A Treatise of Prayer and Divine Providence, Chapter 5

A Treatise of Prayer and Divine Providence · Chapter 5

p. 439CHAP. V.

The fourth and laſt Query conſidered; viz. What uſe ſhould be made of this proceeding of God, to wit, his hiding himſelf from his Peoples Prayers grounded upon his Promiſes; and ſeeming by his Providences to anſwer the Prayers which are contrary thereunto.

HAving ſo largely inſiſted on the other Queries, I have the more need to abbreviate in this: neither doth the queſtion it ſelf r…quire copiouſneſs.

Th… uſes I have thought of ſhall be comprized under two heads: The caſe being thus with us, or ſo far as this is or may be our caſe, two things it may put us on to learn (or remember) in relation to our practice: 1. In what ſort we are to carry or demean our ſelves under it. 2. What is to be done, or which is the way to be taken, for the help and remedy of it. I begin with the firſt.

It concerneth us in this condition that our carriage be directed, 1. In the refraining of certain Errors, or miſcarriages, which we are therein prone to fall into. 2. In the exerciſe of certain Graces, or Duties, which are in it eſpecially ſeaſonable and neceſſary.

p. 440SECT. I.

Certain Errors to be ſhunned in caſe of the Lords hiding from his Peoples Prayers, and anſwering the contrary Prayers unto them.

FIrſt, when the Lord hideth himſelf from his Peoples Prayers, as is above-ſaid, there are ſome miſcarriages into which we are apt to ſlide, and of which we are to beware. David, being in ſuch a caſe as this, determined thus with himſelf:Pſal. 39.1Ps 39:1 I ſaid, I will take heed to my ways, that I ſin not with my tongue; I will keep my mouth with a bridle while the wicked are before me. He was at this time in ſome ſharp affliction, and under it lay in ſome kind deſerted of God (as is verſ. 12. imported by him,) and being ſo, he was expoſed to the reproach of his wicked Enemies, verſ. 8. their reproaches in all probability were exprobrations of him as a criminal perſon, and as therefore forſaken of God; and exultations over him, as having the better (in their preſent external condition) of him: It being thus with him, he reſolveth on it as his duty, to keep a charge over his ways, leſt he ſhould exceed his bounds: and eſpecially he enjoyneth ſilence upon his Tongue; he hard muzzleth his mouth, as being in that part moſt in danger to fly out. This is to be our courſe: There are divers miſdemeanors we are in th s condition propenſe unto, and therefore we muſt p. 441take ſpecial care to ſhun them.

1. Take heed of impeaching God, of accuſing or calling into queſtion any of his Attributes or Actions. Job Job 1.22.Job 1:22hath for this left us a preſident; he adored God under his diſmall loſſes; he abſtained from charging God fooliſhly. We all acknowledg the Sun ever ſhines brightly, and is without the leaſt mote of darkneſs in its ſphere, though the clouds of the ayr, and the darkneſs of the night ſometimes overſhadow it from us. So muſt we think and ſpeak of God: Though we cannot alway clear to our view how our prayers ſucceed with him, yet we ever muſt clear the rectitude of his proceſs with us. In the Prophet Malachi, when divine Worſhip, Faſting and Prayer were by the moſt concluded vain and unprofitable, yet then there were ſome few pious Souls that feared the Lord, Mal 3.16. Druſius in loc.Mal 3:16and that thought upon his Name, or (as ſome expound the latter …lauſe) that highly prized his Name: the Name of God was by them, even under that dark cloud that then ſat upon Religion and Prayer, dearly eſteemed and honoured. We ought not only to beleeve, confeſs, and magnifie the Lord as God when he appears to us as he did to Elijah, by fire, 1 Kin 8.391 Kgs 8:39when the queſtion was in deciding betwixt him and the Prieſts of Baal, which was the true God, for ſo that halting p…ople of Iſrael then did, but when he hides himſelf from us; as thoſe did in the Prophet,Iſai. 45.15Isa 45:15 Verily thou art a God that hideſt thy ſelf, O God of Iſrael, the Saviour.

p. 442Under this deſertion we are to ſit down ſatisfied of, and to ſubſcribe unto, and to proclaim to others the chryſtal clearneſs of God,

1. In point of Equity and Righteouſneſs. Excellent for its piety and our pattern is that of David; having ſadly cryed out (in his own perſon literally, and typically in Chriſts) My God, my God, why haſt thou forſaken me? &c. Pſal. 22.1, 2. in the very next word… he ſaith, But thou art holy, O thou that inhabitest the praiſes of Iſrael. Pſal. 22.3.Ps 22:3He declareth his meaning, in the foregoing complaint, to be only to bemoan his own condition, not to accuſe the dealing of God; though he complains to God, yet he complains not of God; he profeſſeth, though he find no preſence, no hearing, no help of God in his loud and reiterated calling upon him, yet he can find no fault with God. The ſervants of God, though they can perceive no welcome at the throne of grace, no return from it, yet they muſt ſtill ſay with the Pſalmiſt, Juſtice and Judgment are the habitation of thy Throne: or,Pſa. 89.19. & 97.2.Ps 89:19Ps 97:2 as it is in another place, Though clouds and darkneſs are round about him, yet Righteouſneſs and Judgment are the habitation of his Throne.

2. In point of mercy and goodneſs to his people. The Pſalmiſt, though he was much ſtaggered, vexed, puzled with the wickeds notable felicity, and the godlies continued adverſities, yet he reſolves, Truly, or, nevertheleſs God is good to Iſrael, &c. Be it (as in that PſalmPſal. 73.1.Ps 73:1 it is ſet forth at large) be it never ſo p. 443much otherwiſe in appearance, and to preſent ſenſe, yet God is good to Iſrael: Though this cup of conſolation, the goodneſs of the Lord, be not always at their mouths to be taſted of b… them, but on the other ſide the wine of gladneſs is poured out to the full into the cup and hand of the wicked, verſ. 10. yet ſtill God is good to Iſrael. It was Davids frailty (if he were the Penner of that 77 Pſalm) and therefore recorded by him that he might blame himſelf, by way of repentance, and prevent us from the like, that he moved all thoſe queſtions; Will the Lord caſt off for ever? will he be favorable no more? Is his mercy clean gone for ever? hath God forgotten to be gracious? hath he in anger ſhut up his tender m…rcies? and therefore he addeth, I ſaid, this is my infirmity, &c.

3. In point of Providence, or exact care and attendance unto all things that come to paſs. In the croſſeſt courſe of things the Penman of Pſal. 73.Pſa. 73.23.Ps 73:23 confeſſeth at length, Nevertheleſs I am continually with thee; thou haſt holden me by my right hand, &c. Job Job 23.8, 9 10, 14.Job 23:8Job 23:9acknowledgeth, though in going forward, backward, to the right hand, and to the left, he could not meet with God, yet he knoweth the way that I take—for he performeth the thing that is appointed for me, and many ſuch things are with him. In the time when God ſtandeth afar off, and hideth himſelf, the wicked man ſaith in his heart, God hath forgotten, he hideeth his face, he will never ſee it, he will p. 444not require it: But the ſervants of God are not of that opinion; in the next words they ſay,Pſal. 10.1, 11, 13, 14.Ps 10:1Ps 10:11Ps 10:13Ps 10:14 Thou haſt ſeen it, for thou beholdeſt miſchief and ſpite to requite it with thy hand, &c. In the heavieſt oppreſſions of the poor, and he violenteſt perverting of judgment in a Province, Eccleſ. 5.8Eccl 5:8Solomon minds us, He that is higher then the higheſt regardeth. Beware therefore leſt in dark times, when the Lord will come to ſearch Jeruſalem with candles, we be not found ſetled on our lees, and ſaying, The Lord will not do good, Zeph. 1.12Zeph 1:12neither will he do evil. Beware leſt with thoſe profane Jews we weary the Lord with our words, in ſaying, Every one that doth evil is good in the ſight of the Lord, and he delighteth in them; or, where is the God of Judgment?Mal. 2.17.Mal 2:17

4. In point of truth and fidelity. The people of God in Babylon, and under an overclouding of their prayers there, call to mind, and raiſe up themſelves with this,Lam. 3.23Lam 3:23 Great is thy Faithfulneſs. David complaining in Pſal. 119. now his Soul fainted for Gods Salvation, his eyes failed for his Word, doth nevertheleſs keep cloſe to this, I know, O Lord, that thy Judgments are right, and that thou in faithfulneſs haſt afflicted me.Pſa. 119.75Ps 119:75

Thus are the people of God in a ſtate of dereliction to maintain in themſelves clear thoughts of God, his Juſtice, Goodneſs, Providential Care, and Fidelity. Though there did not appear any reaſon for the Lords dealing ſo with their prayers (which yet we have before p. 445ſeen there doth abundantly,) yet we are to reſt ſatisfi…d upon thoſe principles that God is invariably holy, gracious, all obſerving, and true. Many of his ways are deep and unſearchable, but not one of them hath the leaſt taint of the contrary to any of thoſe Attributes. Though we ſhould be left in doubt how the Lord takes, what he will do upon our prayers, though we ſhould ſee the Lord ſhining upon the counſels of the wicked, and an horror of great darkneſs, Gen. 15.12Gen 15:12like that of Abrahams falling upon us; yet we muſt take notice of the burning lamp, Verſe 17.as well as of the ſmoking furnace (as in that appearance of God to Abraham;) we muſt acknowledg the brightneſs and lightſomneſs of Gods ways in the midſt of our darkſom furnace of affliction.

2. Take heed of making this caſe an occaſion of ſlighting or diſaccounting prayer: although it fare thus with the people of God when they have prayed, yet think never the worſe of prayer for it; let us not hence fall into a mean eſteem or diſregard of prayer. The Pſalmiſt, after he had taken a ſurvey of the preſent flouriſhing of the ungodly, and ſuffering of the children of God, doth in the concluſion of the PſalmPſa. 73.28Ps 73:28 notwithſtanding reſolve, But it is good for me to draw near to God; thoſe croſs Providences, in relation to thoſe two ſorts of perſons, could not ſhake his good opinion of prayer. Job Job 9.22.Job 9:22having aſſerted againſt h…s three friends, that God dealeth (in ſome Providences) after a like manner with good and bad, Eliphaz p. 446will needs argue from thence, that he reſtrained prayer before God, that he diſcouraged men from praying unto God: Though we aſſent to Jobs Job 15.4.Job 15:4aſſertion, or ſhould experience it, yet we muſt not admit of Eliphaz his inference from it; far be it that we ſhould ſay, So it is, therefore let us no longer make any reckoning of prayer, either to practiſe it, or hope for good by it: This is a carnal and wretched deduction. If there be a medicinal receipt that is known to be of a ſoveraign vertue, a man will not contemn, or caſt it away, becauſe it may miſs a cure once in a thouſand times uſage, or becauſe it healeth not in the firſt application. M…n do not therefore neglect or lay aſide ſowing, or Sea-voyages, becauſe there is ordinarily a long delay, and ſometimes there is a diſappointment in the harveſt, or return of Merchandiſe expected thereby: for though husbandmen wait for their crop, or adventure, yet at laſt they uſually receive them; and if a ſeeding, or voyage, miſcarry, that's not one of many: So neither ſhould prayer be neglected or diſuſed for the like events upon it. And yet prayer cannot juſtly be equalled with thoſe affairs in point of ſwerving: The Seedſman uſing the beſt skill and induſtry imaginable, his labour and hopes may miſcarry: The Adventurer employing the greateſt providence and art in his voyage, all may be loſt: But a ſervant of God putting up his prayer according to the Will of God, that is, conformably to the revealed Rule, his prayer doth certainly ſpeed ſome way or other at the laſt.

p. 447Again, Honeſt men do not in their thoughts condemn, or in their practiſe give over the uſe of the Law, or Trading, becauſe Knaves ſometimes by thoſe means obtain as much or more by unrighteouſneſs therein, then the juſteſt perſons: So neither ought we to take it either as a diſparagement of, or a diſcouragement from prayer, that men, or ways that are wicked, ſucceed ſometimes well in a courſe of prayer.

