A Treatise of Prayer and Divine Providence, Chapter 3 · Section 4
SECT. IV.
The Anſwer to the Query, ſummarily recollected and formed.
I Have finiſhed the main tractation of the Query propounded, in the Explication of the ſeveral terms or clauſes, and have ſhewed the difference to be noted among them that are ſtiled the people of God, how Prayers are to be grounded both upon Precepts and Promiſes, and the divers ways in which, and grounds upon which, God doth appear to, or hide himſelf from Prayers.
I ſhall now only gather up all into a few Corollaries, or ſummary Propoſitions, fitted by way of Anſwer to the Query. The Queſtion was, How, or in what ſenſe God may be ſaid to hide himſelf from his peoples Prayers grounded upon his Promiſes, and ſeem by his Providences to anſwer the Prayers which are contrary thereunto? I anſwer,
1. They that are the people of God by name, outward call, profeſſion, communion, and form of godlineſs, God may hide himſelf from their Prayers, and that really, totally, finally, and in higheſt disfavor to them: but it cannot be ſaid that he hides himſelf from any prayer of theirs grounded upon his promiſes, for the truth is their prayers are never ſo grounded. The matter of their prayers may be indeed the matter of the promiſes, but the quality of their prayers is never correſpondent to the conditions of the Promiſes. The Promiſes of grace are offered, propounded, and conditionally made to all the externally called, all that paſs under the paſtoral Rod of the Ordinances of Chriſt*The Covenant is actually made with Believers only, but it is offered to all. Mr Leigh Treat. of Promiſes, B. 1. chap. 5. Romans 9.3. Acts 2.39. Romans 3.2.: Therefore it is ſaid, To them appertain (or theirs are) the Covenants and the Promiſes: The Promiſe is to them, and to their children; that is, to them they are commited (as another place hath it,) they are delivered to them to make uſe of, and improve to themſelves; but for want of faith they do not receive them to any benefit, no nor to any ſound property: for lack of faith in them the promiſes to them are as Chriſt was to the Jews;Joh. 1.11 He came to his own, and his own received him not: And as in particular to them of Nazareth, Mark 6.5He could there do no mighty works, becauſe of their unbelief; So the promiſes to them are ſuſpended in their efficacy, they are no ground to them. Faith is that which uniteth, cementeth, and incorporateth the perſon to the promiſes, as the ſtructure is coupled to the foundation, and ſo they become profitable.Heb. 4.2 The Scripture ſaith, The Word of the Gospel preached did not profit them, being not mixed (or incorporated) by faith in them that heard. The faithleſs hypocrite doth not agglatinate, immix, or immerſe his heart, by faith, in, or to the promiſes; only they that are ſincerely, internally, and in the truth, and life of grace, the people of God do ſo cloſe with them:2 Cor. 7.1 Hence it is ſaid of them that they have the promiſes, that is, as uſufructuaries, in actual tenure and fruition:Rom. 9.8 Heb. 6.17 11.9, 13 Eph. 3.6, 2.20 They are the children of the Promiſe; they are the heirs of Promiſe: they ſee, are perſwaded of, and embrace the Promiſes: they are partakers of the Promiſe in Chriſt; they are built upon the foundation of the Apoſtles and Prophets, which is the promiſes.
