A Treatise of Prayer and Divine Providence, Chapter 4 · Section 6

A Treatise of Prayer and Divine Providence · Chapter 4 · Section 6

p. 287SECT. VI.

Of the latter ſort of Cauſes of Gods hiding from Prayers.

WE have gone over the firſt ſort of Reaſons of the Lords hiding from his peoples prayers, and have therein ſeen what influence men on their part may have unto this effect, by way of demerit or provocation: the other ſort come now to be enquired into; thoſe are the final Cauſes, or the Ends which God propoſeth, deſigneth, and aimeth at in ſo doing.

One End, viz. the puniſhment of ſin, is involved in all that which hath been ſaid already of the Cauſes given by men: for, if the ſins of men procure God to hide himſelf from prayers, p. 288then the puniſhing of their ſin is one end aimed at by him in ſo doing. I ſhall not therefore here need to inſiſt on that.

But beſides, there are many other ends which God may have, and which his Word diſcovereth to be ſet up by him in this proceeding; and thoſe are of another nature, to wit, merciful and gracious ends, or intentions of good and profit unto his ſervants.

God hath his gracious purpoſes, and is merciful in holding off from the prayers of his ſervants, as well as in manifeſting himſelf upon them:Jer. 29.11.Jer 29:11 As in that of the Prophet, For I know the thoughts that I think towards you, ſaith the Lord, thoughts of peace, and not of evil, to give you an expected end. The words are uttered upon a ſuperſede as or ſtay of about ſeventy years put upon the hopes and prayers of thoſe of Judah that were then captivated at Babylon: The Lord tells them he had intendments and contrivances on foot directed to that very end which they themſelves deſired and expected, which was their peace and good; and he would not fail to bring that to paſs, although he poſted off their prayers (in regard of the direct purport of them, their preſent return to Judea) to ſo long a term; yea, he would effect that end of their prayers by not granting them; he would give them their expected end, though not by their expected means: they longed and waited to enjoy peace and welfare again at Ieruſalem, but the Lord tells them they ſhould have thoſe benefits for ſeventy p. 289years at Babylon aaVer. 5, 6, 7; and then, after the expiration of that time, they ſhould re-enjoy the ſame at Jeruſalem bbV. 10, 14. God ſometimes ſeeth, that his, and his peoples aym will not be procured by letting them have their wills and prayers: the end therefore, which he finds will be unattained by his ſubſcribing to their Petitions, he projecteth to accompliſh by diſpoſing other ways: as the judicious Phyſician in ſome caſes diſcerns, that abſtinence is more conducible to his Patient, then either food or phyſick; ſo the wiſdom of God, upon ſome occaſions, judgeth it better for his Petitioners to keep them faſting (in reſpect of the ſatiſfaction they deſire) then to ſend them away full-handed from his preſence.

The Lords hiding from his ſervants prayers may be (as to the purpoſe in hand) two manner of ways: Firſt, By way of denyal of the thing asked. Secondly, By way of deferring it for a time.

1. By denying: and when he doth thus, the queſtion here is, What may be his end herein? I anſwer, The intention and aym of God, in relation to the Suitors, is their profit and benefit: 1. To prevent their harm. 2. To promote their good.

1. To prevent the harm that might enſue unto them, if thoſe deſires which he denyeth ſhould have been accompliſhed. The prayers of the ſervants of God, when they deſcend to particulars, as when they beg health, peace, victory, deliverance, proſperous ſucceſs in ſuch p. 290a calling, undertaking, or condition, or the like, for themſelves or others; ſuch particulars (I ſay) though they think them deſirable, and intend them for good, yet they may be as incommodious and hurtful for them to have, as wine or ſweet-meats are for one in a Fever: God therefore, in denying them thoſe things, provideth for their indempnity. Of not a few of thoſe things, which our hearts are carryed after, and our eyes are fixed upon in prayer, it may be ſaid to us, as it was by our Saviour to the two ſons of Zebedee and their mother, of their requeſt, Ye know not what ye ask. Mat. 20.22Matt 20:22We are like children, of vehement and impetuous deſires, but very unable in judgment either to refuſe the evil, See Mr Goodwins Return of Prayers, chap. 9. ſect. 3. Evertere domos totas optantibus ipſis Dii faciles; nocitura toga, nocitura petuntur Militia, &c. Ergo quid optandum foret ignoraſſe fateris Sejanum; nam qui nimios optabat honores, Et nimias poſcebat opes, numeroſa parabat Excelſae Turris tabulata, unde altior eſſet Caſus, & impulſae praeceps immune ruinae. Iuvenal. Satyr. 10.or chuſe the good: We are bent to ask a ſtone in ſtead of bread, a ſerpent in ſtead of a fiſh, for an egg, a ſcorpion: And certainly if our heavenly Father were as ready to give, as we are to ask ſome things, if he did not conſult our ſafety and profit more then we do our ſelves, and manifeſt his goodneſs ſome while in withholding, as well as other-while in giving, we might periſh, or be very near undoing by our Petitions. The Apoſtle ſaith, We know not what we ſhould pray for as we ought **Rom. 8.26.Rom 8:26: The ſaying holds true, not only of the manner, as we ought, but p. 291of the matter, what: and it holdeth univerſality of all matters; we are unskilled what to ask in all deſirable things whatſoever, unleſs the Spirit help us, and as an advocate in the Court, form our requeſts and pleas in and for us: Spirituals we cannot ſee at all, to deſire them; and temporals we cannot ſee, ſo as to diſtinguiſh of them, or diſcern what is convenient for us, and what is not. One of the wholeſomeſt Petitions that ever was put up to God, in relation to worldly Affairs, is that of our Saviour, praying to his Father for his Diſciples, that he would keep them from the evil of the world. Joh. 17.15John 17:15It is more neceſſary for us to be preſerved from the evil of the world, then to be gratified with the benefits of it in any kind whatſoever: and we, being ſubject to miſtake in our wiſhes about them, if we have a part in Chriſts prayer, we muſt needs be denyed in ſome of our own prayers concerning them: if God, according to it, deliver us from the evil of the world, he muſt needs deliver us from ſome of our ſuits about it.

2. To promote their good: The Lords denyal of a thing prayed for may be, not only to put by a hurt that would come to his people by it, but to procure to them a benefit; it may be not only for their ſecurity, but for their advantage; not only cautional, but gainful to them. It often cometh to paſs, that the keeping back of a temporal benefit turneth to the ſpiritual good of them that ſought it; they p. 292miſs an outward comfort, and meet with an inward; and ſo are great gainers by the repulſe of their deſires. If men learn, by a diſappointment of their Petition about ſome earthly concernment, to amend what is amiſs in their Souls, lives, or prayers; if they be drawn nearer to God, and more alienated from the things of this life, it proves well for them that they ſped not in the particular asked: they are no loſers by ſuch a miſcarrying. It is with the ſervants of God in this reſpect, as with Vines; let the branches of a Vine lance and ſprout forth while they will, and they will ſpread much, but bear little; the way to have them fruitful is to prune them: So, give a godly man all his requeſts, and he will be like an unlopped Vine, but ſlender and ſlow in ſpiritual growth and fruit; the way to make him fertile, and flouriſhing in grace, is to cut him ſhort of ſome of his deſires. I have mentioned before the Lords denyal of his people Iſrael at Kadeſh, Deut. 2.45Deut 2:45when they would have had the ſentence of the forty years wandering in the wilderneſs reverſed, and an inſtant admiſſion into Canaan granted: Now Moſes (after thoſe years were expired, and they were come again to the borders of Canaan to enter into it) looking back upon that many years travel, obſerves a multiplicity of good effects for which they had been kept, and led about by God ſo long in that wilderdeſs, to wit, to humble them, and to prove them, to know what was in their heart, whether they would p. 293keep Gods Commandments, or no; and to make them know, Deut. 8.2.3, 15, 16. See alſo Deut. 29.5, 6Deut 8:2Deut 8:3Deut 8:15Deut 8:16Deut 29:5Deut 29:6that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord; and that he might prove them, to do them good at their latter end. Thoſe ſervants of God, that are much and diligent in prayer, do, and ought, to petition dayly for a multitude of things, both in relation to themſelves and others: and in this variety of matters prayed for, although there be a fair conſiſtibility in the asking of them, yet there may be an inconſiſtency in the enjoying of them: there may be a ſimulty of deſire, there cannot be a ſimulty of fruition: for though there be no intrinſecal contrariety, yet there may be an accidental oppoſition amongſt them: In this caſe therefore, where we cannot have all our requeſts fulfilled, if the Lord chuſe out and prefer thoſe that are the more beneficial and needful; if he put back ſmaller matters, that he may make way for greater; if he ſet aſide meaner Petitions, that he may reſerve place for weightier; the accounts of our prayers being caſt up together, we ſhall ſuſtain no prejudice; but, on the other hand, reap much advantage by denyal in ſome particulars.

2. The other way of the Lords hiding from his peoples prayers, is in deferring or delaying them for a time: This way being more frequent with God towords his faithfulleſt ſervants, then the other of that denyal, I ſhall be ſomething more large and particular in noting p. 294out the ſeveral ends of it: They may be, either, 1. In relation to the perſons praying: 2. Or reſpecting others.