Two ſorts of perſons are in the Book of Iob noted to vilifie prayer; the rich and wealthy worldling, Iob 21.15. & 22.17. and the falſe hypocrite, Iob 27.9, 10. And wherefore do they ſo? The former doth it, becauſe he hath happily attained his deſires without, he therefore now thinketh he needeth not to it: The latter doth it, becauſe he hath taken it up for a time, but he findeth not preſent help by it in his need. Both theſe are as irrational in their reaſoning, as they are profane in their concluſion and practiſe. Let it be far from us to be ſwayed by either of their principles: Let neither the proſperous iſſue of evil deſires make prayer ſeem frivolous to us; nor the preſent fruſtration of our expectation by it cauſe us to conclude it bootleſs.

3. Con…lude not of the juſt…fiableneſs or ſinfulneſs of the divine approval or diſapproval of a way or cauſe by the good or bad ſucceſs of it, or of the prayers that attend it. Say not, the courſe of theſe men is pleaſing to God, becauſe the event thereof is pleaſing to the men th…mſelues: Say not, their cauſe God diſalloweth, p. 448becauſe he diſappeareth to it. It is great folly to condemn a way for its ſwerving in ſucceſs, which if it had ſtood would have gone for good with us; and while it went on, it ſtood clear in our cenſures. It is a Religion next door to Atheiſm, to reckon the warranting or condemning Will of God by ſuch a meaſure. How oft muſt ſuch a Judgment be driven to tack about, and change ſides, and dance Ecebolus his turns? We may in theſe days obſerve i… ſome men, that the Religion, way or party which was moſt odious to them, and moſt obſtinately reſolved againſt by them, they have meerly upon this account been firſt melted into milder thoughts of, and preſently linked into deep affection and high admiration of it. It is a miſerable mind, that, in ſtead of embracing that rule of the Apoſtle for a principle, Godlineſs is great gain with contentment, will chooſe the reverſed ſuppoſal of the worldling, and ſay, Gain is godlineſs.

We in this Age are the more culpable if miſled into this …rror, having ſeen the viciſſitudes that have come upon all intereſts ſucceſſively, none excepted, no not theirs who have ſtood ſo much upon this argument; having alſo ſo many Evangelical maxims and premonitions from our bleſſed Saviour and his Apoſtles in the Word to the contrary; and having recorded before us (in ſacred Story) ſo many examples of them that have groſly abuſed themſelves (yea and the Name and Honor of God) with ſuch collections. For the two latter Conſiderations p. 449I will give a few Inſtances of each.

For Evangelical Maxims and Premonitions I will refer my Reader to peruſe at his leaſure Luke 6.20. unto 27. & 16.25. Joh. 15.19. Act. 14.22. 1 Cor. 4.8, to 14. 2 Tim. 2.12. Jam. 2.5, 6, 7. & 5.1, to 7. & verſ. 10, 11. Rev. 11.2, to 11. & 13.3, to 9. A…d add the mention of theſ… … paſſages. When our Saviour was preſſ… by the Phariſees and Sadduces (the Jewiſh Sectaries) to ſhew them a ſign from Heaven (to a warrant his actions, or to prove that he was the Chriſt) he telleth them,Mat. 12 38 39, 40. & 16.1, to 5.Matt 12:38 A wicked and adulterous generation ſeeketh after a ſign; and furth…r d…nyeth them utterly any ſign, (ſuch as they meant, that is, a ſolemn, magnifical, or ſignal token, which ſhould make him externally and publiquely pompous and glorious to the world;) only they ſhould have the ſign of the Prophet Jonas; and that was a ſign clean contrary to the ſtrain of their thoughts, even an emblem of humiliation and debaſement to the loweſt pitch, (which was therefore to them a ſtumbling ſtone, and a ſign to be ſpoken againſt, rather then to confirm them;) For as Jonas was three days and three nights in the Whales belly; ſo ſhall the Son of man be three days and three nights in the heart of the Earth. Again, for the Ages of the Church which follow that of Chriſt and his Apoſtles, what do the Scriptures reveal to us touching the uſe or validity of Providential ſigns? Why it forewarns us, that the ſhewing p. 450of great ſigns and wonders, a coming with all power, the doing of great wonders, and the working of miracles, are the exploits of falſe Chriſts, falſe Prophets, the Man of Sin, the ſecond Beaſt, Mat. 7.22. & 24.24. 2 Theſ. 2.9 Rev. 13.13 14. & 16.14. & 19.20.Matt 7:22Matt 24:242 Thess 2:9Rev 13:13the falſe Prophet, and the three unclean ſpirits that come out of the mouth of the Dragon, the Beaſt, and the falſe Prophet. And the reaſon why Miracles, Signs and Wonders do ceaſe in the true Church before and in the times of Antichriſt, and do appear on the ſide, and among the followers of Antichriſt, was rendered long ſince by John Hus (and not only by him, but before that long, by Auguſtin, Chryſoſtom, Iſiodore, and Gregory, alledged by him) to wit, becauſe the Church of Christ muſt be perſecuted, and ſeem abject and forſaken; and muſt overcome by the confeſſion of the Truth, See Mr Fox Acts and Mon. vol 1. pag. 593, &c.by holineſs, and ſhining in good works, and by love and patience, and not by power; and Antichriſt muſt ſway all, and have full power to perſecute; and hypocrites, that look after Temporals more then Spirituals, muſt be diſcovered, and the true Saints tryed, and Carnaliſts juſtly puniſhed with that ſnare of ſpecious ſigns.

As for the Examples of ſuch as have groſly miſtaken and deluded themſelves with ſuch collections, take theſe few. Thoſe ſtubborn Idolatrous Iews in Ieremiah, having told him (in anſwer to a ſolemn meſſage from the Lord unto them) that they would not harken unto him ſpeaking unto them in the Name of the Lord, but they would pertinaciouſly adhere to p. 451their own way, in burning incenſe, and pouring out drink-offerings to the Queen of Heaven, they render this for their ground, We, and our fathers, &c. have done thus in Iudea; Jer. 44.16, &c.Jer 44:16and then we had plenty of victuals, and were well, and ſaw no evil: but ſince we left off that worſhip, we have wanted all things, and have been conſumed by the ſword, and by the famine. Saul hearing that David was come to Keilah, he thought he had him then couped up, and at his mercy; and thereupon he would needs gather, that God had done it in favor of his cauſe,1 Sam. 23.7.1 Sam 23:7 he ſaid, God hath delivered him into my hand. Such uſe did Shimei make alſo againſt David of the providence of God, to wit, when Abſalom had riſen up and diſpoſſeſſed him of his Kingdom: Caſting ſtones at him, and curſing him, he ſaid, Come out, come out thou bloody man, and thou man of Belial; 2 Sam. 16.7, 8.2 Sam 16:72 Sam 16:8the Lord hath returned upon thee all the blood of the houſe of Saul, in whoſe ſtead thou haſt reigned; and the Lord hath delivered the Kingdom into the hand of Abſalom thy ſon; and behold thou art taken in thy miſchief, becauſe thou art a bloody man. Leah having given Zilpah her maid to her husband Iacob to wife, and God after that harkening unto Leah, ſo that ſhe conceived, and bare Iacob a fifth ſon, Gen. 30.17, 18.Gen 30:17Gen 30:18this was the interpretation ſhe made of it, God hath given me mine hire, becauſe I have given my maiden to my huſband, and ſhe called his name Iſſachar; an hire: She applaudeth her promoting of Poligamy (a treſpaſs both againſt her huſband p. 452and her ſelf) by the happy iſſue of her prayer in her bearing another ſon.**See alſo Hoſ. 12.8. Zech. 11 5 Mal. 2 17.Hos 12:8Zech 11:5Mal 2:17 But away with this ſilly, religionleſs inference.

4. Turn not out of the ways of God, I mean the ways of his Word and Commandments; decline not into any unwarranted path upon occaſion of ſuch Providences of God: K …p to the Law and to the Teſtimony; and what ever Oracle it be that ſpeaks not according to this Word,Iſai. 8.20.Isa 8:20 refuſe the pretended light thereof, for in tru…h there is no light in it. The Prophet David in Pſal. 37. which he purpoſely peneth for the ſtabliſhment and conſolation of the righteous under ſuch tryals as this we are upon, again and again inculcateth this leſſon; Trust in the Lord, Pſal. 37.3, 8, 27, 34.Ps 37:3Ps 37:8Ps 37:27Ps 37:34and do good: Fret not thy ſelf in any wiſe to do evil: Depart from evil and do good: Wait on the Lord, and keep his way.

It was the ſuperſtitious folly of Balaam, that he ſo often ſhifted the places and courſes of his enchantments when he would ſo fain have prevailed to curſe Iſrael: but it will worſe become an Iſraelite to change from one Religion, party or intereſt to another as the wind blows. It was the deſperate courſe and finiſhing ſin of Saul, 1 Sam. 28.6.1 Sam 28:6that when the Lord anſwered him not, he ſought unto one that had a familiar ſpirit. King Ahaz is branded with this, that in the time of his distreſs he did trespaſs yet more againſt the Lord. Many now adays forget this to be an aggravation of a ſin, and rather count it a diſpenſable or juſtifiable act to tranſgreſs a p. 453Rule in caſe of a ſtreſs or ſtrait. What was it that Ahaz did in that kind? It followeth in the Text, For he ſacrificed unto the gods of Damaſcus which ſmote him; and he ſaid, Becauſe the gods of the Kings of Aſſyria help them; 2 Chro. 28 22, 23.2 Chr 28:222 Chr 28:23therefore will I ſacrifice to them that they may help me. Take we heed of this, of allowing in opinion, or feignedly fawning upon a way when it hath gotten above us, and for that cauſe. Take we heed that principles or doctrines of Religion, or Civil concernment, be not beaten out of us, and beaten into us by the ſword. Minicius Faelix reports of ſome of the Romans that they ſet up for gods or goddeſſes Pavor, Pavorem Hoſtilius, & Pallorem C…luit; mox a neſcio quo Febris dedicata. Haec alumna urbis iſtius ſuperſtitio, morbi, & malae valotudines. Mon. Fel. p 81 Mr Weems Vol. 2. on 2d Com. p. 112 Prov. 3 31Prov 3:31and Pallor, Fear, and Paleneſs; others made Febris, a Feaver, their goddeſs. Mr Weems tells, that the Schythians worſhipped a Sword. They that ſuffer themſelves to be carryed too and fro in their judgments and practices as the ſtrength of any party gets up, they are almoſt come to the Religion of the Heathens: It is but a poor Religion for men to fall on worſhipping that ſtill that afflicts them.

Solomon cautions us againſt this, when he wills us to chooſe none of the ways of the Oppreſſor; that is, Let not thy choyce of thy way be ſwayed by force and …ppreſſi…n. Job, and his friend Eliphaz, though they could not agree about the point of divine Providence, in ju…ging thereby of perſons yet th…y both concurred in this, that the proſperous or adverſe Providence of God, in what way ſoever it m…ets a man, is not to bend his judgment or practice p. 454contrary to the Rule of well-doing; for that I take to be the clear meaning of that ſentence uſed by each of them in their oppoſite diſputes,Job 21.16.22.18Job 21:16Job 21:22Job 21:18 The counſel of the wicked is far from me.

