certain measure of afflictions to undergo and pass through with the stint of time for the continuance thereof and from these no supplications or intercessions unto God can redeem or recover him until they be made up and finished 3. To give others an example of patience and confidence in God under the like delays David waited long for the Lord Psal 40.1 2 3. and then he inclined unto him and heard his cry and brought him up out of the horrible pit c. and the effect of this his patient staying Gods leasure and the issue of it is Many shall see it and fear and shall trust in the Lord. Long and great endurings become famous and draw the eyes of men much upon them and the consequent of mens observing them is by the operation of Gods grace that they fear and trust in the Lord They fear with a reverential fear of Gods mighty hand a with a Providential fear so as to prepare for the like tryal and lay up trust in God against it come Job likewise inferreth this as the effect of all his miseries and the delay of his prayers under them Job 17.8 9 Vpright men shall be astonied at this and the innocent shall stir up himself against the hypocrite the righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger Chap. 15.16 17 20. He had somewhat before in this his present reply to Eliphaz mentioned his prayers and tears My face is foul with weeping and on my eye-lids is the shadow of death not for any injustice in my hands also my prayer is pure My friends scorn me but mine eye poureth out tears unto God Jobs sorrows we see were abundant and continuing and his prayers exact and holy See Divines Annot in loc 2 Edit yet at present he was insulted on as one deserted of God notwithstanding in these his extremities he gathered this comfort unto himself that other godly men will make a better use of his afflictions then his friends had done and although at first they might be taken with admiration to see such a man as he in that condition yet upon recollected thoughts they will decline censuring yea clear and joyn with him against his enemies and by his example will reinforce their stediness and renew their strength courage to entertain and bear the like encounters 4. Lastly The more to dismay deject and confound the enemies and reproachers of his people in the issue The Church of Judah in the Prophet Micah when after her low fall and long waiting and sitting in darkness and bearing the indignation of the Lord he at last pleadeth her cause and executeth Judgment for her bringing her forth to light and letting her behold his Righteousness she telleth us Mic. 7.10 Then she that is mine enemy shall see it and shame shall cover her which said unto me Where is the Lord thy God Hannah staying and praying and weeping long for a child and during her barrenness being much provoked and fretted by her adversary Peninnah when at length she obtained her son Samuel she saith in her song My mouth is enlarged over mine enemies 1 Sam. 2.1 3. because I rej yce in thy Salvation Talk no more so exceeding proudly let not arrogancy come out of your mouth When the wall of Jerusalem was at last by the diligent prayers labours and watchings of Nehemiah and the people of Judah finished it is said Neh 6.26 All their enemies when they heard thereof and all the Heathen that were about when they saw it they were much cast down in their own eyes for they perceived that this work was wrought of our God When the Beast hath overcome and killed the two Witnesses who by prophecy and prayer oppugn his Kingdom and maintain the truth of Christ there will be great insulting They that dwell upon the Earth shall rejoyce over them and make merry and shall send gifts one to another But anon when after the three days and an half they are raised again and called up into Heaven in the sight of their enemies great fear shall fall upon those their beholders Look how much pleasure and joy they took in their dead and prostrate condition so much terror and confusion will possess them at their recovery and ascention into Heaven It was the thing which Peter observed as soon as he was come to hâ—mself upon his deliverance out of prison then when the purposes of his Persecutors against him and the prayers of the Church of God for him were come even to the last cast of tryal which should prevail that the Lord had sent his Angel and delivered him out of the hand of Herod and from all the expectation of the people of the Iews Herods hand had now even almost gone through with the execution of Peter the Jews were mightily pleased with his proceedings and the eve of his designed deaths-day being come they were high in expectation to have their cruel eyes and malicious hearts satisfied with the spectacle of his slaughter wherefore his rescue thus long deferred and now atchieved did the more abate and cross the insolency of his enemies These are the Ends which I find in Scripture respecting others for which the Lord may hide himself from his peoples prayers by way of delay and having done with them I have finished the whole series or order of Causes of the Lords hiding himself from prayers both the procuring Causes given by man and the ends or final Causes proposed by God and under this latter head both the ends of Gods denying and the ends of his deferring his servants prayers and of the latter sort both the ends which concern the persons praying and those which reflect upon others And having made up this enumeration I have returned answer to that Query What may be the reason of Gods hiding himself from his peoples prayers grounded upon his promises in its general state or as it may extend to any time case or people SECT VII The Application of both sorts of Causes unto the present Case I Am now to speak to the Hypothesis or the Case in particular as it is ours What may be the reason of the Lords hiding himself now from his people of these Nations in respect of their prayers Of this I must say something but it shall be but by way of hint for I neither need to speak of this all that I could nor can I speak all that there is in it The former I need not the resolution of this query being someway contained in what hath been already said in answer to the query in general the latter I cannot by reason of the large bredth of the Subject it extending it self to so wide a circuit of ground to so great a multitude of persons and to so vast a mixture and variety of ways and transactions and those so secret or intricate that neither mine nor any other one mans experience or
Carpenter applieth to his timber first his ruder tools and then his Rule and Chisel So in this Subject his unexpert handling may excusably and not without some service make a begining and step to a more exquisite treaty of this Subject This is his Apology For the manner of handling the Subject he hath labored to be plain not only in stile but in things spoken by dealing home and laying aside all partial and servile respect of persons and particularly in the discovery of some of the Reasons of the Case he hath to open And this he hath done not without need and special warrant When it was with Judah as now it is with England there was in them an approaching unto seeking of God dayly but without the expected success Isai 58.1 so that they came with that question Wherefore have we fasted and thou seest not wherefore have we afflicted our soul and thou takest no knowledg The Lord sent his Prophet to them with this special charge Cry aloud spare not lift up thy voyce like a Trumpet and shew my people their transgression and the house of Jacob their sin If any prejudice or peril come thereby he hath cast it up and commended it unto the care of him unto whom belong the issues from all dangers He hath in his intention dedicated it to the use of every praying Christian that pleaseth to look it over but more peculiarly to those of his proper charge the Parishioners of Eccleston Parish and to those of his acquaintance in the County wherein he liveth and of any other place that call upon the Name of the Lord And for that Reason having an eye to so many at once he hath omitted the particular Dedication of it Christian Reader for no other respect but for the Subjects sake it prayeth if thou wilt read thy serious and religious perusal and let it have withall thy prayers for a blessing upon it and therein also remember him who is Thy Servant for Jesus sake EDWARD GEE Eccleston May 27. 1653. The Titles of the several Chapters and Sections expressing summarily the Contents of them CHAP. I. AN Introductory Discourse Pag. 1. Sect. I. The Faithfuls Crosses are their way to Blessings Ibid. Sect. II. The Persecutions that befall the Faithful make many and notable Heart-discoveries Pag. 4. Sect. III. The Faithfuls Persecutions cause Heart-discoveries in themselves Pag. 9. Sect. IV. Some Reasons wherefore the Persecutions of the Faithful produce in them Heart-discoveries Pag. 14. Sect. V. The Subject and Occasion of this Treatise Pag. 41. CHAP. II. The first Query handled viz. Whether Gods hiding himself from his Peoples Prayers grounded upon his Promises and seeming by his Providences to answer the Prayers which are contrary thereunto can be parallel'd with any Examples Pag. 46 Sect. I. The Question affirmed and divided into Parts Ibid. Sect. II. Examples of Gods hiding himself from his Peoples Prayers Pag. 47 Sect. III. Examples of the Lords seeming by his Providences to answer the Prayers which are contrary to his Peoples Pag. 78 Sect. IV. The Conclusion of this Chapter shewing the good Vse that may be made of the Examples fore-alledged Pag. 95 CHAP. III. The second Query handled viz. How or in what sence God may be said to hide himself from his Peoples Prayers grounded upon his Promises and seem by his Providences to answer the Prayers which are contrary thereunto Pag. 99 Sect. I. Of the People of God Pag. 100 Sect. II. Of the groundedness of Prayers upon divine Promises Pag. 103 Sect. III. Of Gods answering and of his hiding himself from Prayers Pag. 142 Sect. IV. The Answer to the Query summarily recollected and formed Pag. 187 CHAP. IV. The third Query discussed viz. What may be the Reason of Gods hiding himself from his Peoples Prayers grounded upon his Promises and of his seeming by his Providences to answer the Prayers which are contrary thereunto Pag. 203 Sect. I. The difficulty of resolving this Question and whence it is Ibid. Sect. II. Some Rules about the manner how this Question is to be taken in hand Pag. 219 Sect. III. A Consideration of the means of receiving Resolution in this Question Pag. 238 Sect. IV. The Question divided into its parts and the Causes of Gods hiding from Prayers distinguished of Pag. 253 Sect. V. Of the first sort of Causes of Gods hiding from prayers Pag. 261 Sect. VI. Of the latter sort of Causes of Gods hiding from Prayers Pag. 287 Sect. VII The Application of both sorts of Causes unto the present Case Pag. 342 Sect. VIII What may be the Reasons of the Lords seeming by his Providences to answer the Prayers which are contrary to those of his People Pag. 431 CHAP. 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 Pag. 439 Sect. I. Certain Errors to be shunned in case of the Lords hiding from his Peoples Prayers and answering the contrary Prayers unto them Pag. 440 Sect. II. The Graces or Duties to be exercised in the Case above-mentioned Pag. 457 Sect. III. The way to Help or Remedy in this Case of the Lords hiding from his Peoples Prayers Pag. 483 CHAP. I. An Introductory Discourse SECT I. The Faithful's Crosses are their way to Blessings WHen old Simeon at the presentation of the Child Jesus by his Parents to the Lord in the Temple had done blessing God for that he had according to the Revelation formerly received now before his death seen with his eyes the Lords Christ the Evangelist telleth us he blessed the Parents of the Child also and said unto Mary his Mother Behold this Child is set for the fall and rising again of many in Israel Luk. 2.34 35. and for a sign which shall be spoken against yea a sword shall pierce through thy own Soul also that the thoughts of many hearts may be revealed We must take these words of his to Mary either to be adjoyned to the blessing he had pronounced upon them or to be the very form of blessing wherewith he blessed them If the former they give us to understand what a Commixture or connexion of Crosses there is with the greatest Blessings the servants of God can receive in this life They were happy Parents to have such a Child and yet that Child must in some respects be a Benoni a son of extream sorrow to them or one of them by the very unhappy use and usage he should meet with in the world If the latter which is to me more probable it may seem at first sight to be a strange kind of Blessing which consists for the most part of exceeding sad events to befall both Son and Mother yea and many others Behold this Child is set for the fall of many in Israel and for a Sign that shall be spoken against yea a