1. The ends in reſpect of the parties praying (as we learn them out of Scripture) may be theſe:

1. In reference to their prayers, to better them therein; to ſtir them up, and ſet them on to pray, with both more frequency and more fervency: to excite them to a further meaſure, both of aſſiduity and ardency in prayer. God will have us, not only to ask (when the matter is of moment) but to ask again and again; to pray, and that with much inſtancy and vehemency: this may be the meaning of our Saviours trebling of the precept, Ask, ſeek, Matt. 7.7.Matt 7:7& knock: importing both a multiplication of the act, and an heightening in the activity and intention of the mind therein: Seeking implyeth more earneſtneſs and intenſneſs then asking; and knocking more importunacy then ſeeking. David ſaith, Evening, morning, and at noon, Pſa. 55.17Ps 55:17will I pray, and cry aloud, and the Lord ſhall hear my voyce. To bring his ſuit to a hearing, he reſolves on it as requiſite, not only that he pray, but that he make an advance in praying, and that both in number and meaſure; that in regard of the one he reiterate, in regard of the other he re-inforce his prayers: 1. He will reiterate their number, Evening, and morning, and at noon. 2. He will re-inforce their meaſure; I will pray, and cry aloud: Both theſe are contained in thoſe terms p. 295of continuing inſtant, and of perſeverance iiActs 1.14.2.42.6.4.12.5. Rom. 22.12. Eph. 6.18. Col. 4.2.Acts 1:14Acts 1:2Acts 1:42Acts 1:6Acts 1:4Acts 1:12Acts 1:5Eph 6:18Col 4:2, ſo often by the Holy Ghoſt annexed to prayer. Interpreters obſerve, foreign, & foreign, & foreign kkforeign, haec duo involuit; vehementem quandam animi intentionem, & quaſi pugnum dum verſatur in actu orandi; & aſſiduam frequentationem orationis. Epiſ. Davenant. in Coloſ. 4.2. Vide Cr. Sacra in voc. foreign.Col 4:2, ſignifie to perſevere with ſtrength or force, or to hold on with importunity. Some apprehend in theſe terms a Metaphor taken from hunting-dogs, that purſue the game with a full cry, and with all the might in them, and give not over till they have gotten it; and though they be ſometimes at a loſs, yet they retrive or caſt about till they get again the ſight, or ſcent of their prey, and ſo proſecute it unto ſeizurellMr Leigh his Crit. Sacr. and Mr Trap on Cant. 5.6.Song 5:6.

1. There muſt be a continuance in reſpect of time and frequency of acts: The Lord foretelling the recovery of his people from their Babylonian ruines and captivity, or that deliverance of the ſame people yet to come from the Roman deſolations and diſperſions; he ſaith, They ſhall come with weeping, Jer. 31.19.Jer 31:19and with ſupplication will I lead them: And again in another place, The children of Iſrael ſhall come, they and the children of Judah together, going and weeping; Jer. 50.4.Jer 50:4they ſhall go and ſeek the Lord their God. In both theſe places the peoples advance and progreſs towards their Country and former ſtate is to be accompanyed and carryed on with a conſtant tract or courſe of prayer; they muſt travel to home in a poſture p. 296and march of prayer; that they may arrive there, they muſt be always advancing in it, as well as in their way: and in this courſe of prayer the Lord doth lead or train them on, by ſlow and ſucceſſive paces; with ſupplications will I lead them: Here methinks God is reſembled unto a Father that hires his young child to go with ſome alluring reward in his hand, ſo as whileſt the child comes on towards him, he goes backward ſtill, until he hath drawn his little one on as far as he thinks fit, and then he delivers him the reward: Thus the Lord by delays tilleth on his people to trace out their full courſe of prayer ere he give them a return, and whileſt they are thus proſecuting the mercies they deſire, going and weeping, they go and ſeek the Lord; that is, all along as they go they weep and pray: their journey and their prayers are purſued with equal ſteps; their acts of weeping and praying they reiterate as often as they do their paces, or the ſtages of their journey.

Again, Prayer is compared to a Husbandmans ſowing;Pſa. 126.5Ps 126:5 They that ſow in tears, ſhall reap in joy: He that will ſow that he may have a harveſt, and an anſwerable crop, he muſt not think, that to go into the field, and there caſt down his ſeed all at once on a heap, will ſerve for a ſeeding, but he muſt be content (as it is in the next words) to bear his precious ſeed, or (as the words are interpreted) to bear draw-ſeed **See Divines Annot. in loc. Edit. 1., that is, ſeed drawn forth out of the basket by handfuls: he muſt carry his ſeed p. 297over all the field, and every land, or butt, ſtep by ſtep, ſcattering it orderly, and by little and little, as he goeth: Suitably thereto muſt prayers be ſown (as it were) with a diligent hand, and a ſucceſſive pouring forth, in number and weight, unto a due proportion.

Again, Prayer is likened unto a womans going with child, as in that of the Revelation: Rev. 12.1.Rev 12:1There appeared a woman clothed with the Sun, &c. and ſhe, being with child, cryed, travelling in birth, and pained to be delivered. This is underſtood of the Churches laboring in prayer to obtain of God a Chriſtian Emperor, which might ceaſe their perſecutions, and eſtabliſh the Chriſtian Religion. Now in Nature a woman that brings forth a child doth not only conceive it, but ripen it certain moneths in her womb, and when ſhe hath gone her full time, ſhe muſt undergo ſharp labour, and bitter birth-pains, ere ſhe embrace her child: In like manner, that our prayers may bring forth the man-child begged, there muſt be not only a firſt conception, but a dayly forming and an increaſing of them, and a proſecuting them to the full time, and a ſuſtaining the burden and ſorrows of their maturation and bringing forth.

Again, The prayers of the Saints are repreſented by golden viols full of odours: Rev. 5.8.Rev 5:8They muſt not only be for their quality odours, or incenſe, that is, pure, fragrant, and delightſom unto God; but for the quantity they muſt be viols full: as we read elſewhere of a bottle p. 298for the tears of Gods ſervants, ſo here we have viols for their prayers: and they muſt be content to ſtay for the return of their prayers, and to renew them until they have filled up theſe viols with them: when theſe are full, then the Lamb openeth the ſeven ſeals, then doth God manifeſt himſelf in his Providences anſwerable to them.

Mr Trap on Gen. 25.21.Gen 25:21I will but add this: Prayer is reſembled to thoſe arrows which Eliſha, lying ſick on his death-bed, ordered King Joaſh to take, and with them to ſmite upon the ground: As the blows given with them, ſo the uſe of prayer, muſt be often reiterated, that the mercy may be throughly obtained: we muſt repeat and renew it, and that often enough; if we do it not to the full count, we may impe our ſelves in the benefit ſought of God.

2. In prayer we muſt foreign, that is, we muſt not only continue our prayers, and multiply them in number, but reinforce them; we muſt renew and intend our inſtancy and vigor in them. For this purpoſe prayer is called an agony, ſtrife, or combate: The Apoſtle Paul deſires the Romans to ſtrive together with him in their prayers to God for him. Ro. 15.30.Rom 15:30Now they that undertook thoſe exerciſes in the Grecian games, to which the phraſe alludeth, it did not ſuffice them to hold out the time, and keep up the action, but they were to put to their utmoſt ſtrength, and follow it with might and main, that they might overcome, and get the Crown. So the Lord would have p. 299us to do in prayer. This is the meaning of that Parable, of one friends coming to another at midnight to borrow of him three leaves; Luk. 11.5, &c.Luke 11:5which motion the friend requeſted at firſt excuſing himſelf from, as having his doors ſhut, and being in bed with his children, and indiſpoſed then to riſe; but, being further preſſed with importunity, he cannot but grant it. The reddition hereof is, the near relation and dear affection which a ſervant of God ſtandeth in with God, is the foundation of Gods reſpect unto him in prayer; but in many ſpecial caſes the Lord will have ſuper-added thereunto a begging importunacy, ere his prayer can be followed with the effect of audience.

If we will with Jacob be Princes, and Prevailers with God, we muſt be Wreſtlers with him in prayer. Jacob, when terrified with the tydings of his brother Eſau and his companies coming to meet him, not only prayed, as he did immediately upon the news, but after he had diſpoſed of his bands, and ſent out his preſent to his brother, and taken up his lodging, the Lord called him forth (as it were) to a combate all that night with his Angel; and had not he not only held out all the time until break of day, but by a power from God (as it were) overcome God, whileſt he held the Angel faſt, and would not ſuffer him to go until he bleſſed him, he might have miſſed the bleſſing. Some of the Ancients conceive, that in that conflict there were two, beſides Jacob, that wreſtled; one againſt him, another on his p. 300ſide**Origenes. Hieronymus, procopius, apud Sixt. Senenſ. Bib. lib. 5. Annot. 111.: but certain it is, there was a great meaſure of ſtrength, and more then humane, in, or with Iacob, elſe he had never been Iſrael, a Prince with God. Indeed the power and prevalency which he had was but precarious, or borrowed of him with whom, either perſonally, or by way of repreſentation, he wreſtled: it pleaſed God, whoſe is all power, for that time to put forth the more might in Iacob, and the leſs in the Angel: but, however, the power, though it was but lent, it was a power that denominated him a Prince with God. Some obſerve the word, wreſtled, in the text, ſignifies an action that raiſeth duſt, and cauſeth ſweat**Mr Cartwright, and Mr Trap in loc. Hoſ. 12.4.Hos 12:4; ſo that it importeth a very ſtiff and violent conflict: wherein that great ſtrength lay, Moſes relateth not expreſly; but in the Prophet Hoſea it is more plainly told us, He had power over the Angel, and prevailed; he wept, and made ſupplications unto him. Jacob did not maintain the combate, or carry away the victory by the ſtrength of his body, but by the force of his tears and entreaties: it was not the might of his arms and limbs which commanded, but his paſſionate, humble, and importunate begging for the bleſſing which melted the Angel. There is a main ſtrength in prayers and tears, when they are poured out in due earneſtneſs. The Apoſtle to the Hebrews telleth us of ſtrong crying and tears; Heb. 5 7.Heb 5:7and S^t James ſaith,Jam. 5.16.Jas 5:16 The effectual fervent prayer of a righteous man availeth much.