Let that ſpeech of God himſelf unto his people of the Kingdom of the Ten Tribes (which was uttered in times full of variation and innovation, both in point of Religion and Civil Policy) be our direction; it is in Amos 5. v. 4, 5. For thus ſaith the Lord unto the houſe of Iſrael, Seek ye me, and ye ſhall live: But ſeek not Bethel, nor enter into Gilgal, and paſs not to Beerſheba; for Gilgal ſhall ſurely go into captivity, and Bethel ſhall come to nought.

5. Be not diſtracted with overmuch care about the event of prayer: The Apoſtle preſcribeth prayer as a remedy againſt ſuch carefulneſs. Prayer being directed to us on purpoſe to expel ſollicitous thoughts, muſt not then be the object of them. Be careful for nothing but in every thing by prayer and ſupplication, Phil. 4.6.Phil 4:6&c. let your requeſts be made known unto God. Prayer is to drive out care: when we have thereby duly recommended our occaſions to the grace of God, our cares are then to ceaſe, as being caſt upon God to bear and manage them for us. We muſt not then do by our prayers, as Saul doubted his father would do by him, and the ſervant, when they were ſent to ſeek his Aſſes,1 Sam. 9.51 Sam 9:5 Leave caring for the things prayed for, and take thought for the prayers which are ſent out to ſeek them: but leave them both to God; making uſe of that repoſe p. 455which the Apoſtle immediately annexeth to the aforeſaid Rule:Phil. 4.7,Phil 4:7 And the peace of God which paſſeth all underſtanding ſhall keep your hearts and minds through Chriſt Jeſus.

6. Do not envy or repine at the accompliſhment of the deſires of others, though they be evil. Abſtain from all murmuring and fretting at the matter: This the Holy Ghoſt hath many times over in Scripture forewarned us of; and that both by precept, and by the evil and harm (experienced by other examples) that comes by it: ſee Pſal. 37.1, 7, 8. & 73.2, 3, 21, 22. Prov. 3.31. & 23.17. & 24.1, 19. And hath moreover furniſhed us with divers diſſwaſive Reaſons againſt it: As, 1. The wicked… proſperity, and the ſucceſs of evil ways, is no uncouth or ſtrange thing, but very ancient and ordinary: It is called in the Book of Job, Job 22.15.Job 22:15The old way, which wicked men have trod; it is an old and beaten path. What notice Job, David, Ieremiah, Habakkuk, and many others in Scripture, and humane Story, have given us of this, is too much to relate. The Penner of Pſal. 73.Pſal. 73.12Ps 73:12 holds up wicked men in this condition with a [Behold,] that we may all ſee, and never more ſtrange at it: Behold, theſe are the ungodly who prosper in the world; they increaſe in riches: although now adays this of him is inverted, and the proclamation is, Behold, theſe are the godly who prosper in the world, &c. 2. God is in Heaven, and above them ſtill, and he ſtill looks at them with abomination and contempt: Pſal. 115.3. p. 456Eccleſ. 5.8. Prov. 3.31, 32. Pſal. 37.13 & 73 20. Why then ſhould h…s ſervan…s look at them with admiration or envy? 3. Their ſucc…ſs and fruition of it is but ſhort, but a l…ttle while, a moment: It is reſembled to a night dream, to the Summer graſs, Pſal. 73.19 37.10Ps 73:19to the fat of Lambs, to a flower in its fading, to rathe ripe fruit in the eaters hand, and to a candle ready to be blown out with every puff **Pſa. 73.20 37 2, 20 Iſai. 28.4 Pro. 24.20Ps 73:20Isa 28:4Prov 24:20. 4. They have the diſfavor and curſe of God with their deſires, and their ſpeeding in them ſpeedeth their fall and ruine.Pſal. 92.7Ps 92:7 That which is ſaid in Ieremiah of the peoples feigned prophecies, Every mans word ſhall be his burden, Jer. 23.36Jer 23:36the ſame may be ſaid of evil prayers when granted, Every ſuch grant is as a burden, a tal…nt of lead falling on the petitioner, to caſt him down to deſtruction. When the Philiſtins got the victory, and took the Ark of God from the Iſraelites, 1 Sam. 5.6 &c.1 Sam 5:6they had ſmall joy of that their priſoner, the hand of God was heavy upon them while they k…pt it: So it is with wicked men in their obtaining of their evil deſires.

7. Let no man inſult over the croſs events that come upon the pious prayers of the people of God; to rejoyce thereat, to turn the diſappointments, ſl…ps or delays of ſuch mens prayers into deriſion and triumph,Pſa. 13.2 4 & 38.16. & 35.15. & 69.10, 11. Mic. 7.8.Ps 13:2Mic 7:8 is the character of the wickedeſt perſons, and the enemies of God: but, Rejoyce not againſt me, O mine enemy, &c.

Theſe are the Miſcarriages to be ſhunned.

p. 457SECT. II.

The Graces or Duties to be exerciſed in the Caſe above mentioned.

THe Graces or Duties which in this condition are ſpecially ſeaſonabl…, and neceſſary to be put in practiſe, are theſe.

1. Lay the caſe to heart, and be duly affected with it. They that know any thing of the uſe of prayer, and the worth of Gods face, and attentive ear, need no perſwading to this. What ſhould dej…ct us, if not this? While the Ark (the ſign of Gods preſence) was a ſtranger to Iſrael, and captive with the Philiſtins, 2 Sam. 7.22 Sam 7:2all the houſe of Iſrael mourned after the Lord. This abſence of God was David's dayly ſorrow of heart; yea it was as death unto him: For this he made his tears his meat day and night; He poured out his Soul in him; Pſal. 42.3, 4, 10.Ps 42:3Ps 42:4Ps 42:10and his upbraidings by his enemies with this were as a ſword in his bones. Nay, it was this which was as the ſplitting of the heart of our Saviour upon the Croſs, when he cryed with a loud voyce, Mat. 27.46Matt 27:46My God, my God, why haſt thou forſaken me? The 22 Pſalm, whence the word… were taken pitch them upon a dereliction in prayer. T…is withdrawing of God is an Inl…t to a mu… itude, if not all miſeries and miſchiefsaaDeut. 31 17. Pſal. 10.1, &c.Deut 31:17Ps 10:1: It is an …v l for which there is no remedy or comp…nſation, but the ceaſing of itbbJ…b 3….29 See Di…in. Annot.; and to the mourner under it is the promiſe of reſtoring madeccIſai. 57.…5 18.Isa 57:5.

p. 4582. Perſevere in prayer; give not over the purſuit of your petitions for this cauſe. It behoves us to hold on in duty, what ever be the iſſue: Pray we muſt, ſpeed or ſpeed not. When the Cloud (the token of Gods appearance and conduct unto his Iſrael in the wilderneſs) was taken up from the Tabernacle, Num. 9.21Num 9:21whether it was by day or by night, the people journeyed. Whether we be in the light of his preſence (in this effect of prayer hearing) or in the darkſom night of his abſence, we muſt travel on in our prayers after God. Doth God hold his peace? we muſt nevertheleſs,Pſa. 109 4Ps 109:4 yea the rather, with David, give our ſelves to prayer.

Queſt. But how long muſt the people of God pray? is there no time to give over?

Anſw. Thoſe things for which we have a general and indefinite Precept to pray (being Temporals, for about Spirituals we may pray, and muſt while we live) we muſt continue our requeſts for, until God do, either accompliſh them for us, or take us off, and diſcharge us from the proſecution of them. This latter he hath, 1. Sometimes done by expreſs word, as he did to Moſes, Deut. 3.26. and to Samuel, 1 Sam. 16.1. 2. Sometimes he doth it by Providence: ſo he did to David, when he faſted and prayed for his child that was ſtruck with ſickneſs, 2 Sam. 12.15, 16. the Lord took him off from his praying by the death of the child, verſ. 22.23. When the Lord layeth upon the thing prayed for an impoſſibility in Nature that it ſhould come to paſs (as he did upon that childs recovery p. 459by its death,) then (unleſs there be a ſpecial promiſe that the thing ſhall be, though it be above Nature, as there is of the Reſurrection of the body) we are to ſurceaſe prayer: But if the impoſſibility be but moral, that is, when it amounts but unto a great unlikelyhood, (ſuch was that of Zech. 8.6. the flouriſhing of Ieruſalem after the captivity,) that is no ſuperſedeas unto prayer. We find the ſervants of God have interpoſed their prayers, when the Lords ſentence hath been out againſt the ſubject of their prayers: Deut. 9.25. 2 Sam. 12.14, 16, Iſai. 38.1, 2. Ion. 3.4, &c. Nay, when unto their prayers God hath anſwered them with a plain denyal, yet they have perſiſted to pray, Iudg. 10.13, 15. Nay further, when the Lord hath not only declared that he would not hear them, but hath forbldden them to pray, yet they have continued praying, Ier. 7.16. & 11.14. with Chap. 14.11, 19. That which God hath denounced, he may revoke again; that which he hath begun to execute, he may give over and undo again, Ier. 18.7, 8. Ezek. 33.8, 10, 11. Amos 7.2, 3, 4, 5, 6. He threateneth under expreſs or implicite conditions; He acteth with divers and unknown intents: But one condition, one intent, which he hath made known to us, is that we ſeek unto him; unto which his menaces, and his judicial proceedings, are rather a ſpur, then a diſcharge. As the promiſes and predictions of God for the coming to paſs of a thing are no releaſe from the duty of prayer, but rather an invitation and a tye unto it**Ezek. 36.37.Ezek 36:37: ſo neither p. 460are denunciations to the contrary of our prayers any diſcharge from p…ayer; no neither are contrary providences or diſpoſings of God, which do not reach to an utter or natural impoſſibility.

Wherefore lift we up, and keep we up our languiſhing hands and hearts, and reinforce our ſtrivings in prayer: There are many Conſiderations to induce it. 1. God ſtraitly injoyns it: He commandeth not only that we call upon him in our wants and troubles, but that we perſevere and be importunate therein: See Luk. 18.1, &c. Rom. 12.12. Epheſ. 6.18. Col. 4.2. Pſal. 62.8. Iſai. 62.6, 7. 2. Continuance and inſtancy in prayer hath its ſpecial promiſes. Chriſt our Saviour (in thoſe two paſſages of Luke 11.5, &c. and 18.2, &c.) hath fully aſſured us by promiſe of the prevalency of perſeverance in prayer; confirming it with a treble compariſon taken from the efficacy of perſiſtency in prayer with men, with evil men; as, with a fri…nd, with a father, with an unjuſt Judg: how much more then ſhall it be forcible with God? 3. The ſervants of God have gon this way to work, and have left us on record the example of their practiſe, and of the happy ſucc…ſs of it at length, for our imitation and encourag ment: In the darkeſt deſertions they have prayed moſt cryed loudeſt, and wreſtled hardeſt. Pſal. 21.1, 2, 11, 19. & 13.1 &c. & 42.7 8, 9. & 43.2, 3. & 44.23, 24, 26. & 61.2. & 80.4, 7, …4, 19 & 141.7, 8. & 143.4, 6. Iſai. 5….9. & 62.1. & 63.15. & 64.7, 8. p. 461Lam. 3.18 41, 44, 54, 55. Ion. 2.4. Hab. 1.2, 3. with 2 1. & 3.1. 4. To ceaſe praying would add to our ſin, increaſe our miſery, undo the prayers we have put up, and argue us of hypocriſie, 1 Sam. 12.23. Iſai. 64.7. Gal. 6.9.Niſi ad ſit in oratione perſeverandi conſtantia nihil orando agimus. Calv. Inſtit. l. 3. c. 20. ſ. 52. Job 27.10. 5. One ſpecial end of Gods deferring our prayers, is to train us on to ſeek him more diligently, Hoſ. 5.15. 6. Laſtly, How hath God been over-intreated by inceſſancy in prayer? as by Jacob diſtreſſed at his brother Eſaus approach, Gen. 32.26. by Moſes for Iſrael, Deut. 9.18, 19. by Iſrael under the Ammonitiſh bondage, Judg. 10.16. and by the Church of God in Peters behalf, Act. 12.5.

