‸He will be very gracious unto thee‸ at the voice of thy cry; when he shall hear it, he will answer thee.” And sometimes after they have prayed, as the experiences of all Christians can testify. Sometimes God neither hears nor receives a prayer; and this is the common case and lot of the wicked (‸Prov‸ 1:‸28; Job 27:‸9; Isa‸ 1:‸15). Sometimes God hears the prayers of His people, but doth not presently answer them, as in that case of Paul (‸2 Cor‸ 12:‸7–‸9). And sometimes God both hears and receives the prayers of His people, as here He did David’s. Now in this instance of David, as in a glass, you may run and read the prevalence of private prayer‸ and of secret tears.

You may take another inſtance of this in Jonah, Jonah 2. 1, 2, 3, 5, 7, 10. Then Jonah prayed unto the Lord his God out of the fiſhes belly, and ſaid, I cried by reaſon of my affliction, unto the Lord, and he heard me; out of the belly of Hell cried I, and thou heardeſt my voice. For thou had’ſt caſt me into the deep, into the midſt of the ſeas, and the floods compaſſed me about, all thy billows and thy waves paſſed over me. The waters compaſſed me about, even to the ſoul: the p. 62 depth cloſed me round about, the weeds were wrapt about my head. When my ſoul fainted within me, I remembred the Lord, and my prayer came in unto thee, into thy holy Temple. And the Lord ſpake unto the fiſh, and it vomited out Jonah upon the dry land. When Jonah was all alone, and in the midſt of many dangers and deaths; when he was in the Whales belly, yea, in the belly of Hell (ſo called becauſe horrid and hideous, deep and diſmal) yet then private prayer fetches him from thence. Let a mans dangers be never ſo many, nor never ſo great, yet ſecret prayer hath a certain omnipotency in it, that wil deliver him out of them all. In multiplied afflictions private prayer is moſt prevalent with God. In the very midſt of drowning, ſecret prayer will keep both head and heart above water. Upon Jonahs private prayer, God ſends forth his Mandamus, and the Fiſh ſerves Jonah for a ſhip to ſail ſafe to ſhore. When the caſe is even deſperate, yet then private prayer can do p. 63 much with God. Private prayer is of that power that it can open the doors of Leviathan, as you ſee in this great inſtance; which yet is reckoned as a thing not feaſible, Job 41. 14.

You may take another instance of this in Jonah‸‸: “‸Then Jonah prayed unto the LORD his God out of the fish’s belly, And said, I cried by reason of mine affliction‸ unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me…‸The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head…‸When my soul fainted within me‸ I remembered the LORD: and my prayer came in unto thee, into thine holy temple…‸And the LORD spake unto the fish, and it vomited out Jonah upon the dry land” (Jonah 2:1–3, 5, 7, 10). When Jonah was all alone‸ and in the midst of many dangers and deaths; when he was in the whale’s belly, yea, in the belly of hell‸—so called because horrid and hideous, deep and dismal—‸yet then private prayer fetches him from thence. Let a man’s dangers be never so many, nor never so great, yet secret prayer hath a certain omnipotence in it‸ that will deliver him out of them all. In multiplied afflictions, private prayer is most prevalent with God. In the very midst of drowning, secret prayer will keep both head and heart above water. Upon Jonah’s private prayer, God sends forth His mandamus, and the fish serves Jonah for a ship to sail safe to shore. When the case is even desperate, yet then private prayer can do much with God. Private prayer is of that power that it can open the doors of leviathan, as you see in this great instance, which yet is reckoned as a thing not feasible (‸Job 41:‸14).

Another inſtance of the prevalency of private prayer you have in that 2 Kings 4. 32, 33, 34, 35. And when Eliſha was come into the houſe, behold, the child was dead, and laid upon his bed. He went in therefore and ſhut the door upon them twain, and prayer unto the Lord. Privacy is a good help to fervency in prayer. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he ſtretched himſelf upon the child, and the fleſh of the child waxed warm. Then he returned, and walked in the houſe to and fro, and went up, and ſtretched himſelf upon him: and the child neeſed ſeven times, and the child opened his eyes. Oh the power, the prevalency, the omnipotency of private prayer, that raiſes the dead to Life! And the ſame effect p. 64 had the private prayer of Elijah in raiſing the widows Son of Zarephath to life, 1 Kings 17. 18,—ult. The great prevalency of Moſes his Private prayers you may read in the following Scriptures. Num. 11. 1, 2. And when the people complained, it diſpleaſed the Lord, and the Lord heard it; and his anger was kindled, and the fire of the Lord burnt among them, and conſumed them that were in the uttermoſt parts of the Camp. And the people cried unto Moſes; and when Moſes prayed unto the Lord, the fire was quenched. Moſes by private prayer rules and over-rules with God: he was ſo potent with God in private prayer, that he could have what he would of God. So Num. 21. 7, 8, 9. Pſal. 106. 23. Exo. 32. 9, 10, 11, 12, 13, 14. Exo. 14. 15, 16, 17. The ſame you may ſee in Nehemiah, Neh. 1. 11. compared with Neh. 2. 4, 5, 6, 7, 8. So Luther perceiving the Cauſe of God, and the work of Reformation to be greatly ſtraitned, and in danger, he went into his Cloſet, and never p. 65 left wreſtling with God, till he had received a gracious anſwer from Heaven; upon which he comes out of his cloſet to his friends leaping and triumphing with Vicimus, vicimus, we have overcome, we have overcome, in his mouth. At which time it is obſerved, that there came out a Proclamation from Charls the Fifth, that none ſhould be further moleſted for the Profeſſion of the goſpel: At another time Luther being in private prayer, for a ſick friend of his (who was very comfortable and uſeful to him) had a particular anſwer for his recovery: whereupon he was ſo confident, that he ſent word to his friend, that he ſhould certainly recover; and ſo it fell out accordingly. And ſo Latimer prayed with great zeale for three things.