Thus we ſee the deſign and drift of God is p. 301to bring his people to a certain meaſure and pitch in prayer, both in regard of frequency and fervency; and this is the reaſon why he defers their prayers: his putting in delays is one means of drawing them on to that length and proportion which he aimeth at to be therein: Such dilatory hidings of God are like a ſmall quantity of water ſprinkled on fire, which makes it burn the hotter; or like abſtinence to a dull and cloyed ſtomack, which helps to whet and ſharpen it to its food. The Lord carries himſelf to us, as a man that hears his friend calling to him afar off, and ſeems as if he heard him not, that he may make him come nearer, and ſpeak his mind more diſtinctly and fully to him: So the Lord ſometimes ſhews as if he did not hear, would not grant our petitions, that he may cauſe us to draw nearer to him, and to open and proſecute our requeſts more amply and affectionately. When Peter was caſt into priſon, and deſigned unto death by Herod the King, God intended to deliver him, and could have done it at his firſt ſtretching forth his hand againſt him, or upon the firſt requeſt which the Church made for him; but he deferred it till the night which Herod determined to be his laſt night, that the Churches prayer might be made without ceaſing unto God for him; that it might be foreign, drawn out to the full meaſure, both of extenſion and intention; and then was he given up to, and in the very act of the Churches prayers, as the proper birth thereof. This ſeems to have been one p. 302end of the Lords putting off the ſuits of the people of Iudah, even unto the expiration of the ſeventy years captivity, as may appear by that promiſe, That after ſeventy years ſhould be accompliſhed at Babylon, Jer. 29.12, 13.Jer 29:12Jer 29:13then ſhall ye call upon me, and ye ſhall go, and pray unto me, and I will harken unto you, and ye ſhall ſeek me, and find me, when ye ſhall ſearch for me with all your heart. There was praying during all thoſe years of trouble and deſolation by the Babylonian; but there was much hypocriſie and ſloth, and many by-ends in their ſeeking unto God; which are often mentioned by the Prophets of thoſe times**Iſai. 58.2, &c. Jer. 36.9, 24. & 42.20. Hoſ. 7.14. Zech. 7.5. Deus frequenter differt noſtra poſtulata ut diſcamus grandia granditer deſiderare. Auguſtin. apud P. Martyr. loc. c. claſ. 3. ch. 13. ſec. 2. Deus differt dare ut tu diſcas orare. Auguſt. apud Bromyard.Isa 58:2Jer 36:9Jer 36:24Jer 42:20Hos 7:14Zech 7:5: they c**Iſai. 58.2, &c. Jer. 36.9, 24. & 42.20. Hoſ. 7.14. Zech. 7.5. Deus frequenter differt noſtra poſtulata ut diſcamus grandia granditer deſiderare. Auguſtin. apud P. Martyr. loc. c. claſ. 3. ch. 13. ſec. 2. Deus differt dare ut tu diſcas orare. Auguſt. apud Bromyard.Isa 58:2Jer 36:9Jer 36:24Jer 42:20Hos 7:14Zech 7:5: they could never, in all that time, be brought to ſearch for God with all their heart: and therefore, until they ſhould, by that long enduring their calamities, and continuance in prayer, attain thereunto, the Lord adjourned their petitions. This is the firſt End of Gods hiding from his peoples prayers by delay, to wit, to increaſe and make up that fervor and frequency in prayer which he will have to forego the accompliſhment of their deſires.

2. It may be for the fitting of them for that mercy which they ſeek, and wait for: The Lord appointeth a certain fitneſs to be in his people, to receive and uſe a bleſſing before they obtain it by prayer: If they ſhould have it before they be ſomwhat framed, and made meet for it, both he and they might be fruſtrate of the fruit of it. The ſervants of God are not always fit for every enjoyment or condition; yea, it p. 303may be ſometimes obſerved in them, that when their minds are moſt earneſtly and eagerly bent upon a thing, their hearts are leaſt prepared for it; they are fartheſt off from any capacity rightly to receive and manage it. Now the deſign of God, in the delaying the performance of their prayers, is to mould them to this fittedneſs: his work is, not only to bring about a mercy to them, but to bring them to it, or into a ſuitable frame for it: he not only cauſeth his ear to hear, but prepareth their heart, as in that of the Pſalmiſt, the which ſome underſtand as well of preparing their heart to receive the thing prayed for, as to pray for it††Mr Goodwin Return of Prayer. c. 7. ſec. 3.. We are put to pray (ſaith Peter Martyr) not that we may alter God, which were in vain for us to to eſſay, ſeeing he is immutable, but rather that we our ſelves may be altered; for by prayers we are made capable of the bleſſings of God **P. Martyr, loc. com. claſ. 3▪ c. 12. ſ. 3. Tanto quippe illud quod valde magnum eſt ſumemus capacius, quanto & fidelius credimus, & ſperamus firmius, & deſideramus ardentius. Auguſtin. ep. 121: ad probam. apud Down ham Tract of Prayer, cap. 4, p. 15. What a number of indiſpoſitions, and and how great were found in Daniel to receive the anſwer of his prayers, when the Angel came unto him with it? He relateth, Dan. 10. that upon the firſt viſion or voyce of the Angel, there remained no ſtrength in him; his comelineſs was turned in him into corruption, and he was in a deep ſleep upon his face, and his face towards the ground, verſ. 8, 9. Then, after that, he ſtood, indeed, but trembling, verſ. 11. Neither was that all; for after this it's ſaid, he became dumb, verſ. 15. And theſe his diſtempers were not removed in one inſtant, but by ſucceſſive degrees: Firſt, an hand touched him p. 304which ſet him upon his knees, and upon the palms of his hands, verſ. 10. Next of all, he is animated by the Angel againſt his trembling, verſ. 12, 13, 14. After that, his lips are touched, and his mouth opened, verſ. 16. And, laſt of all, he is ſtrengthened, verſ. 18. And after all theſe corroborations, when he was thus brought into a capacity, the Angel delivers unto him his meſſage, as the return of his prayers. There is in him a notable emblem of the ſlowneſs and ineptitude which is in us to entertain what by our prayers we would obtain; and of our progreſſive or gradual coming on to a power of reception: One while we are too feeble to brook the glory of God, which is to break forth in the mercy; another while we are too drowzy and ſenſleſs to hear or apprehend his anſwer to us; or we are ſo fearful and wavering, that we cannot take faſt hold on the benefit, if reached out to us; or we are ſo dumb, that we know not how to expreſs due thanks unto God for the deſired bleſſing, were it beſtowed on us: and we are long ere we can get over all theſe incapacities. So that, what the Apoſtle ſaith unto the Corinthians, by way of reaſon, for his not feeding them with meat (that is, with more deep and ſpiritual doctrine) the ſame may be rendered to us, as the reaſon of our not ſooner embracing the effect of our prayer,1 Cor. 3.2.1 Cor 3:2 Hitherto you were not able to bear it, neither yet are you able. It is well worth our obſerving unto this purpoſe, what a number of interpoſals, and of what weight and difficulty p. 305they are, which come between the pouring upon the houſe of David, and upon the inhabitants of Jeruſalem, the Spirit of grace and of ſupplication, Zech. 12. and their reaping the fruit thereof, in the Lords harkening to their prayers, Chap. 13. in the cloſe whereof it is ſaid, They ſhall call on my Name, and I will hear them; I will ſay, it is my people, and they ſhall ſay, the Lord is my God. Thoſe two promiſes do directly eye and anſwer one another; but mark the ſeveral and great things that are interlined betwixt that and this, as the neceſſary ſteps and preparatives to bring on the former to arrive at the latter, that is, that the ſpirit of prayer and ſupplications may attain its iſſue and ſucceſs in a full and gracious audience and performance. The preparatives are theſe:

1. There muſt be a great, a bitter, a ſolemn, and an univerſal mourning of thoſe, in whom the ſpirit of prayer is poured forth, Chap. 12. v. 10. &c. a mourning like that of a tender Parent for his firſt-born or only ſon, and like that of a deſolate Nation for a moſt pious and hopeful Prince, ſuch a one as was Joſiah.

2. There is to be unto them a revelation and application of the free, full, and everlaſting Expiatory of the Blood of Chriſt, cap. 13. v. 1. The Lord having poured out the Spirit of ſupplication upon them, and they by it pouring out their Souls, as well in bitter mourning for their woundings and crucifyings of Chriſt, as in earneſt petitions for their reconciliation, p. 306the purifying fountain of Chriſts blood muſt be poured out upon their conſciences unto remiſſion of ſins.

3. There muſt be an abolition of Idols and falſe worſhip, and an extirpation of uncalled and lying Prophets, and of corrupt Teachers and Doctrines out of the Land, Chap. 13. v. 2. &c. And let us note by the way, that the abolition of theſe muſt be, not only by the hand of God, I will cut off, &c. but by men, even by the proſecution of the parents and neareſt friends of the counterfeit Prophet: and that ſuch muſt be expelled, not only out of the houſe of God by Church-cenſures, but out of the Land, or civil Liberty and Society, by corporal penalties: and that lying Prophets, not only in regard of matter, but in reſpect of miſſion, to wit, that make themſelves Prophets when they have no lawful call unto it, muſt be thus delt with: read verſ. 2, 3, 4, 5, 6.

4. There muſt be a very ſharp and ſearching perſecution ſtirred up againſt the people of God and his true Prophets or Paſtors, which ſhall prove to the major part of them as a ſword to diſperſe and deſtroy them, and to the reſidue as a refiners furnace, to try, purifie, and prepare them: Chap. 13. v. 7, 8, 9.

Theſe four things will the Lord have wrought in his people after that he hath poured out the ſpirit of ſupplications upon them, and before they receive the effect of their prayers made thereby. Theſe are the neceſſary p. 307Harbingers of, or prediſpoſitions to that iſſue: There muſt be a deep humiliation for ſins, a gracious expiation of ſins, an effectual extermination of all falſe ways of Religion, and a through tryal and purgation of them that adhere to the true: and when theſe things are compaſſed, then cometh in the return of prayer, They ſhall call on my Name, and I will hear them, &c.