Learn we then, and keep to this Leſſon: Let us in the Scripture phraſe, roul our way upon the Lord: Pſal. 37.5 55.22 Prov. 16.3Ps 37:5Prov 16:3Though he ſhould ſeem to turn it back again from him, by delaying to accompliſh it, yet ſtill be rouling or devolving it over to him by ingeminated petitions. Let our prayers be poured out unto God, as the Church ſaith her tears ſhall be, without any intermiſſion, till the Lord look down, and behold from Heaven.Lam. 3.49 &c.Lam 3:49

3. Beleeve what you ſee not, to wit, the preſ…nt acceptance, and future return (in ſome or other, yea the b…ſt way) of your prayers framed accordi…g to the Will of God. As we muſt pour out our hearts before God, ſo muſt we truſt in him at all times; Pſal. 62.8.Ps 62:8and in particular truſt in him for the prayers which we pour out before him. From whence had David that lively confidence of the Lords audience of him, p. 462and the prediſcovery of the iſſue of his prayers ſo clear, as if he ſaw them already performed before his eyes, the which he often profeſſeth, even under or together with his moſt bitter complaints of the Lords hiding himſelf from him? as, Pſal. 6.8, 9. & 13.5, 6. & 22.24. & 43.5. & 54.7. Had he it from any peculiar or extraordinary revelation, or by vertue of the promiſe of God in his Word layd hold on faith? I ſuppoſe it might be by the latter way only: But by whetherſoever it was, I ſee no reaſon why the vigor of a Chriſtians faith may not without the former extraordinary means attain to the ſame aſſurance and triumph which he arrived at. For whether it was upon ſpecial revelation, or upon the written Word that David was ſo bottomed, it was ſtill but by force of a divine word or promiſe; the difference 'twixt thoſe two lies but in the manner of receiving. The promiſe which all Beleevers have in the written Word for the ſucceſs of their prayers, is as firm and certain as that which David built on could poſſibly be. The Lord telleth all his people (Iſai. 45.18, 19.) in ſubſtance thus much: He is the Lord that created the Heavens, that formed and made the Earth, and eſtabliſhed it. And as he created it not in vain, but to be inhabited; ſo he hath not commanded the ſeed of Iacob to ſeek him in vain: As ſure as he made the Earth to be inhabited, ſo ſure he hath ordered his people to pray, that he may perform, and they may poſſeſs their prayers. What can be a ſurer teſtimony to the p. 463validity of any thing, then that aſſeveration of our Saviour is for the validity of prayer?Luke 18 7.8.Luke 18:7Luke 18:8 Shall not God avenge his own Elect, which cry day and night unto him? I tell you, that he will avenge them ſpeedily. I tell you; If Chriſt tell us ſo in his Goſpel, it is as ſure as if the Spirit told us ſo by his inſpiration to us. Can there be a firmer bond to aſcertain us, then is that tye which we find betwixt the ſpirit of prayer poured out, Zech. 12.10. and the hearing and anſwer of prayer, Chap. 13.9. And from this we may aſſuredly conclude, God hath not in theſe days poured out the ſpirit of ſupplications, and thereby put his ſervants on ſo univerſally, ſolemnly and earneſtly to pray, yea and to enter into ſuch vows and covenants, but it is for a great and gracious end, at leaſt to themſelves, in which he will ſpecially manifeſt himſelf to be their God, and they to be his people. Prayers and tears have been accounted the Churches weapons; and doubtleſs what is ſaid of the bow of Ionathan, 2 Sam. 1.122 Sam 1:12and the ſword of Saul, that they never returned empty; the ſame ſhall be made good of thoſe arms of the Church.

And as the aſſurance that is given to prayer in general is ſo ſtable, ſo is that which is given in ſpecial to the prayers of the deſerted. The needy ſhall not alway be forgotten: The expectation of the poor ſhall not periſh for ever: The Lord will not caſt off for ever; but, Pſal. 9.18. Lam. 3.31 32 Pſa. 102.17 Zech. 10 6.Ps 9:18Lam 3:31Ps 102:17Zech 10:6though he cauſe grief, yet he will have compaſſion according to the multitude of his mercies. p. 464He will regard the prayer of the deſtitute, and not despiſe their prayer. I will be as though I had not caſt them off; for I am the Lord their God, and will hear them.

To perſwade us further to exerciſe faith in this behalf; 1. Conſider, God hears, and ſometimes the petitioner doth not diſcern it: For this take that of Elihu; Job 35.14Job 35:14Although thou ſayſt thou ſhalt not ſee him, yet judgment is before him, Mat. 21.22Matt 21:22therefore truſt in him. 2. The promiſe of audience takes in faith as a condition or requiſite. 3. The ſpecial uſe of faith is to ſettle the heart in beleeving and hoping things unſeen,Heb. 11.1 Rom. 4.18 19Heb 11:1Rom 4:18 yea and what is croſs to preſent and viſible things; and in particular things of that nature in return or anſwer to prayer. This is the confidence that we have in him, 1 Joh. 5.14 151 John 5:14that if we ask any thing according to his Will he heareth us, &c. This is the confidence; we may underſtand it, either that this is the matter of the confidence, or this is the office or uſe of our confidence or faith▪ to wit, to beleeve and know the ſucceſs of our prayer, though we ſenſibly find it not. 4. This exerciſe of faith will enable us to wait patiently and regularly:Iſai. 28.16.Isa 28:16 He that beleeveth ſhall not make haſte. 5. Such a faith will be a token or pledg unto the petitioner of a happy iſſue of his prayer and deſertion: But I have truſted in thy mercy; my heart ſhall rejoyce in thy Salvation. Pſal. 13.5.Ps 13:56. Laſtly, All the interpoſitions, improbabilities, difficulties, or oppoſitions which come betwixt us and our prayers, by reaſon whereof we apprehend p. 465God hidden from us, and our prayers hindered, do not make the leaſt diſtance, obſcurity, pawſe, or impediment to the real preſence or working of God to us, or for our help**Pſ. 73.23 Zech. 8.6.Ps 73:23Zech 8:6.

4. Be content to ſtay Gods time for the iſſuing of your prayers; wait upon God with conſtancy and patience: So the Prophet;Iſai. 8.17.Isa 8:17 I will wait upon the Lord that hideth his face from the houſe of Jacob, and will look for him. Our Inducements may be;

1. God hath prefixed his time; the which is the beſt and fitteſt time for us: his delaying is, that he may bring about that time; that time he will punctually keep, and none ſhall either preoccupate, or put it back; and he hath that time in his own hand. See for all this, Pſal. 102.13. Iſai. 49.8. Hab. 2.13. Iſai. 60.22. Pſal. 31.15. That which Solomon begged of God concerning his prayer made at the dedication of the Temple, holds true of all the faithful prayers of his people, They are nigh unto the Lord day and night, 1 Kin 8.591 Kgs 8:59that he may maintain the cauſe of his ſervant, and the cauſe of his people at all times, or, the thing of a day in his day, as the margent.

2. Conſider upon what good grounds and neceſſary reaſons are the Lords deferrings; he delays not an hour without a ſpecial cauſe and end: while the Lord holdeth back our prayers, it is ſtill for the accompliſhment of ſomething very needful to be in us, and to antecede our receiving of our petitions: The particulars have been given above**Chap. 4. Sect. 6..

p. 4663. Our waiting ſhall not be in vain; it ſhall have its end and fruit, provided it be regular: ſee Pſal. 85.8. Prov. 23.18. Hab. 2.3. Yea moreover, as the end or matter waited for ſhall not miſcarry, ſo neither ſhall the time, patience or trouble that it coſts us in tarrying be loſt, or left upon our ſcore, but it ſhall alſo be recompenced us to the full: we ſhall loſe nothing by waiting. The Church ſaith, It is good that a man ſhould both hope, Lam. 3 26.Lam 3:26and quietly wait for the Salvation of the Lord. Obſerve it, It is good that a man ſhould quietly wait; we may underſtand it not only of moral goodneſs, but it is good in point of advantage and profit; it's gainful for a man to wait. We ſay, it is good for a man to be diſpatched quickly, and to have his petitions out of hand; ſo it may be in Civil Courts; and ſo may Nature judg it to be in the Court of Heaven; but the Holy Ghoſt tells us, it is good to wait. God will conſider thee in waiting, not only to perform the thing waited for, but to renumerate thy waiting. 1. In preſent ſupports and comforts during thy expectance, Pſal. 27.14. Iſai. 40.31. 2. In the end, the return will be ſo much the ampler and happyer, Iſai. 30.18. Abraham, Hannah and Job waited, the two former each for a child, the laſt for a recovery out of his afflictions: the Lord gave them not only that which they waited for, but an overplus and intereſt in their reſpective mercies; as to Abraham and Hannah an increaſe of children above what they asked, or looked for**Gen 25 1. &c. 1 Sam. 2.21Gen 25:11 Sam 2:21; and to Job twice p. 467as much as he had before ††Job 42.10Job 42:10, as a compenſation of their reſpective waitings.

4. Conſider how God hath been wont to deal with his ſervants, his ordinary courſe hath been in conferring his ſpecial favours upon them to uſe delayes, and make them wait for before they have them. The Lord, when he would quiet, and comfort his Church in ſuch a caſe as ours, willeth them that follow after righteouſneſs, that ſeek the Lord, Iſai. 51.1, 2Isa 51:1Isa 51:2to look unto Abraham their Father, and Sarah that bare them. Now if we conſider how God diſpoſed toward Abraham and Sarah, in reference to their promiſed ſon, and toward the reſt of the faithful in Scripture, in relation to their ſeveral mercies, we ſhall find that God uſually put them to great ſtayes and exerciſes of their patience. If I had room I might here be large in inſtances, and that of ſeveral kinds; I will but touch them lightly, referring them to theſe two Heads. 1. How long time the Saints of God have ſuffered the delay of their prayers. 2. How low they have been brought in their delayes.

