The Life of Faith in Times of Trial and Affliction, Consideration 20

The Life of Faith in Times of Trial and Affliction · Consideration 20

p. 280CONSIDERATION XX. Gods Way of delivering his People is hid and mysterious.

ESAI. XLV. VERS. 15.

Verily thou art a God, that hidest thy self. O God of Israel the Saviour.

BEcause right thoughts of Gods Mysterious wayes of Working, and bringing about Salvation and Deliverance, are useful, in a dark day, we shall speak alittle to this.

We finde in Scripture frequent mention made of God's hiding himself, 1. His Saints are oft complaining of it Iob. 13: p. 281v. 24. Wherefore hidest thou thy face? So Psal. 10: 1. & 44: 24. & 88: 14. and they are making it the matter of their lamentation, and laying it forth, as the ground of their sorrow and griefe.

2. We finde this dispensation threatned because of sin Deut. 31: 18. And I will surely hide my face, in that day, for all the evils, which they shall have wrought.

3. We finde it also accordingly executed because of sin Ezek. 39: 24. According to their uncleanness, & according to their transgressions have I done unto them, and hid my face from them. So Esai. 57: 17. For the iniquity of his Covetousness was I wroth, and smote him, I hid me and was wroth. See also Esai. 59: vers 2. & 64: vers 7. & 54: 7, 8.

4. We finde this dispensation accompanied with sad Effects: Such as

(1.) A not hearing of the praiers of his people Esai. 1: 15. And when ye spread forth your hands, I will hide mine eyes from you. Hence these petitions are put up together to God by the Psalmist Psal. 27: 7, 9. Hear, O Lord, when I cry with my voice, and hide not thy face far from me. As upon the other hand, when He heareth the cry of His people, it is an evidence that His face is not p. 282hid: Yea these are looked on as one thing, so firmly are they knit together Psal. 22: v. 24.—Neither hath He did his face from him; but when he cried unto Him, He heard.

(2.) Sad and grievous Afflictions, as Esai. 64. 7. Thou hast hid thy face from us, and hast consumed us.

(3. Sad and grievous Afflictions continued, together with a not-regairding, or owning of them, in their Afflictions: For so doth the Church complaine Psal. 44: 24 Wherefore hidest thou thy face, and forgettest our affliction and oppression?

(4.) Trouble and griefe inward Psal 30: ver. 7.—Thou didest hide thy face, and I was troubled. So Psal. 88: v. 14. Lord why castest thou off my soul? Why hidest thou thy face from me?

But this is not the hiding, whereof the Prophet in this place Esai. 45: 15. is speaking: For the hiding here mentioned is of a far other nature, giving us properly to understand, That the Lord hath an Unseen, Unusual, Hid, Mysterious, Sublime, Excellent, transcendently and incomprehensibly Glorious way of carrying on His Work, of bringing about His holy Purposes, and of making good His p. 283faithful Promises: The circumstances of the Text do fully make out this to be the true and genuine meaning of the words; for the whole contexture of what preceedeth and of what followeth, is a masse of gracious Promises of great things, which the Lord was about to do, in the behalfe of His Church and interest; and the very particular Instrument, King Cyrus, by whom the Lord would begin the recovery of the Estate of his Church, is designed; and his prosperous success, in all his attempts, against what stood in his way, foretold; Objections, that might arise in his peoples mindes removed; and they shamed from their Unbeleeving, Querrelling, proud and arrogant Contending humore: Together with remarkable adjuncts, and concomitants of this great change of the Church to the better, in their Neighbours, Aegyptians, Ethiopians and Sa…eans; as also ruine and destruction foretold, to come upon all the Enemies. Now in the midst of these thoughts, the holy Prophet breaketh out into a rapture of Admiration, having in these words, an holy Ejaculation and Apostrophe, as ravished with the thoughts of these great incredible-like and wonderful matters, and p. 284the rare and wonderful manner of bringing about this Change & Outgate, which humane understanding could not comprehend: For as one transported with joy & wondering, he cryeth out, in the midest of these Prophecies. Verily thou art a God, that hidest thy self O God of Israel, the Saviour. Wherein we may take notice of these foure things.

1. The frame of the Prophet, and the holy disposition of his soul, held forth by this abrupt Ejaculation.

2. The matter or occasion of this Rapture and Transport, which is twofold; for (1.) He seeth God hiding himself; and (2.) in that dark and unseen way, he saw him, the God of Israel, and the Saviour.

3. The Manner of Expressing this his admiration, with a Verily.

4. His venting himself thus in the bosome of God. Verily, thou art a God &c.

As to the first, the frame of soul, which was in the Prophet, at this time, we may take notice of these Particulars, which may withal point-out our duty, in a sad day.

1. We see the Prophet fixed in the faith and perswasion of the truth of what the p. 285Lord was here promiseing, concerning his Church and People: He was confident and fully perswaded, that the deliverance of the people of God out of the Babylonish Captivity, in which they were to be, full Seventy yeers, would come; though at this present, while he is getting this discovery and manifestation, there was no appearance of their being brought in bondage, & led away captive out of their own land by the Babylonians; far less of their delivery out of that Captivity; the people being now dwelling in their owne Land, & living in peace and quiet, far from any molestation from the Caldeans: His faith and perswasion of the truth of what the Lord said to Him, and by Him, was the ground of this his Admiration and Ravishment: For what we do not beleeve to be true, how rare and uncouth so ever it be, it will not ravish us, nor cause in us a rapture of Admiration.

Hence we see all the sayings of God, how improbable and unlikely so ever they may be, should be embraced with fulness of faith; we should with Abraham Rom. 4: 18. Against hope beleeve in hope; He did not consider his own body now dead, nor the deadness of Sarahs womb, nor did he stagger at p. 286the promise of God, through unbeleef; but was strong in the faith, giving glory to God, and was fully perswaded, that what God had promised, he was able also to performe vers. 19, 20, 21. So no more should we take any notice of the humane improbability, and of the many unlikelyhoods, and of such things, as might, to humane reason, walking upon humane grounds, make the thing promised seem altogether improbable, if not impossible: But, having the firme Word of God, who cannot lie, nor change, there to rest, as anchored upon that immovable Rock, and ride-out all stormes of carnal Reasonings, and corrupt Suggestions and Temptations of Satan.

2. We see in the Prophet, that all the consideration, that he might have had, at this time, of the Improbabilities, small Appearances, Difficulties, yea and Incredibilities to humane judgment, standing as mountaines in the way of the charriot of God's Faithfulness & Truth, coming With Salvation to his people, did but contribute to his more firme and fixed gripping of, and cleaving to, the Promises and Predictions; and raise in his soul an holy Ravishment and Rapture of p. 287wondering, at this rare and wonderful Work of God, which he saw by faith. And this should teach us to take notice of the Difficulties, and Improbabilities, that seem to us to lye in the way of the accomplishment of the great Promises, for no other end than this, that we may become more fixed in the faith thereby, and be raised up to see more of the Glorious Power, Truth, Goodness and Faithfulness of God, and helped to get a fuller look of God, as Incomprehensible in all His wayes.

3. We may observe here, in the frame of the Prophet, That he discovered in God something Rare, Admirable, Excellent and Glorious, that ravished him, and transported his soul: He saw a Divine, Holy Mysterie, in God's way: When the way of the Lord was, to humane eyes, Unclear, Dark and Cloudy, he saw the Glory of God shining forth, with greater brightness and splendour. He saw the Lord, while covered, as to his way of working, with a thick cloud, by the eye of faith; he pierced the clouds, and saw the Invisible. Thou art a God: Nay he, saw, that such a way, whatever the shallow & dim-sighted Reason of Man might p. 288apprehend, concerning it, was God's way; and had the manifest lineaments of God engraven upon it: he saw that that hid way was God-like; and these thick clouds, that to humane reason would darken the beauty and lustre of God's Glory, did the more set off to him, the Divine Glory and Majesty of God. O what an excellent frame is this; and how useful and necessary for his people, in a day of clouds and darkness? And what a sharp eagles-eye must faith have, that can discover Glory in obscurity; and see a rare and singular sight of God, even when He is hiding himself; and can observe a greater Glory, and splendour of Excellency, in the clouds and darkness, that are about His throne. How great must the difference be betwixt that sight of God, which a Natural eye, measuring things according to the rule of Carnal Reason, can get of the most refulgent and self-manifesting Operations of God; and that discovery of God, which faith getteth, in those dispensations of God, which have no Glory or Majesty in them, unto a Carnal eye? How averse and unwilling should the consideration of this make us, to judge of God and of his Wayes and Doings, by Carnal p. 289Reason? And how blinde a judge must that be of Gods Wayes and Dispensations?

4. We may here take notice, in the Prophets frame, That he discovereth, in the wayes of God, about which now his thoughts are occupied, an unsearchable Depth, a Mystery, and Incomprehensibleness: For he is like a man walking into the sea, and findeth it the longer the deeper, and at length is like to drown, and there standeth, and cryeth out, this ocean hath no bottom; I shall lose my selfe if I go further: He hath been, as it were, wading in his contemplations of the Mystery of God's wayes with and about his Church and People; and as one loseing ground, he cryeth out Verily thou art a God, that hidest thy self: Thy wayes are Incomprehensible, Unfathomable, and Unsearchable. As the Apostle Paul, in a case not unlike Rom. 11: 33.—how unsearchable are his judgments, and his wayes past finding out? David hath an expression not unlike, in his contemplations of God Psal. 145: 3. Great is the Lord, and greatly to be praised; and his greatness is unsearchable?

5. It is observable in the Prophets p. 290frame, That as he discovereth in the wayes of God, which were now the matter of his Spiritual Meditation, a singular & rare Beauty, and Divine Excellency, a transcendent Glory; so he saw this, while all these wayes of God were covered with clouds, and darkness. Even when He was hiding himself, and clouds and darkness were round about Him, he saw, that Righteousness and Judgment were the habitation of his throne; as it is Psal. 97: 2. Faith can see God in the dark, and discover a God hiding himself: Faith can go-in thorow clouds and coverings and dark dispensations, and see the Glorious God acting in Majesty, and carrying on His work in Faithfulness and Truth, according to His everlasting Purposes, and Faithful Promises. This should be our study, in the day of God's hiding of Himself, as to His visible dispensations, and oùtward work, in the world.