please him to enable me to speak both of him the thing that is right and to men to his servants that which may be sound and satisfying The Question propounded affordeth matter for four Queries or it offereth four things to be distinctly considered and resolved 1. Whether there be any Example of this vis Gods hiding himself from his peoples prayers grounded upon his Promises and his seeming by his Providences to answer the prayers which are contrary thereunto 2. How or in what sence God may be said so to do 3. What may be the Reason of his so doing 4. What Vse should be made of it CHAP. II. THe first Query answered viz. Whether Gods hiding himself from his peoples prayers grounded upon his Promises and seeming by his Providences to answer the prayers which are contrary thereunto can be parallel'd with any Example SECT I. The Question affirmed and divided into Parts THis first Query is to be answered Affirmatively It is a thing that may be Exemplified there is no new thing in it Yea we are not without many Presidents of it going before us In producing the Examples required I will divide the matter to be patterned into its two Parts and shew the Examples 1. Of Gods hiding himself from his peoples prayers grounded upon his Promises 2. Of his seeming by his Providences to answer the prayers which are contrary thereunto SECT II. Examples of Gods Hiding himself from his Peoples Prayers FIrst Of the former viz. Gods hiding himself from his peoples prayers grounded upon his Promises there is great store of notable Examples of this I will set them down in this order 1. The Acknowledgments or Complaints of this in the mouths of the people of God 2. The Declarations of God himself to this purpose 3. Historical Observations of the thing I. First Of this the Saints or people of God have made their Acknowledgment or Complaint in Scripture And this is observable 1. Either of the prayers of particular persons 2. Or of the prayers of the Community or multitude of Gods people that is of the Church First For Personal Prayers Single persons have found themselves in this condition And this may be noted touching their prayers 1. For others 2. For themselves 3. For Gods own Cause 1. Let us hear their Testimonies in relation to their prayers for others Holy David telleth us He clothed himself with sackcloth Psa 35 13 and humbled his Soul with fasting for his Enemies and Persecutors Saul and his party and his prayer returned into his own bosom that is it proved ineffectual as for them He also solemnly fasted and besought God for his sick child but it availed not on the seventh day the child dyed Moses prayed earnestly for them of Israel who had set up and worshiped the golden Calf Yet now if thou wilt forgive their sin and if not blot me I pray thee out of thy Book Exod. 32.32 33 34 35. which thou hast written But what answer had he to this pathetick prayer And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book therefore now go lead the people unto the place of which I have spoken unto thee behold mine Angel shall go before thee Nevertheless in the day when I visit I will visit their sin upon them And the Lord plagued the people because they made the Calf which Aaron made The Prophet Isaiah professeth his uncessantness in prayer for Zions and Jerusalems glorious Restauration For Zions sake will I not hold my peace and for Jerusalems sake I will not rest Isai 62.1 6 7. 63.11 15. 64.7 until the Righteousness thereof go forth as brightness and the Salvation thereof as a Lamp that burneth And he enjoyneth the same instancy in prayer to all other praying persons Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the Earth Yet in the two following Chapters he in his own and their persons expostulateth and bemoaneth the Lords withdrawing and withholding himself from them and his people notwithstanding their prayers Where is he that brought them up out of the Sea with the Shepherd of his flock where is he that put his holy Spirit within him where is thy zeal and thy strength the sounding of thy bowels and of thy mercies towards me are they restrained And this his hiding himself is set out to be so dismal and long that they were even grown weary of prayer And there is none that calleth upon thy Name that stirreth up himself to take hold of thee for thou hast hid thy face from us and hast consumed us because of our iniquities The Prophet Jeremiah prayeth most tenderly for Judah and Zion Jer. 14.19 21. 15.1 Hast thou utterly rejected Judah hath thy Soul lothed Zion Why hast thou smitten us and there is no healing for us We looked for peace but there is no good and for the time of healing and behold trouble Do not abhor us for thy Names sake do not disgrace the throne of thy glory remember break not thy Covenant with us c. And what is the Lords return unto this Then said the Lord unto me Though Moses and Samuel stood before me yet my mind could not be toward this people cast them out of my sight and let them go forth King Josiah upon his hearing read the words of the Book of the Law and understanding by it the great wrath of the Lord which was kindled against him and his people 2 K ng 23.25 26. he besought the Lord with extraordinary humiliation zeal and diligence His heart was tender he humbled himself before the Lord he rent his clothes and wept before God he sent to enquire of the Lord for himself and all Judah by the Prophetess Hâ—ld ah e assembled the people published the Book of the Law made and imposed on the people a Covenant before the Lord to yield obedience to it He rooted up Idolatry and Sorcery He restored the Temple and true Worship of God He was in all these a peerless King Like unto him was there no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him But all this would not appease Gods anger nor avert his Judgments unto desolation from Judah Notwithstanding the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah c. The Prophet Habakkuk gives us to understand how speedless he was in prayer beginning his Prophesie with this complaint unto God Hab. 1.2 O Lord how long shall I cry and thou wilt not hear even cry out unto thee of violence and thou wilt not save And going yet a second time unto God by prayer in expectation and hope of a better answer I will
stand upon my watch Chap. 2.1 2 3. and set me upon the tower and will watch to see what he will say unto me and what I shall answer he is yet delayed in his petition and receives an answer of further Judgments yet to come And the Lord answered me and said Write the Vision and make it plain upon tables Chap. 3.2 that he may run that readeth it for the Vision is yet for an appointed time c. So that his hopes were overwhelmed with fears and terrors which he expresseth in this third recourse in prayer to God O Lord I have heard thy speech and was afraid When I heard my belly trembled my lips quivered at the voyce Verse 16. rottenness entered into my bones and I trembled in my self c. The Apostle Paul was earnest by prayer for Israels Conversion and Salvation that is for the Body of that Nation which continued in blindness and stood upon their own and out against the righteousness of God for Justification Brethren my hearts desire and prayer to God for Israel is that they might be saved Rom. 10.1 The answer of God unto him in this was That a remnant only should then be called and the rest be judicially hardened for a long time to come Chap. 11.5 7 25. even until the coming in of the fulness of the Gentiles Upon Sauls disobedience and the Lords repenting of his advancement to the Kingdom Samuel prayed a whole night 1 Sam. 15.11 35. yet the Lord rejected Saul from being King over Israel and when this was done Samuel still mourned for Saul Chap. 16.1 till at length the Lord reproved him and sent him to anoint another for that place 2. The holy servants of God have met with stays and disappointments not only in their petitions for others but even in their supplications for themselves and when they have prayed in their own behalf Upright Job that man of Tryals doth in this respect thus make known and bewail his case to his friends Know now that God hath overthrown me and hath compassed me with his Net Job 19.6 7 8. Behold I cry out of wrong but I am not heard I cry aloud but there is no Judgment He hath fenced my way that I cannot pass and he hath set darkness in my paths And in another place he complaineth of thâ— same unto God I cry unto thee and thou dost not hear I stand up and thou regardest m not Cap. 30 20 26 27 28. When I looked for good then evil came upon me and when I waited for light there came darkness My bowels boiled and rested not the days of affliction prevented me I went mourning without the Sun I stood up and I cryed in the Congregation The Prophet David often finds himself in this condition often cries out of it unto God In his 13 Psalm he complains thus for lack of audience How long wilt thou forget me O Lord Psal 13.1 2 3. for ever How long wilt thou hide thy face from me How long shall I take counsel in my Soul having sorrow in my heart dayly How long shall mine enemy be exalted over me Consider and hear me O Lord my God In the 31 Psalm he saith I am forgotten as a dead man out of mind Psa 31.12 I am like a broken vessel In the 69. he 〈…〉 moan thus I am weary of my crying Psal 69.3 my throat is dryed mine eyes fail while I wait for my God Holy Heman also was in this very plight O Lord God of my Salvation I have cryed day and night before thee Psal 88.1 and with what success He tells presently Verse 4 5. I am counted with them that go down into the pit I am as a man that hath no strength Free among the dead like the slain that lie in the grave whom thou rememberest no more and they are cut off frâ—â— thy hand And again a little after Lord I have called upon thee I have stretched out my hands unto thee Yet had he no better speed Vers 9.14 Lord why castest th u off my Soul why hidest thou thy face from me Nay the greatest Example possible we have for this to wit that of our blessed Saviour who in his Passion is pâ—rsonated by David in these words My God My God Psa 22 12. Mat. 27.46 why hast thou forsaken me Why art thou so far from helping me and from the words of my roaring O my God I cry in the day time and thou hearest not and in the night season and am not silent Part of which words he audibly uttered or rather cryed out when he hung upon the Cross I will add hereunto only one Instance and it is as great as can be added to the former It shall be taken from the contâ—nual experience of all true Christians that are or ever were in the world Our blessed Saviour teacheth all his to pray Thy Will be done in Earth as it is done in Heaven And again Lead us not into temptation but deliver us from evil Now although these things are and ought to be dayly prayed for yet it must needs be acknowledged as it is experienced by all the Saints of God on Earth that never doth any of them attain to in this life an absolute conformity to the Will of God like that of the Angels and Saints in Heaven nor to a sinless distance from all temptations Bellar. T. 4 de Justif lib. 4. cap. 13. Chamier T. 3. l. 11. c. 7. s 21. Bellarmine would infer from hence a capacity of perfection in the Saints â—â—edience in this life for otherwise saith he these petitions in the Lords prayer are in vain taught and used This Inference we deny There are divers things allowed yea commanded and necâ—ssary to be prayed for which yet may never be granted and there are sundry things as those petitions specified which are to be prayed for every day and yet they may in their just and full measure never be attained till our last day and end come 3. Yea when the servants of God have called upon God in and for his own Cause and Concernment yet the Lord hath sometimes hid himself from their prayer Eliah whom the Apostle James brings in for a singular pattern of prevalency in prayer he maketh intercession to God against Israel in the Lords Cause as well as his own saying Lord they have killed thy Prophets Rom. 11.2 3. and digged down thine Altars and I am left alone and they seek my life Yet after this things went still on in Israel in relation to the matters of God as they did before he never lived to see any redress The people of God in Psal 44. call out upon God and expostulate with him as one that seemed to sleep out the time of their heavy Calamities and hid his face purposely from them and put their Case into utter oblivion Psal 44.8 22 23 24. Awake why
sleepest thou O Lord Arise cast us not off for ever Wherefore hidest thou thy face and forgettest our affliction and our oppression And yet what Cause did they suffer in Thâ—y immediately before represent that to him Yea for thy sake are we killed all the day long we are counted as sheep for the slaughter And in another Psalm they bespeak him in this sort Arise O God Psa 74.22 plead thine own Cause remember how the foolish man reproacheth thee dayly Yet then it appears by that which goes before they accounted themselves cast off and lying under the smoking anger of God and they complain We see not our signs there is no more any Prophet neither is there among us any that knoweth how long These Examples may suffice for the first Head to wit the Complaints of the Saints touching the Lords hiding from their personal prayers Secondly It hath so fared with the joynt and publique Prayers of the Community of Saints or Church of God as they have made their Complaint This was the case of the Church at the time of the penning of the 80 Psalm O Lord God of Hosts Psal 80.4 how long wilt thou be angry against the prayer of thy people It is not here intimated that the Lord was angry with the prayer of his people as if it were peccant in the nature of it for which he should be displeased with it but he was angry against their prayer that is his anger proceeded still on though their prayer was for his pacification their prayer was for the calling back of his Judgments his anger carried them still on so that this went on in opposition to that The particular time and occasion of the compiling of this Psalm is not manifested by its title of tenor but their Conjecture is probable that assign it to the rending of the ten Tribes from the house of David and Kingdom of Judah and the setting up of Jeroboam upon which the Invasion of Judah by Shishak King of Egypt shortly followed For it hath often come to pass and it may here be seasonably observed by us that when those whom God hath joyned together in one Religion and under one Government do break asunder and erect opposite Thrones over them respectively which â—ide soever hath the better yea or the right of it the common Enemy presently comes in and gets his greatest advantage by it It is noted of the people of Judah yea witnessed of them by God himself that they prayed much Yet they seek me dayly and delight to know my ways Isai 58.3 They take delight in approaching to God and how succeeded their prayers The next words will inform us Wherefore have we fasted say they and thou seest not Wherefore have we afflicted our Soul and thou takest no knowledg The Prophet Jeremiah in his Lamentations representing the Church of Judah under her Babylonian Calamities Lam. 3.8 sets forth her plaints for want of audience in prayer Also when I cry and shout he shutteth out my prayer They not only prayed but cryed yea even shouted that is called upon God with greatest vehemency yet their prayer found no entrance And again in the same Chapter Verse 44. Thou hast covered thy self with a cloud that our prayer should not pass through And surely this cloud lay long over their prayers as will appear if we compare with this those places of Zechariah Zech. 7.3 5 8 19. where their set times of fasting and humbling themselves are found to have been for seventy years together In the Prophet Malachi's days when the people were grown very corrupt and Religion was much collapsed yet they had so much Religion left as to fast and pray and this they did so long without success that at length they grew stout and â—ullen against God concluding a course of devotion to be bootless They said It is vain to serve God Mal. 3 14. and what profit is it that we have kept his Ordinances and that we have walked mournfully before the Lord of Hosts We have thus seen the Complaints and Acknowledgments of the people of God in the matter to be Exemplified and that in sufficient variety of Instances II. In the next place let us observe what the Lord himself declares touching his hiding or with-holding himself from his praying people and we shall receive it from his mouth by way 1. Of Threatening 2. Of Prophecy or Prediction 3. Of Narration First He utters it by way of Threatening or Denunciation as a special Judgment or effect of his wrath against his people and that concerning 1. Their own prayers 2. The prayers of others for them 1. He threatens he will hide himself from them praying for themselves Upon the Apostacy of the Israelites unto Idolatry in the times of the Judges when the Lord had for that cause sold them into their Enemies hands the Text saith The children of Israel cryed unto the Lord saying We have sinned against thee Judg. 10.10 c. both because we have forsaken our God and also served Baalim And the Lord said unto the children of Israel Did I not deliver you from the Egyptians and from the Amorites c. The Zidonians also and the Amalekiles and the Maonites did oppress you and ye cryed to me and I delivered you out of their hand Yet ye have forsaken me and served other gods wherefore I will deliver you no more The same bar upon the gate of entrance of prayer the Lord puts in the time of his Prophets Isaiah Jeremiah and Ezekiel against the prayers of his people of Israel and Judah In Isaiah he saith And when ye spread forth your hands Isai 1.15 I will hide mine eyes from you yea when you make many prayers I will not hear In Jeremiah he declares Though they shall cry unto me Jer. 11.11 14. I will not harken unto them for I will not hear them in the time that they cry unto me for their trouble When they fast Cap. 14.12 I will not hear their cry and when they offer burnt-offering and an oblation I will not accept them In Ezekiel he forestalls them thus Ezek. 8.18 Though they cry in mine ears with a loud voyce yet I will not hear them 2. Yea but perhaps though the sinfulness of their persons made their prayers cast back yet the prayers of others who were righteous persons and had been usually prevalent with God might avail for them nay neither must they be heard for them Jer. 7.16 Therefore pray not thou saith the Lord to his Prophet Jeremiah for this people neither lift up cry nor prayer for them neither make intercession to me for I will not hear thee And when he did make bold to speak a few words for them his answer is Cha. 15.1 Though Moses and Samuel stood before me yet my mind could not be toward this people And by the Prophet Ezekiel the Lord pronounceth it four times over at once