And agreeable hereunto is there a paſſage in the Prophet Zephaniah, chap. 3. the Lord in that place puts his people to a ſtay; Therefore wait upon me, ſaith the Lord, until the day that I riſe up to the prey, verſ. 8. But to what end or effect muſt they ſtay or wait? Even to their exceeding great comfort and rejoycing in the Lords manifeſtation of himſelf in the midſt of them, with all the ſaving, ſatisfying, and gladding fru…ts of his preſence; as v. 14. to the end of the Chapter. But wherefore, or what is the matter that they muſt wait and tarry for this happineſs? why there are certain diſpoſitions and alterations to be wrought in them, to whom that command is given, and thoſe bleſſings are promiſed; and thoſe changes muſt be firſt produced in them ere they can enter into the harveſt of thoſe comforts: they muſt wait therefore until they be accompliſhed with them. The qualifications are thoſe that lie in that Text, betwixt verſ. 8, and 14. Let us take the particulars out, becauſe they are very material: They, or the principal of them, are theſe four:

p. 3081. Purity in them that call upon the Name of the Lord; I will turn to the people a pure language, verſ. 9. where language is not put as the ſole and entire ſubject of purity, but figuratively, as for the whole converſation, in as much as real ſanctity in the tongue is one main, yea and ordinarily the higheſt and laſt attained point in purity:Jam. 3.2Jas 3:2 If any man offend not in word, the ſame is a perfect man.

2. A general union in Religion: That they may all call upon the Name of the Lord, to ſerve him with one conſent, verſ. 9. There muſt be neither neutral Atheiſm, nor unbrotherly ſeparation, or diverſity in divine ſervice.

3. Sole confidence in God; and, as a means thereof, ſtripping off all their former outward glory, proſperity, and wealth: I will take away out of the midſt of thee them that rejoyce in thy pride, and thou ſhalt no more be haughty becauſe of my holy mountain: I will alſo leave in thee an afflicted and poor people; and they ſhall truſt in the Name of the Lord, verſ. 11, 12.

4. Fidelity and truth in deed and word: The remnant of Iſrael ſhall not do iniquity, nor ſpeak lyes; neither ſhall a deceitful tongue be found in their mouth: verſ. 13.

Theſe gracious diſpoſitions the Lord will have introduced, or renewed in his people calling upon his Name, as ſuitable to forerun and uſher in the benefits promiſed in p. 309the reſidue of that Chapter.

Let theſe four things in Zephaniah, and the other four noted out of Zechariah, be well conſidered, as the pre-requiſites which the Lord deſigneth to find or frame in his praying people, and which he annexeth to the promiſe of audience (eſpecially in things of grand importance) as neceſſary antecedents to the execution thereof. I might amplifie and parallel theſe by other places of Scripture, but the clear and cloſe delivery of them in theſe two places ſhall ſuffice. Let our mediation upon them be this: Until we be thus diſpoſed and faſhioned in ſome convenient meaſure, we are not fit to have the great and excellent things which we proſecute by prayer; and all the delay of our prayers which we ſorrowfully lie under is but needful, as the ſpace of time which is allotted for the acquiring of thoſe diſpoſitions: and how long ſoever the delays ſeem to be, it is our ſlow coming on in theſe graces which extends the length thereof unto what it is.

3. Another end may be the exerciſe and tryal of the people of God that pray: As the Lord, by deferring their prayers for ſome time, may intend the producing or bettering thoſe graces which are deficient in them, and thereby the fitting of them for the receipt of their anſwer; ſo he may aym at the exerciſe and probation of ſuch graces as are already ſeated in them; for the which exerciſe and probation, the withholding of their prayers may be a fit opportunity and means. There are ſome p. 310virtues or fruits of the Spirit, the chief uſe and experiment whereof appears in deſertions and over-cloudings: As the principal ſervice of Tapers is to give us light when the place we are in is covered with darkneſs; or, as the worth and ſoveraign vertue of ſome precious cordials is ſhewn in a ſwoon or trance; ſo is the truth and excellency of ſome graces beſt atteſted by the abſence (for a time) of thoſe enjoyments and comforts which are ſought and waited for. Such a caſe diſcovers what mettal the vertues we profeſs are made of, and what indeed they can do: By this means is faith, patience, love, and ſincerity ſet a work, and proved in us to the purpoſe: Here is the faith and patience of the Saints. Rev. 13.10 14.12Rev 13:10And again, Here is the patience of the Saints; here are they that keep the commandments of God, and the faith of Jeſus: that is, here they come to action, proof, and manifeſtation in their faith, patience, and ſincerity of obedience; namely, where and while Gods witneſſes prophecy in ſackcloth: his Saints are captived, and killed under the tyranny of the cruel beaſt.

The Apoſtle Pauls faith and courage were then evidenced, when in the tempeſt at Sea neither Sun nor Star in many days appeared,Act. 27.10Acts 27:10 and all hope of being ſaved was taken away. Jonahs confidence in God was then put to it and tryed, when, being ſhut up in a double grave, viz. the belly of the Whale, and the bowels of the Sea, he nevertheleſs ſaid unto p. 311God, I am caſt out of thy ſight, yet I will look again towards thy holy Temple. Jonah 2.4Jonah 2:4Jobs truſt in God was then raiſed to the height of action and manifeſtation, when in his deſerted ſtate he reſolved, Though he ſlay me, yet will I truſt in him: Hab. 2.3, 4Hab 2:3Hab 2:4The juſt then lives by his faith indeed, when the viſion of the fulfilling of his prayers and the divine promiſes tarryeth. The patience of the Prophet Iſaiah, and of the faithful perſonated by him, appeareth where he ſaith, I will wait upon the Lord that hideth his face from the houſe of Jacob, Iſa. 8.17Isa 8:17and I will look for him. It was a full proof of Jobs ſincerity when Satan could not move him from his integrity, neither by all the miſeries which he brought upon him from without, nor by all the miſts and temptations which he caſt upon his ſpirit. So were the people of God tryed,Pſa. 44 17 &c.Ps 44:17 when the Lord had ſore broken them in the place of Dragons, and covered them with the ſhadow of death: When the Lord (as to their ſenſe) was aſleep, caſt them off, and hid his face, forgetting their affliction and their oppreſſion; and yet then they did not forget him, neither deal falſly in his Covenant: their heart did not turn barck, neither did their ſteps decline from his way. The love and compaſſion of the ſervants of God is ſeen, when Sion ſitteth watching, ſolitary and deſolate; Pſa. 102.14 &c. 137.1, &c.Ps 102:14and they then take pleaſure in her ſtones, and favor the duſt thereof: and when they ſit down by the rivers of Babylon, and weep at the remembrance of Sion; and proteſt p. 312not to forget Jeruſalem, but to remember her before their chief joy.

Such graces as theſe the Saints of God have given them, not only for ornament and beauty, but for uſe and ſervice; and that not for eaſie and ordinary employment only, but for hardſhips and diſtreſſes: They are their armor, wherewith to fortifie and fence themſelves in the evil day; and in ſuch a day their skill and ſtrength in the uſe of them is proved. Job in his ſtate of deſertion ſaith, He hideth himſelf that I cannot ſee him; Job 23.10Job 23:10but he knoweth the way that I take; when he hath tryed me, I ſhall come forth as gold: q. d. Though he hide himſelf from me, I am not hid from him; though I ſee not him, he takes exact notice of me: he ſtands by me as a Founder doth by his mettal in the furnace, and obſerves me; he continues me in this eſtate, but as a Goldſmith doth keep his gold in the fire; that is, for probation ſake: and as ſoon as he hath ſufficiently tryed me, he will remove me out of the furnace; and then ſet as great a price and luſtre upon me as the Goldſmith doth on his gold.

4. The end of the Lords temporary hiding himſelf from his people may be for his fuller manifeſting of himſelf unto them: as our Saviour ſaid of Lazarus his ſickneſs,Joh. 11.4John 11:4 This ſickneſs is not unto death, but for the glory of God, that the Son of God might be glorified thereby: So may we here; this hiding is not unto our loſs of God, but for his clearer ſhining forth unto us. It may make for Gods fuller manifeſting p. 313of himſelf: 1. During the interim or ſpace of delay. 2. Afterward, or in the upſhot of it.

1. By means of this deferring, and even during it, the Lord may the more appear, and communicate himſelf unto his people: he, by hiding himſelf in one reſpect, may the more impart himſelf unto them another way. God would not grant the Jews of Jehojakims and Jeconiahs captivities (among whom were Ezekiel, Jer. 29.4, &c.Jer 29:4Mordecai, Daniel, the three Children, and the better part of that people) a releaſe and return out of Babylon preſently, but willed them, by the Prophets letter unto them from Jeruſalem, to ſet their hearts at reſt, for ſtay they muſt at Babylon for ſeventy years; yet this long put off of their requeſt in that particular was not their total ſeparation from God: yea, it was for the communicating of his favor the more unto them during that time, and for their fuller enjoyment of him; as he ſheweth unto Jeremy, by his viſion of the two baskets of figs; Like thoſe good figs, ſo will I acknowledg them that are carryed away captive of Judah, Jer. 24.5, 6Jer 24:5Jer 24:6whom I have ſent out of this place into the Land of the Caldeans for their good; for I will ſet mine eyes upon them for good. God will own them one way, though he deny them another way: he will eye them in one kind, though he hide his face from them in another kind: yea, he will own and eye them in that way and kind that ſhall be moſt for their weal and good. Of them p. 314the Lord ſaith in another Prophet, (when as their brethren that were left at Jeruſalem ſeemed to ſcorn them as out-caſts, ſaying to them, Get you far from the Lord, unto us is the Land given in poſſeſſion,) Although I have caſt them far off among the Heathen, Eze. 11.16Ezek 11:16and although I have ſcattered them among the Countries, yet will I be to them as a little Sanctuary in the Countries where they ſhall come. Thus the Lord recompenceth their deprival of their formerly poſſeſſed, and now much longed for priviledges: Though he caſt them out from their own habitations in Judea, and from his houſe at Jeruſalem, yet he doth not caſt them off from himſelf; they ſhall have his preſence, protection, and proviſion, in all the Countries where they are ſtrangers and captives: They change indeed their own Land for other Countries, and the company of their Brethren for the vicinity of Heathens; but they change not their God. They may not carry along with them the material Sanctuary which they had, nor rear up a new one where they are; but, which is better, (for it is the preheminence of the Church in the new and heavenly Ieruſalem, Rev. 21.22Rev 21:22) the Lord himſelf will be their Temple: And whereas it is ſaid, a little Sanctuary, this is no diminution of their priviledg; little may mean the commodiouſneſs and peculiarity of the Sanctuary, or the proportion of it to their ſmall number; but others more probably read it, a Sanctuary for a little, that is, for a little time, to wit, during p. 315their ſeventy years abode there. Thus the Lord makes them ſavers, yea great gainers, in their ſtay at Babylon. They would fain have been at Gods Sanctuary in Ieruſalem, that they may not; but (which was incomparably better, then eſpecially) God himſelf would be their Sanctuary. They deſired a periſhable Sanctuary, and which indeed ſhortly after was burnt down to the ground; but the Lord would become a Sanctuary to them not made with hands, and of everlaſting ſtrengh. The Lord had already forſaken that Sanctuary in Iudea **Jer. 12.7Jer 12:7, ſo that if they had had their wiſh, they had had a Sanctuary without God; but the Lord provides far better for them in that they ſhall have God for their Sanctuary. The Apoſtle Paul, galled and buffeted with the thorn in the fleſh, the meſſenger of Satan, beſought the Lord again and again, that it might depart from him: This his trebled ſuit might not prevail for an inſtant removal, but in lieu thereof the Lord ſaid unto him, My grace is ſufficient for thee: 2 Cor. 12.8, 92 Cor 12:82 Cor 12:9with which he was ſo well apayd, that he ſaith, Moſt gladly therefore will I rather glory in mine infirmities, that the power of Chriſt may reſt upon me: The word here rendered, to reſt, ſignifies to cover, or compaſs about, as doth a Tent or Tabernacle them that are within it: the ſence then of the Apoſtle there, is, although Satan be ſuffered to continue his aſſailant, yet the power of Chriſt ſhall be a ſhelter unto him on every ſide, as a Tent is to a man againſt the injuries p. 316of Sun and weather. Thus the Apoſtle, by the deferring of his requeſt, had a greater experiment of the grace and power of Chriſt within him; for whereas, if he had gained his Petition, he had but purchaſed his quiet; now, being relieved this way, he hath whereof moſt gladly rather to glory.