2. For the inwardly called, the grace-obtaining, and effectually renewed people of God; God may hide himſelf from ſome prayers of theirs in ſome ſort: but then obſerve, either it is not wholly, really, and perpetually, but for a time only, or in ſhew and appearance only, or in reſpect of ſome one way of appearance only; or elſe it is from ſuch of their prayers as are not regularly grounded on the promiſes; it is when there is ſome diſproportion betwixt their prayers and the divine promiſes. Such prayers may come from them; and it ought to be remembered, that it is not enough, to the certain ſucceſs of their prayers, that they be agreeable in ſome, or in many points to the promiſes; but there is to be a ſuitableneſs in all particulars, though not in full degree, yet in truth and ſubſtance; and from their prayers that are ſo compleatly grounded (I dare be bold to ſay) God doth never hide himſelf, or leave them really, finally, and every way anſwerleſs: They may ſuffer ſome intermiſſion in their iſſue, or interpoſition in the evidence of their hearing; they may receive the anſwer which they did not eye, or directly expect; but an utter deſertion they do not fall under. For this look into that one firm and gracious promiſe of God purpoſely fitted to his people in ſuch a caſe as this is:Zech. 10:6 And I will ſtrengthen the houſe of Judah, and I will ſave the houſe of Joſeph, and I will bring them again to place them, for I have mercy upon them; and they ſhal be as though I had not caſt them off; for I am the Lord their God, and will hear them. When ever then the people of God pray, and cannot diſcern Gods appearing to their prayers, let them not peremptorily conclude againſt themſelves, until they have firſt narrowly conſidered the congruity or diſagreement of their prayers with the promiſes; and if in that there be no ſubſtantial defect, they may reſolve the hiding of God, which they apprehend from their prayers, to be but either imaginary, not real; or dilatory, not ſimply negative.
That which the Apoſtle anſwereth unto that Query concerning Gods rejection of his people in reſpect of grace in general, I ſay then, hath God caſt away his people? God forbid: —God hath not caſt away his people which he foreknew: —Iſrael hath not obtained that which he ſeeketh for: but the Election hath obtained it: That may I anſwer unto this Query concerning Gods rejection of his people from this grace in particular, of audience in prayer; God hath not, doth not, caſt away his people which he foreknew, nor their prayers: Iſrael, the Titular people of God, hath not obtained that which they ſeek for by prayer; but the Election, the choſen people of God, the internally called, and ſpiritually adopted people of God, do certainly obtain their prayers. What though they for lack of a diſcerning eye think they are not heard? this muſt not carry the concluſion, nor ought to be the rule of their judgment: The Lord himſelf doth very ſtrongly and ſweetly confute and take away this inference in that affectionate delivery of himſelf to his people in the Prophet Iſaiah; But Zion ſaid, Iſai: 49:14 15, 16the Lord hath forſaken me, and my Lord hath forgotten me: Can a woman forget her ſucking child, that ſhe ſhould not have compaſſion on the ſon of her womb? yea, they may forget, yet will not I forget thee: Behold I have graven thee upon the palms of my hands, thy walls are continually before me. The Lord did not ſay, that he had forſaken Zion, but Zion ſaid ſo; the Lord did not ſo, but Zion ſpake ſo: Zion ſaid, the Lord hath forſaken me, but the Lord denyeth it, yea averreth the contrary, and atteſteth it, to wit, his mindfulneſs of, and faithfulneſs to her, by the moſt pregnant inſtances; affirming his remembrance of her to be more tender and tenacious then is that of a mother to her child, her ſucking child, her ſon, not her foſter-ſon, but the ſon of her womb; if poſſibly ſhe may forget, yet God doth not, will not forget: and the reaſon of this more dear and durable regard in him, then in her, is, a woman may forget, becauſe her child may ſometimes be out of her hands, out of her ſight; but Zion is not ſo to him, he hath her graven upon the palms of his hands, and her walls, the whole dimenſion and circuit of her ſtate, is continually before him: Though ſhe be ſometime removed far from her own wals and gates preſent into captivity; though ſhe have not the proſpect of them, or of the accompliſhment of her prayers for them; though it be to her ſenſe, as the Prophet in the Lamentations on her behalf expreſſeth it;Lam. 2.7, 8 The Lord hath given up into the hand of the Enemy the walls of her palaces—The Lord hath purpoſed to deſtroy the wall of the Daughter of Zion—He made the rampart and the wall to lament, they languiſhed together: Yet her walls are continually before him, they decay not in his memory, he conſtantly minds the upholding or rebuilding of them. When her walls are in her view as low as the ground, yea ſunk into, and buryed in it, even then they reach up to Heaven in regard of Gods watchful eye and care for their inſtauration: and a little after, the Lord puts this matter of difference betwixt him and her (viz. her accounting her ſelf deſerted by him) unto proof and evidence;Iſai. 50, 1. Thus ſaith the Lord, where is the bill of your mothers divorcement, whom I have put away? or which of my creditors is it to whom I have ſold you? q. d. Thou O Zion are full of miſtruſt, jealouſies, and exclamations of my forſaking thee; but where is thy proof for this? haſt thou any bill of divorce, or ſale under my hand to ſhew? canſt thou produce any legal teſtimony, that I have either through change of mind, or affection on my part, repudiated thee, or for my poverty and engagements to others ſold thee? There hath been no mutation or defect on my ſide, either of matrimonial fidelity, or of ſufficiency of eſtate: and if there hath been a diſtance, or withdrawing for ſome time, or in reſpect of ſome enjoyments, if any temporal or partial ſeparation, the tenor of the act, if it be brought out, wil ſhew that it's your deed, not mine; it's you that have given the cauſe, and made the breach: Behold for your iniquities have you ſold your ſelves, and for your tranſgreſſions is your mother put away.