without scruple 2. Others are bent against the persons of men and these are also differenced into 1. Such as are not for mens destruction but correction only by some temporal evil or affliction which is desired to befall them for this end that they may be brought to understand humble themselves repent of their iniquity and turn to God As is that of the Psalmist Psal 83.16 Fill their faces with shame that they may seek thy Name O Lord. So Elihu is conceived to pray concerning Job My desire is that Job may be tryed or O my Father Job 34 36. let Job be tryed unto the end because of his answers for wicked men that is as Diodate paraphraseth it Do not O God withdraw thy visitations from Job until thou hast brought him to the duty of a child and to the only means of obtaining pardon which is humility and confession Neither is the lawfulness of Imprecations like to these stuck at by Divines 2. Such as are against mens persons for their subversion and these are of a threefold nature or Consideration 1. Some are against men as they are Gods Enemies a Psa 68.1 69 2.109.6 Rom. 11.9 Judg. 5.31 2. Some are against men as they are the Churches Enemies b Psa 79.6 137.7 Lam. 3.64 Neb. 4 4 3. And some are against men as they are their own Enemies that pray c Ps 55.15 59.13 71 13 Jer. 15.15 17 18 18.21 20.12 2 Kin. 1.10 2.24 2 Tim. 4.14 Now these three kinds of Malediction are those that are called into question and that two ways 1. Whether they were Justifiable in them that used them in sacred writ 2. Whether they be imitable lawfully in by us against the like Enemies First For the former Question The Justifiableness of them in them that used them in holy Writ is generally assented unto and thus cleared 1. Many of those Execrations may be taken to be uttered by a Spirit of Prophecy and so to be rather Prophetical Predictions and Denunciations of divine Judgments certainly foreseen to come upon the parties then meer wishings and desirings of evil to them proceeding originally from the wills of them that pray d Verba praedicantium non vota imprecantium * August contra Faustum idem de Serm. Dom. li. 1. Optativo modo usi sunt pro Indicativo 2. Others of them if they came not from a divining Spirit yet they might come from a discerning Spirit peculiarly given to them whereby they might be able to discover those against whom they so prayed to be implacable and desperate Enemies of God his Church and Truth 3. The Utterers of those prayers being Penmen of holy Writ or otherwise extraordinary persons may well be deemed to have been moved with a pure zeal of God and his Cause and clear of those base incentives of private passion malice and impatience more incident to others And whereas those prayers may seem to oppugn the Rules of charity and prayer for our Enemies it may be said Those Rules are to bind where there is no special Warrant for exception and charity to men must be subordinate and secondary to our love and zeal towards God 2. But if any vitiosity may be supposed in any of those Instances as some incline to admit in those votes of the Prophet Jeremiah e H. Bullinger in Jer. 15. â—5 And Scultet de prec c. 16. p. 76. such doubtless are to be born with in them and passed over by us without following them therein Secondly For the latter Question about them viz. their Lawfulness for us to practise This may not simply be granted but we are to distinguish of the manner of conceiving such prayers which may be 1. Either generally or indefinitely as when one prayeth against the Enemies of God and Christ whomsoever they be not pitching upon any particular persons and without eyeing or judging these or those to be such but leaving it to God to find them out and deal with them accordingly Of this nature is that of Deborah and Barak So let all thine Enemies perish O Lord Judg. 5.31 And that of the Apostle not only pronounced by him but imposed upon others to concur in If any man love not the Lord Jesus 1 Cor. 16.22 let him be Anathema Maran atha Such like Imprecations keeping within the general denunciation both with tongue and eye are not inconvenient for Christians now 2. Or particularly conceived that is personally applyed and fixed on this or that man or people and these Maledictions are to be held unwarrantable for us ordinarily we having no special or infallible gift of prophecy or discerning whereby we may be enabled to see into mens spiritual estate or to foresee what is absolutely the portion of their cup from the Almighty or to dictate unto us such prayers we falling short also of that clearness of zeal and immixture of Love to God which in some in times past hath been We having no such special call or assistance as others have had our safest and clearest way is to take notice of that rebuke of our Saviour unto James and John Luk. 9.55 Mat. 5.44 Ro. 12.14 19. 1 Pet. 3.9 1 Pet. 2.23 Lu. 23.34 Acts 7.60 when they would have called for fire down from Heaven upon certain Samaritans And to walk by those Rules which on the other hand are given us in the Gospel of Loving doing good to blessing praying for our Enemies Cursers and Persecutors and of refraining cursing self-avenging and wrong-retaliating And for which we have the practise of our blessed Saviour and of his servants set before us in Scripture We have thus an Extract of the Rules of Scripture concerning the Subject of prayer both as it respecteth things and persons There is yet another branch of this preceptive ground of prayer to be viewed viz. that which prescribeth the way in which prayer must be performed and put up to God This hath included in it two things 1. The means or assistance by which we must pray 2. The manner how Briefly of both First The means or assistance by which we must pray this is twofold 1. It must be in Christ 2. It must be in the Spirit We are to make use of both these by way of Intercession or Advocateship Christ maketh Intercession for us in Heaven a Ro. 8.34 at the right hand of God The Spirit maketh Intercession within us in the heart b Ro. 8.26 Christ is our Advocate with the Father c 1 Joh. 2.2 The Spirit is our Advocate abiding with and in us d Jo. 14 16 The Spirit is called another Advocate in relation to Christ who is also our Advocate The Spirit is another because different from him both in person and in the nature of his Advocateship Christ is our Advocate in Heaven by way of Expiation of our sins Attonement Reconciliation and Representation of our persons and of our prayers before God The Spirit is our
into captivity though she have not the prospect of them or of the accomplishment of her prayers for them though it be to her sense as the Prophet in the Lamentations on her behalf expresseth it Lam. 2.7 8 The Lord hath given up into the hand of the Enemy the walls of her palaces The Lord hath purposed to destroy the wall of the Daughter of Zion He made the rampart and the wall to lament they languished together Yet her walls are continually before him they decay not in his memory he constantly minds the upholding or rebuilding of them When her walls are in her view as low as the ground yea sunk into and buryed in it even then they reach up to Heaven in regard of Gods watchful eye and care for their instauration and a little after the Lord puts this matter of difference betwixt him and her viz. her accounting her self deserted by him unto proof and evidence Isai 50 1. Thus saith the Lord where is the bill of your mothers divorcement whom I have put away or which of my creditors is it to whom I have sold you q. d. Thou O Zion are full of mistrust jealousies and exclamations of my forsaking thee but where is thy proof for this hast thou any bill of divorce or sale under my hand to shew canst thou produce any legal testimony that I have either through change of mind or affection on my part repudiated thee or for my poverty and engagements to others sold thee There hath been no mutation or defect on my side either of matrimonial fidelity or of sufficiency of estate and if there hath been a distance or withdrawing for some time or in respect of some enjoyments if any temporal or partial separation the tenor of the act if it be brought out wil shew that it 's your deed not mine it 's you that have given the cause and made the breach Behold for your iniquities have you sold your selves and for your transgressions is your mother put away Again What if the faithful servants of God in seeking of him have not their prayers instantly returned This deferring must not go for a final refusal or frustration The Lords suspense of his peoples prayers complained of in Scripture by them they themselves in a calm and deliberate temper have not so understood but have interpreted it otherwise as in that complaint of the Church in the Lamentations cited among the examples above given When I cry and shout he shutteth out my prayer Thou hast covered thy self with a cloud Lam. 3 8 44 31 32 that our prayer should not pass through She in the same Chapter cleareth her meaning from apprehending or intending an utter rejection For the Lord will not cast off for ever but though he cause grief yet he will have compassion according to the multitude of his mercies The Church here as she is sensible of a present putting off of her prayer so she is no less secure against a perpetual casting off and she makes sure of a commiserative return to come The Penman of Psal 102. which is the sad mans Psalm purposely compiled for a mourning moaning wailing condition for the servant or Church of God that is in deepest afflictions and in their most sorrowful prayers he representeth the Church in a solitary and pining state complaining of Gods absence By reason of the voyce of my groaning my bones cleave to my skin I am like a Pelican of the wilderness I am like an Owl of the desart I watch and am as a Sparrow alone upon the house top and yet she doth not for this tiresom stay give her prayers as forlorn and lost but fixeth upon this Thou shalt arise Vers 5 6 7 13 17 and have mercy upon Zion for the time to favor her yea the set time is come or cometh and again He will regard the prayer of the destitute and not despise their prayer This Psalm is supposed to have been composed by the Prophet Daniel Junius Ford in hunc Psal or some such person neer the end of the Judean Churches Captivity seventy years at Babylon during all which time they had sowed in tears they had setly and solemnly fasted and mourned in certain months in the year besides the personal humiliations of some of them as of Daniel mentioned in Scripture and in this their desolate condition and praying posture they were held in delay and expectation for so many years Zion was still a heap of stones and lay in the dust and they continued praying over her stones and pitying her dust * Quia voluerunt bene servi tui lapidibus ejus pulveris ejus miserti sunt Ar. Mont. and in those their prayers they for present remained solitary and destitute of divine help and recovery yet they remain resolved Thou shalt arise and have mercy upon Zion the time to favor is coming he will regard the prayer of the destitute and not despise their prayer 3. When and so far as God doth hide himself from his faithful peoples prayers it is not only righteous in him and consistent with his promises either their prayers not holding correspondence with his promises and so he is free or his proceedings exactly corresponding thereunto though it be not discerned and so he is faithful but it is in mercy to them either in withholding from them their desires when bad for them or in reserving them either till they be reduced to their rule if they be irregular that they may have them in a promissory way or till they be ripened to that exercise and growth of grace wherein they may be most acceptable and profitable to them To this purpose weigh seriously that of the Apostle And we know that all things work together for good to them that love God Rom. 8.18 to them who are the called according to his purpose He layeth this down as a known and generally received principle They that are the people of God indeed that peculiarly love him and are beloved by him all things work together for good to them He had spoken immediately before of Believers prayers and the Spirits helping their infirmities and making intercession for them according to God and here he enlargeth his speech and riseth from the particular to the universal not only doth the Spirit help but all things work together for the good of Believers in special as the coherence seems to imply their prayers that come from the Spirit how ever at present they succeed whether the effect of them be stayed or instantly emergent evident or inevident or however transformed yet they work for good to them and which is much to be noted he saith they work together for good they are not single causes to produce an effect of or by themselves solitarily but they work together that is together with other things and amongst or above other things that must work with them is the divine disposal the Saints prayers and Gods hand of