1. How long have the Servants of God been delayed in their prayers? The choyceſt and eminenteſt Saints, and Gods chiefeſt and notableſt works of mercy for them have undergone great delays; and have long ſtayed in the birth, and have been fetched off with mighty difficulties. The reduction of Abraham's poſterity out of pilgrimage, their bringing up out of Egypt, and poſſeſſion in Canaan according p. 468to the promiſe of God to Abraham, was four hundred, and ſeventy years**Exod. 12 40. And forty years after in their journey.Exod 12:40. The Church of the Jews were kept waiting, and playing in Babylon ſeventy years; and after that their reſtauration in Iudea was long in accompliſhing, ſome reckon it an hundred, others an hundred and fifty, others two hundred years, ere the Temple, City, and State, were re-eſtabl…ſhed††See the variety of reckoning of the time and the Authours for them in Maſter Newcomer his Epiſt. Dedic. before his Sermon on Neh. 4 11 Pſal. 6.3 13.1.2 119.8, 4Neh 4:11Ps 6:3. The coming of our Saviour, and the Work of Redemption by him was looked for by believers from Adams time, and onward, which was for ſome ſcores of Generations. The Prophet Davids complaints of his overcloudings, and of the length of them under the want of D vine Preſence, and audience, are frequent in the Pſalms. How long wilt thou forget me O Lord, for ever? How long wilt thou hide thy face from me? &c. But thou, O Lord, how long? How many are the days of thy ſervant? when wilt thou execute udgment on them that perſecute me? The Lord inſtructing his people, how they ſhould keep their Faſts to be acceptable to him, and making his promiſes to them of happy conſequents of their ſo obſerving them, this is one of the promiſes.Iſai. 58.12 See Div. Annotat. 2d. Edit.Isa 58:12 And they that ſhall be of thee ſhall build the old waſt places, &c. He ſaith not themſelves that ſo faſt, and pray as he directeth ſhall build, &c. But they that ſhall be of them, their following generations; they muſt pray, and the effect muſt be reſerved for their poſterity to reap. The ſouls under the Altar, the ſlaughtered Chriſtians under the p. 469moſt bloody perſecution of Diocleſian, crying unto God, How long O Lord, holy and true, Revel. 6.Rev 6&c. As having laid under Pagan perſecutors long already (even by ſucc…ſſive perſecutions for almoſt three hundred years) they are yet willed to reſt and wait for the anſwer of their outcrys, for a little ſeaſon, during which time the Church muſt yet undergo freſh p…rſecution: Now that ſeaſon of delay is accounted (by Mr Mede See Mr Medes Comment in Engl. p. 52. & 85.) to have been about 127 years; ſo long they muſt ſtay ere any beginning of their vindication come to paſs, by the beginning of the firſt of the ſeven Trumpet; and then there was to be but a beginning;See his Key part 2. Synchron. 1. & D…v. Annot. 2d Ed. on Rev. 9.13 and Bez. in Apoc. 14 14.Rev 9:13Rev 14:14 for that avengement of them is not compleated, untill all the prophecy of the ſeven trumpets be perfected, the which is taken to laſt for many hundred years. The Church of God is by the Apoſtle Paul injoyned to pray for a Chriſtian Magiſtracy; which yet was not granted until toward 300 years after in Conſtantine the Great.1 Tim. 21 1, 2 …ſcendiſti in Navem cum Chriſto, quid expectabus? ſerenum? imo ventum, & procellas, & fluctu… navem operientes, ut mergi incipiat. Sed hoc Baptiſmo baptizandus prius es: tum ſequetur ſerenum, excitato, & implorat▪ Chriſto; qui ſaltem dormiet aliquando. Melch. Adam. in vita Heſſi. p. 185.

The peace of the Church (ſaith one) is emblemed, not by Jonahs Gourd which came up in a night, but by the Palm-tree, then which there is ſcarce any tree flower in growth. Luther wrote to Heſſus, that now he had embarqued himſelf in the Ship with Chriſt, he muſt not look for a calm voyage, but for ſtorms, and waves ready to overwhelm the Ship: and p. 470that he muſt expect Chriſt to lye aſleep for a time in the ſhip, and to endure ſome calling upon, and ſhogging to be awakened.

2. How low have the Servants of God been brought in their delays of prayer? unto what extremities have they been reduced? 1. What calamities, and contrary events unto their prayers have befallen, continued, and grown upon them? Iob's condition was very proſtrate, where he complains that together with the ſpeedleſneſs of his prayer, it was thus with him, he hath caſt me into the mire, and I am become like duſt and aſhes. Job 30.19Job 30:19So was the Churches when expoſtulating with God; for his ſleeping, hiding his face, and forgetting them in their affliction, Pſal. 44 25Ps 44:25they ſay, for our ſoul is bowed down to the duſt, our belly cleaveth unto the earth. In like manner was it with the people of God,Pſal. 141.7Ps 141:7 where they ſay, Our bones are ſcattered at the graves mouth, as when one cutteth, or cleaveth wood upon the earth. The Church of Iudah (alſo) when the Angel upon the red horſe (conceived to be the Son of God) interceded to God for them,Zech. 1.21Zech 1:21 How long wilt thou not have mercy on Ieruſalem, and on the Cities of Iudah, againſt whom thou haſt had indignation theſe threeſcore and ten years? that people (I ſay) were then ſcattered by the horns of the Gentiles ſo that no man did lift up his head. Thoſe ſouls that cry unto God for avengement at the opening of the fifth Seal, Rev. 6.9.Rev 6:9are ſouls under the Altar, ſlain for the word of God: that is, they were then when they p. 471ſo cryed caſt down to the ground, at the feet of the Altar like ſacrifices bound, and in ſlaying. 2. What wearineſs, languiſhment, and fainting in prayer, and waiting have they been overtaken with? David ſaith,Pſal. 69.3 Pſal. 119.22, 23, 24Ps 69:3Ps 119:22Ps 119:23Ps 119:24 I am weary of my crying, my throat is dryed up, mine eyes fail while I wait for my God, and elſewhere, I am poor and needy, and my heart is wounded within me. I am gone like the ſhadow when it declineth. I am toſſed up and down as the locuſt. My knees are weak through faſting, and my fleſh faileth of fatneſs. And again,Pſal. 119 81, 82, 83Ps 119:81Ps 119:82Ps 119:83 My ſoul fainteth for thy ſalvation, mine eyes fail for thy word, I am become like a bottle in the ſmoak. 3. What fail, and fruſtration, yea, what overwhelming, and cutting off of hopes have they come unto? Iob bemoaning his lack of hearing, addeth this, He hath deſtroyed me on every ſide, and I am gone, Job. 19.7, 10Job 19:7Job 19:10and my hope hath he removed like a tree. When men remove trees, they take them wholly up roots, and all out of ground, ſo were Iobs hopes (in his apprehenſion) plucked up. The Church of Iudah in the Lamentatiōs complains, that as God had ſhut out her prayers for preſent, ſo he had blaſted her hopes for future. And I ſaid, my ſtrength, and my hope is periſhed from the Lord; Lam. 3.18 53, 54 See alſo Job 30.20 26 Jer. 14.19 15, 18Lam 3:18Job 30:20Jer 14:19they have cut off my life in the dungeon, and caſt a ſtone upon me, waters flowed over mine head; then I ſaid, I am cut off. 4. What agonies, conflicts, dolours, have they been exerciſed with, under, and from their deſertions? how lamentable do they expreſs their condition in this regard? p. 472One while they reckon themſelves as dead, entombed men; Pſa. 88.4, 5 15, 16, 17. & 60 3. Lam. 3.15 Pſal. 80.5 Lam. 3.53 Pſal. 116.3 …ob 30▪ 27 30 Lam. 1.13 Pſal. 2.10 Lam. 3.4, 13Ps 88:4Ps 88:5Lam 3:15Ps 80:5Lam 3:53Ps 116:3Lam 1:13Ps 2:10Lam 3:4Lam 3:13another while as diſtraught; anon as drowned in a Sea of wrath; or as drunk with the wine of aſtoniſhment, or with bitterneſs and wormwood, or with the tears of their own eyes; or as cloſed up in a dark and famiſhing dungeon; or as ſurrounded and clasped hold on with the pangs of death, and pains of Hell; or as having within them their bowels boiling like a pot; or as burning in the fire; or as having their bones broken; or as pierced through with a ſword, or ſhot with arrows into the reins. Such was their eſtate to their preſent ſenſe. 5. Laſtly, What diſdain, reproach and ſcorn have they lien under from their beholders under thoſe delays? and that both from foes and friends. 1. From enemies or aliens to them: The people of God have in this caſe become the off-ſcouring and refuſe in the midſt of the people; all their enemies have opened their mouths againſt them; they have been their muſick: Lam. 3.44, 45, 46, 63. See alſo Lam. 1.9. Pſal. 13.2. & 22.7. & 38.16. & 69.10, 11. & 89 50, 51. & 109.25. Job 30.9, 10. 2. From their friends and brethren: I was a deriſion to all my people, and their ſong all the day. My friends (ſaith Job Lam. 3.14 Job 16.20. & 19.19.Lam 3:14Job 16:20Job 19:19) ſcorn me; all my inward friends abhorred me; they whom I loved are turned againſt me.

Lay we all this together, and conſider (for our perſwaſion to wait upon God patiently) how theſe Worthies for holineſs and favour with God (recorded in Scripture for our examples p. 473and types in patience and comfort) have been put to wait long and long for the iſſue of their prayers; and have been brought to great extremities in divers reſpects during their waiting. There are yet ſome other Motives unto this to be pointed at.

5. The Lord defers for a time, and hides himſelf from his own intereſt: May we not then bear his delay in ours? God ſomewhile lets alone, and leaves unrighted and uncleared the concernments of his own Name, Glory, Truth, and Juſtice. Notwithſtanding his eyes are purer then to behold evil, or look on iniquity (that is, with indulgence, or without indignation towards it,) yet he looketh on them that deal treacherouſly, Hab. 2.13.Hab 2:13and holdeth his tongue while the wicked devoureth the man that is more righteous then he. Thus he beareth for a time the ſpectacle that moveth him to abhorrence, even ſo long as his ſervants are troubled at it, and can ſcarce ſee how it ſhould ſtand with his holineſs ſo to do. He ſaith, I have long time holden my peace, I have been ſtill, Iſai. 42.14Isa 42:14and refrained my ſelf; now will I cry like a travelling woman, &c. The Lord there compareth himſelf, enduring the dayly increaſing provocations of his enemies, unto a woman that goes for divers moneths with child, while it biggens in her womb, and is her dayly load.

6. As God makes us to wait upon him, ſo he himſelf waits upon us. Therefore will the Lord wait, that he may be gracious unto you. p. 474Iſai. 30.18Isa 30:18Beſides the infinite diſparity which there is between the perſons waiting, him and us, Gods waiting is for far longer time, and with more ſufferance then is ours: He waits for us long, before we come in to ſeek him; and he waits after we ſeek him for our fitting to be anſwered. He in waiting on us, not only bears our delay, but many indignities and offences which we offer him all along, deſerving his refuſal to wait on us any longer, and that he ſhould not only defer us, but flatly and finally deny us all our requeſts.

7. The iſſue and anſwer of our prayers is coming on and approaching towards us, though we diſcern not its coming: Our prayers are ne'r the further off for our not diſcerning their progreſs or nearneſs to effect. A Ship is ſailing on toward its Harbor in the darkeſt night, or blackeſt weather, when the Mariners cannot tell whether they be going backward or forward. The ſeed in the Winter lying under ground is taking root in order to a Spring and Harveſt, though it appear not above ground, but ſeem dead and loſt. So it is with our prayers.

8. Moſt Chriſtians (as it is to be doubted) bear delays of their prayers in greater matters then thoſe, or the moſt of thoſe things which the caſe in hand reſpecteth, and do content themſelves indifferent well to wait under thoſe delays. Conſider your inward eſtate: Do not you dayly pray againſt divers ſpecial corruptions and temptations within; and for many p. 475precious graces, with conſummation in glory? and do not thoſe ſuits yet (in a great meaſure) depend ſtill in the Court of Heaven, and you ſatisfie your ſelves in an expectation and hope of them referred to Gods own time? There is no reaſon why we ſhould be more impatient about Externals, whether private or publique, or about Eccleſiaſticals or Spirituals that are not eſſential or conſtituent, no not ſo much as integral, but only ſubſervient unto the eſtate of grace, then we are about the Subſtantials of our Souls: If we were more intent upon, and touched with the deferring of theſe, we would endure the neceſſary delay of thoſe more compoſedly.