Exod. 3.2 Acts 7.30Exod 3:2Acts 7:30The buſh wherein the Lord appeared unto Moſes, which burned and flamed with fire, and was not conſumed, is a lively figure of the Lords manifeſting himſelf to his ſervants in one kind equivalently, or more eminently, whileſt he withholdeth himſelf in another: The Lord telleth Moſes out of the buſh, That he had heard the cry of his people in Egypt, and was come down to deliver them thence, and to bring them into the Land of Canaan: yet after this the Lords hearing of them, coming down, and thus appearing to Moſes, ere thoſe things were effected, much time paſſed, many ſtops occurred, and Iſrael was many times out of hope of attaining them, both in Egypt, and in the Wilderneſs: Nevertheleſs, as the Lord audibly told Moſes out of the buſh, that he was now come down to accompliſh thoſe things; ſo his appearance in that manner, to wit, in a buſh, burning with fire, yet unconſumed, viſibly told him (if I may ſo ſpeak) the reaſon of all thoſe delays and difficulties, and the equivalent recompence or rather the advantage afforded them for and by the ſame. Whileſt the Lord was bringing them up, like a vine out of Egypt, to tranſplant them in p. 317Canaan, they were like that buſh, all on a flame, by reaſon of the afflictions and oppoſitions meeting with them, from firſt to laſt, in their way, and their danger of periſhing thereby; yet they came through, and ſurvived them all; by which means the preſence and power of God, in and for them, was the more put forth and evidenced: they had the light and luſtre of that fire, but eſcaped the devouring heat of it, God ſhewing himſelf the more apparently with them, and in their conſervation.

As a Commentary or Paraphraſe upon that Emblem of the burned unburned Buſh, we may take that of the Apoſtle, ſpoken of himſelf, and his fellow-laborers in the Miniſtry; We are troubled, yet not diſtreſſed; we are perplexed, but not in despair; perſecuted, 2 Cor. 4.8 &c.2 Cor 4:8but not forſaken; caſt down, but not deſtroyed; always bearing about in the body the dying of the Lord Ieſus. How and wherefore is all this? That the life alſo of Ieſus might be manifeſt in our body; for we which live are always delivered unto death for Ieſus ſake, that the life alſo of Ieſus might be made manifeſt in our mortal fleſh. Here are a heap of expreſſions of ſufferings and ſtraits, troubled on every ſide, perplexed, &c. but each of theſe hath its ſtop, allay, and correction: here are many plunges over head, as if they were quite drown'd and loſt; but here are as many recoveries and fetchings up again. But obſerve what's the efficient cauſe of theſe their recoveries, p. 318and what's the final cauſe or end of their delivery up to ſuch depreſſions and deadly hazards, and of their holding out and ſafe coming off? The efficient cauſe of their recoveries is the life of Ieſus; that it is that ſtill brings them back, and raiſeth them up again when they are welnigh gone: and the final cauſe, both of their relinquiſhment to thoſe dejections and perils, and of their ſafe enduring and coming off from them, is, that the life of Ieſus might be made manifeſt in them: they are in deaths oft; they dye dayly: they are preſſed out of meaſure, above ſtrength, even to despair of life; and have the ſentence (or anſwer) of death in themſelves, as the Apoſtle elſewhere ſaith**2 Cor. 11 23. 1 Cor. 15.31. 2 Cor. 1.8 92 Cor 11:231 Cor 15:312 Cor 1:8: and wherefore all this? but that they may have ſo many reſurrections from death, and thoſe as eminent and as dayly reiterated; and that the power, vertue, or life of Chriſt might be ſo much the oftner and the more conſpicuouſly put forth in thoſe reſurrections. With good congruity therefore doth Beza underſtand what follows (verſ. 14.) of the civil and analogical reſurrections, where he ſaith, Knowing that he which raiſed up the Lord Ieſus, ſhall raiſe up us alſo by Ieſus, and ſhall preſent us with you.

2. It may be for the Lords more illuſtrious appearing afterward, or in the iſſue and upſhot of the delay: The greater deferrings, and the ſtranger croſſings there be of prayer, while they are in putting up and proſecuting, the p. 319more glorious may the appearing of God be in the end, when they come to be anſwered. What the Apoſtle ſaith to Philemon of his new converted ſervant Oneſimus; For perhaps he therefore departed for a ſeaſon that thou ſhouldſt receive him for ever; Philem▪ 15 16not now as a ſervant, but above a ſervant, a brother beloved: the like may be ſaid of God in reference unto this caſe, he may hide himſelf for a time, that he may be the more ſeen, and the more welcom, and the more comfortably and conſtantly enjoyed when he doth manifeſt himſelf.

David tells us, He waited patiently (or, he waited long) for the Lord, Pſa. 40.1, &c.Ps 40:1and then he inclined unto him, and heard him; he brought him up alſo out of an horrible pit, out of the miry clay, and ſet his feet upon a rock, and eſtabliſhed his goings. This appearing of God after ſo long waiting, when he was ſunk ſo low and dangerouſly, raiſed up Davids thankfulneſs unto God and admiration of him very high: He hath put a new ſong in my mouth, even praiſe unto our God: Many, O Lord my God, are thy wonderful works which thou haſt done, and thy thoughts which are to us-ward; they cannot be reckoned in order unto thee: Upon this ſo earneſtly ſought, ſo long expected, ſo extreamly needed, and now ſo admirably effected a deliverance, God is very much exalted and dignified in Davids eyes; his praiſe is now ſet forth, not by an ordinary, but by a new ſong in his mouth: he is now rapt up into p. 320a wonderment at the works and contrivances of God, and he ſees an inexplicable multiplicity of marvels in them.

The Penman of Pſalm 102. in the midſt of all the ſadneſs and ſolitarineſs he is in, in Sions behalf, foreſees yet that the Lord will regard the deſtitute, and not despiſe their prayer: He will look down from the height of his Sanctuary, and from Heaven he will behold the Earth; to hear the groaning of the priſoner; Pſal. 102.15, &c.Ps 102:15to looſe thoſe that are appointed to death. And when thus it ſhall be, he foretells what will be the conſequent of it in reference to God, to wit, high, and general, and laſting advancement of his Name, Glory, and Praiſe: So the Heathen ſhall fear the Name of the Lord, and all the Kings of the Earth thy Glory: When the Lord ſhall build up Sion, he ſhall appear in his glory: This ſhall be written for the generation to come; and the people which ſhall be created ſhall praiſe the Lord.

There is a like remarkable place in Iſaiah, ſetting forth both unto what extremity the Lord ſometimes deferreth his craving people, and whereto it tendeth. When the poor and needy ſeek water, Iſai. 41, 17 &c.Isa 41:17and there is none, and their tongue faileth for thirſt, I the Lord will hear them, I the God of Iſrael will not forſake them. Unto this extent of delay the Lord may put off his ſervants prayers; even till they be as a people that have all their pools and ſprings quite dryed up, ſo that they cannot find a drop of water to cool their thirſt, and till their tongue p. 321be tyred and ſpent with drought, and importunity of asking; yet he hears them at length, and then he hears them to the purpoſe: I will open rivers in high places, and fountains in the midſt of the valleys; I will make the wilderneſs a pool of water, and the dry land ſprings of water; I will plant in the wilderneſs the Cedar, &c. And the end, or iſſue, firſt of that protracted indigence, and then of this exceeding affluence; firſt of that low ebb, and then of this full tyde, is, that they may ſee, and know, and conſider, and underſtand together, that the hand of the Lord hath done this, and the holy one of Iſrael hath created it. Here we have the effect notably expreſt: it is not meerly ſaid, that the hand of the Lord and his work may be viſible; but the act of acknowledgment of it is ſet forth by a multiplicity of words, by a fourfold term, to note, both the conſpicuity of the object to be obſerved, and the intentneſs of the obſerver of it; that they may ſee, and know, and conſider, and underſtand together. In our prayers which are ordinarily put up, and as continually anſwered, we ſcarce ſee or confeſs God in the return: but when as we are put to ſeek God long ere we ſpeed, and are hard pinched with the want and delayed expectation of the thing, and are even wearied and faint with our waiting and crying, and when at laſt our requeſts are granted us, then we apprehend God clearly in the iſſue, we own him expreſly, and take ſolemn notice of him in it. As Hagar, when the Lord p. 322appeared to her by the well in the wilderneſs, gave unto God this appellation,Gen. 16.13Gen 16:13 Thou Lord ſeeſt me; and ſaid, Have I alſo here looked after him that ſeeth me? in like manner do the ſervants of God now on ſuch an appearance of him: Or as it is in another paſſage of Iſaiah, of a ſuitable import to this, they ſay, Lo this is our God, we have waited for him, and he will ſave us; Iſai. 25.9Isa 25:9this is the Lord, we have waited for him, we will be glad, and rejoyce in his Salvation. Obſerve what the occaſion is of this exultation in Gods appearing, and of this pointing out of God (as it were) with the finger; the preface to thoſe words denoteth it to us,Verſe 8. And it ſhal be ſaid in that day, Lo this is our God, &c. In that day, to wit, when the Lord God will ſwallow up death in victory, and will wipe away tears from off all faces, and the rebuke of his people ſhall be taken away from off all the earth; that's the day in which this ſhall be ſaid.