affection of each party led them The investigation and pointing out of the cause of those events how hath it been diversified some attributing them to this thing others to that but all sorts in a manner have agreed in this that they have construed them and conceited the reason of them as the respective quarrel of each unto them hath led them The Papists say the Scots have so swarved and suffered in their standings up because of their Protestant profession zealous Reformation of Religion and diligent counter-working of the Jesuite The Prelatists conclude it is for their opposition to Hierarchical Episcopacy The Cavaliers judg it is for their withstanding them and absolute Monarchy The Indepâ—ndents resolve it is for their establishing and promoting Presbytery The Libertines and Sectaries cry out it is for their contesting against Toleration of all Doctrines and Religions The Republicans determine it is for their maintaining Regal and Hereditary Government in the Family of the late King and in the Peers and all these concord together in this That it is for their Covenant-union and constant adherence thereunto Yea and among themselves as there lack not intestine divisions usually the causes companions and effects of publique disasters so their construction of their mishaps is varyed according to their dâ—fferences Those called the old Malignant in judgment fall in with the Cavaliers the Western Remonstrancers declare it is for their too free embracement of their King and too facile Reconciliation with the D linquent and the Hambletonian Royalist The Kirk party suppose it to be for the Remonstrancâ—rs impetuous segregations It is far from my intent either to be an Umpire of these discordant censures or to involve all persons called by any of these names within the compass of such partiality and prejudice in their thoughts of this matter nay here I undertake not to be a reprehender of any but only an observer of all and in all how uniformly construction follows opposition Thirdly We look not for a right end and this may be it that prevents us in this discovery In enquiring after the reason of such a return our aym it may be is not to find out the cause that cause which it behoves us to look after and know but possibly something else as somtimes it is to satisfie our own curiosity out of which we busie our thoughts and studies in prying after secrets either the reserved and hidden counsels motives and purposes of God or the covered Cabinets of other mens close contrivances and proceedings Sometimes it is that we may find fault and pick a quarrel with God or man And sometimes it is meerly to feed and vent our own passion and discontent to enlarge our plaints to furnish with matter our repining and murmuring hearts and that if we can meet with any thing in the likeness of a cause we may have the more to complain of Our asking after a reason often is like enquiry which Jehonan and the other Captains and people of the Jews after Ishmaels slaughter of Gedaliah made of Jeremiah and by him of God concerning what way the Lord would have them to go They enquired with an intent not to follow the appointment of God but their own minds and rather that the Prophet might bring an answer to fit the design that was already in their hearts then that they should bring their hearts and designs to the Prophets answer So we in this case our wishing and seeking to know the cause is not to discover what in that kind is requisite and useful for us to know but to fasten on something that may suit with our over-curious quarrelsom or querulous natures Our end is rather to plead with God then profit our selves to carp at others then to correct our selves to exclaim at the dealings of men with us then to trace out and amend our own doings And hence it is that with Sisera's mother we do often both ask the question and give the answer Our own surmising heart is the Oracle we go to and we will know no more then likes our selves and fits the indirect end for which we enquire There are these impediments or causes of difficulty and danger of missing in our search after the reason of cross providences in general and of this the Lords hiding from his peoples prayers in particular And besides these which arise from our selves from the imperfections that lie upon our own judgments I might observe others but having insisted so far on these and because these in as much as they are from our selves are the impediments we have most need to take notice of it shall suffice but to touch upon one or two more viz. 1. The nature or quality of the thing it self for which a reason is required Gods hiding of himself it is an act of God and it is an act of hiding or covering himself Elihu saith Job 34.29 When he hideth his face who then can behold him Indeed Gods hiding of himself doth necessarily infer an obscurity in measure answerable to the degree of his hiding upon all things knowable as the Sun 's hiding himself behind a cloud or our Horizon of the Earth maketh all things about us dim or dark When the iniquities of the people of God in the Prophet Isaiah had separated between them and their God Isai 59.2 10 and their sins had hid his face from them that he would not hear darkness immediately followed and lay upon them as we hear them complaining We grope for the wall like the blind and we grope as if we had no eyes we stumble at noon day as in the night we are in desolate places as dead men The mournful and desolate state of the Church of Christ Rev. 12.6 14.11.2 3 10.7 set forth by the woman fled into the wilderness and by the Court without the Temple trod under-foot by the Gentiles and by the two witnesses of Gods prophecying in sackcloth it is called the mystery of God and that blindness which is happened to Israel Rom. 11.25 33 is also called a mystery both these are termed mysteries by reason of the intricacy which must be acknowledged in the proceedings of God therein Concerning the latter it is that the Apostle breaketh out into that adoring astonishment O the depth of the riches both of the wisdom and knowledg of God! 2 The Guide or Rule of Direction by which we are to go to wit the Word of God 1. Layeth down a multitude of reasons or divers causes of the thing under enquiry and those separable one from another and so leaveth us to select out of that multitude that which is more properly appertaining to our case 2. It proceedeth in general as to us delivering as they call it the matter of law or that this or that thing is a cause of such an effect and our Consciences are to make out the Assumption or to bring in the matter of fact that is to discover and vote whether we have
faces their affection favor and regard is to them and this sets them up against all the clear lights and admonitions of Gods Word their sin we see is of a blinding nature to them and they blindfold themselvs with it The Law saith of a gift Deu. 16.19 that it blindeth the eyes of the wise and perverteth the words of the righteous this it doth by raising the affections which like a steam or mist about a candle dim the eyes of the understanding So it is in the prevalency of every other sin as well as in that of bribery We say affection is blind love to sin doth deprive the sight and deprave the judgment that when an inquisition is passing the right cannot be discerned There is a place very full and suitable to this in the Prophet Isaiah Isai 44.18 They have not known nor understood for he hath shut their eyes that they cannot see and their hearts that they cannot understand He hath shut that is their Idol spoken of immediately before The Prophet there and in the discourse thereabout doth excellently set forth the infatuating and intoxicating nature of Idolatry and every lust-serving sin is real Idolatry how unreasonable stupid and sensless it makes the followers of it how it prevails not only to tempt and entice them to its committance but to bind and block up their senses and reason from all discovery of their extream folly in it so that they cannot once reflect upon or entertain a thought of their dotage therein though it be never so palpable And this place is sufficient to make good the description I gave before of a known sin we cannot expect to the making of it such that a man do actually apprehend and own and yield it to be a sin It is in the next words said of these men None considereth in his heart or as it is read none setteth it on Vers 19 or returneth or reduceth it to his heart neither is there knowledg or understanding to say I have burnt part of it in the fire c. This phrase none considereth or setteth on to his hearth gives us the sence of those words before and after wherein they are said to have no knowledg or understanding of what they did to wit they had not the practical applicative or actual knowing habitual knowledg principles out of which to deduce an act of judgment they had for the Prophet there abundantly proves what they did was against Natures light common Reason and ordinary sense and therefore in the following words he saith Remember these O Iacob and Israel Remember there wanted no more but an act of remembrance or calling in out of the storehouse of the memory that which was there already layd up and was sufficient to shew them the whole truth of that matter But to return to the point here it is evident that the cause of the Lords hiding himself may be near at hand may be in the very hearts and before the faces of men and yet they not see nor consider it that is they see it not to be a cause of such an evil the thing they see and own and that too much but they understand no such causality or effect by it and the reason why they do not is the darkening and deluding efficacy that their Idolized sin hath upon them The more men set up their sin in their heart and put it before their face as an Idol to wit in affection and regard the more it is out of their mind and sight in respect of entitling or attributing to it the mischief that it doth them they cannot see or find it out in point of causing and procuring that evil to them because they look and fix too much upon it in point of love and affection It is truly that beam in their eye which is not considered it is therefore not considered because it is in their own eye it is too near to be noted and being so close to them it not only scapes espying but it is the impediment that they cannot see any thing else as they ought Thus any allowed sin is a blind or skreen against the enquiry we we are upon by way of efficiency 2. It doth it Meritoriously or by way of provocation it moveth God to deny an answer and this is in the next words Should I be enquired of at all by them q. d. I cannot endure that such persons should come and enquire of me and if they do adventure upon it it shall be in vain This advancement of their Idols and iniquities in their heart and before their face doth mightily incense God and he takes their coming to enquire of him in this conjunction with their sin as a very high presumption and daring affront and indignity put upon him and for it he refuseth and repulseth their enquiry with indignation Suitable to this rejection is that in Daniel when the Church of God whether Jewish or Christian whether under Antiochus or Antichrist I shall not here dispute should be in her time of greatest trouble it is said Dan. 12.4 Many shall run to and fro to wit to understand the rise and continuance of those doleful afflictions and the Angel informs the Prophet Daniel that their enquiry should be of a twofold success according to the difference of the enquirers Vers 10 None of the wicked shall understand but the wise shall understand and the reason why none of the wicked shall understand is immediately foregoing because the wicked shall do wickedly for their wicked doings it shall be that they shall be left destitute of understanding in these Times they may run to and fro but it will be but as it is in the Psalmist like a dog with an unsatisfied mind and the reason is because they go round about like the dog to pursue their sinful lusts with greediness Yea it may be observed this retaining and persistency in their sin when they come to consult with God not only frustrateth their seeking unto him by provoking him to deny them resolution but it procureth a further sentence from God as the words following declare and it is of two parts 1. A penal tradition or delivery of them up to deceits and delusions Vers 4 I the Lord will answer him that cometh according to the multitude of his Idols q. d. He shall not only be denyed that answer which he would have and I would give if he were an obedient and sincere seeker of me that is a friendly and satisfying solution of his doubt but he shall have an answer worse then none an answer of judgment and displeasure and it shall be according to the multitude of his Idols that is as his abominable Idolatries deserve and in some proportion to that kind of sin he shall have no better an answer then if he were enquiring at his Idols he shall have an Idols answer and that was indeed sometimes a dumb mute and answerless repulse as was that of
aside to tarry for a night Why shouldst thou be as a man astonied as a mighty man that cannot save Thus saith the Lord unto this people Thus have they loved to wander they have not refrained their feet therefore the Lord doth not accept them c. Here the people of Judah are by the Prophet Jeremiah personated in a complaint of Gods withdrawing from them and the Lord maketh his reply unto them by way of reddition of a reason wherefore he did it Thus have they loved to wander q. d. They complain of me that notwithstanding the relation they are in unto me of my people I am as a stranger or a night-lodger as a wearied man or as a strong man whose power is overmatched in that I do not hear and save them they may see if they will why it is and what 's the matter I am so strange and helpless to them what it is that makes me dislodg and be gone from among them and while I stay to be as a man altogether unconcerned in their condition Thus have they loved to wander Right as I carry to them so have they to me they have estranged themselves and run away from me after their Idols so that they may say like sin like punishment 2. By vertue of that sense and awakening efficacy which the works of God of this sort more especially are apt to introduce upon the Conscience As in the Prophet Zechary it is said of the Jews upon their captivity Zech. 1.6 And they returned and said Like as the Lord of Hoasts thought to do unto us according to our ways and according to our doings so hath he dealt with us This observation which they make upon the ways of God towards them is even wrung out from them by their present sense and smart under Gods Judgments and their Consciences are induced to this acknowledgment by the transparency of the hand of God upon them In this respect the Judgments of God are as the light that goeth forth Hos 6.5 or the morning light of force to awaken and rouze up those men that lie asleep in their beds of sensless security 2. The other branch of the matter of fact is our own ways towards God Let us search and try our ways saith the afflicted Church of Judah Lam. 3.40 upon this very occasion of the Lords covering himself with a cloud that their prayers could not pass through Hag. 1 5 7 Consider your ways Consider your ways The Lord saith it twice over to his ill-succeeding people And the same again is reiteratedly required in that of Zephaniah Gather your selves together yea gather together or as others read Winnow