Again, What if the faithful ſervants of God, in ſeeking of him, have not their prayers inſtantly returned? This deferring muſt not go for a final refuſal, or fruſtration. The Lords ſuſpenſe of his peoples prayers complained of in Scripture by them, they themſelves in a calm and deliberate temper have not ſo underſtood, but have interpreted it otherwiſe; as in that complaint of the Church in the Lamentations (cited among the examples above given,) When I cry and ſhout, he ſhutteth out my prayer—Thou haſt covered thy ſelf with a cloud, Lam. 3 8, 44, 31, 32that our prayer ſhould not paſs through. She (in the ſame Chapter) cleareth her meaning from apprehending or intending an utter rejection: For the Lord will not caſt off for ever; but though he cauſe grief, yet he will have compaſſion, according to the multitude of his mercies. The Church here, as ſhe is ſenſible of a preſent putting off of her prayer, ſo ſhe is no leſs ſecure againſt a perpetual caſting off; and ſhe makes ſure of a commiſerative return to come. The Penman of Pſal. 102. (which is the ſad mans Pſalm, purpoſely compiled for a mourning, moaning, wailing condition, for the ſervant, or Church of God, that is in deepeſt afflictions, and in their moſt ſorrowful prayers) he repreſenteth the Church in a ſolitary and pining ſtate, complaining of Gods abſence: By reaſon of the voyce of my groaning my bones cleave to my skin: I am like a Pelican of the wilderneſs; I am like an Owl of the deſart: I watch, and am as a Sparrow alone upon the houſe top: and yet ſhe doth not for this tireſom ſtay give her prayers as forlorn and loſt, but fixeth upon this; Thou ſhalt ariſe, Verſ. 5 6, 7, 13, 17and have mercy upon Zion; for the time to favor her, yea, the ſet time is come (or cometh:) and again, He will regard the prayer of the deſtitute, and not despiſe their prayer. This Pſalm is ſuppoſed to have been compoſed by the Prophet Daniel, Junius & Ford in hunc Pſal.or ſome ſuch perſon, neer the end of the Judean Churches Captivity ſeventy years at Babylon; during all which time they had ſowed in tears, they had ſetly and ſolemnly faſted and mourned in certain months in the year, beſides the perſonal humiliations of ſome of them (as of Daniel) mentioned in Scripture: and in this their deſolate condition, and praying poſture, they were held in delay and expectation for ſo many years: Zion was ſtill a heap of ſtones, and lay in the duſt; and they continued praying over her ſtones, and pitying her duſt*Quia voluerunt bene ſervi tui lapidibus ejus, & pulveris ejus miſerti ſunt. Ar. Mont.: and in thoſe their prayers they for preſent remained ſolitary, and deſtitute of divine help and recovery; yet they remain reſolved, Thou ſhalt ariſe, and have mercy upon Zion, the time to favor is coming; he will regard the prayer of the deſtitute, and not despiſe their prayer.