6. We may here also mark, in the holy Prophets frame, a sutable Submission of spirit, & holy Acquiescence of soul, in this singular and rare way of the Lords bringing-about His Intended Designes; There is no footstep here of the holy mans Murmuring, Repining, Grudging p. 291or Quarrelling, at this dark and unseen way of the Lord's ordering His matters; but on the contrary we may observe, the Prophet stouping, & putting his mouth in the dust, sweetly acquescing in, and submitting to the way, howbeit dark, unusual, and compassed with dark clouds, that infinite wisdom thinketh good to take and follow, in carrying on His Purposes, and Designes of love and mercy, to His people. Verily thou art a God, that hidest thy self &c. I see that now, would he say, that I did not observe before; and I am satisfied: I have nothing to say against it; I close with it, and am fully content it be so. Such a frame would suite us well, let the Lord take what way He will, & follow what method He thinketh good: How uncouth and dark so ever it seemeth to us; yet so far should we be from complaining, or from a quarrelling discontentedness of minde; that we should heartily, cheerfully, and with full satisfaction of soul comply therewith, in heart, mind and affection.

7. It is observable also in the holy Prophets frame, that notwithstanding of all these interveening clouds of Improbabilities & Unlikelihoods, and dark Dispensations, p. 292that would seem to cover and hide the comfortable relation, that God standeth in unto his Church and People; as their Covenanted God and Saviour; yet against hope, as to humane appearances, and carnal reasoning, he beleeveth in hope; and holdeth this fast, that be His dispensations what they will, and be the outward and visible appearances of His owning of and appearing for His people, never so small and inconsiderable; yet He was, & would be, the God of Israel, and the Saviour. Howbeit the reasonings of flesh and bloud would say, God hath forgotten to be gracious, and his Promises fail, and he will be favourable no more, as Psal. 77: v. 7, 8, 9. Yet he saw, that His way was in the Sanctuary, and in the sea, and His path in the great waters; and that though His footsteps could not be seen, yet He was leading his people like a flock. v. 13: 19, 20. Such actings of faith, in a dark day, would be of great use, & would contribute much to our Establishment; & keep us from staggering, in the day of temptation.

8. We may take notice here, in this manner of expression, of the burning of the holy mans Affections towards God; These thoughts of the Lord's Dispensations, p. 293whereby He appeared a God like himself, did not alienate his heart from God, nor drive him further from Him; but on the contrary, they did warm his Affections more, and draw him nigher unto God; for he is uttering these his Apprehensions of God, and of His way, even unto God himself, saying, Verily, thou art a God &c. It is good when our Meditations of God, & of His wayes, how uncouth, strange, & unusual so ever they be indeed, or seem to be, work thus upon us, & are accompanied with a powerful attractive vertue, drawing & powerfully inclineing the heart & soul, to approach nigher unto God: And when the Lord is rightly seen, in any of his wayes, how dark soever, this will follow upon it; the heart will be more engadged unto God, & the soul will improve these meditations, to a noble advantage; and have thereby many sweet occasions of heavenly Ejaculations, and of Postings of soul toward God.

9. It is considerable also in the Prophets carriage, while he thus uttereth the whole matter of his thoughts, even in the Presence of God, and poureth forth his soul into the very bosome of God, that he was real, and single hearted, in all this Exercise; p. 294it was not a meer rational discursive Contemplation, but a real exercise of soul; his heart was really & in very deed affected with the mater, Verily (saith he) thou art a God that hidest thy self &. His declaring of the thoughts of his heart unto God, saith, that he was not formal, superficial, or for a fashion exercised in this case; but was really exercised therewith at the heart; his soul was in the meditation; and he looked upon it, as momentous, and weighty, and as a matter of high concernment. A Formal, Superficial, Indifferent, and Cursory Contemplation of the works and wayes of the Lord, should be hateful to us; and Uprightness, Sincerity and Reality should appear in all our wayes, and especially while musing & meditating upon the rare Passages of God's Providence: Our heart and soul should be in every thought, for the subject is grave and weighty, and of great concernment.

10. Lastly, It is obvious enough, that the Prophet here is in a transport of Admiration: he getteth so broad a sight of this Majestick and God-like way of carrying on His work, that he is astonished thereat, and ravished with wondering; p. 295and therefore breaketh out, in this holy Apostrophe and Ejaculation, verily, thou art a God, that hidest thy self &c. Never do we get a right look of God, and of his wayes but when the sight thereof raiseth in us an high admiration and wondering; for it is no common and ordinary thing, that is to be seen in them, when they are seen in the right colours: Our not wondering declareth our sight here to be but common and superficial. It was no ordinary thing in the eyes of the Jewes, when they saw the man leaping and standing & walking, who had been lame from his Mothers womb Act. 3: 8, 9. and therefore they were filled with wonder & amazement v. 10. When David was musing upon the Lords alseeing knowledge, he cryeth out Psal. 139: v. 6. Such knowledge is too wonderful for me, it is high, I cannot attain unto it.

Next, Let us consider the matter and occasion of this Transport of the holy Prophet: what is the thing, which he seeth; and what are his thoughts busied about, causing this Ejaculation? First. He seeth God hideing Himself, Next He seeth Him hiding Himself, even while He is the God of Israel and the Saviour; or he seeth Him abiding the God Israel, and p. 296Saviour, even while His way is hid, and He will not be seen.

As to the first of these, to wit, the Lord's hiding himself, that is, bringing about the promised deliverance, and salvation to his people, in a way not discernable & obvious to the eyes and observation of▪ every one; in a way removed from the sight of ordinary beholders; and as to them hid, dark, under ground, and out of the reach of their perception; in which is a Soveraigne, Majestick, Kingly and Stately procedour to be seen by Spiritual eyes; and only by such, as can see God, while covered with clouds, and thick darkness. And this saith, That howbeit in all the wayes and works of the Lord, there is a singular, rare and divine piece of State Majesty and Glory to be seen by Spiritual observers; yet there is sometimes, in the Lords bringing about the deliverance and outgate of his People, so much hid Mysteriousness, and Majestick Imperceptibility, that saith to a gracious observer, that the Lord is hiding Himself, and carrying on his Purposes, and perfecting his Work, according to such grounds and rules of Divine Policy, that every one cannot penetrate thereinto, nor discover p. 297his Footstpes, nor see distinctly the hand of God, at work. As sometimes wise and great Politicians, Statsmen, and Leaders of Armies carry on their designes, in such a way, as ordinary onlookers shall not understand what the matter meaneth, nor what is intended, by what they see done with their eyes; And the more they carry on their work with success in the dark, and hid from the observation of ordinary spectators, the more do they discover their great wit, and give proof of their dexterity, in the managment of affairs of greatest consequence; and such under-ground workings, and stratagems, carry on them a special piece of Beauty and Glory. Thus our Lord thinketh good sometimes to work, and while working, not let every one see, what he is doing; but carry on his business, much out of sight, and under ground, and by Holy and Majestick Stratagems; so as not only enemies shall be ignorant of what He is doing, or about to do; but many even of his owne followers and friends shall be in the dark. So that the observation of Iob. Chap. 23: 8, 9. is oft times found to be true, Behold I go forward, but he is not there; and backward but I cannot perceive him, on the left hand, where p. 298he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot perceive him. As also of the Psalmist, Psal. 77: vers. 19. Thy way is in the Sea, and thy path in the great waters; and thy footsteps are not known.

As all the wayes, and footsteps of the Lord, are full of Majesty, and of hid and unseen Glory; and therefore must be sought out of all that take pleasure therein Psal. III: vers. 2. so that in all of them, the Lord is like Himself, & acteth like Himself; and every piece of them discover to a spiritual observer the Finger of God. So there are some special pieces of work, which are more signal, and remarkable, and wherein the Lords gloriously-working hand is less obvious; and even these works, upon that very account, are in a special manner Glorious and Majestick; and of such is the truth in hand to be understood, wherein the Lords footsteps are not seen, nor known, nor observable by every one: for further clearing of which point of truth, concerning the Lord's thinking good to work; and yet to hide Himself, so as it shall not be observed by every one, that He is indeed working; we shall mentione some few of these special p. 299Works of God, that are thus covered with a cloud of Majesty, that every one cannot understand the Reasons of State, why such and such things are done, or suffered to be done; nor see the connexion betwixt these Actings, and the intended Designe: As

1. When there is not only a seen and palpable disproportion, betwixt the meanes taken and followed, and the end projected or intended; and an obvious unsutableness of the meanes used unto the designe to be carried on by them: But the Work of the Lord seemeth to Onlookers to Crosse and Counter-work the intended end. How oft is it seen, that the Works of Gods Providence seem not to run in a subserviency to the bringing effectually about of the Promises; but rather to turn head upon them, and to threaten the utter annulling of them, and rendering of them void, and of no credite? When the present Dispensations of providence are considered, and compared with the great things concerning the Kingdom of Christ promised; who can see what rational correspondence they keep, & can observe them smiling one upon another, as fit meanes and the end would do? Nay, p. 300who would not say, that these Dispensations do rather drive on a direct designe to defeate the Promises, who would consult with humane Reason? Is not this then a special piece of the Lord's Work, wherein He hideth himself, and thinketh good to cloath himself with State and Majesty, that every one may not be able to prye into the Depths of his Insinite Wisdom; nor see how all things are laid, and joynted together, with firme bands and ligaments, that cannot be broken or dissolved; and so have a certaine connexion, with the intended and promised good? When Moses was sent to deliver the People of Israel out of Aegypt, and to tell them good newes, that the Lord had visited them, and looked upon their Affliction, and would now rescue and deliver them from their bondage and slavery Exod. 4: v. 30, 31. the Dispensation, that immediatly followed upon the neck of that, seemed to keep no good correspondence therewith, when their yoke was made heavier, and their bondage more grievous, and their slavery and hard work doubled, by the People of Israel their being constrained to seek straw for themselves, without diminishing the tale of their bricks; and they hereupon, p. 301who formerly believed the Word of God by Moses, and bowed down and worshiped, when they heard the same, now made to say unto Moses and Aaron Exod. 5: v. 21. The Lord look upon you and judge, because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his Servants, to put a Sword in their hand to slay us. Yet herein was a piece of that Stately Working of God, which is full of Majesty, which the People could not see; and which Moses himself could not well take up, as his words to God Vers. 22, 23. evidence, where he saith—Lord! Wherefore hast thou so evil intreated this People? Why is it that thou hast sent me? For since I came to Pharaoh, to speak in thy Name, he hath done evil to this People; neither hast thou delivered thy people at all.