sift or search your selves and again winnow c. your selves And indeed this we have need to do very faithfully and fully If we will not take a true and through account of our own ways there is no congruity that we should expect to find out a reason of Gods ways If we will let our own courses go unsearched it is but suitable that the proceedings of God should remain hidden to us When any evil of affliction is upon us as God always brings it so there is still a reason for it on our part there is a cause ever extant in us there is always something in us that calleth for it either something that needeth it or something that procureth it and if we seem desirous to know the cause of an evil we lie under and will not search and soundly search where it is we deserve not to find it SECT IV. The Question divided into its parts and the Causes of Gods hiding from Prayers distinguished WE have hitherto been detained at the threshold of this question but it hath been somewhat necessarily by taking a view of the impediments arising in the way the manner how to address unto and the means by which to gain satisfaction in it it is now time to enter upon it The Question hath two parts 1. What may be the reason of Gods hiding himself from his peoples prayers grounded upon his Promises 2. What may be the reason of his seeming by his providences to answer the prayers which are contrary unto them although the former be the main and that being resolved will be in effect the resolution of the latter I begin with the first to wit What may be the reason of Gods hiding himself from his peoples prayers grounded upon his promises The intent of this Query as I take it is not meerly to ask in the general what at any time or in any case may be the reason of the said effect but particularly what may be the reason now and as the case stands with us yet it will be first very requisite and a good part of our work to deal with the question in its general state that is to survey the whole series or predicament of causes of this effect which the Scripture gives us and then we may proceed to the hypothesis or the case as it is present and proper to us It will be requisite I say and make much towards the clearing of the Query to look into and sum up all the reasons so far as we can collect them which the Word discovers to us of the Lords hiding from the prayers of his people grounded upon his promises and in so doing to take in this general account those notions of Gods people and of Prayers groundedness upon the Promises in the larger sence namely to include all those persons who are the people of God by outward profession and calling and all the prayers of such which may be said to be grounded on the Promises in regard of the matter prayed for though they be deficient in the qualifications necessary For 1. Though the case upon which our eye is intent be but one yet the reasons that have influence into it may be many 2. Among the many reasons in Scripture for the over clouding of prayer some in this particular case may belong to some persons more directly and peculiarly and other to others it may avail therefore to have all represented 3. If we come short in the unfolding of the present case set before us as infallibly and perfectly to open it I must be far from promising yet to have gone thus far will be an advantage for when we have a collection of what reasons are possible to come within our case layd before us then each mens conscience may set it self on work and we have the enquiry with the rule to go by put into our hand as in a Systems or Anatome 4. Though there be much difference betwixt Gods hiding from the prayers of the faithful seekers of him and his hiding from those of the hypocrite in respect of manner or degree yet there may be and is too often a co-incidency in respect of causes The reasons or causes which the Scripture rendereth for the Lords hiding from his peoples prayers may be reduced to two heads They are
Lord but the Lord would not harken to their voyce nor give ear unto them Here the denyal of their suit and the irrevocability of the sentence of their wandering so long in the wilderness was plainly for their sin And yet we read elsewhere in the story the same was ordered so for their good also The Lord thy God led thee these forty years in the wilderness to humble thee and to prove thee to know what was in thine heart c. and he humbled thee and suffered thee to hunger c. that he might make thee know that man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord doth man live And a little after Who led thee through that great and terrible wilderness wherein were fiery Serpents Deut. 8.2 3 15 16 c. that he might humble thee and that he might prove thee to do thee good at thy latter end These many excellent benefits were the end for that peoples attainment whereof they were put to travel and stay so long a time out of Canaan and in the desart The proposal of so happy an end by God and the committance of such great offences by the people concurred together in the denyal of their request above spoken of And the like may be said of Moses in regard of the denyal of his request to go over Jordan and into Canaan it was his benefit being that in lieu thereof he dying attained to a better life and Canaan and yet his sin also was in it as the cause of that refusal h Deut. 3.26.32.52 Numb 20 12 Psa 106.33 We see then by these instances those very persons whom the Lord hideth himself from it may be both to correct their sin and to consult their good he may do it to them both for the punishment of their offences and for the procurement of their profit SECT V. Of the first sort of Causes of Gods hiding from prayers HAving made this observation of both the sorts of Causes layd together I now proceed to speak of them severally 1. Of the former namely the Reasons arising from man or the meritorious Causes on mans part Concerning this head of Reasons I shall endeavor to shew four things 1. That sin is a cause of Gods hiding from his peoples prayers 2. Whose sins 3. What special sins for kind 4. Certain circumstances in sin that help forward this effect 1. That sin is a cause of this deportment of the Lord towards his praying people I shall not need to say much to this it is a thing so evident It is plainly declared by God It is freely acknowledged by the people of God themselves 1. It is expresly declared by God Isai 59.12 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Jer. 33 5. For all whose wickedness I have hid my face from this City Because they trespassed against me Ezek 39.23 24. therefore I hid my face from them According to their uncleanness and according to their transgressions have I done unto them and hid my face from them And predictâ—vely Mic. 3.4 Then shall they cry unto the Lord but he will not hear them he will even hide his face from them at that time as they have behaved themselves ill in their doings 2. The consciences of the people of God have given testimony to this against themselves So the Church of Iudah under her Babylonian pressures Lam. 3.42 43 We have transgressed and have rebelled thou hast not pardoned Thou hast covered thy self with a cloud that our prayers should not pass through Isai 64 7 For thou hast hid thy face from us and consumed us because of our iniquities David elegantly expresseth this where he saith Psal 65 3. Verba iniquitatum prevaluerunt mihi Foord Ar. Mon. pelican Musc Iniquities prevail against me or as our margent with other Interpreters read the words of iniquities prevail against me He had in the verse next before used this compellation to God O thou that hearest prayer and with relation unto that stile he is conceived to intend this speech The words of iniquities prevail against me We see iniquities speak they have a voyce yea a cry As our prayers speak and cry for us so if iniquity have dominion over us it will speak yea clamour and clamouring prevail against us As God is a hearer of prayer so he is a hearer of the cry of sin As he receives the suits which our prayers present for us so also he admits the bills which our sins put in against us As he hath an ear of mercy open to the one so hath he an ear of justice and holiness open to the other And it is but equal that as the presentment of our wants or wrongs by prayer so the accusation of our sins which are injuries done unto God should have access to him yea and that God himself should first be vindicated and the sin expiated and removed and we our selves set right in the Court of Heaven upon our repentance ere our prayers for us should have a hearing and return from God 2. The next thing is Whose sin it is that may cause God to hide himself from his servants prayers I answer 1. It is very ordinarily their own sin that do pray I will give no other instances for this then those even now given out of Isaiah Ieremiah the Lamentations Ezekiel and Micah look but over them again and you will read in every of them that as sin was the motive of Gods hiding from those prayers so the sin was theirs whose were the prayers 2. It is oftentimes the sin of others As 1. Theirs for whom the prayer is put up to God As in the intercessions of the servants of God for others they may pray for others out of duty to Gods Command and pious affection to them and their prayer may be regular and it may be acceptable to God and yet the Lord may hide himself from it in regard of granting the benefit to the persons prayed for and the reason may be the sins of those persons 1 Sam. 15.11 Samuel cryed unto the Lord all night for Saul but Sauls disobedience in his expedition against the Amalekites suffered not Samuel to prevail for him Ezek. 9.8 9 Ezekiel prayed for Ierusalem when the six men the Executioners of Gods wrath were sent out into it with their destroying weapons in their hands but the full measure of the Lands and Cities sins would not admit of a rescue though it was Ezekiel that prayed Israels Golden Calf stood up and made such a breach for Gods anger against them Exod 32.31 c. that though Moses his chosen stood before him in it yea and turned away his wrath as to the destroying of them yet he could not obtain for them a total remission of punishment The Lord answered him Nevertheless
odors Their sweet odors were an emblem of prayer and the time of their Incense-offering was their time of prayer * Psa 141 2 Luk. 1.10 so that it is as much as if he had said I will not accept your prayers This the Prophet Daniel renders as the reason of the accomplishing of the seventy years captivity and of the Lords hiding so long in that particular from his people and their prayers All this evil is come upon us Dan. 9.13 yet made we not our prayers before the Lord our God that we might turn from our iniquities The people before and all along during the captivity did pray as I have before noted but they did not so pray as withall to turn from their iniquities and therefore hath the Lord watched upon the evil saith he in the next words or as some render Therefore hath the Lord been diligent Rolloc in loc and persevering in that evil which he hath brought upon us that is therefore he hath gone on in judgment against us and would not be entreated We may note it in all experience a course of prayer and a course of sin cannot stand together I mean they cannot both stand in force together but either prayer will beat down sin or sin will keep down and enervate prayer neither do they ordinarily stand together for any time in regard of practice but either prayer will break off the course of sin or sin will break off the custom of prayer What the Apostle saith of the Spirit and the flesh that they mutually lust against one another Gal. 5.17 the same may be said of prayer and sin they combate and conflict each against other and that until the one be brought down We have thus seen what sins in special are causes of Gods hiding from prayers and we have had them distinguished in three ranks namely sins against piety sins against the second Table and sins in or about prayer and under each of these have been mustered up divers particulars The fourth thing propounded to consideration was certain circumstances in sin which help forward this effect and move God the rather to it These are 1. Incorrigibleness in sin or a going on in sin notwithstanding and in contradiction unto special means applyed for reformation as when the Word of the Lord is sent out and published unto a person or people for a direct conviction and rebuke of the sin or sins committed and lived in and for the calling of men to repentance of and recovery from them or when the Judgments of God have come and lien upon men personally domestically or nationally in any kind as a witness against and correction for the sin or any other means hath been used and yet nevertheless men persist and obstinately persevere in their evil ways This was Israels and Judahs aggravation of their sin and it added weight to and furthered the Lords hiding from their prayers But they refused to harken Zech. 7.11 12 13. and pulled away the shoulder and stopped their ears that they should not hear yea they made their hearts as an adamant stone lest they should hear the Law and the words which the Lord of Hoasts hath sent in his Spirit by the former Prophets Therefore came a great wrath from the Lord of Hoasts Therefore it came to pass that as he cryed and they would not hear so they cryed and I would not hear saith the Lord of Hoasts When the Lord declared to Israel Hos 5.15 by the Prophet Hosea that he would go and return to his place that is that he would withdraw his presence and audience to a great distance from them this was one thing which brought it on They have done so and so Verse 2. though I have been a rebuker of them all And the same is alledged against that people in the Prophet Isaiah as concurring to this effect I hid me Isai 57.17 and was wroth and he went on frowardly in the way of his heart or as the late Annotations because he went on frowardly Divines Annot. 2 Edit c. And so their froward and obstinate running on in their sin was not the consequent but the antecedent and reason why God was wroth and being angry hid himself from them 2. Presumption or an adventuring to do an act or run a course against the express and particular prohibition or warning of God by his Messengers against the doing thereof As when Israel in the wilderness would needs go up to fight with the Amorites Moses relating it to them afterward saith And the Lord said unto me Say unto them Go not up neither fight Deut. 1 42 c. for I am not among you lest ye be smitten before your enemies So I spake unto you and ye would not hear but rebelled against the Commandment of the Lord and went presumptuously up into the hill c. and ye returned and wept before the Lord but the Lord would not harken to your voyce nor give ear unto you 3. Scandalous sinning David when the Lord had struck the child that Vriahs wife bare unto him with sickness besought God for the child and fasted and lay all night upon the Earth but nevertheless the child dyed and the special reason why the Lord was so inexorable to him in this particular Nathan the Prophet had before given him Howbeit because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely dye * David was not heard because it stood not with the rule of divine justice that so scandalous a sin which made the enemies of God to blaspheme should not have an exemplary punishment Mr Mede Diatrib part 2 pag. 298. Those sins of the people of God which do open the mouths of the professed Adversaries of Religion to reproach the Name of God are more then ordinarily obstructive of prayer It is time for God upon the remittance of such by them to manifest his special dis-favour in such an effect that so he may vindicate that Name of his which his people call upon from the aspersion of their sin As God upon this ground refused to hear David so did he for the like cause deny the petition of another as eminent for nearness to and favor with him as he to wit Moses He besought the Lord very pathetically for leave to go into and see the Land of Canaan but the Lord would not harken unto him in it but he must dye beyond Jordan and what was the reason the Lord tells it Aaron and him Because ye beleeved me not Numb 20.12 27.14 to sanctifie me in the eyes of the children of Israel By his sin at the waters of strife a scandal was given unto the people reflecting upon God himself and therefore when mention is afterward made of this sin and the sentence of God upon it as it is often noted in the sacred