9. Conſider (laſtly) If we be unfit for the receiving and enjoying of thoſe publique benefits we are put to wait for, it is better for us as yet to want, then to have them. We think the neceſſity and worth of the things prayed for is ſo great, that there is no place for any ſtay, every hours delay is our undoing or great detriment: but ſee whether we be ready or no for the mercies ſought and waited for. If the things be of high worth and weight, the more pity it is they ſhould, and the more care will God take that they may not miſcarry; and miſcarry they will in our hand, if they come before we be prepared for them: Whether we be fit for the return of thoſe prayers that now ſtick in the birth, our ſelves may eaſily judg. If we had Religion, a Church and State ſetled (in regard of Rule, Platform, or Order, enacted p. 476and agreed to) by the undoubted ſquare of the Word of God, with all eaſe and ſecurity from Arms and War, what could we do with ſuch a fabrick? are there hands, and heads, and hearts among us capable to bear and carry it on? Can we furniſh out a ſufficient number of perſons prudently, faithfully, and unitedly to manage the ſame? Of our ſuitableneſs for ſuch a condition we have given ſome taſte, if not a large teſtimony, in the attempts and tranſactions hitherto; and I do not ſee that (generally) men are now grown wiſer, holyer, or honeſter by all the even…s and experiences that have been. Jehoſaphat the King was one that prepared his heart to ſeek God, and was a diligent Reformer of the Church and Commonwealth; and there was power and peace enough in his and the peoples hands to accompliſh a Reformation; and Laws they had infallibly good and ſufficient: Where was the defect then? Why, as yet the people had not prepared their hearts unto the God of their fathers: 2 Chro. 20.332 Chr 20:33This was it; and therefore, notwithſtanding all the aforeſaid advantages, the high places were not taken away. We now look at impediments among or about us, as not having all thoſe furtherances which Judah then had of Reformation, but (I dare ſay) the great bar is our own incapacity. He that maketh a way in the Sea, and a path in the mighty waters; Iſai. 43.16 17Isa 43:16that maketh the Chariot and Horſe, the Army and the Power to lie down together, ſo that they are extinct, they are quenched as tow, can and would make his p. 477way through all obſtacles, were we in a receptiveneſs or readineſs for his mercies.

But thus much of the fourth Duty, there is yet one more.

5. The people of God muſt learn and labour to bring their minds, in things not abſolutely neceſſary for them, to thoſe terms and conditions wherewith the promiſes of thoſe things are compounded and qualified: They muſt take heed of being too poſitive, illimited, or peremptory in ſtanding upon the having and enjoying of ſuch things. Who knows how far particulars of ſuch a nature may now be good for the Church of God, or conſiſtible with other greater benefits and ends? The Apoſtle doth fitly conjoyn with the precept for prayer in every thing, his foreign,Phil. 4.6 Verſe 5.Phil 4:6 or a rule for the exerciſe of moderation or modeſty: for in moſt things it is very neceſſary and ſuitable, that moderation ſhould hold the reins of our aff…ctions and drifts in prayer, as well as zeal ſhould carry them on.

It appears the Apoſtle Paul had a very earneſt deſire to ſee the Roman Church, and it was for a very holy end, viz. the eſtabliſhment and edification thereof; but yet where he mentions his prayers in reference to it, as he doth twice in his Epiſtle to them, he in both places taketh in the Will or good pleaſure of God, as the modification of his prayers:Rom. 1.10 & 15.32.Rom 1:10Rom 15:32 The form in which he prayeth is worth obſerving; Making requeſt (if by any means now at length I might have a prosperous journey by p. 478the Will of God) to come unto you. See how many iffs he puts in; If by any means; if now at length; (or, if at any time at length aaBeza., or, if at one time or other bbElvathan par.;) if prosperouſly; if God will. This laſt (ſaith a good Expoſitor) may be referred unto every parcel: He deſireth to come to them if it be the Will of God; by ſuch means as God will; at ſome time when God will; and proſperouſly if God will. Little did Paul think how the Will of God had determined he ſhould come to Rome, viz. that it ſhould be by perſecution, that he ſhould come thither a priſoner to appear before Nero; and that in his journey thither he ſhould have ſuch a tedious, perillous, ſhipwracking voyage by Sea as he had; this was not (in all likelyhood) the proſperous journey which he thought of: Yet the Lord made it proſperous as to the end he propoſed in it, and he had not his prayer croſſed even in thoſe adverſe paſſages, in regard he prayed with reference to the Will of God: In the latter place where he mentioneth his praying, the ſubject of it is, that he might be delivered from them that do not beleeve in Judea, and that he might come unto them with joy by the Will of God. It proved that he was not delivered from, but given up into the hands of the unbeleevers in Judea, to wit, to be apprehended, beaten, accuſed, conſpired againſt, and proſecuted before the Governors by them; and ſo thoſe things which he would by his prayer have diſ-joyned, that is, perſecution by the Jews, and leave to go to Rome, the Lord p. 479by his wiſe Providence conjoyned and made the one to effect the other, for their apprehenſion and perſecution of him brought him to Rome: he therefore well inſerted that clauſe, by the Will of God, and ſo his prayer ſtood good; yea and took effect, though not in an abſolute, yet in a qualified ſenſe; for he was delivered from the Jews in reſpect of their utmoſt intentions, for they would fain have prevented his going to Rome, and have had his blood ſpilt in Judea, and went very near it at ſundry times; and yet he was brought to Rome, and that not without joy, for he had joy in his bonds and Martyrdom**Act. 28.15 Gal. 6.14. Col. 1.24. 2 Tim. 4.7.Acts 28:15Gal 6:14Col 1:242 Tim 4:7.

It is ſaid by the Pſalmiſt (Pſal. 10. wherein Gods hiding from his people is purpoſely treated of as the ſubject of the whole Pſalm) The poor committeth himſelf unto thee, verſ. 14. or, as the margent, the poor leaveth himſelf to thee: that is, he refers himſelf and his cauſe over unto God, to be heard and maintained as he ſeeth good; he doth not limit or preſcribe God a method or time, but leaves the way, ſeaſon and order unto Gods circumſcription.

Let us then in praying for our own wills ſubmit to Gods; and be content either to have, or want, either to ſtay, or forthwith receive, as he ſhall think to diſpoſe. Not to call upon God in our affairs, is Atheiſm; to think to mould him to our frame and humor, is to make an Idol of him.

1. Conſider our own imperfection in asking, p. 480and Gods abſolute perfection in diſpoſal of and to us: We are unable to chooſe for our ſelves; our imperfection therein appears both in point of knowledg, and will. In knowledg, either with the ſons of Zebedee we raſhly run on,Mat. 20.22Matt 20:22 and ask we know not what, or we are at a ſtand,Rom 8.26Rom 8:26 and (as the Apoſtle ſaith) we know not what we ſhould pray for. In will, when we go to pray we are apt to ask amiſs, that is, for our luſts; and the ſpirit that dwelleth in us luſteth to envy, ſaith S^t James. Jam. 4.3, 5Jas 4:3Jas 4:5But God is infinitely able to make choyce for us. The Apoſtle Peter ſaith,2 Pet. 2.9.2 Pet 2:9 The Lord knoweth how to deliver the godly out of temptation: And the Apoſtle Paul, Eph. 3.20.Eph 3:20He is able to do exceeding abundantly, above all that we ask or think.

2. Conſider our unworthineſs to be heard or anſwered by God in any petition. There is no reaſon why we ſhould at all be aggrieved at God for the deferring or denying of any of our ſuits; we muſt learn with Job to lay and leave our complaint upon our ſelves. Job 10.1.Job 10:1When we pray to God, we have more cauſe (with Abraham) to reflect upon our own unworthineſs, and deprecate his anger for our ſpeaking to him, then to be angry at him, if he do not at all, or not ſpeedily hear us.

3. To quiet us, let us reflect on what we receive and enjoy from him, as well as what we miſs: Let us look upon his conceſſions, as well as upon his deferrings or refuſals; and ſet the one againſt the other. If God abridg or delay his people in ſome things, he hears them in p. 481other, yea in many moe and greater matters. It hath been reckoned by the choyceſt of Gods ſervants for a high favor unto them, that in times of great and publique calamities they may eſcape, and have their lives for a prey: ſee Jer. 15.11. & 39.17, 18. & 45.5. And they ſpeed well if by their prayers they obtain ſo much, Mal. 3.16, 17. Luke 21.36. Yea, and when they may not be vouchſafed that, but that they fall under ſufferings, yet a mercy worthy the recounting, and tending to the ſatisfying of their ſpirits, it hath been to them, that they have been left undeſtroyed, Lam. 3.21, 22, 23. Wherefore look we about us, and within us: Do we not eſpy the breakings forth and reſervations of many ſpecial mercies to us in the midſt of the Lords hidings and withholdings (in ſome reſpects) from us? Even in thoſe events which we obſerve falling out directly croſs to the matter of our prayers, we may deſcry the goodneſs of God alleviating or moderating ſuch diſaſters:Deſinentes contriſtari propter ea quae non habemus, de rehus praeſentibus gratias agere debemus. Baſil. We may call to mind many particulars wherein it might have been worſe with us; yea, we may find cauſe to admire at ſome remarkable intermixtures of favor. When Elijah complained to God of the miſerable havock that Ahab and Iezebel had made of Religion, and the true worſhippers in Iſrael, it ſeemeth he took and related the caſe to be ſomewhat worſe then it was, when he ſaid, And I am left alone, and they ſeek my life; and the Lord anſwered him, that yet he had reſerved to himſelf ſeven thouſand men that had not bowed unto p. 482Baal. We do often with Elijah exagerate our miſery, and overlook the mitigations and benefits we enjoy under croſſes.

4. God maketh all occurrences to us, all his Providences to work together for good unto his: That promiſe Rom. 8.28. is immediately ſubjoyned to the doctrine of the Saints prayers: He contriveth ſometimes the weal of his people by ſtops and denyals of their requeſts. Conſider ſeriouſly how much better it is for thee to want, or wait for thy r…queſts at the throne of grace, with the Lords reſpect, favor, and purpoſes of good towards thee, and with an hold upon his promiſes, with the help of his Spirit, and to ſuch beneficial ends (as have been above deſcribed,) then with others to have our petitions in wrath, and to our hurt.

5. Laſtly, None of the ſervants of God (I may doubtleſs ſay) ſince the world began, have had all their prayers accompliſhed or obtained them at their firſt asking; but in many things they have been either denyed (in the particular asked) or deferred. We have divers inſtances in Scripture of the chief Saints of God denyed in ſome requeſts, which are queſtionleſs therefore recorded, that their examples might qualifie us in like caſes. Peruſe at leaſure for this thoſe paſſages of Moſes, Samuel, David, Ieremiah, Ezekiel, and Paul: Exod. 32.32, to the end. Deut. 3.26. 1 Sam. 15.11, 35. with 16.1. 2 Sam. 12.16, 18. Ier. 14.19. with 15.1. Ezek. 9.8, 9, 10. Rom. 10.1. with 11.7.

p. 483I have thus done with the firſt Head of Uſes, to wit, the Rules of Direction for our carriage in the Caſe before us, both preventive, and poſitive. The other Head follows.

SECT. III.

The way to Help or Remedy in this Caſe of the Lords hiding from his Peoples Prayers.

THat which only now remains, is to ſhew what is to be done, what the courſe is which we are to take for the Remedy or Cure of this condition of Prayer-obſtruction. For this I will propound but three things: And they, if duly followed, will ſuffice.

1. Seek, and get the Cauſes of the Lords ſo hiding himſelf from us to be removed; I mean the procuring or promeriting cauſes on our part, which are our many prayer-letting, God-provoking ſins.