2. When the Dispensations of God are such, as even those, whom they most concerne, & who have greatest interest in them, and are most called therefore to understand them, do not know what to say of them; nor what construction to put upon them; nor what to gather out of them, not only in particular, but even as to a more general matter; that is, they shall not know, whether they speak-out Mercy, or Anger in p. 302God towards them. This must be a singular piece of God's hiding himself, and covering himself with a cloud, that no distinct judgment can be made of what He is doing: Such was that Dispensation, which Sampsons Father met with: He and his Wife could not agree in their judgment, as to what they saw Iudg. 13. Manaoh said Vers. 22. We shall surly die, because we have seen God. But his Wife, on the contrary, said Vers. 23. If the Lord were pleased to kill us, he would not have received a Burnt offering, and a Meat-offering, at our hands; neither would he have shewed us all these things, nor would he at this time have told ut such things, as these. So as to that strange and unusual Dispensation, which holy Iob did meet with, he did not know, what the mind of the Lord was, nor what he was intending and driving-at thereby: therefore he resolveth Chap. 10: Vers. 2. to say unto God—Shew me wherefore thou contendest with me; which sheweth, that he was utterly ignorant hereof.

3. When the Lord surprizeth His People with a Mercy and a Deliverance, and cometh upon them with an unexpected Out-gate; whether (1.) As to their present Frame and Fitness for the mercy and p. 303delivery; Or (2.) As to their Present Hopes and Expectation. When First, I say, the Lord cometh with a sweet and merciful delivery unto a People, that seem to be in no present capacity for it, as being out of all good Frame or Fitness, for receiving such a mercy with advantage, because lying in their sin and impenitency; When the Lord cometh with Salvation unto such a people, sure, his way must be covered with darkness, and hid from the eyes of Beholders, with a clothing of Soveraignity; for who could think, that deliverance were upon its march towards such a people, who are not seeking it, nor turning from their sinful wayes, that the Lord may have mercy upon them, according to his usual Method and Order? Such steps of Soveraignity are hid steps of Majesty, and full of Glory; and therein the Lord is hiding Himself, and His way, coming with Salvation in an unusual path: As when he saith Esai. 57: 17, 18. For the iniquity of his Covetousness, I was wroth, and smote him, I hid me and was wroth, and he went on frowardly in the way of his heart, I have seen his wayes, and will heal him: I will lead him also, and restore Comforts unto him, and to his mourners. Next, When p. 304the Lord surprizeth a people with a mercy, that they are not in Expectation of, nor Waiting for, then he acteth, like a stately King, and His Way is Glorious and hid; as it was, when the Captivity was brought back from Babylon, concerning which they say Psal. 126: vers. 2. When the Lord turned again the captivity of Zion, we were like them, that dream. It is true, they had good ground to be now looking for their delivery, because of the Prophecy of Ieremiah, foretelling that after Seventy Years, they should return back to their owne land; and Daniel understood so much, and thereupon, when the time was approaching, set himself to pray Dan. 9. But as to the generality, they were, in all appearance, little looking for this outgate; but rather fearing more trouble and vexation, by Babylons warrs with the Medes and the Persians, who were coming against them; though the name of Cyrus, because of what was foretold by Esai. Ch. 44. and 45. might have caused them lift up their heads in hope. But notwithstanding of all this, we see, they were, (at least as to the generality and bulk of the people) little looking for an outgate, at this time; & therefore at the first report of freedom, p. 305granted to them to returne, they were like men that dream; scarce beleeving their owne eyes and eares: At which time, while they were in this dreaming posture, how were they surprized with this mercy? And how was the way of the Lord, in His stately Marchings, hid from their eyes? In reference to this same Dispensation of deliverance to his People by Crus, is the Prophet here crying out thus; Verily thou art a God, that hidest thy self; as the former part of the Chapter, from the beginning, cleareth.

4. When Dispensations, upon the one hand, and the other, say, that in humane probability, there is no appearance, or ground of hope of an outgate, or deliverance; yet delivery cometh, in an unexpected way; how hid must the way of the Lord then be? Thus He loveth to hide Himself, in His advancing with Salvation, when there is no appearance to humane Consideration, whether mens eye be upon the Enemies, or upon the People of God themselves: As to Enemies they may (1.) Be Strong, Mighty, and Invincible, the Consideration of which might alone be sufficient to dash all hopes; as who could have thought, that the People of p. 306Israel, being so under the feet of that mighty Monarch Pharaoh, could get out of his Territories, and be freed of his mighty Yoke? (2.) They may not only be strong, but prevalent, and prospering in their evil way, all things succeding according to their mind, the Lord, as it were, shining upon their Counsels, and granting to them their hearts desire, crossing them in none of their wicked interprizes, and designes; but even suffering them to devise mischiefe upon their bed, and to put it the next day in execution. Was it not so with Saul, in his wicked persecution of David, oftentimes? Had he him not sometimes in a net, and compassed him about, on all hands, that there was no apparent escaping? and yet deliverance came. (3.) They may be also Crafty and Politick, and lay their traines so sure, that they may think they cannot misgive; and have all things prepared to their minde, that in a moment, they may blow up His People, that there should not so much, as a memorial of them be left; and yet be disappointed. The Lord, in an unseen way, may bring about His Peoples deliverance; so was it with the people of the Iewes, in the dayes of Mordecay, p. 307when Haman had gote a Commission sealed by the Kings ring, and a Decree passed, that might not be ranversed, or recalled, the day appointed, and designed, and that by a lot, as having something like a divine approbation, Orders dispatched to put all in execution; and thus the mine was ready for the springing; what hop could the poor Iewes then have of a delivery? And yet, behold, the Lord was then a God, that hid himself: He was counter-working this myne, and laying a back traine, that might cause it spring back upon the Authors; and so it did, as the Storie cleareth. When the Enemies thought themselves sure of their designes, and thought it impossible, that their purposes could fail; behold, the God of Israel, the Saviour, was hiding himself, and laying an unseen ambush, that cutt them off, who thought to have destroyed the Iewes. So upon the other hand, this God will bring about deliverance to his People: When upon their part, there is not one toaken for good, not one thing apparent, that can be a probable ground of hope: As (1.) When their strength is gone, and there are none shut up or left; not a man, that might be an hopful Instrument, to the fore; all their valiant Men, p. 308and Men of Courage, and such, of whom any thing could be expected, destroyed and taken away; Yet He, who is a God that hideth Himself, can come in an unseen way, and loveth to come so; according to that gracious Word Deut. 32 vers. 36. For the Lord shall judge his People, and repent Himself for His Servants, when he seeth that their power is gone, and there is none shut up or left. Was it not thus also, in the dayes of Deborah, when there was not a spear or sheild seen among Fourty Thousand in Israel? Iudg. 5: vers 8. (2.) When their heart and courage is gone, they are desponding and desparing, and looking on their own case as hopless and helpless; as it is said of the People of Iudah, while in Babylon, who said Ezek. 37▪ v. 11.—Our bones are dried, and our hope is lost, we are cut off for our parts. Then, even then▪ when People can see no hope, He, who hideth himself, can say, Prophesie upon these Bones, and cause breath enter into them, and bring flesh upon them, and cover them with skin, and put breath in them, that they may live Vers. 3, 4▪ 5, 6, 7, &c. and make them a strong Army. This is among his hid Acts, whereof he hath a rich treasure.

5. When the meanes, which He putteth His peoples upon, in order to their deliverance p. 309and outgate, are such as promise little …or nothing, being considered abstractly; and in themselves, being very unlikely, in humane probability, to effectuate the end designed, then and therein the Lord is a God, that hideth himself: as when he commanded Iosua and the People to compasse Iericho, and to blow with Rams Horns, who could have thought, that that should have proven an adapted mean, for bringing to the ground the strong Wals of the City? And when Esther was imployed to effectuate the ranversing of the decree, given out to destroy all the Iewes, who could think, that thereby Haman should have been destroyed, and all the Enemies of the Iewes? Who would have thought, that the stirpling, David, should have killed the great Goliah, & thereby brought about the defeate of the mighty Army of the Philistines? Thus oftentimes the Lord maketh use of most unlikely and improbable meanes, that the excellency of the Power, and the Glory, may be His: And He cometh thus in a dark cloud, with Salvation, without observation, that His hand may more eminently appear and be observed, and His Salvation be more conspicuous.

6. When some very hopful beginning of a good Work of Reformation meeteth with p. 301an unexpected stop, and impediment to retard it; this is one of the wayes, wherein the Lord chooseth, to hide Himself and His work; then is His way covered with a cloud, and His footsteps cannot be seen. Thus it was, when contrary Orders came to stop the building of the Temple, after the peoples return from captivity; as we read in the Book of Ezra; whereby that necessary work, so much desired, prayed for, hoped for, and with such earnestness begun, was for a considerable time retarded. Thus was it also, when David was about the bringing up of the Ark, out of Kirjath Iearim to set it in its place, in the midst of the Tabernacle, that was pitched for it; and had for this end assembled the Body of the People of Israel, and all the chosen Men of Israel, Thirtie Thousand; and was now rejoiceing before the Lord, playing before Him, on all manner of Instruments; then, even then, is there an unexpected stop put to the work; for when they were advanced to Nachons threshing floor, Vzzah, one of the Sones of Abinadab, put forth, in his simplicity, his hand to the Ark of God, and took hold of it, for the Oxen shook it; and upon this, the Anger of the Lord was kindled against Vzzah, and God smote him there, for his errour, and there he died by the Ark of p. 311God 2 Sam. 6: vers. 5, 6. And upon this, the work is stayed; for David was afrayed of the Lord, that day; and would not remove the Ark unto him, unto the City of David; but carried it aside unto the House of Obed Edom, the Gittite, where it stayed full three Moneths, Vers. 8, 9, 10, 11. See 1 Chron. 13.

7. When even the Godly are left of God, to take such courses, as do provoke God to anger, prove stumbling blocks to the Godly, and a strengthening of the wicked, in their evil wayes; and to bring wrath upon the Land; then doth the Lord hide Himself, and hath His way in the Sea; for who can consider this Dispensation▪ and not be astonied? Are the Reasons hereof obvious to all? Is there not something singular, uncouth, and rare, in this Dispensation? Thus was it, when the Lord left Gideon to make that Ephod, which proved a snare to him and to his House, and an occasion of sin to the Land; for it is said▪ All Israel went thither a whoreing after it Iudg. 8: vers. 27. And this was, when the Lord had wrought a great deliverance by him, and had subdued Midian; so that they lifted up their heads, no more. Thus also was it, when the Lord left Aaron to make that Calfe, in the Wilderness, that brought so much Sin and p. 312Wrath upon the People, as we see Exod. 32, and 33. Deut. 9: vers. 8,—21. Thus was it also, when the Lord suffered David to number the People, & moved him, as it is said 2 Sam. 24: vers. 1. or suffered Satan to stand up to provoke him thereunto, as it is said 1 Chron. 21: vers, 1. A deed that cost Israel dear; for therefore the Lord sent a Pestilence, that destroyed, in three dayes, Seventy Thousand Men 1 Chron. 21: v. 14. 2▪ Sam. 24. 15.