This then is one intent of God in withholding himſelf for a time from his peoples prayers, that his appearance to them in the upſhot may be the more grateful and glorious. Therefore will the Lord wait, that he may be gracious unto you: Iſai. 30.18Isa 30:18that is, not as if God were not gracious (in diſpoſition and affection) unto his ſervants at all times; but the meaning is, the Lord hath his ſpecial ſeaſon of exerciſing and bringing forth the eminent effects of his grace and favour to them; and the ſpecial ſeaſon is, when mercy will appear to be mercy indeed, and grace will look like grace, and ſhine forth in p. 323its orient brightneſs; and this ſeaſon is brought on & ripened by the Lords deferring or waiting for a time, even until his people be come to that extremity of affliction and inability, as is there deſcribed in the context.Mar. 8.24. Mark 4 37Mark 8:24Mark 4:37 If Chriſt had not ſlept in the ſhip, while the ſtorm aroſe, and came to that height, that his Diſciples, and the reſt of the company in it, apprehended themſelves at the point of per…ſhing, the divine Power of Chriſt had not ſo appeared, and been ſo admired by them as it was, when he, upon their awakening him with their cries, rebuked the wind, and ſtilled the Sea, and made it calm in an inſtant.Mat. 14.24Matt 14:24 And at another time of their paſſing by Sea, had it not been that they had been ſo toſſed by waves, and contrary winds, and that he tarried from them until the fourth watch of the night; and that, when he came unto them, he came walking upon the Sea; and when he was come into the ſhip, the wind and waves immediately ceaſed, they in the ſhip had not been ſo moved to worſhip him, and to conclude him of a certain to be the Son of God.

Ye have heard (ſaith S^t James) of the patience of Job,Jam. 5.11.Jas 5:11 and have ſeen the end of the Lord; that the Lord is very pitiful, and of tender mercy. The end of the Lord (I conceive) here may be not ſo much, or not only the concluſion which God put to Jobs afflictions in the happy change and recovery of his outward eſtate double to his former proſperity, as the end which the Lord accompliſhed upon the ſpirit of Job, and doth ſtill work upon p. 324the hearts alſo of all others that look upon, and make a right uſe of the dealings of God with him; which is the demonſtration of Gods exceeding pitifulneſs, and tender mercifulneſs unto him, in pardoning his infirmities, diſpelling his temptations, and raiſing him up from ſo miſerable a ſtate to flouriſh again: and this was the end of Jobs endurings, and the exerciſe of his patience in ſo great a meaſure by them; the end (I …ay) it was of his endurings, not which they by their own natural efficacy produced, but which the Lord by his ordering brought forth: it's therefore termed, the end of the Lord, that is, the end which the Lord propoſed, and at length attained by his proceedings in that manner with him.

Gen. 32.31Gen 32:31Jacob, when he ſo ſtoutly wreſtled with the Angel of God, as that he prevailed, and carried the bleſſing, withall he got a halt, and came off ſinew ſhrunk, by the Angels touch of the hollow of his thigh. The reaſon which is commonly rendered, was, that by this mark of infirmity it might appear, that he got not the victory by his own ſtrength, but by his with whom he prevailed; it was the will, and not the weakneſs of him with whom Jacob wreſtled, by reaſon whereof he got the upper hand. As the hollow of Jacobs thigh was touched before he obtained the bleſſing, ſo do the ſervants of God not ſeldom get a halt, or come on ſlowly to the enjoyment of their deſires in prayer; and it is for that very reaſon, that the divine power and grace may be the p. 325more magnified in the end.

5. A further end of the Lords deferring to anſwer his peoples prayers, may be to inhance the price of the benefit prayed for; to teach them, by the long want of it, and by their painful and ſollicitous ſeeking for it, to ſet a due rate upon it. That which coſts us dear, we uſually account dearly of. The m…rcy which is gotten by hard begging, and long craving, will be more acceptable, and better improved when it comes; it will be both more pleaſing, and more profitable when it is poſſeſſed; we ſhall by that means learn better to entertain it, and better to employ it. Sol…mon obſerves,Eccl. 3.11.Eccl 3:11 God hath made every thing beautiful in its time. Iſai. 49.8.Isa 49:8And the Lord ſaith, In an acceptable time have I heard thee, and in a day of Salvation have I helped thee. Now the time unto which the Lord defers his anſwer is that time, and his deferring it is which is one means of that beauty and acceptableneſs of the thing at that time. It is with benefits obtained by prayer, as with the fruits of trees, and other plants; theſe muſt have their time to ripen ere they be to be gathered, ſo as to be either for pleaſure or profit; and it is uſually ſound, that thoſe fruits that are longeſt in growing and ripening, are the moſt wholeſom, uſeful, and laſting: rathe-ripe fruits are more for fond delight, then ſolid and durable uſe. So it is in bleſſings that come by prayer: they become ſweet and ſerviceable to us by our praying and ſtaying for them until a full time be; and the longer the ſtay is, the more p. 326comfort, profit, and permanency may be in them when enjoyed.Pſa. 126.1Ps 126:1 Sion after her long endured captivity had her mouth filled with laughter, and her tongue with ſinging; and ſaid, The Lord hath done great things for us, whereof we are glad: After a laborious and tedious ſeeding ſhe had a full harveſt of joy. Lemuels mother was very affectionate to him, and ſollicitous for his vertuous education; and her introduction to her inſtructions given him, yields the reaſon thereof:Prov. 31.2Prov 31:2 What my ſon? and what the ſon of my womb? and what the ſon of my vows? She had bred him in her bowels, and born him with travel and hazard: ſhe had not only endured bodily pains and ſorrows for him, but her ſoul had travelled for him (as Monica for her Auguſtine,) he was the ſon of her vows; and therefore he was very dear to her, and ſhe entirely applyeth her endeavors for his training up holily.

Hannah obtained her ſon Samuel with prayers and tears; ere ſhe could have him, ſhe was put to ſtrong conflicting in prayer: the text ſaith,1 Sam. 1.10, &c.1 Sam 1:10 that in Shiloh ſhe was in bitterneſs of ſoul, and prayed unto the Lord, and wept ſore; and ſhe vowed a vow; and ſhe continued praying (or, multiplyed to pray) before the Lord. And ſhe her ſelf ſaith to Eli, I am a woman of a ſorrowful ſpirit; I have poured out my ſoul before the Lord; out of the abundance of my complaint and grief have I ſpoken. And coming by him ſo hardly, and by ſo many, ſo earneſt ſuits unto God, ſhe accordingly received p. 327and diſpoſed of him, to wit, with much thankfulneſs, and officious obſervance of her vow of dedication of him unto God, conceived and uttered before the Lord ere ſhe conceived him in her womb. The former, ſolemn thankfulneſs, ſhe expreſſeth, both in the name which ſhe gave him at his birth, Samuel, that is, asked of God; and in the ſong of praiſe which ſhe ſung, and left upon record in memory of that benefit. The latter, her diligent and punctual obſervation of her vow, appeareth not only in that ſhe denoteth him to God as a Nazarite, according to her former obligation, but in that ſhe kept him no longer with her at home then until he was weaned, and in the leaſt degree capable of delivery up to God, and employment in the ſervice of his houſe, and in that ſhe preſented him to the Lord ſo ſolemnly, that is, both with a large free-will-offering, and a publique profeſſion before Eli of the Lords return of her prayers in this child, and of her return of him unto God as his devoted ſervant in lieu or conſideration thereof.

Thus God deferreth his ſervants prayers, not to deprive them of the fruit thereof, but to frame their hearts to a higher eſteem, a gladder entertainment, and a more thankful and profitable diſpoſal of it. It is the note of a very reverend Divine, that God when he caſteth out the prayers of his Saints, Mr Trap on Cantic. pag. 278.deals by them as the Lioneſs doth by her young ones, which ſhe ſeems ſometimes to leave till they have almoſt killed themſelves with roaring; this is to p. 328make them more careful another time.

That which is gotten by working with God, that is, by inſtant and conſtant prayer, is ordinarily better bleſſed to us; it is ſanctified unto a more happy enjoyment then what is earned meerly or principally by ſecular induſtry, or hath not ſo ſtrong and deep a tincture of prayer upon it: This is according to that of the Apoſtle, Every creature of God is good, for it is ſanctified by the Word of God and Prayer. 1 Tim. 4 4 51 Tim 4:4When Iacob acted as Iacob, that is, a ſupplanter, when he delt with policy, he got indeed at one time the birthright, at another time the bleſſing of his Father from his Brother Eſau; but thoſe winnings of his for a long time were not ſo proſperous, they ſtood him in little ſtead, they were followed with divers bitter croſſes, as with his exile from his habitation and Parents, and his tedious pilgrimage in Meſapotamia, and the hardſhips there undergone: but when he acted as Iſrael, a Prince with God, by importunate prayer, he got a clearer bleſſing, a bleſſing which was followed with ſundry tokens of Gods ſpecial appearance and goodneſs to him.

