Who desire to reap the fruit of their prayer, must both oft renew their prayer, and also hold on without fainting till it be heard. aIn the word here used is this duty oft urged: but most elegantly and emphatically doth theb Prophet set it forth in his own example, saying, For Scions sake I will not hold my tongue, and for Jerusalems sake I will not rest, until the righteousness thereof break forth as the light, &c. Again, he saith of other Watchmen, All the day and all the night continually they shall not cease. Further, by way of exhortation, he addeth, Ye that make mention of the Lord, keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth. Christ doth also excellently set it forth by two parables, cone of a Friend, dthe other of a poor Widow. The Friend was so importunate, as he was impudent again: for so much the notation of the* original word implieth. The Widow by her importunity so troubled the Judge, as he feared he should be weary with her oft coming. Mark how impudent beggars will be, they will receive no nay: nor many who petition to the King, Council, Lord Chancellor, Judges, and the like, and by their impudency oft obtain their suits. Impudency, taken in the best sense, as Christ useth the word, is such an holy, constant importunity, as will take no denial. This we may use to God, and if we use it, we shall assuredly prevail: for note what Christ saith,e Shall not God avenge his⟨p. 501⟩ own elect which cry day and night unto him, though he bear long with them? Particular examples of oft praying for one thing, and long holding out in prayer,* were laid down in the point of extraordinary prayer.
Who desire to reape the fruite of their prayer, must both oft renue their prayer, and also hold on without fainting till it be heard. aIn the word heere vsed is this dutie oft vrged: but most elegantly and emphatically doth theb Prophet set it foorth in his owne example, saying, For Sions sake I will not hold my tongue, and for Ierusalems sake I will not rest, vntill the righteousnesse thereof breake foorth as the light, &c. Againe, hee saith of other Watchmen, All the day and all the night continually they shall not cease. Further, by way of exhortation, he addeth, Yee that make mention of the Lord, keepe not silence, and giue him no rest till hee establish, and till hee make Ierusalem a praise in the earth. Christ doth also excellently set it forth by two parables, cone of a Friend, dthe other of a poore Widdow. The Friend was so importunate, as he was impudent againe: for so much the notation of the* originall word implieth. The Widdow by her importunitie so troubled the Iudge, as he feared he should be wearie with her oft comming. Marke how impudent beggers will bee, they will receiue no nay: nor many who petition to the King, Councell, Lord Chancellor, Iudges, and the like, and by their impudencie oft obtaine their suits. Impudency, taken in the best sence, as Christ vseth the word, is such an holy, constant importunity, as will take no denial. This we may vse to God, and if we vse it, we shal assuredly preuaile: for note what Christ saith,e Shall not God auenge his⟨p. 501⟩ owne elect which cry day and night vnto him, though he beare long with them? Particular examples of oft praying for one thing, and long holding out in prayer,* were laid downe in the point of extraordinary prayer.
- aRom. 12. 12. Col. 4. 2.
- bIsa. 62. 1, 6, 7.
- cLuke 11. 5.
- d& 18. 3.
- *[Greek or Hebrew]. Impudentiam, et iniquitatem, et crudelitatē, & supinitatem frequens vincit oratio. Chrysost. in Heb. hom. 27.〈non-Latin alphabet〉. Impudentiam, et iniquitatem, et crudelitatē, & supinitatem frequens vincit oratio. Chrysost. in Heb. hom. 27.
- eLuke 11. 7.
- *§. 98.