8. So we may conceive the Lord to be a God that hideth himself, when we see wicked enemies imployed, and actively bestirring themselves, in carrying forward the Lords Work: It is true, when these Enemies are most active, in carrying on their wicked Designes, and malicious Purposes; the Lord, who overruleth all, as the great Master of Work, turneth their desperat wickedness to good, and in his Holy Wisdom, and by his Irresistible Power, maketh that contribute to His ends; and to the carrying-on of his Holy Designes; for He hath a wheel in the midst of all their wheels: and in this, the Lords way is indeed in the deep waters, so that Enemies cannot perceive this; and his own People are oft in the mist; and through unbeleefe, and faithless fear, have oftentimes unsutable thoughts of p. 313God, and of His Way. But the thing that we are now speaking of, is a passage of the Lords Providence, that is more rare and observable; when, to wit, the Lord will force and necessitate Enemies to do that, which is a manifest and plaine setting forward of His work, contrare to their owne wills and inclinations; as when the Philistines were constrained to send home the Ark to Israel againe 1 Sam. 6: This was a Majestick piece of Providence: And that, which made the way of the Lord more hid here, was this, that the Lord would rather bring home the Ark thus, than employ the Israelites themselves, and send them forth to recover the Ark by a glorious Victory over the Philistines. We would readily think, that He should rather have done this; but He is a God that hideth himself; and chooseth what way He thinketh meet.

9. The Lord manifesteth himself to be a God that hideth himself, in His workings; when in His holy Providence He delayeth, procrastinateth, and suffereth His intended and promised work to meet with retarding hinderances and impediments: we would think, that when the Lord did so wonderfully and with such an outstretched arme bring the People of Israel out of the furnace of Aegypt, to the end he might make good p. 314His promise to Abraham, and put his posterity, according to His faithful word, in possession of that promised land; he should incontinent, after He had brought them thorow the red sea, and brought them to the very border of Canaan, have entered them into Canaan: Yet we see, He caused them to wander in a waste houling Wilderness Fourtie Years. Againe, when He brought them over Jordan, we would think He should in all haste, with great expedition have destroyed the Canaanites, that in a short time Israel might have had peacable possession of the whole Land: Yet we see, the Lord thought good to do other wayes. And how many a time, doth He think good to exercise the Patience and Faith of His People; and for this end delay the carrying on and perfecting of the work He intendeth? And this He doth, not for want of strength to go over all Opposition; nor for want of Wisdom, as if he were put to new Resolutions, and to a stand, in carrying-on his old Purposes: But that he may give proof of His Majestick Soveraignity; and shew how Stately and Glorious He is in His Operations, performing all, according to the Counsel of His own will; cutting short His Work, when we might think, it could not be finished, in haste; and againe drawing p. 315it forth to a longer period of time, when we would think, that all things cry for His hastning of it.

10. The Lord hideth Himself, in His workings, when He suffereth Enemies at once to destroy and overthrow a work, that hath been long in building, and hath been carried-on with much trouble, toile, work and care, by prayers, fastings, and blood. We understand not, what that meaneth, which the Lord saith by Ieremiah, unto Baruch Ier. 45: 4.—Behold, that which I have built, will I break down; and that which I have planted, I will pluck up, even this whole land. But this is a piece of His working, who loveth sometimes to be a God that hideth himself. It is a sad complaint, which the Church hath Psal. 74: vers. 4, 5, 6, 7, 8. Thine Enemies roar in the midst of thy Congregations, they set up their ensignes for signes. A man was famous, according as he had lifted up axes upon the thick trees: But now they break down the carved work thereof at once, with axes and hammers. They have cast fire into thy sanctuary.—They said in their hearts, let us destroy them together. They have burnt up all the Synagogues of God in the Land. Thus was there more destroyed in one Year, than was built-up in many. Is not our Lord, in such a case, a God, that hideth Himself? Who p. 316can see thorow such a Dispensation, as this?

11. There is a time also, in which we may say, the Lord is a God, that hideth himself; and that is, when his Dispensations are so mixed and composed, to speak so, of mercy and judgment, that People shall not know, which to regaird most; or what to judge of the complex Business. As it was when the Ark came to the Bethshemites, there was great joy, and offering of brunt Offerings, and Sacrificeing of Sacrifices, 1 Sam. 6: vers. 13, 15. But behold, ere the day was ended, their mourning was as great as their joy; for the Lord slew Fifty Thousand and Threescore and Ten Men, because they had looked into the Ark of the Lord v. 19 Whereupon the people lamented, because the Lord had smitten them, with a great slaughter; and they said vers. 20. Who is able to stand before this holy Lord God; and to whom shall he go up from us? A wonderful dispensation, wherein the Lord shewed himself to be a God, that hideth Himself.

12. We may adde to these another case, in which, the Lord may be looked upon, as one that hideth himself; and that is, when He is unwilling to make use of holy and useful Instruments, of whom much might be expected, and who would willingly spend themselves, and be spent in the service of the p. 317Lord. As the Lord thinketh good to make use of Instruments, in his work; so it is an hopeful business, when the Lord raiseth up, fitteth and animateth Instruments, for carrying on of his work; and the Lord is then appearing in His power, on the head of His work: But when He saith, by His dispensations, that He will not make use of hopful, and steadable Instruments, for beginning or carrying on of His work, then He is, as it were, hid, and his footsteps cannot be seen. Whether (1.) He expresly declareth, that he will not make use of such or such a worthy Instrument, that would gladly be Imployed in the work; as when David did so earnestly desire to be imployed in building of Gods House; yet the Lord said, he should not build Him an House: He would not have that service from him, 2 Sam. 7. but would employ one out of his loines for that end; and David must be content to prepare money and materials for the work. Or (2.) When the Lord taketh away Instruments, before their work be ended; as He did Moses, who would faine have passed over Iordan, to have seen that good Land, and have perfected his work of leading the people thereinto Or (3.) When He suffereth worthy and eminent Instruments to be snatcht away basely and unworthily; as we p. 318see in Iohn Baptist, a man that had not a marrow that day upon the face of the earth; the only forerunner of Christ; greater then any Prophet, that was before him; and a man that had done much good; yet see how unworthily he is taken away; he is cast in prison, and at the desire of a light dancing damesel, prompted thereto by a base and unworthy harlot; and taken away in a most unworthy manner, murthered in his prison, and his head given as a propine and satisfying gift to that girle. What a wonderful dispensation was this, that the Lord should suffer them to do to this non-such and eminent man, even what they would, and listed? But in these and the like workings of the Lord, He is a God that hideth himself.

We have thus declared how the Lord is a God, that hideth himself, even when He is about to do good to, and to deliver his People; and have, for further clearing and explaining of the mater, given some instances of cases, wherein the Lord may be said to be a God hiding himself. If we should now enquire, Why and for what Reasons doth the Lord choose to work so, and bring about deliverance to His people, in such an hid and unobservable manner? It should satisfie us for an answere. That thus p. 319it pleaseth Him to do, for his own glorious ends, which we may not too curiously prye into: Yet seing all that God doth, is done in great wisdom, both for matter, and method; and for holy ends, which His word mentioneth; we may so far, with soberness and humility, enquire into these; to the end, we may be able to observe something of the wise & holy workings of God, and so be in better case, with knowledge & understanding, to carry ourselves as Christians, with a sutable frame and disposition. To the Question then, Why the Lord thinketh good to follow this way? We answer, He doth it for great and weighty reasons, partly (1.) concerning Himself; partly (2.) concerning Enemies: and partly (3.) concerning His own People.

As to the first, the reasons concerning Himself, we may take notice of these.

1. The Lord thinketh good, to bring about His purposes of delivering His people, in an hid, unseen, and unobservable way, that He may shew forth the glory of his Soveraignity, who chooseth Wayes and Methods, as He pleaseth; and doth, as whatever he will, so after what manner he will, in heaven and in earth; and is not obliged to follow ordinary methods, or to walk in beaten and troden paths; but to do what p. 320beseemeth a great King and a Royal Soveraigne, who giveth not an account of any of his matters; whose will is a law to us, and a rule (to speak so) to himself. Hence, in this same Chapter Esai. 45. is this so oft repeated, I am the Lord, and none else. vers. 5, 6, 18, 21. Hereby laying down the ground of His so acting; and quieting his peoples mindes, and stilling their thoughts, concerning this matter.

2. The Lord thinketh good to trade in such an unseen way, that spiritual e…es may the more see, that it is He, even He, who is God, and there is none else; that it is He, who formeth the light and crea…eth darkness, who maketh peace and createth evil; and is the Lord, who doth all these things vers. 7. Wherein should it appear, that He were Jehovah, if, in all things, he should work according to the thoughts and imaginations of men? Is not this a manifest proof of His being God, when his wayes and Actings transcend our Comprehensions? Though in all his wayes and workings, He is God, and worketh and doth like himself, even in such as are most ordinary and obvious; and a Spiritual eye can discerne and espve something truely divine, & the marks of a divine hand; there yet when His way is in the deep waters, and his foot-steps cannot be seen, He p. 321acteth in a manner more like Himself, like one, who is indeed God, and whose wayes are beyond and above the reach of Men, the wisest, and holiest of Men; and then may all have ground to say, This is the finger of God, as the Magicians of Egypt said, when the Lord did somethings, which they with all their inchantments could not imitate Exod. 8: 18, 19.