3. When and ſo far as God doth hide himſelf from his faithful peoples prayers, it is not only righteous in him, and conſiſtent with his promiſes (either their prayers not holding correſpondence with his promiſes, and ſo he is free; or his proceedings exactly correſponding thereunto (though it be not diſcerned) and ſo he is faithful,) but it is in mercy to them, either in withholding from them their deſires, when bad for them; or in reſerving them, either till they be reduced to their rule, if they be irregular, that they may have them in a promiſſory way, or till they be ripened to that exerciſe and growth of grace, wherein they may be moſt acceptable and profitable to them. To this purpoſe weigh ſeriouſly that of the Apoſtle, And we know that all things work together for good to them that love God, Rom. 8.18to them who are the called according to his purpoſe. He layeth this down as a known and generally received principle: They that are the people of God indeed, that peculiarly love him, and are beloved by him, all things work together for good to them. He had ſpoken immediately before of Believers prayers, and the Spirits helping their infirmities, and making interceſſion for them according to God; and here he enlargeth his ſpeech, and riſeth from the particular to the univerſal; not only doth the Spirit help, but all things work together for the good of Believers: in ſpecial (as the coherence ſeems to imply) their prayers that come from the Spirit, how ever at preſent they ſucceed, whether the effect of them be ſtayed, or inſtantly emergent, evident or inevident, or however transformed, yet they work for good to them; and (which is much to be noted) he ſaith, they work together for good they are not ſingle cauſes to produce an effect of, or by themſelves, ſolitarily; but they work together, that is, together with other things; and amongſt, or above other things that muſt work with them, is the divine diſpoſal, the Saints prayers, and Gods hand of providence co-operate together; and in this co-working each hath its proper part (as it were,) the one is to petition, the other is to perform; and conſequently, the one is to propoſe, the other to diſpoſe; the one to crave, the other to carve; the one to importune, the other to opportune, or to contrive the way, method, and ſeaſon of effectuating, as may be for the beſt: As in ſhooting the hand and the eye act together; the one to draw the Bow, and enforce the Arrow, the other to direct both to the work: Or, as in ſailing, the Pilot and the Rowers, or Halers, work together, the one to make the ſhip go, the other to make it ſteer its right courſe; ſo do Providence and Prayer cloſe and concur together in working for the good of praying Saints. The breath of our Prayers muſt fill the Sails, but the divine diſpoſal muſt tend the Card and Compaſs.
4. In judging of Gods appearing to, or hiding from their prayers, the faithful ſeekers of God are not to reſt in their own ſenſe, or eye-ſight, nor in the preſent face of Gods providence, or ways: theſe may yield them for a time no anſwer, no teſtimony of audience: they are like the viſion in Habakkuk, not always ſpeaking, but having a peculiar time to ſpeak, At the end it ſhall ſpeak, and not lye: Hab. 2.3yea, theſe may yield them occaſion of diſcouragement, or doubt, when indeed the Lord hath a reſpect to their prayers, is mindful of a return, and an anſwer may be in drawing or diſpatching out to them: And further, they are to look over all the ways of hearing, whether by Teſtification, Performance, or Commutation; leſt their anſwer may be with them, and they not aware of it, not find it out*Vid. Calv. Inſtit. l. 3 c. 20 S. 52.