6. The delay of the prayers of the people of God may be for the removal of thoſe perſons and things which ſtand in their way, as impediments to their receiving or enjoying the mercies prayed for. In the Prophet Iſaiah, while the faithful reſolve, They for Sions and Jeruſalems ſake will not hold their peace, and while the watchmen placed by God upon the p. 329walls of Ieruſalem, the Lords dayly remembrancers, are commanded that they keep not ſilence, and that they give the Lord no reſt, Iſa. 62.1, 6Isa 62:1Isa 62:6until the righteouſneſs of Sion go forth as brightneſs, and the Salvation thereof as a lamp that burneth, and until the Lord make Ieruſalem a praiſe in the Earth: There is a charge given out by God unto ſome agents of his (either Angels or men) after this manner, Go through, go through the gates, prepare ye the way of the people; caſt up, Ver. 10, 11 12caſt up the high way, gather out the ſtones, lift up a Standard for the people: and then it follows, Say ye to the Daughter of Zion, Behold thy Salvation cometh; behold his reward is with him, and his work before him: And they ſhall call them, The holy people, the redeemed of the Lord; and thou ſhalt be called, Sought out, a City not forſaken. Here we have clearly ſet forth theſe three things in order: 1. The inceſſancy and importunacy of prayer impoſed upon the friends and lovers of Sion, that her deliverance and exaltation may be procured. 2. The many blocks and obſtructions that lie in the way, by which Sion is to paſs to the deliverance and happineſs prayed for; and the courſe that is taken for the clearing thereof in order to the taking effect of thoſe prayers, and the bringing on of that reſtauration. 3. The Salvation of Sion that thereupon enſues in anſwer to prayer; then is ſhe called, Sought out, a City not forſaken: by all which we are given to underſtand, that betwixt a reſtleſs perſiſtency p. 330in prayer, and the accompliſhment thereof, there are ordinarily ſome interpoſing impediments which muſt be removed, and for that reaſon the ſaid accompliſhment is for ſome time delayed.

The impediments which are in the way of the people of God to the mercies they pray for, are, for the moſt part, either bad Rulers that are over them, or bad people that are mingled and aſſociated with them.

1. Sometimes ſuch perſons, as are in power and rule, and are enemies to God and his people, they, or their enmity or oppoſiteneſs, are the obſtacles to be removed. Whileſt Daniel is afflicting his Soul, and ſolemnly ſupplicating in behalf of the Church of God, the Temple,Dan. 10.1 2Dan 10:1 and the City of Ieruſalem, three full weeks, the Prince of the Kingdom of Perſia ſtands in the way of the Angel that was diſpatched to Daniel with the anſwer of his prayers, and hinders him from arriving at Daniel for that ſpace: and ſo did the ſaid Prince, and divers of his ſucceſſors, afterwards interrupt the effecting of Daniels prayers in the inſtauration of the Temple, and recovery of the Church of God in Iudea: The Angel therefore, who at the end of thoſe three weeks comes to Daniel to deliver him his anſwer, telleth him by way of ſatisfaction in the delay already paſt, and that which was yet to come, in relation to the matter or things prayed about, His words were heard from the firſt day; but he came not until then, hav…ng p. 331been withſtood and detained for thoſe three weeks by the Prince of the Kingdom of Perſia; Ver. 12, 13 20and that, as ſoon as he had delivered to him his meſſage, he was forthwith to return again to fight with the Prince of Perſia. Interpreters underſtand this Prince of Perſia, in verſ. 13. to be Cambyſes, and the reſiſtance which he made to the Angel to be his oppoſing by his inhibition the building of the Temple, which formerly was authorized by his father Cyrus; but now, whileſt Cyrus is abſent, and imployed in the Scythian War, his ſon Cambyſes, governing in his place, forbiddeth it; and the Prince of Perſia, in verſ. 20. is conceived to ſignifie thoſe his ſucceſſors, by whom, or during whoſe reigns, the aforeſaid work in Iudea ceaſed, to wit, Darius, Histaspes, Ahaſuerus called Xerxes, and Artaxerxes called Longimanus. The Angel therefore, as the Miniſter of God, is ſent, firſt to take cognizance and courſe about thoſe proceedings of Cambyſes, and then to bring unto Daniel matter of information and encouragement touching the ſubject of his prayers; and after that, he is to return back to the Court of Perſia, and there continually to attend the actions of the Princes thereof ſucceſſively, and to fight againſt thoſe of them that withſtood the rebuilding of the Temple, and recovery of the ſtate of Iudah. All this work was in order to the remotion of the impediments which letted the effecting of Daniels Petitions; and for this reaſon it was, that there was ſo much time p. 332to run out ere they could be accompliſhed, as the Prophet himſelf ſaith in his Preface to this Viſion,Verſ. 1. A thing was revealed unto me, and the thing was true, but the time appointed was long.

2. Sometimes the impediments to be removed are ſuch wicked perſons as are mingled or aſſociated with the ſpecial people of God, whom neither the Will of God, nor the conveniency and good of thoſe his people will brook to be copartners with them in the mercies prayed for: The Lord declareth his purpoſe and promiſe to confer ſundry bleſſings upon a certain party, whom he calleth, My people that have ſought me, (Iſai. 65.8, 9, 10.) and whom he contradiſtinguiſheth from that rebellious and provoking people, whom he had deſcribed before, verſ. 2, 3, 4, 5. But when ſhall thoſe promiſes take effect? what is it that ſtands in their way to them? Why that rebellious and provoking people muſt firſt be proceeded with, and taken out of the way; they muſt not ſurvive to participate with the faithful ſervants of God in thoſe mercies: concerning them therefore he ſaith (verſ. 11. and on-ward,) But ye are they that forſake the Lord, that forget my holy mountain, &c. Therefore I will number you to the ſword, and ye ſhall all bow down to the ſlaughter, &c. Behold my ſervants ſhall eat, but ye ſhall be hungry; behold my ſervants ſhall drink, but ye ſhall be thirſty: behold my ſervants ſhall rejoyce, but ye ſhall be aſhamed: behold p. 333my ſervants ſhall ſing for joy of heart, but ye ſhall cry for ſorrow of heart, and ſhall howl for vexation of ſpirit: and ye ſhall leave your name for a curſe unto my choſen; for the Lord God ſhall ſlay thee, and call his ſervants by another name.

By that Viſion of the two baskets of figs (Jer. 24.) the Lord ſheweth the Prophet the reaſon why he would not grant the Jews already in captivity (repreſented by the basket of very good figs) a return from captivity preſently, nor until after ſeventy years, and it was becauſe the Lord would firſt conſume from off the Land of Judea Zedekiah and the reſt that ſtill remained there, or that dwelt in Egypt, who were ſignified by the other baſket of very evil figs, (ſee verſ. 8, 9, 10.) theſe were firſt to be emptyed out, and made an end of: if the other, the better part, now in Babylon, ſhould have returned while theſe were left alive in Judea, they muſt have been mixed with them; and ſo either the better party muſt have fared as ill as the worſe, or the worſt muſt have ſhared with the better in their felicity: either the naughty figs would have tainted the good, and ſo both have periſhed together, or the happineſs of the good would have been blemiſhed by the preſence of the bad: it was therefore in ſpecial wiſdom and mercy provided by God, that theſe two ſorts ſhould be kept ſeveral in two baſkets, in two far diſtant Lands; that the purer part was put and kept by themſelves at Babylon, p. 334until the more degenerate and incorrigible part were conſumed out, that ſo the other might re-enter, and enjoy the Land, City, and Temple of God alone: according hereunto is that in Ezekiel; Ezek. 20.38, 41, 42Ezek 20:38Ezek 20:41Ezek 20:42I will purge out from among them the rebels, and them that tranſgreſs againſt me; they ſhall not enter into the Land of Iſrael: and then it's ſaid, I will accept you with your ſweet ſavor, when I bring you out from the people, and gather you out of the Countries, &c.

7. Laſtly, The delay of the Saints prayers may be to raiſe up their thoughts, their faith, their love, and their longing deſire unto the laſt day, and ſecond and glorious coming and appearing of our Lord Jeſus Chriſt; that's the great Audit-day, the great and full harveſt, the ſolemneſt and compleat year of releaſe and Jubilee: Some promiſes and prayers are wholly referred for their accompliſhment or anſwer to that day, and others have not their perfect and ultimate accompliſhment until then; that's the full period and utmoſt mark of the Saints faithaa1 Pet. 1.91 Pet 1:9, the complement or winding up of their hopebbVerſ. 13, the laſt point of their paienceccJam. 5.7Jas 5:7: the cloſe of the whole book of God, and in eſpecial of the Revelation (wherein are recorded the great promiſes and comforts of the Church, their clouds of prayer, and ſtrong cries, their exquiſite and laſting tryals in faith and patience, their reigns and rages of their many,Rev. 22.20Rev 22:20 mighty, and cruel Enemies,) the cloſe (I ſay) of all this is, Even ſo come Lord p. 335Ieſus. Solomon (likewiſe) ſhutteth up his Eccleſiaſtes with this,Eccleſ. 12.13, 14Eccl 12:13Eccl 12:14 Let us hear the concluſion of the whole matter; Fear God, and keep his Commandments; for this is the whole duty of man: for God will bring every work into judgment, with every ſecret thing, whether it be good, or whether it be evil. This is the concluſion of the whole, that is, of all the diſcourſe in the book, and therefore of what he had ſaid before of the oppreſſions which he had conſidered under the Sun, that there were the tears of ſuch as were oppreſſed, Chap. 4.1.and they had no comforter; and that on the ſide of the oppreſſors there was power, but they had no comforter: and of that vanity, Chap. 8.14that there be juſt men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it hapneth according to the work of the righteous: And that, as to the preſent and viſible ſtate of perſons, all things come alike to all; to him that ſacrificeth, Cha. 9.1, 2and to him that ſacrificeth not. The concluſion, drift, and uſe of all is, to fear God, and keep his Commandments: and for a ſpur thereunto, and a corrective and encouragement againſt all the vexation of ſpirit that ariſeth from the above recounted evils, we muſt fix our minds on this, God ſhall bring every work into judgment, with every ſecret thing: Auguſt de Civ. Dei, lib. 20 c 3S^t Auſtin readeth this laſt clauſe, with every ſecret thing, ſomewhat otherwiſe then our Tranſlations, to wit, of every despiſed man, paraphraſing it thus, God will bring every work, that is, every act of p. 336man in this life unto judgment, yea the works of every despiſed man, of every contemptible perſon, that ſeemeth not to be noted at all, God ſeeth him, and despiſeth him not, neither overpaſſeth him in judgment.