3. The Lord chooseth this way, to give some signal proof of His Wisdom; if Statsmen should mannage and carry-on their affairs of State, alwayes in such an open and plaine manner, that every plaine and simple man, that knoweth nothing of the intrigues of state, should be able to discerne their motions, designes and all their contrivances, they would not give great proof of their State wisdom and Policy. And if a Commander and Leader of an army should so manage all his affairs, in that conduct, that the meanest souldier should be able to discover and understand all his designes, and stratagems; he should give but a sory proof of his singular dexterity in conduct. But when the Statsman, and the Commander in chiefe so carry on their projects, that few or none can well understand what their Designe and Intention is, then a demonstration is given of their Ability, Wisdom and p. 322Accomplishment, for such places of power and trust. So when the Lord hideth His holy Purposes and Projects, and acteth so, as ordinary on-lookers will suppose & imagine that he is going East, when He mindeth to march west ward; and even many of his own will think, that He is about to destroy his work and people, when He is upon His way to raise them up, and set them on high, and to destroy the Adversarieship and thigh, then His deep and unsearchable Wisdom appeareth. Then it appeareth, that He also is wise Esai. 31: 2. Iob gote a sight of this, in the Lords rare works of providence Iob. 12: 12, 13. to the end; and therefore saith, with the ancient is wisdom, and in length of dayes understanding, with Him is wisdom and strength, he hath counsel and un derstanding. So Paul gote such a sight of this, that made him cry out Rom. 11: 33. O the depth of the riches both of the wisdom and knowledge of God? how unsearchable are his judgments, and his wayes past finding out?

4. Hereby also the Lord giveth a clear demonstration of his Faithfulness and Truth. If He were carrying-on the accomplishment of his Promises and Purposes of good towards his people, in a visible, discernable and obvious manner, folks would have but an ordinary and cursory observation of His p. 323Faithfulness; and their hearts accordingly would be but in an ordinary manner affected, and they moved but to praise and blesse Him therefore, of course; for, remarking nothing singular, their hearts would not be raised-up, above what is usual and ordinarie, to admire & extol Him, upon that account. But when he followeth another method, & taketh an unusual course, to bring about his grand designes, and such a course, as whereby Enemies might think, He did not see, nor regard, He would never come to helpe His people, the day was theirs, they should prosper, and never be moved; for there is no appearance, or probability, might they think, that ever the case shall alter, & our affairs be overturned; & upon the other hand, whereby his owne People might s…e no visible or probable ground of hope, that the promises should be accomplished, & the word of the Lord should take effect; then His appearance with salvation, after he had wrought so long under ground, & out of sight, & all hop was gone from them, & fear from the enemie, is much more remarkable; & his Faithfulness shineth forth with a more then ordinary Glance and Lustre: It cometh forth then with a witness: Then they see and say, that his faithfulness is unto the clouds Psal. 36: 5. that his righteousness p. 324is like the great mountains, and his judgments are a great depth vers. 6. and that his faithfulness is unto all generations Psal. 119: 90. So that no vicissitudes, or changes here below, can alter Him; no delay of time or procrastination, or the like, can make any alteration in Him; for his faithfulness is unto all generations. Then will they praise his Truth Psal. …1: 22.

But next as to such grounds, and reasons hereof, as concerne Enemies, we may take notice of these

1. He cometh with deliverance unto His people, in a way not obvious nor observable, that enemies may appear in their own colours; and give a plaine and open discovery of the latent malice and wickedness of their heart against the People of God: If the Lord did alwayes appear openly and manifestly, in the behalfe of His owne; & let all the world see, that He owned them for His people; and would suffer none to do them harme; the malice and wickedness of many latent enemies, who can speak with their mouth smooth words, smoother than butter, and softer than oile, when war is in their heart, & drawn swords Psal. 55: 21. would not appear: But when the Lord hideth himself, and goeth out of sight, then they say, as it is Psal. 71: 11. God hath forsaken p. 325him, persecute and take him; for there is none to deliver. Because they say in their heart, God hath forgotten, he hideth his face, he will never see; therefore their mouth is full of cursing and deceit and fraud; under their tongue is mischiefe and vanity; they sit in the lurking places of the villages, in the secret places do they murder the innocent; their eyes are privily set against the poor &c. Psalm 10: vers 8, 9, 10, 11.

2. The Lord maketh choise of this manner of way of appearing, and working for His people, that Enemies may be judicially hardened, in their wicked course of opposition to His Interest and People; & so fitted for the fatal blow of God's Justice. As it was with Pharaoh, when the plagues were taken off, and God's terrour removed out of sight, he became alwayes thereupon more hardened in his wickedness against God and His people; and thereafter when he saw, that the people of Israel were ensnared betwixt mountains and the sea, and so judged, that God had left them, or could not helpe them, then his heart was hardened unto a peremptory resolution, to pursue and take them, even through the red sea, and there the wrath of God fell upon him, and all his army.

3. The Lord carrieth on His work thus, p. 328that the ruine of the enemies may be the more signal and remarkable, and the hand of God manifestly seen therein, when they are puft up with pride, and think no hand can reach them, they are beyond all hazard; no appearance is there of any thing, that can put the least demurre unto their wicked proceedings: The blow becometh the more remarkable, them ore surprizing, and unexpected that it is: Such was that fatal blow, that came on Pharaoh, and his hoste; and on Belshazzar, when ravelling with his Nobles, Wives and Concubines, and profaning the holy vessels of the house of the Lord Dan. 5.

4. The Lord thinketh good to follow this way: That He may, the more observably, fill the faces of his Enemies with shame and confusion: therefore he he will suffer them to carry on their designes, to lay their mines close, to prepare all, so that nothing may seem to remaine, but putting fire to the traine, that they may blow up the Interest and People of God, in a moment; and when they think all is ready, give them a fearful disappointment; and withal let them see, that He, who is the watchman of Israel, hath seen what they have been doing, all that time, in secret, and hath been counter-working their devices, p. 327and undermineing their mines, when he shall cause their mine spring back upon themselves; and thus cover their faces with shame and confusion; when they shall see, that it is the hand of God, that hath done it, defeating their plots and devices, which were laid and carried-on with such secrecy, and with such providential foresight, and rational security; that nothing but the immediat hand of God could frustrat and defeate them. Was it not so with Hamans device and bloody plot, to cut off all the Iewes? And how shamfully came he off? Thus the Lord destroyeth the wisdom of the wise Esai. 29: 14.

5. The Lord taketh this way, to the end, He may shame (if it can be) those enemies from their wicked atheistical thoughts concerning Him; that they may know, that there is a God, that ruleth in the earth; a God that careth for His people, & watcheth over his Inheritance; or else, they may be rendered the more inexcusable, in the day of their appearance before God. Thus the Lord will consume such, as belch out with their mouth, have swords in their lips, and say, who doth hear? That they may know, that God ruleth in Jacob, unto the ends of Earth Psal. 59: 7, 13. An eminent place for this we have Esai. 49. The Lord p. 328hid Himself, so that his people became a prey, and were captives; yet saith the Lord vers. 24, 25, 26. Shall the prey be taken from the mighty; or the lawful captive delivered? But thus saith the Lord, even the Captives of the mighty shall be taken away, and the prey of the terrible shall be delivered &c. And what then? And all flesh shall know, that I the Lord am thy Saviour, and thy Redeemer, the mighty one of Iacoh.

6. The Lord thinketh fit to follow this way, that hypocrites, and such as are not heart friends to Him & His cause, may be discovered, may fall off, and so appear to be what indeed they are. If the Lord were alwayes appearing for His people, when ever they began to be in a straite, and visibly making bare His arme, in their behalfe, many hollow hearted & false friends would take part with them, and stay among them, and seem to love and favoure them; Therefore, that they may be made manifest, the Lord hideth himself, and appeareth not so openly for his friends; but suffereth them to fall under the feet of enemies, who oppress them, and all that take their part; which occasioneth their stepping aside, & turning away from the Truth, as not being reconciled with the crosse, nor loving Christ, and his People so, as to take a share p. 329with them in the Affliction and Bondage. How many, who appeared zealous, in a faire day, will turn about, and side with wicked and evil doers, to be free of the crosse; and when they see no foot-steps more of the Lords appearing for his Work and Interest?

On the other hand, in the third place, the Lord thinks good, to follow this way, for some good ends, in reference to His own people: As

1. The Lord doth thus, that he may discover the hid Corruption, that lurketh in His own people, which in a fair day, when He is upon their head, marching through the host of the Enemie, and tradeing them under foot, who oppressed His people, and keept them at under, will lye at the bottome, and not appear. As (1.) Vnbeleefe, when the arme of the Lord is revealed, they cannot then but beleeve, That He is the Lord, and the God of his people; they cannot then have the least doubt about this: But many Doubts, Questions, Scruples and Hesitations, will arise in their soul, when the Lord's face is hid, and He appeareth not in behalfe of His Afflicted People and Interest: The Disciples did openly enough professe their faith in Christ, as the Messiah, & the Son of the living God, while p. 330was with them, He working miracles before their eyes; but when once he was crucified, dead and buried, Thomas would not beleeve, no not though the other Disciples had told him, that they had seen the Lord; nor would he beleeve, as he said expresly himself, unless he should see, in his hand, the print of the nails, and put his finger in the print of the nails, and thrust his hand, in his side Ioh. 20: 25. And what unbeleefe these Disciples vented, who were going to Emmaus, unto the Lord himself, whom they knew not, we may see Luk. 24: 21. and may gather from Christ's sharpe rebuke vers. 25, 26. O fools and slow of heart to beleeve all, that the Prophets have spoken: Ought not Christ to have suffered these things, and to have entered into his Glory? (2.) Fainting of heart. So long as the shipe saileth faire before the winde, a raw sea-man will have courage enough: Men at Christ's back, who have not yet had a storme blowing in their face, will be as stout as Peter, who nothing doubted, but he would lay down his life for his Master; who yet, when the Lord is out of sight; and his cause seemeth to be upon the declineing hand, will shrink and turn back, at a very small temptation: As Peter did deny his Master, and that with cursing and swearing, at the very word of p. 333a Damsel. (3) Self love is another evil, that such a day as this will discover: Many will appear very self denied, and willing to hazard all for Christ and His Cause, in a faire day, who, when a storme cometh, will be unwilling enough to cast their goods over board to save the shipe: In a day, when the Lord is hiding himself, many will seek to save skin and life, by such indirect courses, as sometime they would have been ashamed of. (4.) Impatience: How doth the heart of many too often say little less, than that graceless King said, This evil is of the Lord, why should I waite any longer for the Lord? 2 King. 6: vers. 33. Such expressions, as that good man had, in that dark day, do evince this sufficiently Psal. 77: v. 7, 8, 9. Will the Lord cast off for ever? And will He be favourable no more? Is His mercy clean gone for ever? Doth His promise fail for evermore? Hath God forgotten to be gracious? Hath He in anger shut up His tender mercies?