5. As divine providence may at preſent ſtand at a diſtance from, or proceed oppoſitely to prayer, even whileſt prayer may be heard and anſwered, or in anſwering: ſo it may run parallel, or go along with it; it may act agreeably and anſwerably to prayer; it may produce what prayer hath asked, and yet nevertheleſs the prayer may be unanſwered: all this may be, and not in anſwer to prayer. Therefore, as God may be apprehended to hide himſelf from his peoples prayers, when indeed he doth not, but ſets open the door of mercy and his hearing ear to them, and ſets awork his hand of providence in the beſt manner for them: ſo he may be conceived to anſwer the prayers that are contrary to them, when indeed it is nothing ſo. As God ſometimes hears the prayer when he doth not give the thing, ſo he ſometimes gives the thing when he doth not hear the prayer. This ſeeming Paradox I will endevor to make clear by inſtances and illuſtration: The Danites meſſengers, whom they ſent to ſpy out the Land of Laiſh for them, as they went, turned into the houſe of Micha, and in the Idolatrous way of his Religion (that is,Judg. 18. by the Ephod and Teraphim, and carved Image, and molten Image, which he had made; and by the young Levite which he had conſecrated, and kept as his Prieſt for that Idolatry,) enquired of God (as they called it) concerning the ſucceſs of their expedition; and the ſaid Prieſt returned them this anſwer, Go in peace, before the Lord is your way wherein ye go: and according to his anſwer it ſucceeded with them; they diſcovered, and immediately conducted the ſix hundred Danites (who for their better ſpeed robbed Micah, and took along with them thoſe his good preſaging Idols and Prieſt) unto a large and good Land (which was that they ſought after and lacked) and they moſt eaſily and proſperouſly conquered the Inhabitants, and poſſeſſed the Land, and enjoyed it long, though they there ſet up Micahs graven Image and ſuperſtitious Prieſthood, all the time the houſe of God was in Shiloh. Here Providence ſpeeds, and ſuits with the ends and enterprizes of thoſe devotions, which certainly could not be but very diſpleaſing unto God, and therefore could not be followed with any ſuch ſucceſs for the prayers ſake. In like manner Saul (when as Samuel came not to Gilgal within his time) he took in hand to offer burnt-offerings and peace-offerings (either in his own perſon, or by another) contrary to the Commandment of God,1 Sam. 13 9, 12 that (as he pleaded to Samuel) his Soldiers might not deſert him, and the Philiſtins might not ſet upon him, before he had made ſupplication unto the Lord. Well, notwithſtanding this his ſacrilegious, or otherwiſe preſumptuous Error, in thus ſeeking to God, contrary to his Will and way preſcribed, yet he goes out preſently to his War againſt the Philiſtins, and though he had a very ſmall Army, but ſix hundred men, and neither ſword nor ſpear found in the hand of any of them, yet he proſpered, and got the victory: The Text ſaith, The Lord ſaved Iſrael that day, Ver. 15, 22 ch. 14 20, 23and there was a very great diſcomfiture of the Philiſtins: Thus it went happily, according as Saul had prayed; yet queſtionleſs this was not (properly) in anſwer to his prayer, for the anſwer to that Samuel had given him before, and it was quite of another nature, viz. a ſharp rebuke for his tranſgreſſion, and fooliſhneſs therein,…. 4 and a declaration of the Lords purpoſe upon it to tranſlate the Kingdom from him, and diſpoſe of it to another.