Story it is said that God was angry with Moses for the peoples sakes * Deu. 1.37 3.26 4.21 Psa 106.32 It is to be understood to have been not for the peoples fault but for his own sin which was an evil example and a God-dishonoring offence unto the people In the days of the Prophet Malachi and in his Prophecy it appears there was an ill success of prayer I have divers times mentioned it and this was one cause of it the not hallowing duly the Name of God Mal. 2.2 3 8 13. their contempt and vilifying of it and in particular the Priests and Levites are taxed therewith the Lord saith unto them by name If ye will not give glory unto my Name I will curse your blessings These blessings may signifie either the blessings bestowed on them by God or the blessings or prayers which they offered up to God and wherewith they blessed the people or both say the late Annotations the latter of the two senses as it aptly suiteth to the present purpose so it is not incommodious to the words and drift of them The prayers of them that serve God and in special of the Ministers of his house are blasted for their scandalous sins In the very next words he saith I will spread dung upon your faces even the dung of your solemn Feasts and one or it shall take you away with it The Lord will abhor them and make them an abhorring and a shame unto men that despise and detract the glory of his Name They that pollute and besmear as with dung his solemn Feasts and Sacrifices by their profaneness Drusius in loc Con. temptus nominis mei adducet vos ad istam contemptum q. d. par pari c. he will cast them out of his sight and cause them to be carried out like as the intrails and excrements of the beasts that were killed for sacrifices on those days in the holy place were carried out of the Camp or City It shal take them away to it that is as Drusius saith the Hebrew scholia expounds it the contempt of my Name shall bring you to that contempt A little further he saith to the same persons Ye are departed out of the way ye have caused many to stumble at the Law and in the sequel insomuch that he the Lord regardeth not the offering any more or receiveth it with good will at your hand The errors of the Priests are very prevalent causes by way of pattern or patronage of others many others falls and therefore may justly become causes of the non-acceptance of sacrifices and of the non-audience of prayers with God To this I will add one example more and it is still of the same degree of persons What was the cause of those dismal events unto Israel in Eli's time that notwithstanding they fetched the Ark of the Covenant of the Lord out of Shiloh into their Camp after their first defeat 1 Sam. 4.2 c. yet they received a second and greater a total overthrow by the Philistins The Ark of God saved them not yea it self was taken and in it the glory departed from Israel the presence of God was in a sence removed from them the cause was principally the sins of those that bare the Ark the Priests the two sons of Eli according as the Lord had before twice over by two several Prophets declared to Eli And what were their sins Besides the gross nature of them impious violation of the sacrifices and whoredom this was their aggravation through them men abhorred the offering of the Lord 1 Sam. 2.17 24. they made the Lords people to transgress Their sins were gross and flagrant scandals and stumbling blocks to the people both to deter them from the worship of God by sacrifices and to draw them to commit the same crimes I have the rather noted this way of sinning as prejudicial to the success of prayer because our times and people abound with scandalous sins and that our Moseses and Davids our Priests and Levites I mean our Superiors and Leaders in Magistracy and Ministry may be put in mind how pernicious the scandals of persons of their rank are unto others and how obstructive of the prayers and votes put up unto God 4. Sinning after prayer and whilest we are in expectance of our answer This manner of sinning is of a special malignity to hinder the taking effect of prayers at least for the time When we have drawn as near to God as we can by any solemn and serious seeking unto him and while we are waiâ—ing he is preparing or working for the fulfilling of our petitions if in the interim we fall to sin and especially if it be any gross or presumptuous sin this may well interrupt and dash our fair expectations this calls back our prayers as it were in their going up or meets the answer in its way to us and causeth it to return back again to Heaven This seems to be the sence of that caution uttered by the Psalmist when he said I will hear what God the Lord will speak for he will speak peace to his people Psal 85.8 and to his Saints But let them not turn again to folly That caution let them not turn again to folly may as fitly be applyed to the time betwixt his servants praying and the Lords speaking peace that is the time of their harkening for an answer of peace as to the time after he hath spoken peace to them and so it layeth forth to them the danger of running into any sin especially the folly that they had fallen into and have in seeking unto God professed repentance of then when they are looking towards Heaven and attending for the fruit of their supplications unto God their so doing may prevent the Lords speaking peace unto them Thus it fared with Israel They in Egypt and under their yoke of bondage cryed and groaned and their cry came unto God and God heard their groaning and upon it he appeareth to Moses Exo. 3 7 8 telling him out of the bush I have heard their cry and am come down to deliver them out of the hand of the Egytians and to bring them up out of that Land unto a good Land and a large unto a Land flowing with milk and honey c. and accordingly the Lord did bring them out of Egypt and even to the borders of Canaan presently after But when they should have received the other part of their prayers and hopes and of the Lords promises to wit possession of that good Land Numb 14 26 64. their sin at Kadesh upon the return and report of the Spies concerning that Land put betwixt them and it and for the same the Lord had well-nigh utterly dis-inherited them of it and destroyed them with the pestilence but however they were so far pardoned yet they were made to wander in the wilderness until forty years and the lives of all the men that came out
of Egypt save Caleb and Joshua were expired together Such and so long an interruption was caused by the interposition of their sin betwixt their prayers and the Lords performance even when they were at the very brink thereof 5. Lastly Apostatical sinning or sinning by way of Apostacy or falling off from God and his ways after an embracement of them When men have once owned themselves to God professed and happily covenanted to be his and to serve him and to walk in and keep his ways their turning back from this their devoted relation and course into a practise of sin chiefly if broadly opposite to the same this will turn back their prayers from Heaven without entrance or answer Thus the Prophet Azariah forewarned Asa 2 Chron. 15.2 and his people The Lord is with you while you be with him and if ye seek him he will be found of you but if you forsake him he will forsake you And the same Item had David left with his son Sololomon 1 Chro. 28 9 Deu. 31.16 And it was long before that also foretold by Moses unto Israel and so it proved to be and was verified to that people upon their several revolts from God both in the times of the Judges and particularly that before Jeptha's deliverance a Judg. 10.13 And in Samuels time in the Lords forsaking his Tabernacle at Shiloh upon their revolting carriage b Psal 78.59 60. And also in the rejection of the State of Judah and their prayers in the Prophet Jeremiahs time for seventy years which was for their reiterated Apostacies c Jer. 11.10 11. 15.1 6. 18.15 17. And in the frustration of the prayers of that people when after the captivity they had obtained a return and resettlement in their Land and in the priviledges of the house of God but were found again to be departed from the Ordinances of God d Mal. 3 7 14 Of all the ways of sinning that are this is one that doth as it were naturally and by a kind of near proportion procure this effect Those that profess and vow themselves unto the Lord though they call upon him with their lips in their need yet if their feet be declined from his ways if they have left off following him in his service and Commandments they must look for a withdrawing on Gods part SECT VI. Of the latter sort of Causes of Gods hiding from Prayers WE have gone over the first sort of Reasons of the Lords hiding from his peoples prayers and have therein seen what influence men on their part may have unto this effect by way of demerit or provocation the other sort come now to be enquired into those are the final Causes or the Ends which God proposeth designeth and aimeth at in so doing One End viz. the punishment of sin is involved in all that which hath been said already of the Causes given by men for if the sins of men procure God to hide himself from prayers then the punishing of their sin is one end aimed at by him in so doing I shall not therefore here need to insist on that But besides there are many other ends which God may have and which his Word discovereth to be set up by him in this proceeding and those are of another nature to wit merciful and gracious ends or intentions of good and profit unto his servants God hath his gracious purposes and is merciful in holding off from the prayers of his servants as well as in manifesting himself upon them Jer. 29.11 As in that of the Prophet For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end The words are uttered upon a supersede as or stay of about seventy years put upon the hopes and prayers of those of Judah that were then captivated at Babylon The Lord tells them he had intendments and contrivances on foot directed to that very end which they themselves desired and expected which was their peace and good and he would not fail to bring that to pass although he posted off their prayers in regard of the direct purport of them their present return to Judea to so long a term yea he would effect that end of their prayers by not granting them he would give them their expected end though not by their expected means they longed and waited to enjoy peace and welfare again at Ierusalem but the Lord tells them they should have those benefits for seventy years at Babylon a Ver. 5 6 7 and then after the expiration of that time they should re-enjoy the same at Jerusalem b V. 10 14 God sometimes seeth that his and his peoples aym will not be procured by letting them have their wills and prayers the end therefore which he finds will be unattained by his subscribing to their Petitions he projecteth to accomplish by disposing other ways as the judicious Physician in some cases discerns that abstinence is more conducible to his Patient then either food or physick so the wisdom of God upon some occasions judgeth it better for his Petitioners to keep them fasting in respect of the satisfaction they desire then to send them away full-handed from his presence The Lords hiding from his servants prayers may be as to the purpose in hand two manner of ways First By way of denyal of the thing asked Secondly By way of deferring it for a time 1. By denying and when he doth thus the question here is What may be his end herein I answer The intention and aym of God in relation to the Suitors is their profit and benefit 1. To prevent their harm 2. To promote their good 1. To prevent the harm that might ensue unto them if those desires which he denyeth should have been accomplished The prayers of the servants of God when they descend to particulars as when they beg health peace victory deliverance prosperous success in such a calling undertaking or condition or the like for themselves or others such particulars I say though they think them desirable and intend them for good yet they may be as incommodious and hurtful for them to have as wine or sweet-meats are for one in a Fever God therefore in denying them those things provideth for their indempnity Of not a few of those things which our hearts are carryed after and our eyes are fixed upon in prayer it may be said to us as it was by our Saviour to the two sons of Zebedee and their mother of their request Ye know not what ye ask Mat. 20.22 We are like children of vehement and impetuous desires but very unable in judgment either to refuse the evil See Mr Goodwins Return of Prayers chap. 9. sect 3. Evertere domos totas optantibus ipsis Dii faciles nocitura toga nocitura petuntur Militia c. Ergo quid optandum foret ignorasse fateris Sejanum nam qui nimios optabat