2. The Lord followeth this way and methode, that he may put his people to the trial and exercise of the graces of His Spirit; such as these (1.) Their Faith in Him, and in His Word and Promise: It is no great art or difficulty to beleeve, that God will make good His promise, when he is, in the sight of all beholders, most manifestly p. 332accomplishing whatever he said and promised: But for Abraham to beleeve, that in his seed all the Nations of the Earth should be blessed, and that his Seed should be multiplied, as the Stars of the Heaven, for multitude, when he had not one Child, and himself was stricken in years, his body now as good as dead, he being about an hundered Yeers old, and when Sarahs Womb was also dead; that was faith; then his faith appeared, while he against hope beleeved in hope, when he staggered not at the promise of God, through unbeleefe, but was strong in the faith giving Glory to God; for he was fully perswaded, that what God had promised, He was able also to perform Rom 4: vers. 18, 19, 20, 21. Againe, It was no great matter for Abraham to beleeve, that it would be, as the Lord had said, when Sarah was with Childe, & had brought forth her Son, and he was healthy and thriving; but to beleeve the accomplishment of the promise, when God said unto Him, Go offer up thy Son, thy only Son Isaac, there was faith, accounting that God was able to raise him up from the dead, Heb. 11: vers. 19. Thus faith is both tried and exercised. (2.) Patience is also tried and exercised, when the Lord is out of sight, & seemeth to say, He will not yet come, the time is not yet come: p. 333We oft cry out, How long will the Lord hide his face; not so much out of an earnest love and desire to see his face againe, as out of impatience Psal 6 vers. 2. and 13: v. 1. and 35: 17. and 90: 13. Iob. 7: v. 19. Hab. 1. v. 2. The Lord will thus teach his people to stand upon their watch, and upon the watch towr, till the Vision, that is yet for an appointed time, and tarrieth, shall speak Hab. 2: vers. 1, 3. (3.) To try and exercise their hope: for that is the fit time for the exercise of this grace, when humane appearance and probability faileth, and when the Lord hideth himself, and delayeth his coming Rom. 8: v. 24, 25. for usually then people are ready to say, there is no hope Esa. 57: 10. & our hope is lost Ezek. 37: 11. What is my strength (said holy Iob Ch. 6: 11.) that I should hope? It is good in such a case, to say, with the Church Lam. 3: 24. The Lord is my portion, therefore will I hope in Him. (4.) To try and exercise their Submission to and Dependance upon Him. That they may learne to carry as humble Children; that they may say with David, Psal. 131. Lord my heart is not haughty, nor mine eyes lof…y. neither do I exercise my self in great matters, or in things too high for me. Surely, I have behaved and quieted myself, as a Childe, that is weaned of his Mother, my soul is as a weaned Childe: And so hope in the p. 334Lord, not arrogantly set limites unto the holy One of Israel, nor prescribe a way, that he must follow; but leave him to follow His own way and method, with due Submission and Dependance, laying the hand upon the mouth, when He is pleased to hide himself, and to take another way, then we would possibly wish, or desire. (5.) To try & exercise their Diligence and Constancy, in Prayer and Watchfulness. As when the Master delayeth his coming; so when he hideth himself, as if he were not coming, or would not come, many are ready to fall from duty, and fall a beating their fellow servants, and to eating and drinking &c. Mat. 24: 48, 94. Therefore the Lord will have all His People set a watching, as not knowing what houre, or after what manner He will come; and to exercise them in this duty of Watchfulness and Diligence; he will come, and not let them know of His coming, nor tell them when, or after what manner He will come.

The Consideration of this should, in general, teach all His people, as upon the one hand to guard against, and bewar of these evils mentioned, which Satan and Corruption, upon occasion of the Lords hiding of His Way, and keeping Himself p. 335under clouds, after the manner mentioned, doth provoke & stirre up the soul unto; so, upon the other hand, to minde & faithfully set about the Duties mentioned, which are especially called for, at such a time. But more particularly we may mentione some duties, and recommend them to the practice of His People, in such a day, as this: As

1. This Dispensation calleth upon all Gods People, to be observing the Lord in all His wayes and actions, and to mark His footsteps, even when they can not be seen; to observe His stately goings, in Majestie, like a Prince, that will not walk in the view of every common Subject, nor suffer every mean person to be privie to his Secrets of State. These rare and unusual works of the Lord call for more then ordinary observation. It is a mark of graceless persons, and a sin bringing-on sad and ruineing strokes, to consider none of Gods wayes Iob. 34: vers. 26, 27. That is a divine precept Prov. 23: 26. My Son give me thy heart, and let thine eyes observe my wayes shewing that this is the Duty of all the Children of God, as to observe the Precepts of God, so also his Wayes and Workings; and that it can be performed a right p. 336only by such, whose hearts are given away to God; and that it argueth an heart fixed upon, and united to God, as being a native and kindly consequent thereof. At the end of a large Historical narration of many remarkeable passages of the Lord's Providence, the holy Psalmist thus concludeth Psal. 107. vers. last. Who so is wise, and will observe these things, even they shall understand the loving kindness of the Lord. Showing what the spiritually wise will do, and what advantage they will have by thus considering the singular wayes of the Lord. This Considering of the wayes, and workings of the Lord, comprehendeth these things, (1.) A beleeving that God, howbeit unseen, yet is working; though clouds hide Him out of their sight; yet they do not hinder Him from working; He is working, though we perceive Him not. (2.) A musing and pondering and dwelling on the thoughts of God and His wayes. As when the Lord saith Psal, 50. Consider this, ye that forget God, He presseth them to a serious meditation and pondering of what was said. (3) A seeing and observing of a stately Majesty, in the Lords carrying on his work, after such an hid manner. (4.) A passing of a sutable and wise judgment p. 337on what He is doing, construeing all to the best. This is to consider wisely of his doing, as Psal. 64: vers. 9. (5.) A serious observing of every discovery or appearance, or speaking effect of the Lord's working, to the end they may speak thereof to others, and declare the Work of the Lord, and be confirmed in their faith and hope, and encouraged to waite.

2. In such an hiding time, when the Lord is pleased to hold Secret Councel, and to act and carry on his Stratagems, accordingly, it becometh all His People, to act Faith and Fear; Faith, to beleeve in hope against hope; and Fear, to stoup and stand in awe; knowing that He is God, and will act like himself: How happy is it to get a sight of an Absolute, Invisible Soveraigne, when He is hiding himself, as a stately Prince?

3. As in a time of darkness, when his people sit in darkness, and have no light, they are called to stay themselves upon God, Esai. 50. So in a time, wherein the Lord is walking out of sight, and no man seeth what He is doing, His people are called to live by faith. Now the just shall live by Faith Heb. 10. When was this? When he, p. 338who should come, was not yet come: and there was little appearance of his coming When the Vision was not yet speaking Hab. 2: vers. 2, 3.

4. Waiting, Is especially called for, at His peoples hand, in such a day; which includeth the exercise of Faith, Hop and Patience; Faith, to realize the thing promised, and give an objective being (as it were) to that which is not visible, in it self, nor apparent; Hope, to embrace, and to stretch forth the armes to lay hold on what is promised; and Patience, to keep the Beleever in the Possession of his soul, in the meane time. This was the Resolution of the holy Prophet Esaias Chap. 8: vers. 17. And I will wait upon the Lord, that hideth his face from the House of Iacob: And I will look for him.

5. It is the Duty of His People in such a day, wherein the Lord is hiding Himself, and is walking and working under clouds; to be stooping and adoreing; which comprehendeth these duties following, (1.) Not to quarrel with, nor to grudge, fret, nor repine at the Lords taking of this course, for the glory of his own name. (2.) To look upon and consider Him, as one, whose wayes are unsearchable, and past p. 339finding-out: As perceiving Depths that are unsearchable, in all His wayes. (3.) Upon this account, to look and consider upon His Wayes with Fear, Dread and Reverence. (4.) To beware to set limites to the holy One of Israel; or to conclude that He will not come to save His People and Inheritance, because he cometh not in the way, which we imagine He must come; as if infinite Wisdom could not finde out wayes, beyond what ever we can imagine. (5.) To have high and sublime thoughts of Him, and to speak of Him, as such an high and exalted Prince, whose wayes are out of our reach, and beyond all our Apprehensions.

6. His Children would, in such a day, labour to li…e nigh God by faith: that hereby (1.) They may be keeped from fainting, while compassed with darkness, assaulted with Satans Temptations, who then will be busie tempting Gods People, to say, there is no hope now, God hath forsaken the Earth; He will returne no more. (2.) They may be keeped from siding with the Workers of Iniquity, and from turning aside to evil courses, because there is no manifest appearance of the Lord's returning to rid His People out of thraldom, and p. 340to break the Power of the Adversary. (3.) They may get some discoveries, now and then, as the Lord seeth good to grant them, of God, even while hideing himself, which may endear Him unto their soul, and warm their heart towards Him: Such as live thus by faith nigh to God, in such a day, are faire to see that, which others, living at a distance, shall not partake of. (4) They may be led of God, by an unseen hand, in such a dark day; for the meek will he guide in judgment, and the meek will he teach his way, Psal. 25: v. 9. And the Secret of the Lord is with them, that fear him vers. 14.