Prayer is properly anſwered, 1. When the thing prayed for, is, not only done, but is done in acc…ptation and reward of prayer, or for the prayers ſake, and its well pleaſing and prevalency with God. 2. When it is done by vertue of the Promiſe. 3. When it is done in ſpecial mercy to the perſon praying: But a wicked mans prayer cannot come within theſe rules, or any of them: the prayer of ſuch a one cannot be pleaſing, or acceptable, or of any force with God:Prov. 28.9 He that turneth away his ears from hearing the Law, even his prayer ſhall be abomination: the prayer of ſuch a one hath no promiſe belonging to it:Pſa. 50.16 Ʋnto the wicked God ſaith, what haſt thou to do that thou ſhouldſt take my Covenant in thy mouth? unto ſuch a one the Lord beareth no fatherly affection;Pſa. 34 16 The face of the Lord is againſt them that do evil. And as an evil mans prayer cannot properly receive anſwer from God, ſo neither can an evil prayer whatſoever the perſon be:Pſa. 66.18 If I regard iniquity in my heart, the Lord will not hear me. Obſerve it, though it were holy David, or the choyceſt of Gods ſervants that ſhould pray, yet if he pray amiſs, if he regard iniquity in his heart, he cannot have hearing. And again, Who is of the generation of them that ſeek God, that ſeek his face, and ſhall receive the bleſſing from the Lord, Pſa. 24.4and righteouſneſs from the God of his Salvation? why, he who hath not lift up his Soul unto vanity: that is, whoſe deſire and affections do not ſtray from God, and that which is truly good, after ſome unlawful thing. This then muſt ſtand as a firm and clear truth, The prayer that is put up by a wicked man, or that is made with an evil mind, or in an evil manner, it may be proſperous, but it is not pleaſing; it may be effected, but it is not affected; it may be acted, but it is not anſwered; it may be happy, but it is not heard with God. And they that but ſo have their prayers, they have but either the fruit of Gods general goodneſs, or the conſequence of his ſpecial anger therein*Quinetiam nocturna ſacrificia ſcelerataſque ejus preces, & nefaria vota cognovimus, quibus illa etiam Deus immortalis de ſuo ſcelere teſtatur: neque intelligit pietate & religione, & juſtis prelibus Deorum mentes, non contaminata ſuperſtitione, neque ad ſcelus perficiendum caeſis hoſtiis peſſe placari cujus ego furorem, atque crudelitatem Deos immortales a ſuis aris, atque templis aſpernato: eſſe confido. Cicero Orat. pro A. Cluendo. Non tamen eſt cur fideles deflectant a lege ſibi Divinitus impoſita, vel invideant incredulis quaſi magnum lucrum fecerint, ubi adepti ſunt quod volebant. Calv. Inſtit. l. 3. c. 20. S. 15.. The people of God then may let ſuch have their prayers ſometimes without either their envy or imitation.
But, ſeeing that by theſe two laſt Propoſitions it is aſſerted, That Divine Providence may for the preſent run croſs to thoſe prayers that find audience and anſwer with God, and may ſecond the deſire and end of thoſe prayers that are not accepted or anſwered by him; it muſt needs be a matter of ſome difficulty to know and diſcern when prayer is heard and anſwered, and whether ſucceſs enſuing upon prayer, it be in anſwer to prayer or no. Upon this I have here no room for any large diſcourſe, only I ſhall give this word of reſolution; Beſides extraordinary, or at leaſt immediate teſtimony from Heaven (of which I have ſpoken ſomething before) I know no other, or at leaſt no better way then to look whether our prayers run parallel with the rule of Gods Word: without this Cynoſure our Judgments may either be at a non-plus, or ſtray very wide from the Truth. This direction is commended to us by the Apoſtle John, and it is notably worth our exact inſpection: And this is the confidence that we have in him, 1 Joh. 5.14 15that if we ask any thing according to his Will, he heareth us; and if we known that he heareth us, whatſoever we ask, we know that we have the petitions that we deſired of him. Mark it, he teacheth us to gather the knowledg, that we have the petitions that we deſired of him, from this, that we know that he heareth us; and to infer the knowledg, or confidence, that he heareth us, from this, that we ask a thing according to his Will: by this rule we muſt judg of our having our petitions, not by ſenſe, or viſible providences, but by Gods audience; and we muſt judg of his audience, not by inſtant effects, but by the quality of our prayers and perſons. Some men of this generation proceed directly contrary, they will judg of their audience by their havings; and they will judg of, and juſtifie their askings, and the deſigns they concern by their receivings; and they will not be brought to begin their inferences at the accord and conformity of their prayers to the revealed Will of God, and by it to be led to the confidence of hearing, and ſo from this confidence of hearing to paſs to the diſcerning of the receit of their Petitions.
CHAP. IV.
The third Query diſcuſſed, viz. What may be the Reaſon of Gods hiding himſelf from his Peoples Prayers grounded upon his Promiſes, and of his ſeeming by his Providences to anſwer the Prayers which are contrary to them.