eye-sight is able to ken or overlook the whole In short unto a full and perfect discovery of the reason I mean not of what is hidden in Gods councel but of that matter of reason which is extant and enquirable by means afforded to us of this effect in our Case there must go these three things 1. An exact knowledg and remembrance of the whole Oracle of God at least so much of his Word as delivers us any rule or light in this matter 2. A perfect understanding of the spiritual condition of the ways and of the prayers of all the persons that have any either influence or concernment in this effect 3. A faculty of discourse or deduction which is unerring or certain both by way of application of the Rule to the subject and of inference of the conclusion thereupon So much as any is deficient in any of these as who is not in every of them so far he shall come short of a compleat and absolute resolution of this question Now if I should say some kind of certitude in the point of Application and Inference is attainable yet it must be acknowledged very rare and difficult in this imperfect state of man on Earth and in these byassing and partial times But for a perfection in the two former who can in this world once pretend to it Yet must not the Question therefore be wholly layd aside For 1. Though an exact knowledg and comprehension of the Rule of Scripture be not to be acquired yet some good and serviceable measure thereof is acquirable and though the full state of mens hearts ways and prayers be not humanely fathomable yet there is much matter of fact obvious unto those that will observe as to many particulars which do most concern us to lay to heart a curious search a critical Judgment Josephs divining cup or his divining for his cup needs not they are plain enough to be seen we have not so much need to be new informed as to be put in mind of them and the work is not so much to bring them within our sight as to press them upon our hearts 2. As it most nearly concerns us so it may much advantage us to discover what we can in this query though we cannot be so absolute and exact in our solution of it for we shall never seek remedy either by the removal of the procuring Causes or by endeavoring after the Ends of this hiding of God from us until we be somewhat resolved herein and so far as we gain any discovery and satisfaction about it so far we are in an advance towards the remedying of it 3. If we be diligent to find out what we can and to practice according to what we find we then may hope God will both accept and meet us in the discovery we endevor and promote us both in it and in our recovery out of that evil which is the subject of it Although there may be divers reasons in men moving God to this deportment toward his people which we can never search out yet the invincible ignorance of them shall not prejudice us God imposeth not upon us to find out what is inextricably hid but to destroy and own what is occurrent to our knowledg and to rectifie what is so desired If each man would busie himself about this and we would all communicate each to other and borrow one of another our several apprehensions though one can say but a little yet all together might by the help of divine grace search out and bring in much towards the making up of a sufficient answer to this That which I apprehend and will here say of it shall be contained under these three Propositions 1. It is more then probable that of all those causes of the Lords hiding himself from his peoples prayers above collected not one or some few only but many if not all have some place causality or efficacy in the present case 2. That plurality of reasons which there may be of this thing among us we cannot reasonably suppose ascribable wholly to every one or to any one person or party but we may attribute them to the whole community distributively or dispersedly so as that some of them more properly belong to one some to another and all to the whole by way of distribution 3. Although many most or all the recited causes may have influence in the present case yet some of them may be conceived more predominant and more notable in the effect then the rest and therefore more necessary for us to observe and lay to heart Somewhat of each of these in order 1. It is more then probable that of all the reasons of the Lords hiding himself from his peoples prayers above enumerated a multitude of them if not the most or all have some place causality and efficacy in this effect now among us I mean of all of both those sorts viz. whether meritorious or procuring on mans part or final and intentional on Gods part All the causes of both these kinds or many of each of them may now have influence in the producing of this sad effect Our case seems to yield much matter of reason in both these respects many and mighty provocations in us great and various designments of God 1. For the matter of provocation on our part we need not look far or ask for which of those sins before rehearsed it is that the Lord deals thus with us there is such store of them among us that we may ask which of them is not found in us and that in an high degree and therefore which of them is it not for We can scarce tell how to pitch upon any of them to say it is for this or that more then the other they are all so rife amongst us As the Lord tells his people of Iudah I have wounded thee with the wound of an Enemy Jer. 30.14 15 with the chastisement of a cruel one for the multitude of thine iniquity because your sins were increased And again Why cryest thou for thine affliction thy sorrow is incurable for the multitude of thine iniquity because your sins were increased I have done these things unto you And elsewhere having pronounced his desolating judgments upon them and having told the Prophet that when they fast and offer burnt-offerings he will not hear their cry nor accept them yea and forbidden him to pray for them for their good and told him though Moses and Samuel were interceding for them his heart could not be towards them for all this he alledgeth the reason after this manner Jer. 15.13 and that for all thy sins even in all your borders All their sins committed in all the quarters and coasts of their Land the Lord doth as it were gather and bundle up together and lay in the ballances with their prayers and those do far over-weigh these So may it be said of us why hath the Lord in so many and great things
will punish your Idolatry by abandoning your daughters and daughters in law to infamous and unbridled lust which shall not be repressed by the Laws or Magistrates punishments nor corrected by 〈◊〉 Diodate The which is to be understood as well of the Lords dissolving the force of Laws and the Magistrates power and proceedings as of hs withdrawing his own preventing grace and withholding his castigations by which the women might be restrained from those crimes and this he declareth as the punishment of the adulterers license which the parents or husbands of those women took to themselves and permitted to others in matters of Worship and Religion Now how is Reformation minded with us In special how is it in relation to the house of God For Superiors is it not wholly professedly inexorably layd aside by them It is if I much mistake not For Inferiors men are generally unwilling impatient of coming under any Rule either of Confession of Faith or of Worship or of Government There was erewhile nothing but disputing for and against this and that way of Discipline and there was eager contention each party for the advancement of their frame of Government but now men are generally agreed to let all alone and to be without any at all and to leave off all settlement in Religion And this is the issue which the Tempter certainly aimed to bring it unto when Reformation was first moved in and he stirred up so many Commotions and particularly such a multitude of Sects and Civil Interests to stickle in it And there are two things which make our irreformedness exceeding abominable and therefore very forcible against our prayers 1. We are they that lately drew near to God very solemnly in Prayer Fasting Oaths and Covenants for Reformation of Religion Now it is a most desperate thing and so no doubt it will be found for men to dally with God in a work of this nature for men to seek God and swear by him for Reformation and then to reject and stand against it How should God hear our prayers when we our selves hinder them How should he not deny them when we our selves deny them How should he answer them when we contradict them If we make voyd our Prayers and Covenants for his Interest we are impudent unto stupidity if we look for any thing but frustration in the remainder of our suits Exod. 19.8 24.3 7. Heb. 9.18 Deut. 5.27 Exod. 32 33. Israel at Mount Sinai hears and receives the Law from Gods own mouth they make a Covenant with him for its performance dedicated with blood they desire Moses to go up into the Mount unto God to hear receive and bring them down all that the Lord would speak and they would hear and do it but after this ere Moses could return and ere forty days were expired they set up gods of their own handy work and a worship of their own devising and this made that heavy breach betwixt God and them for which they payed so dear and were so long remembered This was that which heightened Judahs sin and desolation even their universal seeking and covenanting with God and beginning to act for Reformation under Josiah and their as general Apostacy under Zedekiah And this was that which brought that fearful ruine of the Jewish State and of Jerusalem by the Roman after Christs time They generally professed repentance and embraced the Baptism of it by John Mat 3.5 Mark 1.5 Luke 7.29 but they falsified herein turning to persecute and crucifie Christ to withstand and infest his Apostles and to reject his Gospel These patterns sadly speak to us at this day who have done the like to them 2. We have let slip yea thrust away the opportunity of Reformation when it served Formerly the Court and the Bishops bore the blame of the irreformedness of the Church and Nation of latter days the Malignants and Wars were urged as the impediments of it but since these blocks have been removed and a full opportunity hath been put into their hands who before cryed and petitioned to God and man for it and I cannot but say if I must say the truth in their hands it hath miscarryed the fairest opportunity that ever Nation had and that under the strongest engagements to it hath miscarryed nothing wanted but hearts to use it One part hath failed through remissness in it and over-much eying other interests inferior to it and another part hath actively withstood and put it back opposing all conclusions and agreements towards it kindling new flames yea traversing and confounding their own principles councels and courses rather then not interrupt it Here is irreformedness to a height if not a non-ultra This is a Lamentation O England and shall be for a Lamentation But I will insist no further on the sins in or about our prayers I wil also here omit the above-named modal aggravations of our sins having purposely for brevities sake taken them or the most of them in as I have gone over the heads already touched This shall serve for the noting out the Reasons on our part viz. the meritorious Causes or provoking sins for which the Lord now hideth himself from his peoples prayers For the other sort of Reasons to wit the final Causes or the Ends which the Lord may have to accomplish upon us or others thereby It is not fit or expedient that I descend unto the particulars thereof by way of positive assertion as to say it is for this or that special end It may suffice that I have gathered out of Scripture and layd down in one series those several ends for which the Lord declareth to hide himself from his peoples prayers and that further I hear annex these two things 1. As it is not to be doubted but that the Lord hath a peculiar people in England yea such as are his not only by external calling and profession but according to the Election of grace and that have a sanctifying and saving interest in him and his promises so questionless he hath these or some of these ends to bring forth in or unto them by his present hiding himself from their prayers and in especial from those prayers which they have and do still dayly put up to him for the publique concernments of the Church of Christ and in particular for those of England They are of many kinds some of them he may in their determinate import never grant others of them he doth delay Those which he may finally deny his end towards them which he may I suppose I may without presumption say he doth aim at and will accomplish thereby is both to prevent the evil which by their obtaining those petitions might ensue to them and to provide for and procure their greater good Those which he doth for a time delay his intent and drift we may conceive and conclude certainly in that delay is to bring to pass thereby some of those Ends if not all which have been
so is the Ministry thereof In stead of maintaining it is denyed invaded reviled undermined despoyled and discountenanced They that are in superior place are very jealous of any that shall disown their power or take up Arms without their warrant they take such acts to be very dishonorable and treasonable against them but the power which our Lord hath given to the Stewards of his House a Luk. 12.46 is denyed the warfare which he hath ordered and committed to certain hands b 1 Tim. 1 18 2 Tim. 2.3 is usurped at every ones pleasure It is now noted for one step or qualification for him that would obtain favor or preferment that he get up into the Pulpit some other way then by the stairs and door that he have the presumption to preach of himself Whilest this is the way of rising the calling and work of the Ministry advanceth not but goeth down The Gospel preached is compared by our Saviour to a Treasure which he that findeth will sell all that he hath to buy but now there is many a one that had rather buy any thing then it that had rather sell then buy it that in stead of selling all for it would sell or take all from it But I have gone far enough with the first part of our charge in relation to the first sin the contempt of the Word of God viz. that it is Englands sin 2. The second thing is This contempt of Gods Word is Englands reigning sin and so of chiefest influence in the prevention of our prayers This may be evident by a brief application of the afore-given characters unto it 1. It is a general sin whether we respect the whole community or the company of them that give themselves to prayer The Gospel is generally in regard of places and persons preached and heard and in a manner as generally contemned and rejected All those among us to whom the reproach of it is a burden will confess that by the multitude it is and hath been from the first disrespected and disaccounted although they draw near unto it with their lips and ears in seeming to attend and in making profession of it yet all real and hearty esteem and entertainment they deny it If some in the several places where it is preached do cleave unto it as there did at Athens unto Paul the generality look contemptuously or strangely at it Act. 17.34 It is with us as once with Judah in the Prophet Isaiahs and Jeremiahs days Isai 28.9 Jer. 6.10.5.4 5 Whom shall he teach knowledg and whom shall he make to understand Doctrine them that are weaned from the milk and drawn from the brests To whom shall I speak and give warning that they may hear Behold their ear is uncircumcised and they cannot harken behold the Word of the Lord is unto them a reproach they have no delight in it Go to the poor they are foolish for they know not the way of the Lord nor the judgment of their God Go to the great men and speak unto them these have altogether broken the yoke and burst the bonds That which the Prophet Isaiah is commanded to go and write in a Table and note in a Book that it