We come next to speak to the Second Particular, which the Prophet discovered through this thick cloud: He saw this hid God to be the God of Israel, & the Saviour; and he owned him, as such; and spoke and prayed to him, as such: from whence we may observe these Three Things,

First, That all the darks and hidden passages of the Dispensations of the Lord about His People, do not alter or change his Relation to and Covenant-Interest in His People. A forsaking God can and will be a Beleevers God, notwithstanding thereof Psal. 22: v. 1. My God, my God, why hast p. 341thou forsaken me? This holdeth true of a Church, ay and while He give her a bill of divorce, and excommunicate her, after she hath proven obstinate and incurable in her wickedness: Hence we finde the Lord so often owning a wicked and sinful People, as His, as Psal. 50: vers. 7. Hear, O my People, and I will speak, O Israel, and I will testifie against thee, I am God, thy God: And yet the following Verses declare how unlike to His People they were, And it holdeth alwayes true of Beleevers, who have closed a Covenant with him by faith: And that upon these Grounds,

1. The unchangablness of His purposes, which alter not, according as outward Dispensations change; but are stable as mountains, and as rocks in the Sea, that are not moved for all the motion of the sea about them, and all changes of tides, and tempests: Hence, whom he loveth, he loveth to the end Ioh. 13: vers. 1. He is no changling in his love, it is like himself, unalterable. Hence also His gifts and calling are said to be without repentance Rom. 11: vers. 29. And, which is very remarkable; this is spoken concerning the Lords purpose of calling home the People of the Iewes, who have been lying under the p. 342weight of their own doom and imprecation; and are yet as unlike to be delivered, as ever, of whom the Apostle saith, that though as concerning the Gospel, they are enemies for our sakes, yet as touching the Election, they are beloved for the Fathers Vers. 28. and as a Confirmation of which, he addeth, for the gifts and callings of God, (or the gift of the calling of God) are without repentance. So that the purposed gifts, or intended callings of God will, and must be; the Lord not being as man, that he should repent. A Balaam, when he took up his parable, could say, Numb. 23: 19. God is not a man, that he should lie, neither the Son of man, that he should repent: Hath he said and shall he not do? Or, hath he not spoken, and shall he not make it good? So said the Prophet Samuel 1 Sam. 15: vers. 29. And also the strength (or the Eternity and Victory) of Israel will not lie, nor repent; for he is not a man, that he should repent. And this abideth firme, notwithstanding that sometimes we read of Gods repentings, which is only to import the change of his outward Dispensations, sometimes to the better Deut. 32: vers. 36. Iudg. 2: vers. 18. Exod. 32: 14. 2 Sam. 24: 16. 1 Chron. 21: 51. Ier. 26. v. 19. Psal. 106: 45. Amos. 7: 3, 6. p. 343Ion. 3: vers. 10. Sometimes to the worse Gen 6: vers. 6. 1 Sam. 15: vers. 35. And so is spoken of God after the manner of men, who evidence the change of their minde, by the change of their outward carriage, way and work. Man is a changable Creature; but with God there is no variableness, nor shadow of turning Iam. 1: 17. Hence the Lord saith of Himself, I am God, and change not. Mal. 3: 6.

2. The Covenant, in which this Relation and Interest is offered and accepted, is an unchangable Covenant. Hence we finde it called an everlasting Covenant, ordered in all things, and sure 2 Sam. 23: vers. 5. So Esai. 55: 3. and 61: vers. 8. Ier. 32: v. 40. Ezech. 37. vers. 26. Heb. 13: 20. It is an everlasting Covenant, and all things, promised and held-forth in this Covenant, are the sure mercies of David Esai. 55: 3. Act. 13: 34. And therefore, seing all the Dispensations of God, in and about His Church and People, turn upon this wheel, and run into this channel of mercy, being parts or appendices of the sure mercies of David, they can make no change or alteration in the fountaine, out of which they all spring; Water, coming out of one & the same fountaine, may run in p. 344diverse channels, some greater, and some lesse, & these channels may at length run to a great distance from other, and the water in them may not be alike clear and free of mud; and yet all this diversity, and difference, can make no difference or alteration in the spring, and wels head.

3. Nay, all those various and discrepant dispensations are but pieces and parts of that one grand designe, which the Lord is prosecuting; to wit, the glorifying of his great Name and Free grace, in the salvation of his Church and People through Jesus Christ: And therefore, the difference or alteration, that is apparent in & among them, is so far from giving ground, to inferre any mutation of the Lords Interest in, and relation to His people; that to a Spiritual, seeing and beleeving eye, they do the rather and the more confirme the same; because such an eye will see the connexion betwixt all these as meanes, and the great end designed; and will see, that they are all subordinat unto, and are concurring effectually, in their subordinat place, to the securing of the end intended, in which they are all meeting together, as lines in a center drawn from the circumference.

p. 3454. Fountaine love runneth along, in all these various dispensations, & so Modifieth, Tempereth, Qualifieth, and Ordereth them, that they can make no breach upon that firme and everlasting Relation; nor work any substantial change in the State and Condition of His people: Scourges and Chastisments are not a casting out of the house, and a disinheriting; but flow from, and are qualified by fatherly love and care, whatever the witless child suppose, or imagine: Whom the Lord loveth, he chasteneth, and scourgeth every son, whom he receiveth, Heb. 12. 6. Prov. 3. 12.

5. So is it contracted, in the Covenant of Redemption, betwixt Jehovah and the Mediator Psal. 89: 30, 31, 32, 33, 34, If his children forsake my Law, and walk not in my judgments; if they break my statutes, and keep not my commandments. Then will I visite their transgression with the rod, and their iniquity with stripes: Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. The accomplishment therefore of this. Article of that Covenant, is rather a proof and confirmation of its stability, and inviolableness; and consequently p. 346of the permanency of the Relation and State, than of any change and alteration in the same; and all the changes of the dispensations of the Lord towards his People, should rather confirm them, in the faith of this, than raise doubts or jealousies in their minds.

From whence, by way of Use, we may see, how reprovable many even of the Children of God are, who measure Gods love, by these outward dispensations; & accordingly are up or down, in their hops and joyes, as these alter to the better, or to the worse. We do not hereby meane, that they should not be sutably affected with the various dispensations of the Lord, in and about them; we do not presse a stoical insensibility, which is but a stupidity; for on the contrarie we say, it becometh them well to weep, when the bridegroome is away, as to rejoice while he is present. When the Lion roareth they should fear and tremble Amos. 3: 8. When the Lord is angry, they should bear his indignation, because they have sinned Micah. 7: 9. But the thing here reproved is their construeing of Gods Minde, Affection and Covenant-Relation towards them, according to these outward dispensations, p. 347and the hideings of himself, like a foolish childe, that would think the Mother had forsaken him and cast him off, each time that she were out of sight, or set him out of her armes: So that the thing here reprovable, is their drawing wrong Conclusions from these outward changes; such as these. (1.) God hideth Himself, therefore His heart is changed, and He is no more their Father; His love is altered. His Grace, Favour and Promises fail. (2.) God hideth Himself, and they see Him not; therefore all are undone, there is no more hope, we are cut off for our parts; as Ezekiel. 37. (3.) God hideth Himself; therefore we are cast out of the Covenant, our state is changed, we have no more any place in his favour, or room in his love; we are in the state of the dead. (4) The Lord hideth Himself, & is out of sight; therefore all that He hath done formerly, and we looked upon, as His work of grace & love, have been but delusions, and not his work in very deed. (5.) The Lord hideth Himself; therefore His cause shall be destroyed, His work shall never be perfected; His enemies shall never be overthrown. (6.) The Lord hideth His face, and appeareth not; Therefore p. 348our Salvation is desperat, and hopeless. These wrong Conclusions & the like are justly reprovable, & argue a wrong & perverse consideration of the Dispensations of the Lord, quite contradictory to the Truth here asserted; & therefore should be seriously guarded against, & such thoughts, when they enter the soul, & occupy the mind, should be rejected & dismissed with abhorrence, as temptations, and irrational and antievangelick suggestions of Satan.

Next, We may hence learne, how to answer, and with grounded reason repel the forementioned sinful Suggestions, & false Insinuations, when the Devil assaulteth us therewith, to trouble our Peace, marre our Joy, brangle our Hope, and weaken our Confidence; & thereby bring us, into a Fainting, Misbeleeving, Desponding and Heartless Disposition of Spirit: For whatever the outward dispensations of the Lord be, His Covenant stands fast, and His Covenant-relation abideth the same, and His heart and love abideth fixed and unchangable, His purposes alter not, His thoughts take place in all generations, how great so ever the difference be, betwixt the one and the other, as to His dispensations in them. And the fixed p. 349faith of this would prove a notable preservative against fainting and faithless fears, and would Strengthen, Support, and Uphold the heart, in the midst of all these contrary waves; this would be good & fast ground, whereon the soul may ride at anchor saifly, in the midst of all these stormes, and horrible tempests.

Thirdly, Hence we see the great advantage of the people of God, who have cut a covenant with the Lord (as the Scripture phrase is) and are become His, and have an interest in Him, as theirs; Let the Lord's dispensations outwardly be never so dark, and sad, and such as those, who are utter strangers to the Scriptures, and to the Lord's way of dealing with His people, would interprete to be manifest evidences, and demonstrations of God's off casting; yet they may fing with the sweet Psalmist of Israel, and say, Although mine house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire, although he make it not to grow 2 Sam. 23. 5. O how great is this advantage, that they may by faith read love in His heart, when anger seemeth to flow out of His hands? And that his Interest p. 350in, and relation to His people, & theirs to Him againe, abideth firme and unshaken, notwithstanding of all the outward sore and sharpe passages of his providence. What Joy, Peace and Comfort may the thoughts of this yeeld unto His sad hearted people, when troubled, at the consideration of His sharpe dispensations?

Fourthly, Here is likewise great encouragment, and a strong motive to enduce and perswade unto a closeing of a Covenant with God: And Oh, that all, who are as yet strangers hereunto, would at length be moved to lay hold on Him, while his armes are stretched out to welcome & embrace all, who will come.

Secondly, We may hence observe, That there is a discovery to be had of the standing relation betwixt God and His people, even when the Lord hideth Himself: For the Lord was now hiding Himself, or appearing as such unto the Prophet; and yet the Prophet saw him withall, to be the God of Israel, and the Saviour. In the former point, we saw, That the relation betwixt God and His people doth stand, notwithstanding of the Lords hideing of His face; and not appearing openly by acts, sutable to such a relation. But p. 351though this be so; yet His people may want the heart-confirming sight thereof. And now in this point, we hear, That His people may be helped unto this sight and discovery, even in such a day, wherein the Lord hideth Himself. And that.

1. When the Lord leadeth them in by Faith, to see His unchangeable Nature, Purposes and Decrees; as also his Truth, and unchangable Word; together with the other Particular grounds of this unchangablness in Gods Relations towards His people, formerly mentioned; the hand of God must lead them in to this secret chamber, where, discovering the Lord, and His way with His people, they see his heart abiding the same, however His face may frown, & rodes may be in His hands. Now when faith getteth right apprehensions of God, and winneth to a right discovery of Him, they see this connexion, that otherwise would be dark and questionable; and they see a reality and subsistence in the promises.

2. The Lord helpeth them to see thorow the dark cloud, and the black dispensation, and to read, what is written on the backside thereof; or what standeth p. 352behinde the courtine of the present sad dispensation: And then they discover Faithfulness and Unchangablness in God, & Love, Truth & Mercy in all his dispensations.

3. The Lord blunteth the edge of the temptations of Satan; and lets His Child see the unreasonablness of what is objected, & the absurdity of the Inference, that Satan and corrupt Reason would make, & draw from the Lords way of procedoure: Yea, he helpeth them to draw the contrary Conclusions, and that upon certaine & approven grounds, confirmed by manifold experience.