That ſuch there are, and what they are, hath been before endeavoured to be diſcovered. The way to have them removed is well known, in regard of the Doctrine of it, to wit, Repentance towards God, and faith in Jeſus Chriſt for reconciliation to God. This is a larger ſubject then I can now enter upon the opening of. We have had it long, and yet have it (through the mighty mercy of God) taught and preſſed upon us daily by the Miniſtry of the Word.

p. 484Let me only in a word, exhort, and perſwade to a ſincere, and diligent beſtirring in the practiſe of it. Look not at, talk not ſo much of this party, or that deſigne, or the other prepoſterous courſe of any among us, as coming betwixt us, and the end of our prayers. No, no, the obſtructers of our prayers are ours, and the Nations ſins; theſe humane occurrences do only obſtruct by vertue of theſe. Our ſins they are that are in the chair of all the Counſels, and in the head of all the Forces that interpoſe betwixt us, and the iſſue of our prayers.

And now (Brethren) Is it not time (thus) to ſeek the Lord, Hoſ. 10.12Hos 10:12till he come and rain righteouſneſs upon us? Have we now any thing left us, but our prayers to betake our ſelves unto? and can we have any hope that our prayers will any thing avail us without this? We are like Ephraim (in that place of the Prophet) that loved to tread out the corn. verſe 11We would be reaping and threſhing out the Hareſt of our prayers: but there is other work firſt to be done, God will have us to plow, and break our clods, and to ſow to our ſelves in righteouſneſs; and then we may look to reap in mercy.

As the Lord ſaid to Joſhuah (when he, and the Elders of Iſrael were upon their faces before God in prayer and humiliation after the defeat before Ai) Iſrael hath ſinned, Joſh. 7.11 12Josh 7:11they have taken of the accurſed thing: therefore the children of Iſrael could not ſtand before their enemies, but turned their backs before their enemies, becauſe they were accurſed: p. 485neither will I be with you any more, except ye deſtroy the accurſed from amongſt you. Even thus he now appears beſpeaking us. Now he hath begun to hide his ſaving countenance, and to cover his hearing ear from us, and to diſcover his angry countenance againſt us, there is no expecting he ſhould be with us in mercy any more, until in a heart-ſearching, ſin-exterpating repentance, and a ſin-expiating, ſoul-reconciling application of the blood of Chriſt, the cauſe of his ſeparating from us, and controverſie with us be taken away.

That is a well known, I would it were as well a followed paſſage of the Prophet,Iſai. 1.16.17Isa 1:16Isa 1:17 Waſh ye, make ye clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, &c. Come now, and let us reaſon together, ſaith the Lord. He had immediately before ſaid, When you ſpread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear. Yet upon the terms of repentance he invites them in this friindly manner, Come now, and let us reaſon together, or parly.

Repent O England, Repent ye people of God of the Lands, and of your own ſins, that prevent, or foreſlow your prayers: Repent of the Idolatries, of the Covenan…-breaking, and perjury, of the proſtitution of Religion to ſiniſter ends, of the neglect, and ſloth in the worſhip of God; of earthly confidence, blood-guiltineſs, injuſtice, violence, unmercifulneſs, and pride. Repent of, and remove thoſe blots p. 486and blemiſhes of our prayers, the hiding, daubing over, and juſtification of ſome groſs ſins, the hardneſs of heart, hypocriſie, carnal reſpects, hatred, contention, and irreformedneſs: Repent eſpecially of thoſe capital crimes, (the which we the univerſal ſins of this Nation) the loathing, rejection, and diſobeying of the Goſpel of Jeſus Chriſt, and the vile imbracement, and adoration of the intereſt of this preſent world. And moreover, add unto the ſcore of your repentance, all thoſe ſteps that have been trod in following the way of Cain, the errour of Balaam, Jude 11.Jude 1:11or the gainſaying of Core, together with all thoſe filthineſſes of the Spirit; to wit, the many errours, and departing from the faith, and the many breaches of Order and Union in the Church of God, with which (through wrechleſs ignorance, ſelf-conceitedneſs, wantonneſs, newfangledneſs, inconſtancy, emulation, lukewarmneſs, ſecurity, licenciouſneſs, covetouſneſs, and contempt of others) as with a ſpreading and fretting leproſie ſo many profeſſours are tainted: And let thoſe aggravations of theſe recited ſins be taken in (to further and increaſe our repentance) which cleave to them, as they are now committed by us, namely, the ſcandal, the Apoſtacy, the Preſumption, the incorrigibility, and the boundleſs growth of, or in them.

Theſe are Englands, and in ſome ſort all our ſins, which b…cloud the Throne of Grace, deafen the ear of God, overcaſt his face, outcry our prayers, and open a way, or gap to his p. 487hot anger againſt us. Theſe are the ſins which the Miniſters of Gods word have been long declaring againſt, and they have now even outfaced, and overgrown all their admonitions and reproofs. Theſe are the ſins which have long ſtood up in competition with our prayers, and they have now prevailed above them: Theſe are the ſins which have made way for the deſires, and prayers of our enemies to take place; ſo that now they open their mouth wide againſt us, and ſay, Aha, Aha, our eye hath ſeen it, ſo would we have it. Theſe are our ſcarlet, crimſon ſins, which we have to be removed, as the cauſes of the putting back, or ſuſpenſe of our prayers, and which are therefore to be throughly repented of, and purged away, that our prayers may take effect: And let me perſwade to, and prevail in it, in the words of Jotham, Hearken unto me, Judg. 9.7.Judg 9:7that God may hearken unto you.

2. The ſecond thing to be applied by way of remedy is, Let the people of God diligently follow on to the attaining of thoſe ends; for the effecting whereof in them, the Lord for preſent hideth himſelf from them in this kind: thoſe ends have been laid down before; the haſtning on of them is the way to ſpeed the iſſue of our prayers. To inſtance in, and preſs to ſome of them in a few words.

1. Be conſtant in prayer; hold out in it unto the end; yea, do not only hold on, but mend, and quicken your pace therein. Add more fuel to, increaſe the flame of your devotions; pray p. 488more ardently. Let your progreſs in prayer be like the natural motion of a body to its center, or proper place, the longer ſtill, the more ſwift, and vigorous. Doth God hide himſelfe that you may ſeek his face? then ſeek the Lord, and his ſtrength, …. …05.4ſeek his face evermore: and ſo ſeek that you may find him. Certainly prayer is the Key of Heaven; if then through unexpertneſs in the uſe of it, you cannot get the door open preſently, caſt not therefore the key out of your hand, but turn, and try it again, and again, until it be open. Undoubtedly prayer is the way to find the face of God, though it be hid; leave not then, ſlack not in the way, becauſe it is long, loſe not the end for lack of holding out. It was the ſin of Saul, upon which immediately followed his ruine, that when in his ſore diſtreſs by the Philiſtins war, he enquired of the Lord, and got not an anſwer from him preſently, he left off enquiring of God, and ſought to a woman that had a familiar Spirit;1 Chro. 10 13, 141 Chr 10:131 Chr 10:14 for this the Text ſaith, the Lord ſlew him, and turned the Kingdom unto David; yea, in this regard it ſaith, he enquireth not of the Lord: His once enquiring was void, and ſtood for nothing, and was no more then if he never had done it, becauſe he continued not enquiring until he h…d anſwer, but through a diſtruſtful, and impatient fear, ran from God, to the Witch.

2. Labour for an humbled heart, a mourning Spirit, both for ſins, and for prayers ſucceſleſneſs: The want of this hath been our great p. 489defect under our late ſufferings, and ſeekings to God. It was noted of thoſe Jews who remained after the deſtruction or the Temple, City, and Land by Nebuchadnezzar, that they were not humbled, even unto that day: Jer. 44.10Jer 44:10they enquired of God by the Prophet Jeremiah, Cap. 42.3.to ſhew them the way wherein they might walk, and the thing that they might do: but they were ſtill unhumbled; they had ſeen, and felt a great deal of the wrath of God upon them for their ſins, but yet they were not humbled to that day. And this is our very ſtate, we have ſought unto God for his conduct in our Affairs, his hand hath been out againſt, and upon us many wayes for our ſins, but for all that we remain unhumbled. But it will not ſo be; moſt ſurely now we have had ſo much to do with God, and he with us, humbled we muſt be: never did any perſon, or people come off, or part with him ſtoutly:Levit. 10.3Lev 10:3 he will be ſanctified in them that come nigh him. God will have us down, and lay us low either in Spirit, or in worldly ſtate, either inwardly, or outwardly, either to repentance, or to ruine: and if that will not be without this, we ſhall be humbled both wayes, if ever, and ere ever God do raiſe us up. Remember what the Lord ſaith to his people in the Prophet when he had hid his face from them,Iſai. 54.6.Isa 54:6 The Lord hath called thee as a woman forſaken, and grieved in ſpirit, and a wife of youth when thou waſt refuſed. If we be as forſaken, and refuſed of God it behoves us to be of a grieved Spirit, and ſo p. 490we muſt be ere the Lord call us, or look again upon us. He reviveth the ſpirit of the humble, and the heart of the contrite ones. Iſai. 57.15.49.13. Mat. 5.4.Isa 57:15Isa 57:49Isa 57:13Matt 5:4He will have mercy upon his afflicted. He is nigh to them that are of a broken heart, and ſaveth ſuch at be of a contrite ſpirit. They that mourn ſhall be comforted. They that ſow in tears ſhall reap in joy.

3. Be ſure to bide out the preſent tryal and exerciſe of the grace of God in you, that is, of your faith, patience, love, and obedience. Bleſſed is he whoſoever ſhall not be offended in Chriſt under the tryal. Mat. 11.6.24, 13.Matt 11:6Matt 11:24Matt 11:13He that ſhall endure unto the end, the ſame ſhall be ſaved. It was a deſperate courſe in Saul, and the forerunning paſſage of his ruine, that whereas he had before-time rooted out thoſe that had familiar ſpirits and wizards out of the Land,1 Sam. 28.3, 7.1 Sam 28:31 Sam 28:7 being in his extremity he ſought to one of them. It would be a dangerous practiſe for any now to fly or turn to that ſinful way for help in their ſtrait, which in a freer and calmer condition they juſtly abandoned and oppoſed.

4. Look we after not only the end of our prayers, but our fitting and preparation for that end:Chap. 4. Sect. 6. The parts of this preparation have been opened already out of Zech. 12. & 13. and Zeph. 3. Three of them (you may remember) were ſanctity, brotherly-unity, and ſimplicity or truth in our dealings with God and man. For ſanctity; The pure in heart are they that ſhall ſee God. Mat. 5.8.Matt 5:8When the Lord will work ſuch a Salvation for his people, as that all the ends p. 491of the Earth ſhall ſee it; he will have his people to depart, Iſai. 52.10, 11,Isa 52:10Isa 52:11and go out thence (from Babylon) and touch no unclean thing, and be themſelves clean. For broth…rly union and p…ace: When the Earth ſhall be full of the knowledg of the Lord, as the waters cover the Sea, God will make a compliance and harmony betwixt the Wolf and the Lamb, the Leopard and the Kid, Iſai. 11 6, &c.Isa 11:6the Calf and the young Lion, Verſ. 13.the Cow and the Bear, the Lion and the Ox, the ſucking Child and the Asp and Cockatrice; their antipethies ſhall ceaſe, that is, as it is quickly after explained, the envy of Ephraim ſhall depart; Ephraim ſhall not envy Iudah, and Iudah ſhall not vex Ephraim. Of Iob Job 42.10.Job 42:10it is ſaid, The Lord turned the captivity of Iob when he prayed for his friends: It was not while he diſputed with, but when he prayed for them. The firſt thing (as I take it) wherein the Lord appeared to hide himſelf from his people in theſe late troubles, was, in their diviſions and breaches among themſelves in opinions, practiſes, and party-makings; and it is probable the Lord will have them firſt to be at one again among themſelves, ere he manifeſt himſelf among them. Then for ſimplicity and truth, take only that ſpeech of the Lord in the Prophet Iſaiah, Iſai. 63.8.Isa 63:8For he ſaid, Surely they are my people, children that will not lye; ſo he was their Saviour: with that of the Pſalmiſt, Mercy and Truth are met together: Truth ſhall ſpring out of the Earth, and Righteouſneſs ſhall look down from Heaven: Pſal. 85.10 11.Ps 85:10So neceſſary and neerly alyed is ſincerity p. 492and veracity unto the recovery of Gods preſence, aſpect, and audience.