And thus much of the firſt ſort of ends which the Lord may have in ſuſpending for a time the return of his peoples prayers, to wit, ſuch as concern themſelves that pray. The other ſort, viz. thoſe that reſpect others, I am now come unto: The ends of ſuch delay reflecting upon others (briefly) may be theſe:

1. To raiſe and make up the number full of thoſe who in the purpoſe and promiſe of God are to be partners or joynt-poſſeſſors of the mercies prayed for. The Apoſtle ſaith of that cloud of Beleevers before the firſt coming of Chriſt (who witneſs unto us the neceſſity and efficacy of faith,) They received not the Promiſe; God having provided ſome better thing for us, that they without us ſhould not be made perfect. Theſe received not the promiſe, that is, they attained not the thing promiſed, or the fulfilling of the prom…ſe of the Meſſiahs coming in the fleſh, with the immediate glorious conſequences thereof: and the reaſon is, God had provided that better thing, to wit, the Evangelical eſtate (ſo called for its precellency above theirs of the firſt Covenant) for us, that is, for the Beleevers of the Church under the Goſpel; who had been prevented of this prerogative over them, if they, by the coming p. 337of Chriſt in their days, had enjoyed in their life time the Goſpel perfection. No doubt but thoſe men of faith under the Law, as they beleeved the Incarnation of Chriſt to come, ſo they prayed for it**Mat. 13.17Matt 13:17; but their prayers were put off, that the Chriſtians of Pauls time, and of the following ages, might not by the anti-dating of Chriſts manifeſtation in the fleſh be foreſtalled by their predeceſſors of that priviledg which was peculiarly intended for them.

The general calling of the Jews (which was the earneſt prayer of Saint Paul, Rom. 10 1 & 11.12, 15Rom 10:1Rom 11:12Rom 11:15and ought to be the continual vote of the Gentile Church, and which will be as great a wonder, as the reſurrection of a man of a Nation from the dead, and which ſhall be the riches of the world and of the Gentiles) is deferred until the fulneſs of the Gentiles be come in. Verſ. 25.It hath been ſo long, and is yet deferred for that end, that all the Gentile Nations and perſons whom the Lord hath foretold or purpoſed that he will call, may be gathered into the Church: God will have (as it were) the Theater of the Gentile Churches full, for their beholding and enjoying that admirable and abundant mercy of the Jews converſion. We ſometimes are put to pray, and our poſterity are intended to enter into the harveſt of our prayers, not we; or, it may be, they that are yet unborn, or, though in being, yet uncapable, are to have a ſhare in the bleſſings prayed for, as well as we; and for them therefore the return of our prayers is ſtayed.

p. 3382. To compleat the account of the ſufferers and ſufferings of the people of God. The Souls under the Altar that cry with a loud voyce, Rev. 6.9, 10, 11.Rev 6:9Rev 6:10Rev 6:11ſaying, How long, O Lord, &c. it is ſaid unto them, that they ſhould reſt yet for a little ſeaſon, until their fellow-ſervants alſo, and their brethren, that ſhould be killed as they were, ſhould be fulfilled. The Apoſtle Paul in all his perſecutions deſired and had the prayers of the Churches of Chriſt for his conſtant enduring and deliverance**Rom. 15.30, 31. 2 Cor. 1.11 Phil. 1.19. 1 Theſ. 3.6 Philom. 22 Heb. 13.18Rom 15:30Rom 15:312 Cor 1:11Phil 1:191 Thess 3:6Heb 13:18: yet his troubles were many, great, and ſometimes long; and the reaſon he himſelf gives, Who now rejoyce in my ſufferings for you, and fill up that which is behind of the afflictions of Chriſt in my fleſh, for his bodies ſake, which is the Church. The ſufferings of the Apoſtle are here called the afflictions of C…riſt; both in regard of the myſtical union which is betwixt Chriſt and every Beleever, as between the head and the members; and in regard of that ſympathy or ſenſe of the ſufferings of the faithful wherewith Chriſt is touched: and he termeth his preſent bonds a filling up of the remainders of the afflictions of Chriſt, denoting to us, that God hath apportionated unto every member of Chriſt a certain meaſure of afflictions to undergo and paſs through, with the ſtint of time for the continuance thereof; and from theſe no ſupplications or interceſſions unto God can redeem or recover him until they be made up and finiſhed.

3. To give others an example of patience p. 339and confidence in God under the like delays. David waited long for the Lord, Pſal. 40.1, 2, 3.Ps 40:1Ps 40:2Ps 40:3and then he inclined unto him and heard his cry, and brought him up out of the horrible pit, &c. and the effect of this his patient ſtaying Gods leaſure, and the iſſue of it, is, Many ſhall ſee it, and fear, and ſhall truſt in the Lord. Long and great endurings become famous, and draw the eyes of men much upon them; and the conſequent of mens obſerving them, is (by the operation of Gods grace) that they fear, and truſt in the Lord: They fear with a reverential fear of Gods mighty hand, & a with a Providential fear, ſo as to prepare for the like tryal, and lay up truſt in God againſt it come. Job likewiſe inferreth this, as the effect of all his miſeries, and the delay of his prayers under them;Job 17.8 9Job 17:8 Ʋpright men ſhall be aſtonied at this, and the innocent ſhall ſtir up himſelf againſt the hypocrite; the righteous alſo ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger. Chap. 15.16, 17, 20.He had ſomewhat before (in this his preſent reply to Eliphaz) mentioned his prayers and tears, My face is foul with weeping, and on my eye-lids is the ſhadow of death; not for any injuſtice in my hands; alſo my prayer is pure: My friends ſcorn me, but mine eye poureth out tears unto God. Jobs ſorrows we ſee were abundant, and continuing, and his prayers exact and holy;See Divines Annot. in loc. 2 Edit. yet at preſent he was inſulted on as one deſerted of God: notwithſtanding in theſe his extremities he gathered this comfort unto himſelf, that p. 340other godly men will make a better uſe of his afflictions then his friends had done; and, although at firſt they might be taken with admiration to ſee ſuch a man as he in that condition, yet, upon recollected thoughts, they will decline cenſuring, yea clear and joyn with him againſt his enemies; and by his example will reinforce their ſtedineſs, and renew their ſtrength & courage to entertain and bear the like encounters.

4. Laſtly, The more to diſmay, deject, and confound the enemies and reproachers of his people in the iſſue. The Church of Judah in the Prophet Micah, when, after her low fall, and long waiting, and ſitting in darkneſs, and bearing the indignation of the Lord, he at laſt pleadeth her cauſe, and executeth Judgment for her, bringing her forth to light, and letting her behold his Righteouſneſs, ſhe telleth us,Mic. 7.10.Mic 7:10 Then ſhe that is mine enemy ſhall ſee it, and ſhame ſhall cover her which ſaid unto me, Where is the Lord thy God? Hannah ſtaying, and praying, and weeping long for a child, and during her barrenneſs being much provoked and fretted by her adverſary Peninnah, when at length ſhe obtained her ſon Samuel, ſhe ſaith in her ſong, My mouth is enlarged over mine enemies, 1 Sam. 2.1, 3.1 Sam 2:11 Sam 2:3becauſe I rej yce in thy Salvation: Talk no more ſo exceeding proudly; let not arrogancy come out of your mouth.

When the wall of Jeruſalem was at laſt (by the diligent prayers, labours, and watchings of Nehemiah, and the people of Judah) finiſhed, it is ſaid,Neh 6.26.Neh 6:26 All their enemies, when they heard p. 341thereof, and all the Heathen that were about, when they ſaw it, they were much caſt down in their own eyes; for they perceived that this work was wrought of our God. When the Beaſt hath overcome and killed the two Witneſſes (who by prophecy and prayer oppugn his Kingdom, and maintain the truth of Chriſt) there will be great inſulting; They that dwell upon the Earth ſhall rejoyce over them, and make merry, and ſhall ſend gifts one to another: But anon, when after the three days and an half they are raiſed again, and called up into Heaven in the ſight of their enemies, great fear ſhall fall upon thoſe their beholders: Look how much pleaſure and joy they took in their dead and proſtrate condition, ſo much terror and confuſion will poſſeſs them at their recovery and aſcention into Heaven. It was the thing which Peter obſerved as ſoon as he was come to h…mſelf, upon his deliverance out of priſon, (then when the purpoſes of his Perſecutors againſt him, and the prayers of the Church of God for him, were come even to the laſt caſt of tryal which ſhould prevail,) that the Lord had ſent his Angel, and delivered him out of the hand of Herod, and from all the expectation of the people of the Iews. Herods hand had now even almoſt gone through with the execution of Peter; the Jews were mightily pleaſed with his proceedings; and the eve of his deſigned deaths-day being come, they were high in expectation to have their cruel eyes and malicious hearts p. 342ſatisfied with the ſpectacle of his ſlaughter: wherefore his reſcue thus long deferred, and now atchieved, did the more abate and croſs the inſolency of his enemies.

Theſe are the Ends which I find in Scripture reſpecting others, for which the Lord may hide himſelf from his peoples prayers by way of delay: and having done with them, I have finiſhed the whole ſeries or order of Cauſes of the Lords hiding himſelf from prayers; both the procuring Cauſes given by man, and the ends or final Cauſes propoſed by God; and under this latter head, both the ends of Gods denying, and the ends of his deferring his ſervants prayers; and of the latter ſort, both the ends which concern the perſons praying, and thoſe which reflect upon others: And having made up this enumeration, I have returned anſwer to that Query [What may be the reaſon of Gods hiding himſelf from his peoples prayers grounded upon his promiſes?] in its general ſtate, or as it may extend to any time, caſe, or people.