  • 1. That Queen Elizabeth might come to the Crown.
  • 2. That he might ſeale the truth with his heart blood. And
  • 3. That the Goſpel might be reſtored once again, once again;

p. 66 which he expreſſed with great vehemency of ſpirit. All which three God heard him in.

You have another instance of the prevalence of private prayer ‸ in ‸ 2 Kings 4:‸32–‸33: “‸And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto the LORD.” Privacy is a good help to fervency in prayer. “‸And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm. Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes” (vv. 34-35). Oh, the power, the prevalence, the omnipotence of private prayer‸ that raises the dead to life! And the same effect had the private prayer of Elijah in raising the widow’s son of Zarephath to life (‸1 Kgs 17‸:18‸‸ff). The great prevalence of Moses’ ‸ private prayers you may read in the following scriptures: ‸ ‸“‸And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched” (Num 11:1–2). Moses by private prayer rules and overrules with God; he was so potent with God in private prayer‸ that he could have what he would of God (see also Num‸ 21:‸7–‸9; Ps‸ 106:‸23; Exod 32:‸9–‸14; Exod 14:‸15–‸17). The same you may see in Nehemiah‸ 1:‸11 compared with ‸ 2:‸4-‸8. So, Luther, perceiving the cause of God‸ and the work of reformation to be greatly strained and in danger, he went into his closet, and never left wrestling with God until he had received a gracious answer from heaven; upon which he comes out of his closet to his friends leaping and triumphing with vicimus, vicimus, “We have overcome, we have overcome” in his mouth. At which time it is observed‸ that there came out a proclamation from Charles the Fifth‸ that none should be further molested for the profession of the gospel. At another time, Luther being in private prayer‸ for a sick friend of his‸, who was very comfortable and useful to him, had a particular answer for his recovery; whereupon he was so confident, that he sent word to his friend‸ that he should certainly recover; and so, it fell out accordingly. And so, Latimer prayed with great zeal for three things: 1) that Queen Elizabeth might come to the crown; 2) that he might seal the truth with his heart blood; and 3) that the gospel might be restored once again, once again, which he expressed with great vehemence of spirit; all which three God heard him in.

Conſtantine commanded that his Effigies ſhould be engraven, not as other Emperours, in their Armour leaning, but as in a poſture of prayer, kneeling; to manifeſt to the world, that he won more by ſecret prayer, than by open Battles.

Constantine commanded that his effigies should be engraven, not as other emperors in their armor leaning, but as in a posture of prayer, kneeling, to manifest to the world‸ that he won more by secret prayer‸ than by open battles.

Mr. Dod reports, that when many good people had often ſought the Lord in the behalf of a woman that was poſſeſſed with the Devil, and yet could not prevaile, at laſt they appointed a day for faſting and prayer; at which time there came a poor woman to the chamber door, where the exerciſe was begun, and craved entrance; but ſhe being poor they would not admit her in: upon that the poor woman kneeled down behind the door, and ſought God by prayer. But ſhe had not prayed long, before the evil ſpirit raged, roared, and cried out in the poſſeſſed woman, take p. 67 away the old woman behind the doore, for I muſt be gone; take away the old woman behind the door, for I muſt be gone. And ſo by the old womans prayers behind the doore he was caſt out. Oh the prevalency of prayer behind the door! And thus you ſee by all theſe great inſtances the great prevalency of private prayer.

Mr. Dod reports‸ that when many good people had often sought the Lord in the behalf of a woman that was possessed with the devil and yet could not prevail, at last they appointed a day for fasting and prayer, at which time there came a poor woman to the chamber door‸ where the exercise was begun‸ and craved entrance, but she being poor they would not admit her in. Upon that, the poor woman kneeled ‸ behind the door‸ and sought God by prayer. But she had not prayed long‸ before the evil spirit raged, roared, and cried out in the possessed woman, “Take away the old woman behind the door, for I must be gone; take away the old woman behind the door, for I must be gone.” And so, by the old woman’s prayers behind the door, he was cast out. Oh, the prevalence of prayer behind the door! And thus you see by all these great instances the great prevalence of private prayer.

Private prayer like Sauls ſword and Jonathans Bow (when duely qualified as to the perſon and act) never returns empty, it hits the marke, it carries the day with God, it pierceth the walls of Heaven, though, like thoſe of Gaza, made of braſs and Iron, Iſa. 45. 2. O who can expreſs the powerfull oratory of private prayer! &c.

Private prayer, like Saul’s sword and Jonathan’s bow‸, when duly qualified as to the person and act, never returns empty. It hits the mark; it carries the day with God. It pierceth the walls of heaven, though made of brass and iron like those of Gaza (Isa 45:2). Oh, ‸ ‸ ‸ who can express the powerful oratory of private prayer! ‸