3. The third and laſt Direction for the Cure of this evil, is, Let our ſatisfaction be placed and ſought in God himſelf. When the ſtream or rivelet is cut off, or dryed up, the way to help that is to go to the fountain it ſelf. Doth the Lord withhold from us this or that bleſſing which we ask of him? our beſt remedy for that is to ſeek the fruition of God himſelf, his preſence and favor, and to ſatisfie our ſelves, and make up all defects therewith. Whatſoever wants we lie under in reſpect of externals, yea or internals,Habet omnia qui habet habentem omnia. Auguſtin. all the particulars we lack are equivalently, yea eminently and tranſcendently to be had in the enjoyment of God; if we have him, we have them, and more.

God communicateth himſelf unto his creature two ways: Either as an Agent, or as an End; either effectively, or objectively; either by way of operation, or by way of reſt and complacency. Though we have not his operative or effective communications in the production of every of thoſe works and events which we think behoveful for us, yet if we have the objective or terminative communications of him as our end, reſt, or chiefeſt portion, and good, it is enough. Nay this participation of God is far above the other: He communicateth himſelf in his acts and operations to all his creatures, but as an end of reſt and complacency only to his bleſſed Angels and Saints: That communication is more remote, this immediate; p. 493that more earthly, this is heavenly; that more reſerved and limited, this is full and ſatisfying.

There is a ſtaying upon God by faith, the vertue whereof is to give us the thing we beg for in prayer before it be given us, and whether ever it be brought forth in rerum naturâ, or in a providential courſe, or under a ſenſitive enjoyment, yea or no. Faith giveth us that acquieſcence in God, and ſuch an aſſurance of the performance of the petitions we ask of him, either in kind, or equivalently, and ſuch a clear foreſight of what is to come, as that however there be a great diſtance, and many impediments and delays betwixt as and our prayers, yet there is a kind of preſence and poſſeſſion of them unto us.Joh. 8.56.John 8:56 By it Abraham ſaw Chriſts day with rejoycing. By it he and the other Patriarchs, before the obtaining of the earthly or heavenly Canaan, Heb. 11.13Heb 11:13ſaw afar off, and embraced them in their promiſes. By it Davids eye ſaw his deſire upon his enemies, Pſa. 54.3, 7Ps 54:3Ps 54:7when as yet they were up againſt him, and in purſuit of his Soul. By vertue of it, we have this confidence, that if we ask any thing according to his Will, 1 Joh. 5.14 151 John 5:14he heareth us; and if we know that he hear us, whatſoever we ask, we know that we have the petitions that we deſired of him. He ſaith not, we know that we ſhall have the petitions, but, we know that we have them; that is, becauſe either we are as ſure of them as if we had them in our hands already, or we have them in the fountain or myne, in having intereſt in, and u ition of God.

p. 494David, when he would ſtill and quiet all murmuring, and impatient thoughts in the hearts of the righteous at the delay of their deliverance, and the flouriſhing of wicked men, and proſperous ſucceſs of their evil courſes, he preſcribeth this medicine: Delight thy ſelf alſo in the Lord, Pſal. 37.4.Ps 37:4and he ſhall give thee the deſires of thine heart. If they be diſanimated by the aforeſaid dealings of divine Providence, ſo that they know not how to go on (againſt ſuch diſcouragements) in truſting in the Lord, and doing good (the things immediately before exhorted unto) he delivereth them this as a cordial, Delight thy ſelf in the Lord. All the diſcomforts from preſent croſſes and wants, may be ſweetened and ſwallowed up by this, the ſatiating ſolace that is to be had in God: And if the mind be impatiently bent to have its deſires fulfilled, this is the way to have them, and that out of hand; if he do not effect them in created events, he will ſupply them in affording himſelf; if he do not perform them in providences, he will bleſs them in bliſs…ul conſolations to thy Soul: and as Elkanah ſaid to Hannah, 1 Sam. 1.81 Sam 1:8Am not I better to thee then ten ſons? Is not God better to thee then ten thouſand prayers? When Eſau and Jacob met by Peniel, and were in their ſtrains of courteſie about Jacobs preſent,G… 33.9, 11. Eſau, having a good earthly eſtate in Mount Seir, told Jacob, I have enough, my brother; and Jacob ſaid to him again, I have enough. Interpreters obſerve, the word which Eſau uſeth, tranſlated enough, ſignifieth much; p. 495and the word for Jacob's enough, ſignifieth all: Eſau hath much, but Jacob hath all. And the reaſon of Jacob's fuller expreſſion well may be, becauſe though his eſtate in worldly poſſeſſions was probably far leſs then Eſau's, yet he was Iſrael, a Prince with God; he had God for his portion; to him he had continual recourſe by prayer; and if he got not by that means every thing he might ask, or not inſtantly, yet he had God himſelf, his preſence and favor, and ſo he had all: And that reaſon himſelf might imply, when, together with his profeſſion to have enough, or all, he ſaith, becauſe God hath dealt graciouſly with me.

There is in God a full ſtore-houſe and well-ſpring of comforts to make up the defects of whatſoever other things we fail of. If the Lord hide himſelf from us in things ſubſidiary, or ſubſervient, or the means conducing to the end, and not in the main matter, or ultimate end it ſelf, to wit, his favor, Spirit and Kingdom, we may well ſatisfie our ſelves. What we are ſhort of in thoſe intermediate and acceſſive things, we may find and enjoy in God. David, when all was taken and gone at Ziklag, 1 Sam. 30.6.1 Sam 30:6encouraged himſelf in the Lord his God. The Penman of Pſal. 73.Pſal. 73.25 26,Ps 73:25 when all went on the wicked mans ſide, and againſt the people of God, finds a rock for his heart, and an everlaſting portion of God, and him he ſets up as his only and incomparable good. The Prophet Habakkuk Hab. 3.17▪ 18,Hab 3:17Hab 3:18under all creature-diſappointments reſolveth he ſhall be able to furniſh himſelf with joy and comfort p. 496enough in the Lord, the God of his Salvation. To expreſs in any proportion the numberleſs and invaluable Conſolations that are in God for ſuch a ſtate and uſe as this, is not to be undertaken; take in lieu thereof theſe Conſiderations.

1. God is alway preſent with his, even when they moſt ſeem to be deſerted of him. Joſeph through envy was ſold into Egypt, but God was with him, Acts 7.9. God was with David in his walk through the valley of the ſhadow of death, Pſal. 23.4. God was with the three children in the fiery furnace, Dan. 3.25. And in his preſence is fulneſs of joy, Pſal. 16.11. His preſence is Salvation, Pſal. 42.5. margent.

2. God ſtill hears his people, even when and while they pray (according to his Will,) though he do not preſently anſwer, Iſai. 65.24. Ier. 31.18. and in hearing he takes exact notice of them and their requeſts, Act. 7.34. Iob 23.10. and he is dearly affected, tenderly moved with their condition and cry, Iudg. 10.16. Ier. 31.20. and he conſtantly bears in mind them and their prayers: A Book of remembrance is written for them that fear the Lord, and that think upon his Name, Mal. 3.16. They are graven upon the palms of his hands, and their walls are continually before him, Iſai. 49.16. The words of their ſupplication are nigh unto the Lord their God day and night, 1 King. 8.59. And he ſtill owns his people, highly eſteems, tenderly cares for them, as his Jewels, Mal. 3. p. 49717. This is his mind and diſpoſition towards them even under deſertion.

3. His people have the pledg of his Word and Promiſe to ſtay upon, and move him with. Remember the word unto thy ſervant, upon which thou haſt cauſed me to hope: This is my comfort in my affliction; for thy Word hath quickened me, Pſal. 119.49, 50. Gods word of promiſe is in many reſpects better unto his people then his preſent providential workings: for this is common to the wicked as well as them, and it is temporary and variable; but his Word is eternal and invariable, and the peculiar tenure of his children.

4. There is no ſuch ſtrait or difficulty to the people of God, but he hath ſtill a way out for them, though they ſee not the portal or paſſage. That ſpeech of the Apoſtle is excellent to this purpoſe: We are troubled on every ſide, yet not diſtreſſed; we are perplexed, but not in despair; perſecuted, but not forſaken; caſt down, but not deſtroyed, 2 Cor. 4.8, 9. In In every one of thoſe clauſes they caſt one of their eyes downward upon themſelves, and there ſee their ſtrait; and another upward, to God, and there ſee their outlet: They are, as to their own ſenſe, environed with troubles, as at their wits end, as quite overthrown, they know not which way to turn them for eſcape; but looking up to God, their nonplus is at an end, they know he hath ſtill a poſtern to open for them, and ſet them free.

5. The people of God have their former experiences p. 498of God to revive, and be an earneſt unto their faith, Pſal. 22.9, 10. & 71.5, 6. & 77.5, 6. & 143.6. Lam. 3.56, 57, 58.

6. God doth and will ſupport, ſtrengthen, ſtabliſh, and ſettle them that truſt and wait on him, Pſal. 138.3. He giveth them ſongs in the night: His light riſeth in their obſcurity: He ſatisfies their Soul in drought, Iob 35.10. Pſal. 42.8. Iſai. 58.10, 11.

7. Laſtly, The people of God (that are ſo indeed) have an aſſurance from God, that his preſent and partial deſertion of them is not, neither ever ſhall be, total or perpetual. The true meaſure of Gods for…aking th…m is given us Iſai. 54.8. In a little wrath I hid my face from thee for a moment. The deſertion is not total, it is but in a little wrath. Though he fall, he ſhall not be utterly caſt down; for the Lord upholdeth him with his hand, Pſal. 37.24. Hence is it, that at the ſame time, and in the ſame condition the people of God (to wit, during the ſeventy years captivity in Babylon) are ſaid to be caſt off and forſaken of God, Ezek. 11.16. Ierem. 7.29. & 12.7. & 23.33, 39. 2 King. 23.27. and not to be forſaken of God, Ezra 9.9. Ier. 51.5. becauſe though they were indeed forſaken in regard of the preſence and ſpecial bleſſings of God they before enjoyed at Ieruſalem, yet they had ſtill the acknowledgment, the favor, the protection, the care, the purpoſes of God for ſpecial good upon them, for which read Ier. 24.5, 6, 7. Ezek. 11.16, 17, 18, 19, 20. Neither is the deſertion p. 499(ſuch as it is) perpetual or endleſs, it is but for a moment. The Lord will not caſt off for ever: but, though he cauſe grief, yet will he have compaſſion according to the multitude of his mercies, Lam. 3.31, 32. In regard of perpetual forſaking …t is ſaid, The Lord will not caſt off his people, neither will he forſake his inheritance, Pſal. 94.14. The Lord forſaketh not his Saints, they are preſerved for ever, Pſal. 37.28. And of the ſame people of God whom in part he had forſaken he himſelf ſaith, Thou ſhalt no more be termed, Forſaken: Thou ſhalt be called, Sought out, A City not forſaken, Iſai. 62.4, 12.

Pſal. 80.3, 7, 19.

Turn us again, O God, (verſ. 7. O God of Hoſts: verſ. 19. O Lord God of Hoſts,) and cauſe thy face to ſhine, and we ſhall be ſaved.

2 Theſ. 3.5.

And the Lord direct your hearts into the love of God, and into the patient waiting for Chriſt.

Amen.

FINIS.