4. The Lord discovereth unto them the firm connexion betwixt these saddest and blakest Dispensations, and the faire Promises, and the noble Outgate, that is coming to His people: And then they cannot but see him to be Israel's God, even when He hideth Himself.

5. The Lord thinketh good sometime to give, in the darkest day, and in the darkest houre of the night, some glimpses of His glory, in behalfe of His People; to shew, that He is not altogether unmindful of them; that He is not far away; and that He is about His work, and carrying p. 353it on to His glory, & to their good: And this confirmeth their faith in His abiding the same, whatever His dispensations be.

This should let us see, as upon the one hand, the great goodness and condescendency of God, who will lout down and help his weak people, who are desirous to fear him, and to walk honestly before him, in a dark day; and will set a prospect to their eye, whereby they may see, as Moses did from the top of Pisgah, the promised land, and that great ground of Joy and rejoiceing, that the Lord hath not forsaken His people; so upon the other hand, it should point-out our duty, to wit, to be living nigh God, even while He is hiding Himself; and pursuing after an hid God; to the end, He may lead us, while we are in the dark, and hold us by our right hand, that we stagger not through unbeleef and fall; but may be helped, through his grace, to a sight of Him, as the God of His people, even when He hideth himself; whereby we should have many advantages. As

1. This sight of God, in such a day, as it would set us with earnestness to pray; so it would encourage us to continue instant p. 354in prayer, knowing that the return would come in due time; seing the Lords mind were not altered, His affections remained the same, & His relation to & Interest in His people was not changed; & therefore He would hear and helpe in due time.

2. This sight would strengthen the child of God unto all Patience in waiting, when he saw, that the Lord would come, and that the coming of the Lord drew nigh, he would waite, and stablish his heart in waiting, as the husband man waiteth for the precious fruit of the earth Iam. 5: 7, 8. And by this patience, as he would establish his heart, as this place of Iames sheweth, so he would possesse his soul Luk. 21: vers 19.

3. It would also strengthen, fortifie & confirme their hope: for faith, discovering this sight, would make the soul stretch its hands thorow the dark cloud, to grip the glorious promises, lying hid in the other side, and embrace them. Those worthies mentioned Heb. 11. though they did not receive the promises, yet having seen them a far off, & being perswaded of them, they are said to have embraced them vers. 13.

p. 3554. This would keep up their head, and cause them sing in hope, they would rejoice in the midst of their Affliction; and notwithstanding of all the present and apparent impossibilities, in the way of the Lords return, & of recovering his work, they yet would rejoice with joy unspeakable & full of Glory; because they would see, the Lord would come, and subdue Nations, and loose the loins of Kings, and open the two leaved gates, and break in pieces the gates of brasse; and cut asunder the bars of yron Esai. 45: 1, 2.

But if it be said, When the Lord is not pleased to lead poor beleevers, into these secrets, in a dark night; nor grant them the use of such a lanterne, whereby they may see their way; nor such a discovery of the grounds of the immutability of this Relation; what can poor beleevers do in that case? The answere lyeth in that, which we may

Thirdly, Observe from these words of the Prophet, as pointing forth the duty of the people of God, in such a case, after the Prophets example; seing for this end this is here set down, to wit, That in a day, wherein the Lord is hiding Himself, as to the way of bringing about the p. 356promised salvation, and out-gate of His Church and People, it is the duty of all beleevers, to be asserting this Relation of the Lord's to, and interest in His Church and People, as their God and Redeemer; and to be closeing with Him and griping to Him, as such, let dispensations seem never so manifestly to speak out the contrary, & be never so discouraging to them, in that adventure: For we see the Prophet (and doubtless this was left on record, for our instruction, in the like case, and while under the same circumstances) even while he is beholding and considering God, as hiding Himself; laying hold upon Him, as Israels God, and as the Saviour; and asserting this as a Truth; to which he would stand, & which he would owne, let matters go as they would. This doth include these things.

1. That in such a day, as this, which was mentioned, the People of the Lord, should look upon it, as their duty, to Professe, Declare, and Avow, that the Lord is Israels God, keeping fast His Relation; and Close with Him, Grip to to Him, Accept of Him, and Adhere to Him, as such.

2. Thatin such a day specified, they p. 357should certainly expect, that he will answere that Relation, and be indeed a Saviour: And Salvation should be looked for from Him alone, & none else; & from no other airth. Thou art the Saviour.

The first of these is manifest from these Particulars.

1. That no dispensation we meet with will warrand His people to have mistaking thoughts of Him; or to stand aback from laying hold on Him: For they are not sent for that end; but rather to drive them nigher to him, and to urge them to a more firme and fixed adhering to Him. Windy blasts will not cause us hold a more careless grip of our cloaks, but rather cause us hold them faster.

2. The darker the dispensation be, our need of holding Him fast is the greater; and so our call the more loud;

3. This is the way, to get the sanctified use of such Dispensations; and to win to the right improvement of them: And without this, we cannot carry aright under these and the like dispensations.

4. This is the proper season for Faith to bud and appear in, and to bring forth Fruit: And this is the native and kindly exercise of Faith, in such a day.

p. 3585. This is the only way to get a right frame of Spirit, under such a dispensation; and to carry as beleevers ought to do.

6. This is the only way to be keeped stedfast, faithful, and unmovable, in that day of darkness; and without this, the soul is exposed to all the tempestuous on - sets & blasts of the Enemie. Hereby noly is the beleever keeped fast anchored on the rock, that will not fail.

The second Note is likewise clear upon these grounds.

1. Because in such a dark day, Faith should be exercised, and that is the proper season, wherein faith should appear, and should grow; that is, as it were, the soil, wherein faith should bring forth fruit. When the knife was at the throat of Isaak, the Son of the promise, and the first and only sprout and appearance of that seed, in whom all the Nations of the Earth should be blessed; yet Abraham, the father of the faithful, beleeved, that God was Faithful and True, and would be his Salvation.

2. Thus the Lord is glorified, when, blow stormes as they will, and temptations to a despareing & desponding of heart, be never so multiplied, & motives to seek salvation p. 359& an outgate by sinful and, unlawful wayes and meanes, doubled; yet the soul is fixed, on Him, and on Him alone, and will say, Asshur shall not save us, we will not ride upon horses,—but in God alone, the fatherless findeth merey Hos. 14: 3.

All which may discover our sinful and unsutable frame, in such a dark day, when the Lord is, in Glory and Majesty, sutable to Himself, carrying on His work, out of our sight, and is hiding Himself, that we cannot see him, nor know what he is doing; so may it point forth our duty, and teach us, what to think, and what to do, in such a day. And to this end, we may hence learn in particular, to minde those duties following.

1. In such a day, wherein the Lord hideth Himself, we should beware of entertaining any jealous thoughts of Him: Satan will then be busie, to muster up all the Arguments and Grounds he can, to cause Beleevers, at least, turn jealous of God; and to doubt, if He will appear any more for Zion, to the end they may faint, and give over Faith and Hope; and then he hath gained his point; and Beleevers in such a day, may expect this, and feare their own hearts, that will be too ready p. 360to comply with all Satans Motions and Suggestions: This therefore would be carefully guarded against.

2. In such a day, the unchangable Purposes of God, His faithful Word and Promises should be the subject of our Meditation; on these should we dwell, and ruminate; to the end, our heads may be keeped-up in hope, and we may not despond.

3. We should beware to make the day darker, by sinful departing from God, and by giving way to Satans Temptations: When folks in a dark night are walking among snares and pits, they will set down their feet with great warriness and circumspection: so should we do, in such a day, lest we make our Condition worse.

4. We should observe narrowly, what we can mark, in the Dispensations of the Lord, that will say and evince to us, according to the grounds of spiritual reasoning, that God is about His work; and that, though we see Him not, yet. He in working under ground, and carrying on His projects; to the end, we may be confirmed in our hope, and strengthened to waite, with patience and faith.

5. We should minde our duty, whatever p. 361He do; for that is it we are called to, and so much the rather, that the Lord hideth Himself, should we be diligent in unquestionable duties; for He meeteth him that rejoiceth and worketh righteousness Esai. 64: v. 5.

6. We should beware to limite the holy One of Israel; let us rather stoup and adore, and acknowledge Him to be Jehovah, who doth what He will.

The Third thing considerable in these words of truth, is, what is imported by that word Verily: And it wouldseem, to pointe out to us these particulars following, which I shall but mention.

First, That it is no light, or easie mater, to win to the faith, and to the sight of this by saith, That God is the Lord, and the God of Israel, and the Saviour, when He hideth Himself: For this ejaculation seemeth to have been, or is so here expressed, as if it had been the issue and result of some great inward wrestling, out of which, when the Prophet getteth up his head, he cryeth out, Verily thou art a God, that hidest thyself, &c. And considering, the frame of our heart by Nature, and the subtilty p. 362of Satan, and his skill and diligence to muster up all Considerations, in such a day, to our disadvantage, this difficulty cannot but be great.

Secondly, That this truth is of great moment, being here confirmed by such an asseveration: It is a truth, useful, and necessary to be beleeved and fixed in the heart: For it is attended with great advantages, and the want of the faith of it, is not only sinful, but most hurtful and dangerous; being accompanied with many sad evils, and being the cause of dreadful effects and consequences.

Thirdly, That this Truth should be fixed, in our hearts, as a great and fundamental point, and put beyond all doubt, or disput with us, that He is a God, that hideth Himself, the God of Israel, and the Saviour.

The Last Particular here considerable, is the Prophets uttering this Mater to God, and speaking thus to Him, Verily thou art a God that hidest thyself &c. Which pointeth forth to us these things.

First, The sincerity and uprightness of heart, in the Prophet, who could thus speak unto God, and lay the matter before Him, as it was: Which should teach us to p. 363be honest, sincere, and upright in all our carriage, free of deceit and hypocrisie.

Secondly, The reality of this his Exercise, and outgate; for it was no made and supposed thing, but real: To teach us so to carry.

Thirdly, That the Prophets heart was more warmed unto God, and that this was the result of his excercise, in his meditations, that his heart was drawn nigher unto God; for now he uttereth the matter, in the very bosome of the Father. It is well, when our exercises have this issue and outgate.

Fourthly, His open Profession of this matter, was to exalt and glorify God; for herein is a piece of solemne worship performed unto God; which pointeth forth our duty, in the like case.