may be for the time to come for ever and ever concerning that peoples despising the Word of the Lord may be also set before us as a Diagram suiting us I desire therefore the Reader to peruse it Isai 30. vers 8. unto 13. These Scriptures do like a glass represent our faces and that as truly and fitly as they did theirs we are thus universally old and young rich and poor high and low wayward and averse from the Word of God 2. It is the common root and mother of other sins and therefore the predominant and reigning sin All the many and mighty sins that break out and overflow in this Land do own and father themselves upon this the contempt and rejection of the Word of God The trampling under foot of this is the opening of the floodgates to the inundation of all sorts of crimes A few instances may here serve This is the cause of that Atheism ungodliness and profaneness that prevails in many among us The contempt of God himself immediately and inseparably follows upon the contempt of his Word He that despiseth you despiseth me Luk 10.16 Psa 81.11 And My people would not harken to my voyce Israel would none of me This is the cause of that gross blindness and inadvertency that men are now involved in both in the matters of God and in those of Civil right and polity They have rejected the Word of the Lord 〈◊〉 8.9 and what wisdom is in them This is the cause head and spring of all those strange damnable and contagious Heresies and false doctrines that now so monstrously abound with the proneness of men to receive them and their height of confidence in them Because they received not the love of the truth that they might be saved 2 Thes 2.10 11. for this cause God shall send them strong delusion that they should beleeve a lye This is the cause of that disorder discommunion and anti-disciplinary carriage and disposition appearing in the Church of God among us Men are come through pride and inordinate lusts to ravel and trample under foot that order and authority which the Apostles of Christ from him have delivered unto us in the Word as sometimes the Corinthians in some particulars did * 1 Cor. 11 17 c. 2 Cor. 10 8. Some ungodlily spurn at others overweeningly undertake to mould after their fashion or to transcend Scripture Rule and Institution This is the cause of the warrantless and bold usurpation of the work of the Ministry in preaching The Word of God is become base and mean in the eyes of people therefore it is thought a light and easie work to dispense it any man is fit enough for it no matter who takes upon him to speak it Mens irreverence to it hath begotten arrogant and unskilful speaking of it As Jereboam when he and the people were perswaded the worship ordained of God was too much for them he then made two golden Calves to be their gods 1 King 12.28 31. and of the lowest of the people to be their Priests This is the cause of that base fear of men and obsequiousness to their commandments even where persons are convinced otherwise in their consciences Laying aside the Commandment of God ye hold the tradition of men Mark 7.8 9. Full well ye reject the Commandment of God that ye may keep your own tradition If the Word of God were of more weight and force with men the precepts of men repugnant thereto would be of less or no value Lastly This is the cause that the irreligious heathenâ—sh practise of Divination Astrology and Prognostication is grown into so much request and use The great Prophet of the Church whom the Lord hath raised up and hath appointed
against and strike at in his present proceedings among us This is very evident to him that will see Whilest people of all degrees are busie with head and hand by policy and power or industry to raise and secure their Interest in the world so that Religion Truth Right and publique Peace are nothing regarded in comparison of it the Lord seems even to set himself against them and to cross thwart and curse them in that their beloved concernment What is become of those secular Prerogatives and Priviledges of the which superior persons have been so much more jealous and tender then of the weightier things of their charge particularly the honour of God the safety and lustre of his Truth and the purity and order of his House What satisfaction or success have others had in all their private labours cares and ploddings for the world The sollicitude and turmoyl of most hath proved to be vain and voyd yea to their loss and going backward so that we may say with the Prophet Behold is it not of the Lord of Hosts that the people shall labour in the very fire and the people shall weary themselves for very vanity Hab. 2.13 Have not we experience of this Mens wordly endeavors now are as labour in the very fire wherein the laborers have pain in stead of profit and their work consumes as fast as they make it Verily the toyl adventures and strivings of the most in these days for their earthly respects comes to the same reckoning with theirs in Haggai Hag. 1.6 Ye have sown much and bring in little c. all endeavors prove unhappy and abortive and it is from the same agent and for the same cause that then it was so I did blow upon it Why saith the Lord of Hosts because of mine house that is waste Verse 9. and ye turn every man to his own house Never were people more intent and desirous to grow high great and rich in the world then of late have been and now are the men of this generation and how remarkably even to almost every mans conviction doth God appear against them unto their debasement and impoverishment by Wars and distractions at home and abroad by Land and Sea The Lord by his ways may be conceived to have passed a peremptory sentence of us as in the words of the Prophet Yea they shall not be planted yea they shall not be sown yea their stock shall not take root in the Earth Isai 40.34 and he shall also blow upon them and they shall wither and the whirlwind shall take them away as stubble q. d. Men would fain take root in the Earth they assay to sow to plant they attempt all ways of thriving in the ground but all in vain God is against them in it he says it thrice over they shall not they shall not they shall not which may respect those three ways of disappointment Either he prevents them in the beginning they shall not be planted they shall not be sown he denies them materials wherewith or soyl wherein to set up their husbandry Or he crosseth their progress their stock shall not take root in the Earth either the storms from without shake it or some vermin at the root some secret curse of God deads it that the stock of wealth parts or friends with which they set up rots and consumes in the Earth Or he blasteth them before the harvest they shall wither and the whirlwind shall take them away as stubble all their gay hopeful and promising flourishes do in a short while ere the years end miscarry if they can stand out ordinary storms which nip others the Lord himself will blow upon them with his mighty whirlwind and that turns their fruit into dryed stubble In the midst of the falls and miscarriages of the most some it may be gather and go away with great spoils of wealth honour and advancement but what quiet or comfort have they withall what blessing either from God or man attends them Do we not see the Lord sending among the fat ones leanness and kindling under their glory a burning Isa 10.16 33. Do we not see the Lord lopping the bough with terror and the high ones of stature are hewn down We see one War Combustion and Change coming after another in which the greatest do take their turns both in ascending and coming down There is a War now on foot threatening sad things in many respects and particularly in this of mens worldly interest if it go on as it must needs wear and waste the Community in Blood and Treasure by Slaughter Impositions and loss of Trade so it may abate and shrink the strongest Power the highest arm of flesh the deepest Treasury Methinks the Lord bespeaks our Mammonists and Matchiavels less and greater now as he did them of Judah or Israel by Isaiah Isai 10 3. And what will ye do in the day of visitation and in the desolation which shall come from far To whom will ye flee for help and where will ye leave your glory c. 4. Let the Consciences of men speak Do we not generally acknowledg this to be the reigning sin of the times Do we not universally note and complain of it We take not the charge of every one home to himself yet we cry out of it in one another and as the sin of the age The Country charge the Soldiery with it the Soldiery lay it upon them of higher place and office Clients and Suiters complain of it in Courts and Judicatories and they again retort it The Ministers reprove it in the people and some of the people cast it upon their Ministers None own it in themselves but every one asperseth his neighbor with it I shall not here say where it lies more then otherwhere or endeavor the excuse of any but thus it is evident by every mans confession that it is the Nations regnant sin 6. To conclude This is a sin which the evil under present consideration the Lords hiding from prayers reflecteth on by way of proportion This evil is a suitable retaliation to that fault In having recourse to God by prayer we make profession to place our Interest in Heaven but if under that profession our hearts our dependencies be nevertheless upon the Earth it is but suitable that God should put us back and our interest in Heaven desert us in our recourse to it In so doing God doth but say to us as he did once of Israel Where are their gods Deut. 32.37 38. See Judg. 10.14 their rock in whom they trusted which did eat the fat of their sacrifices and drank the wine of their drink-offerings let them rise up and help you now and be your protection If our ambition and aim be to be great and potent in this world we must think to be but weak in Heaven If we will court the world we must expect but cold entertainment with God If we make the world
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. 16.3 Though 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. 3. Beleeve what you see not to wit the presâ—nt acceptance and future return in some or other yea the bâ—st way of your prayers framed accordiâ—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 and 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 and 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 validity of any thing then that asseveration of our Saviour is for the validity of prayer Luke 18 7.8 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. 1.12 and 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. though he cause grief yet he will have compassion according to the multitude of his mercies He 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 35.14 Although thou sayst thou shalt not see him yet judgment is before him Mat. 21.22 therefore 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 19 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 15 that 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 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 6. Lastly All the interpositions improbabilities difficulties or oppositions which come betwixt us and our prayers by reason whereof we apprehend God 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 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 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 8.59 that 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. 3. 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. and 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. 2.21 and to Job twice as much as he had before †Job 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 2 to 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 to the promise of God to Abraham was four hundred and seventy years * Exod. 12 40. And forty years after in their journey 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-establâ—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 4 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 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 most bloody persecution of Dioclesian crying unto God How long O Lord holy and true Revel 6. c. As having laid under Pagan persecutors long already even by succâ—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 pâ—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. Dâ—v Annot. 2d Ed. on Rev. 9.13 and Bez. in Apoc. 14 14. for that avengement of them is not compleated untill
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 I 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 Let 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 10.12 till 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 11 We 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 12 they 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 neither 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 1.16.17 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 Covenanâ—-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 and 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. or 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 bâ—cloud the Throne of Grace deafen the ear of God overcast his face out-cry our prayers and open a way or gap to his hot 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
incomparable good The Prophet Habakkuk Hab. 3.17 18 under all creature-disappointments resolveth he shall be able to furnish himself with joy and comfort enough 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. 17. 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 of 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 forâ—aking thâ—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 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 â—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 A Catalogue of Books Printed for Luke Fawn at the Parrot in Pauls-Churchyard In Folio 1. A French-English Dictionary by Mr Randle Cotgrave with the Supplement of Mr James Howel 2. Ovid Metamorpâ—â—sis Eâ—â—lished Mythologiz'd and represented in figurâ—s by Mr G. Sandys 3. The Worâ—s oâ— Mr Williâ—m â—erkins the first Volume 4. Dr Fulk upon the Rhemists Testament 5. The Works of John Boys Doctor in Divinity containing an Exposition of the Dominical Epistles and Gospels used in our English-Liturgie 6. A Dictionary in Spanish and English together with a Spanish Grammar by Iohn Minshew 7. The Laws and Customs of a Common-wealth by Iohn Bodin 8. Englands Recovery being the History of the Actions of the Army under the Conduct of Sir Thomas Fairfax by Ioshua Sprig In Quarto 9. An Exposition with Practical Observations upon the first fourteen Chapters of the Book of Iob by Ioseph Caryll 10. A Practical Commentary or an Exposition with Notes on the Epistle of Iames by Thomas Manton 11. Of Wisdom 3 Books written in French by Peter Charron and translated into English by Sampson Leonard 12. Christs victory over the Dragon or Satans dowfall in an Exposition of the 12 Chapters of the Revelation by Dr Thomas Taylor 13. The way of life in four several Treatises 1. The pouring out of the Spirit 2. Sins deadly wound 3. The